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rmad-Bhgavatam
Canto 10 - The Summum Bonum

Summary of the Tenth Canto

A short description of each chapter of this Tenth Canto is as follows. The

First Chapter, which has sixty-nine verses, describes Mahrja Parkit's
eagerness to learn about the incarnation of Lord Ka, and it also tells
how Kasa killed the six sons of Devak because of his fear of being killed
by her eighth child. The Second Chapter contains forty-two verses,
describing the entrance of the Supreme Personality of Godhead, Ka,
into the womb of Devak to fulfill His mission of killing Kasa. When
Lord Ka was within Devak's womb, all the demigods, headed by
Brahm, offered prayers to the Lord. The Third Chapter contains fiftythree verses. This chapter describes the appearance of Lord Ka as He is.
The Lord's father and mother, understanding the Lord's appearance,
offered prayers. Fearing Kasa, the Lord's father brought the child from
Mathur to Gokula Vndvana. The Fourth Chapter contains forty-six
verses, which tell of a prophecy by the goddess Caik. After consulting
demoniac friends, Kasa began killing all the children born at that time,
since he thought this would be to his benefit.
The Fifth Chapter contains thirty-two verses, describing how Nanda
Mahrja performed the birth ceremony of Ka and then went to
Mathur, where he met Vasudeva. The Sixth Chapter contains forty-four
verses. In this chapter, Nanda Mahrja, following the advice of his friend
Vasudeva, returns to Gokula and on the way sees the dead body of the
Ptan demoness and is astonished at her having been killed by Ka.
The Seventh Chapter, which contains thirty-seven verses, describes
Mahrja Parkit's enthusiasm to hear about the boyhood pastimes of
Lord Ka, who killed akasura and Tvartsura and showed within
His mouth the entire cosmic manifestation. In the Eighth Chapter there
are fifty-two verses, which describe Gargamuni's performing the name-

giving ceremony of Ka and Balarma and how Ka and Balarma

performed playful childish activities, crawling on the ground, trying to
walk with Their small legs, and stealing butter and breaking the pots. This
chapter also describes the vision of the universal form.
The Ninth Chapter, which has twenty-three verses, describes how Ka
disturbed His mother while she was churning butter. Because she left
Ka to see to the stove, where the milk was boiling, and did not allow
Him to suck her breast, Ka was very angry and broke a pot of yogurt.
To chastise her naughty child, mother Yaod wanted to bind Him with
rope, but every time she tried she failed because of a shortage of rope
when the time came to knot it. In the Tenth Chapter there are forty-three
verses. This chapter describes how Ka, as Dmodara, caused the twin
Yamalrjuna trees to fall and how the two demigods within the trees were
delivered by the mercy of Ka. In the Eleventh Chapter there are fiftynine verses. This chapter describes how Nanda Mahrja released Ka
from the ropes, how Ka showed His mercy to a fruit seller while
exchanging grains for fruit, and how Nanda Mahrja and others decided
to leave Gokula for Vndvana, where Ka killed Vatssura and
Baksura.
Chapter Twelve contains forty-four verses, describing Ka's pastimes
with the cowherd boys in the forest and the killing of the demon named
Aghsura. Chapter Thirteen contains sixty-four verses, describing how
Brahm stole Ka's calves and His friends, the cowherd boys. Ka
expanded His pastimes for one year, representing Himself as the calves
and boys in forms exactly like their own. In this way He bewildered
Brahm, who at last surrendered when his illusion was over. The
Fourteenth Chapter contains sixty-one verses. In this chapter, Brahm
offers prayers to Ka after fully understanding Him to be the Supreme
Personality of Godhead. The Fifteenth Chapter contains fifty-two verses.
This chapter describes how Ka entered Tlavana Forest with Balarma,
how Balarma killed Dhenuksura, and how Ka protected the cowherd
boys and cows from the poisonous effects of Kliya.
The Sixteenth Chapter contains sixty-seven verses. This chapter describes
the chastisement of Kliya by Ka, and it also describes the prayers
offered by Kliya's wives. In the Seventeenth Chapter there are twenty-five
verses. This chapter describes why Kliya entered the River Yamun after
leaving his home, Nglaya, one of the dvpas, which according to some
corresponds to the Fiji Islands. This chapter also describes how Garua

was cursed by Saubhari i, how the cowherd boys, Ka's friends, were
enlivened when Ka emerged from the Yamun, and how Ka stopped
the forest fire and saved the sleeping inhabitants of Vraja.
The Eighteenth Chapter contains thirty-two verses, giving a description of
Ka and Balarma, Their picnics within the forest, the climate of
Vndvana in the summer and the spring, and Lord Balarma's killing of
Pralambsura. Chapter Nineteen contains sixteen verses, describing
Ka's entering the forest known as Mujraya, saving the cowherd
boys and cows from the forest fire, and bringing them to Bhravana.
Chapter Twenty contains forty-nine verses. This chapter describes the
enjoyment of Balarma and Ka in the forest with the cowherd boys
during the rainy season, and it gives various instructions through
analogies concerning the rainy season and autumn.
Chapter Twenty-one contains twenty verses, describing how Ka
entered the forest of Vndvana in the autumn, playing His flute, and how
He attracted the gops, who were singing His glories. The Twenty-second
Chapter contains thirty-eight verses, describing how the gops prayed to
the goddess Ktyyan to obtain Ka as their husband and how Ka
later stole the garments of the gops while the gops were bathing in the
Yamun. The Twenty-third Chapter contains fifty-two verses, describing
how the cowherd boys, being very hungry, followed Ka's directions by
begging some food for Him and themselves from brhmaas engaged in
performing yajas. The brhmaas refused to give food to Ka and
Balarma, although the boys begged for it, but the wives of the brhmaas
agreed, and therefore Ka bestowed His mercy upon them.
The Twenty-fourth Chapter contains thirty-eight verses, describing how
Ka defied King Indra, despite Indra's position of prestige, by stopping
the indra-yaja and instead worshiping Govardhana. The Twenty-fifth
Chapter contains thirty-three verses. As described in this chapter, because
the indra-yaja was stopped, King Indra was very angry, and to kill the
inhabitants of Vndvana, Vraja, he flooded the entire area with rain.
Ka, however, accepted King Indra's challenge by lifting Govardhana
Hill as an umbrella to protect Vndvana and all the cows. The Twentysixth Chapter contains twenty-five verses, describing how Nanda
Mahrja, seeing the extraordinary activities of Ka, was struck with
wonder and how he thus narrated for all the cowherd men the whole
story of Ka's opulence, as foretold by Gargamuni. Chapter Twentyseven, which contains twenty-eight verses, describes how King Indra,

upon seeing Ka's unlimited power, worshiped Lord Ka, who was
fully washed with milk supplied by the surabhi and who thus became
known as Govinda. The Twenty-eighth Chapter contains seventeen
verses. In this chapter Ka saves His father, Nanda Mahrja, from the
custody of Varua and shows the cowherd men how Vaikuhaloka is
situated.
The Twenty-ninth Chapter contains forty-eight verses, describing how
Ka talked to the gops before performing the rsa-ll and how, after
the beginning of the rsa-ll, Ka disappeared from the scene. Chapter
Thirty contains forty-four verses, describing how the gops, being
separated from Ka, went mad and began to wander in the forest in
search of Him. The gops met rmat Rdhr, the daughter of King
Vabhnu, and they all wandered on the bank of the Yamun searching
for Krishna. Chapter Thirty-one contains nineteen verses, describing how
the bereaved gops waited in great anxiety to meet Ka. Chapter Thirtytwo contains twenty-two verses. In this chapter, Ka appears among the
gops, who are fully satisfied in ecstatic love for Him. Chapter Thirty-three
contains thirty-nine verses. In this chapter Ka appears in multiforms in
the midst of the gops, with whom He dances in the rsa dance. Then they
all bathe in the River Yamun. Also in this chapter, ukadeva mitigates
the doubts of Parkit concerning the performance of the rsa-ll.
Chapter Thirty-four contains thirty-two verses. This chapter describes
how Nanda Mahrja, Ka's father, was swallowed by a big python, who
had been a demigod named Vidydhara but was cursed by Agir i.
Ka rescued His father and saved this demigod simultaneously. Chapter
Thirty-five contains twenty-six verses. This chapter describes how Ka
went to the pasturing grounds with the cows and how the gops sang in
separation from Him.
Chapter Thirty-six contains forty verses. This chapter describes Ka's
killing of Arisura. It also describes Nrada's disclosure to Kasa that
both Rma and Ka were sons of Vasudeva. Because of this disclosure,
Kasa arranged to kill both Rma and Ka. He sent his assistant Ke to
Vndvana, and later he sent Akrra to bring Rma and Ka to Mathur.
Chapter Thirty-seven contains thirty-three verses. In this chapter Ka
kills the Ke demon, Nrada worships Ka by narrating His future
activities, and Ka kills the demon named Vyomsura. Chapter Thirtyeight contains forty-three verses. This chapter describes how Akrra went
to Vndvana and how he was received by Rma-Ka and Nanda

Mahrja. Chapter Thirty-nine contains fifty-seven verses. This chapter

describes how Rma and Ka, having been invited by Kasa started for
Mathur. While They were ready on the chariot, the gops began to cry,
and Ka sent His messenger to pacify them. Thus He was able to travel
toward Mathur. On the way, Akrra was shown the entire Viuloka
within the water of the Yamun.
Chapter Forty contains thirty verses, in which the prayers of Akrra are
described. Chapter Forty-one, which contains fifty-two verses, describes
the entrance of Rma and Ka into the city of Mathur, where the ladies
were very jubilant to see these two brothers. Ka killed a washerman,
glorified Sudm and gave Sudm His benediction. Chapter Forty-two,
which contains thirty-eight verses, describes how Ka delivered Kubj
and how He broke Kasa's gigantic bow and killed its caretakers. Thus
Kasa and Ka met. Chapter Forty-three contains forty verses. Outside
the sporting arena of Kasa, Ka killed an elephant named
Kuvalaypa. Then He entered the arena and spoke with Cra.
Chapter Forty-four, which contains fifty-one verses, describes how Ka
and Balarma killed the wrestlers named Cra and Muika and
thereafter killed Kasa and his eight brothers. Ka, however, pacified
Kasa's wives and His own father and mother, Vasudeva and Devak.
Chapter Forty-five contains fifty verses. This chapter describes how Ka
pacified His father and mother and celebrated the enthronement of His
grandfather Ugrasena. After promising the inhabitants of Vndvana that
He would return very soon, Ka underwent ritualistic ceremonies as a
katriya. He took the vow of brahmacarya and lived in the guru-kula,
where He studied regularly. By killing the demon named Pacajana, He
received a conchshell named Pcajanya. Krishna rescued the son of His
guru from the custody of Yamarja and returned him. After thus offering
guru-daki to repay His teacher, Lord Ka returned to Mathur-pur.
Chapter Forty-six contains forty-nine verses. As described in this chapter,
Ka sent Uddhava to Vndvana to pacify His father and mother, Nanda
Mahrja and Yaod. Chapter Forty-seven contains sixty-nine verses,
describing how Uddhava, following Ka's order, went to pacify the gops
and then returned to Mathur. Thus Uddhava appreciated the ecstatic
love felt for Ka by the inhabitants of Vndvana.
Chapter Forty-eight contains thirty-six verses. This chapter describes how
Ka fulfilled the desire of Kubj by going to her house and enjoying her.
Ka then went to the home of Akrra. Satisfied by Akrra's prayers,

Ka praised him very much and sent him to Hastinpura to gather

information about the Pavas. Chapter Forty-nine contains thirty-one
verses. As described in this chapter, Akrra, following Ka's orders,
went to Hastinpura, where he met Vidura and Kunt and heard from
them about Dhtarra's mistreatment of the Pavas. Informed of the
Pavas' faith in Ka, Akrra advised Dhtarra, and after
understanding Dhtarra's mind, he returned to Mathur, where he
described everything about the situation in Hastinpura.
Chapter Fifty contains fifty-seven verses. In this chapter, Jarsandha,
having heard that his son-in-law Kasa was killed, attacked Mathur to
kill Rma and Ka but was defeated seventeen times. When Jarsandha
was about to attack for the eighteenth time, Klayavana, having been
advised by Nrada, also attacked Mathur. Thus the Ydava dynasty
entered a fort in the midst of the water and lived there by mystic power.
After giving full protection to the Ydava dynasty and conferring with
Lord Baladeva, Lord Ka emerged from Dvrak. Chapter Fifty-one,
which contains sixty-three verses, describes how Mucukunda killed
Klayavana simply by glancing upon him.
Chapter Fifty-two contains forty-four verses. In this chapter, Mucukunda
offers prayers to Ka, and then Ka kills all the soldiers of Klayavana
and returns to Dvrak with their booty. When Jarsandha attacked
Mathur again, Rma and Ka, as if afraid of him, fled to the top of a
mountain, to which Jarsandha then set fire. Unseen by Jarsandha, Ka
and Balarma jumped from the mountain and entered Dvrak, which was
surrounded by the sea. Jarsandha, thinking that Ka and Balarma had
been killed, returned with his soldiers to his own country, and Ka
continued to live in Dvrak. Rukmi, the daughter of Vidarbha, was
very much attracted to Ka, and she sent Ka a letter through a
brhmaa. Chapter Fifty-three contains fifty-seven verses. Following
Rukmi's request, Ka went to the city of Vidarbha and kidnapped her
in the presence of such enemies as Jarsandha. Chapter Fifty-four
contains sixty verses. As described in this chapter, Ka defeated all the
opposing princes and disfigured Rukmi's brother Rukm. Then Ka
returned with Rukmi to Dvrak, where they were united in a regular
marriage. Rukm, however, remained in a place known as Bhojakaa,
being angry at his brother-in-law, Ka. Chapter Fifty-five, containing
forty verses, describes the birth of Pradyumna, how Pradyumna was
kidnapped by ambarsura, and how Pradyumna later killed ambarsura

and returned to Dvrak with his wife, Ratidev.

Chapter Fifty-six contains forty-five verses. As described in this chapter,
King Satrjit, by the mercy of the sun-god, received a jewel called
Syamantaka. Later, when this jewel was stolen, Satrjit unnecessarily
became doubtful of Ka, but Ka, to vindicate His position, retrieved
the jewel, along with the daughter of Jmbavn. Ka later married
Satrjit's daughter and received a full dowry. As described in Chapter
Fifty-seven, which contains forty-two verses, both Balarma and Ka
went to Hastinpura, having heard about the fire in the shellac house of
the Pavas. After Satrjit was killed by atadhanv at the instigation of
Akrra and Ktavarm, Balarma and Ka returned to Dvrak.
atadhanv left the Syamantaka jewel with Akrra and fled to the forest.
Thus although Ka killed atadhanv, He was unable to retrieve the
jewel. Finally the jewel was discovered and awarded to Akrra. Chapter
Fifty-eight contains fifty-eight verses. After the Pavas finished living
incognito in the forest, Ka went to Indraprastha to see them. He then
married five wives, headed by Klind. After Ka and Arjuna set fire to
the Khava Forest, Arjuna received the Gva bow. The demon Maya
Dnava constructed an assembly house for the Pavas, and Duryodhana
was very much aggrieved.
Chapter Fifty-nine contains forty-five verses. In this chapter, Ka, at the
request of Indra, kills the demon Naraksura, the son of the earth
personified, along with the demon's associates, headed by Mura. The
earth personified offers prayers to Ka and returns to Him all the
paraphernalia that Naraksura has stolen. Ka then bestows fearlessness
upon the son of Naraksura and marries the sixteen thousand princesses
whom the demon kidnapped. Also in this chapter, Ka takes away the
prijta plant from the heavenly planets, and the foolishness of Indra and
others is described.
Chapter Sixty contains fifty-nine verses. In this chapter, Ka makes
Rukmi angry with His joking words. Ka pacifies Rukmi, and there
is a lover's quarrel between them. Chapter Sixty-one contains forty verses.
This chapter contains a description of the sons and grandsons of Ka. At
the time of Aniruddha's marriage, Balarma kills Rukm and breaks the
teeth of the King of Kaliga.
Chapter Sixty-two contains thirty-three verses. This chapter begins the
discourse concerning the abduction of , the daughter of Bsura, and
the amorous pastimes between and Aniruddha. It also describes a

fight between Aniruddha and Bsura and how Bsura seized

Aniruddha with a snake-noose. Chapter Sixty-three, which contains fiftythree verses, describes how the strength of Lord iva was defeated in a
battle between Bsura and the Ydavas. The Raudra-jvara, having been
defeated by the Vaiava-jvara, offered prayers to Krishna. Ka severed
all but four of Ba's one thousand arms and thus showed him mercy.
Ka then returned to Dvrak with and Aniruddha.
Chapter Sixty-four contains forty-four verses. In this chapter, Ka
liberates King Nga, the son of Ikvku, from a curse and instructs all
kings by explaining the fault in misappropriating the property of a
brhmaa. In connection with the deliverance of King Nga, there are
instructions for the Ydavas, who were puffed up with pride due to
wealth, opulence, enjoyment and so on.
Chapter Sixty-five contains thirty-four verses. As described in this
chapter, Lord Baladeva, desiring to see His friends and relatives, went to
Gokula. In the months of Caitra and Vaikha, in the groves by the
Yamun, Lord Balarma performed the rsa-rasotsava and yamunkaraa lls in the association of His gops.
As described in Chapter Sixty-six, which contains forty-three verses,
Krishna went to K and then killed Pauraka, as well as his friend the
King of K, Sudakia and others. Chapter Sixty-seven, which contains
twenty-eight verses, describes how Lord Baladeva, while enjoying with
many young girls on Raivataka Mountain, vanquished the extremely
mischievous ape Dvivida, who was the brother of Mainda and a friend of
Naraksura's.
Chapter Sixty-eight has fifty-four verses. As described in this chapter,
when Smba, the son of Jmbavat, kidnapped Lakma, the daughter of
Duryodhana, he was captured in a fight with the Kauravas. In order to
free him and establish peace, Lord Baladeva went to Hastinpura as a wellwisher. The Kauravas, however, were uncooperative, and upon seeing
their arrogance, Lord Baladeva began pulling their city of Hastinpura
with His plow. The Kauravas, headed by Duryodhana, offered prayers to
Lord Baladeva, who then returned to Dvrak with Smba and Lakma.
Chapter Sixty-nine contains forty-five verses. As described in this chapter,
Ka exhibited His householder life with His sixteen thousand wives.
Even the great sage Nrada was astonished at how Ka, having
expanded Himself into sixteen thousand forms, was conducting His
householder life. Thus Nrada offered prayers to Lord Ka, and Ka

was very much pleased with him.

Chapter Seventy, which contains forty-seven verses, describes how Ka
exhibited His daily ritualistic ceremonies and how He released the kings
arrested by Jarsandha. While Lord Ka was receiving a messenger sent
by these kings, Nrada came to see Ka and told Him news of the
Pavas. Nrada informed Ka that the Pavas desired to perform a
rjasya sacrifice, and Ka agreed to attend it, but He first asked for
Uddhava's decision about whether to give preference to killing King
Jarsandha or performing the rjasya-yaja. Chapter Seventy-one
contains forty-five verses, describing the happiness of the Pavas when
Ka went to Indraprastha. By the inconceivable desire of Ka,
Jarsandha would be killed, and the rjasya-yaja would be performed
by Mahrja Yudhihira.
Chapter Seventy-two contains forty-six verses. By agreeing to perform the
rjasya-yaja, Krishna gave Mahrja Yudhihira great pleasure. This
chapter also describes the killing of Jarsandha, the enthroning of his son,
and the release of the kings whom Jarsandha had arrested. Chapter
Seventy-three contains thirty-five verses. After Lord Ka released the
kings and restored their royal power, He was worshiped by Sahadeva, the
son of Jarsandha, and then He returned to Indraprastha with Bhma and
Arjuna. Chapter Seventy-four contains fifty-four verses. Mahrja
Yudhihira offered prayers to Ka and offered Him the first worship in
the rjasya-yaja. To honor the Lord in this way is the foremost duty of
every man, but this was intolerable to iupla, the King of Cedi. iupla
began to blaspheme Ka, who thus severed the King's head from his
body and awarded him the salvation called srpya-mukti. After the
conclusion of the rjasya sacrifice, Ka returned to Dvrak with His
queens. Chapter Seventy-five contains forty verses. As described in this
chapter, Mahrja Yudhihira, after the rjasya-yaja, performed the
final ritualistic bathing ceremonies. Duryodhana was bewildered in the
palace constructed by Maya Dnava, and thus he felt insulted.
Chapter Seventy-six contains thirty-three verses, describing how lva,
one of the kings Ka defeated when He kidnapped Rukmi, decided to
rid the entire world of the Ydavas. To defeat the Ydavas, lva
worshiped Lord iva, who rewarded him with an aerial car named Saubha.
When lva fought with the Vis, Pradyumna smashed the car designed
by Maya Dnava, but he was attacked by lva's brother, whose name was
Dyumn. Beaten unconscious by Dyumn's club, Pradyumna was carried

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some distance away from the warfield by his charioteer, but later he
lamented having been removed from the battlefield. Chapter Seventyseven contains thirty-seven verses. In this chapter, Pradyumna recovers
from his injuries and begins fighting with lva. When Ka returned to
Dvrak from Indraprastha, He immediately went to the battlefield where
lva and Pradyumna were fighting. There He killed lva, although lva
was powerfully equipped with illusory weapons.
Chapter Seventy-eight contains forty verses. As described in this chapter,
a friend of lva's named Dantavakra and Dantavakra's brother Vidratha
were killed by r Ka. Instead of taking part in the fighting between the
Kauravas and the Pavas, Baladeva, who had been staying at Dvrakpur, went touring holy places. Because of the misbehavior of
Romaharaa, Baladeva killed him at Naimiraya and appointed his son
Ugrarav, Sta Gosvm, the speaker of rmad-Bhgavatam, to continue
the discourses on the Puras. Chapter Seventy-nine contains thirty-four
verses. This chapter describes how the brhmaas of Naimiraya
advised Baladeva to atone for the death of Romaharaa. After killing a
demon named Balvala, Baladeva traveled and bathed in holy places until
He at last came to the Battlefield of Kuruketra, where Bhma and
Duryodhana were fighting. Then He returned to Dvrak and went again
to Naimiraya, where He instructed the is. Then He left with His wife
Revat.
Chapter Eighty, which contains forty-five verses, describes how Sudm
Vipra, a friend of Ka's, approached Ka for money and was
worshiped by Ka, who reminisced with him about their boyhood at the
guru-kula. Chapter Eighty-one contains forty-one verses. This chapter
describes the friendly talks between Ka and His friend Sudm. Ka
very gladly accepted a gift of flat rice from Sudm Vipra. When Sudm
Vipra returned home, he saw that everything there was wonderfully
opulent, and he praised the friendship of the Supreme Personality of
Godhead. With the gifts of the Lord, he enjoyed material opulence, and
later he was promoted back home, back to Godhead.
Chapter Eighty-two contains forty-eight verses. This chapter describes
how the Ydavas went to Kuruketra because of a solar eclipse and how
other kings spoke to them of Ka. At this meeting, Ka satisfied
Nanda Mahrja and the residents of Vndvana, who had also come
there. Chapter Eighty-three contains forty-three verses, describing how
the women assembled at Kuruketra engaged in topics of r Ka and

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how Draupad asked all Ka's queens about how they had married Him.
Chapter Eighty-four contains seventy-one verses. As described in this
chapter, when great sages went to see Ka at Kuruketra, Ka took
this opportunity to praise them. Because Vasudeva desired to perform a
great sacrifice on this occasion, the sages advised him regarding worship
of Ka, the Supreme Personality of Godhead. After the yaja was
performed, all who were present dispersed to their respective abodes.
Chapter Eighty-five contains fifty-nine verses. At the request of His father
and mother, Ka, by His mercy, returned their dead sons, all of whom
were liberated. Chapter Eighty-six contains fifty-nine verses. This chapter
describes how Arjuna kidnapped Subhadr with a great fight. It also
describes how Ka went to Mithil to favor His devotee Bahulva and
stay at the house of rutadeva and advise them about spiritual
advancement.
Chapter Eighty-seven contains fifty verses, describing the prayers offered
to Nryaa by the Vedas. Chapter Eighty-eight contains forty verses. This
chapter describes how Vaiavas become transcendental by worshiping
Lord Viu and then return home, back to Godhead. By worship of
demigods, one may get material power, but this chapter describes how an
ordinary living being in the material world can be favored by Lord r
Ka, and it establishes Lord Viu's supremacy above Lord Brahm and
Lord iva. Chapter Eighty-nine contains sixty-five verses, disclosing who
is the best among the material deities. Although Viu is among the three
deities-Brahm, Viu and Mahevara-He is transcendental and supreme.
In this chapter we also find a description of how Ka and Arjuna went
to Mahkla-pura to deliver the son of a Dvrak brhmaa and how
Arjuna was astonished. Chapter Ninety contains fifty verses. This chapter
summarizes Ka's lls and presents the logic of madhurea sampayet,
establishing that everything ends well in transcendental bliss.

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1. The Advent of Lord Ka: Introduction

The summary of the First Chapter is as follows. This chapter describes

how Kasa, frightened by hearing an omen about his being killed by the
eighth son of Devak, killed Devak's sons one after another.
When ukadeva Gosvm finished describing the dynasty of Yadu, as well
as the dynasties of the moon-god and sun-god, Mahrja Parkit
requested him to describe Lord Ka, who appeared with Baladeva in the
Yadu dynasty, and how Ka performed His activities within this world.
Ka is transcendental, the King said, and therefore to understand His
activities is the occupation of liberated persons. Hearing of ka-ll is
the boat by which to achieve the ultimate goal of life. Except for an
animal killer or one who is following a policy of suicide, every intelligent
person must strive to understand Ka and His activities.
Ka was the only worshipable Deity for the Pavas. When Mahrja
Parkit was in the womb of his mother, Uttar, Ka saved him from the
attack of the brahma-astra. Now Mahrja Parkit asked ukadeva
Gosvm how His Lordship Baladeva, the son of Rohi, could have
appeared in the womb of Devak. Why did Ka transfer Himself from
Mathur to Vndvana, King Parkit asked, and how did He live there
with His family members? What did Ka do in Mathur and Vndvana,
and why did He kill His maternal uncle Kasa? For how many years did
Ka reside in Dvrak, and how many queens did He have? Mahrja
Parkit asked ukadeva Gosvm all these questions. He also requested
ukadeva Gosvm to describe other activities of Ka about which he
could not inquire.
When ukadeva Gosvm began to speak about Ka consciousness,
Mahrja Parkit forgot the fatigue brought about by his fasting.
Enthusiastic to describe Ka, ukadeva Gosvm said, "Like the waters
of the Ganges, descriptions of the activities of Ka can purify the entire
universe. The speaker, the inquirer and the audience all become purified."
Once when the entire world was overburdened by the increasing military
power of demons in the form of kings, mother earth assumed the shape of
a cow and approached Lord Brahm for relief, Sympathetic to mother

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earth's lamentation, Brahm, accompanied by Lord iva and other

demigods, took the cow-shaped mother earth to the shore of the milk
ocean, where he offered prayers to please Lord Viu, who lay there on an
island in transcendental ecstasy. Brahm thereafter understood the advice
of Mah-Viu, who informed him that He would appear on the surface of
the earth to mitigate the burden created by the demons. The demigods,
along with their wives, should appear there as associates of Lord Ka in
the family of Yadu to increase the sons and grandsons in that dynasty. By
the will of Lord Ka, Anantadeva would appear first, as Balarma, and
Ka's potency, yogamy, would also appear. Brahm informed mother
earth about all this, and then he returned to his own abode.
After marrying Devak, Vasudeva was returning home with her on a
chariot driven by Kasa, her brother, when an ominous voice addressed
Kasa, warning him that Devak's eighth son would kill him. Upon
hearing this omen, Kasa was immediately ready to kill Devak, but
Vasudeva diplomatically began to instruct him. Vasudeva stressed that it
would not be good for Kasa to kill his younger sister, especially at the
time of her marriage. Anyone who possesses a material body must die,
Vasudeva advised him. Every living entity lives in a body for some time
and then transmigrates to another body, but one is unfortunately misled
into accepting the body as the soul. If a person under this mistaken
conception wants to kill another body, he is condemned as hellish.
Because Kasa was not satisfied by Vasudeva's instructions, Vasudeva
devised a plan. He offered to bring Kasa all of Devak's children so that
Kasa could kill them. Why then should Kasa kill Devak now? Kasa
was satisfied by this proposal. In due course of time, when Devak gave
birth to a child, Vasudeva brought the newborn baby to Kasa, who,
upon seeing Vasudeva's magnanimity, was struck with wonder. When
Vasudeva gave Kasa the child, Kasa, showing some intelligence, said
that since he was to be killed by the eighth child, why should he kill the
first? Although Vasudeva did not trust him, Kasa requested Vasudeva to
take the child back. Later, however, after Nrada approached Kasa and
disclosed to him that the demigods were appearing in the Yadu and Vi
dynasties and conspiring to kill him, Kasa decided to kill all the
children born in these families, and he also decided that any child born
from the womb of Devak must be killed. Thus he arrested and
imprisoned both Devak and Vasudeva and killed six of their sons, one
after another. Nrada had also informed Kasa that in his previous birth

14

Kasa was Klanemi, a demon killed by Viu. Consequently, Kasa

became a great enemy to all the descendants of the yadu-vaa, the Yadu
dynasty. He even arrested and imprisoned his own father, Ugrasena, for
Kasa wanted to enjoy the kingdom alone.
Ka has threefold pastimes-the Vraja-ll, Mthura-ll and Dvrak-ll.
As already mentioned, in the Tenth Canto of rmad-Bhgavatam there are
ninety chapters, which describe all these lls. The first four chapters
describe Brahm's prayers for the relief of the earth's burden, and they
also describe the appearance of the Supreme Personality of Godhead.
Chapters Five through Thirty-nine recount Ka's pastimes in
Vndvana. The Fortieth Chapter describes how Ka enjoyed in the
water of the Yamun and how Akrra offered prayers. Chapters Forty-one
through Fifty-one, eleven chapters, tell of Ka's pastimes in Mthura,
and Chapters Fifty-two through Ninety, thirty-nine chapters, relate
Ka's pastimes in Dvrak.
Chapters Twenty-nine through Thirty-three describe Ka's dancing with
the gops, known as the rsa-ll. Therefore these five chapters are known
as rsa-pacdhyya. The Forty-seventh Chapter of the Tenth Canto is a
description known as the bhramara-gt.
TEXT 1
r-rjovca
kathito vaa-vistro
bhavat soma-sryayo
rj cobhaya-vayn
carita paramdbhutam
r-rj uvcaKing Parkit said; kathitahas already been described;
vaa-vistraa broad description of the dynasties; bhavatby Your
Lordship; soma-sryayoof the moon-god and the sun-god; rjmof
the kings; caand; ubhayaboth; vaynmof the members of the
dynasties; caritamthe character; paramaexalted; adbhutamand
wonderful.
King Parkit said: My dear lord, you have elaborately described the
dynasties of both the moon-god and the sun-god, with the exalted and
wonderful character of their kings.
At the end of the Ninth Canto, Twenty-fourth Chapter, ukadeva

15

Gosvm summarized the activities of Ka. He spoke of how Ka had

personally appeared to reduce the burden on the earth, how He had
manifested His pastimes as a householder, and how, soon after His birth,
He had transferred Himself to His Vrajabhmi-ll. Parkit Mahrja,
being naturally a devotee of Ka, wanted to hear more about Lord
Ka. Therefore, to encourage ukadeva Gosvm to continue speaking
about Ka and give further details, he thanked ukadeva Gosvm for
having described the activities of Ka in brief. ukadeva Gosvm had
said:
jto gata pit-ghd vrajam edhitrtho
hatv ripn suta-atni ktorudra
utpdya teu purua kratubhi samje
tmnam tma-nigama prathaya janeu
"The Supreme Personality of Godhead, r Ka, known as llpuruottama, appeared as the son of Vasudeva but immediately left His
father's home and went to Vndvana to expand His loving relationships
with His confidential devotees. In Vndvana the Lord killed many
demons, and afterward He returned to Dvrak, where according to Vedic
principles He married many wives who were the best of women, begot
through them hundreds of sons, and performed sacrifices for His own
worship to establish the principles of householder life." (SB 9.24.66)
The Yadu dynasty belonged to the family descending from Soma, the
moon-god. Although the planetary systems are so arranged that the sun
comes first, before the moon, Parkit Mahrja gave more respect to the
dynasty of the moon-god, the soma-vaa, because in the Ydava dynasty,
descending from the moon, Ka had appeared. There are two different
katriya families of the royal order, one descending from the king of the
moon planet and the other descending from the king of the sun. When
the Supreme Personality of Godhead appears, He generally appears in a
katriya family because He comes to establish religious principles and the
life of righteousness. According to the Vedic system, the katriya family is
the protector of the human race. When the Supreme Personality of
Godhead appeared as Lord Rmacandra, He appeared in the srya-vaa,
the family descending from the sun-god, and when He appeared as Lord
Ka, He did so in the Yadu dynasty, or yadu-vaa, whose descent was
from the moon-god. In the Ninth Canto, Twenty-fourth Chapter, of

16

rmad-Bhgavatam, there is a long list of the kings of the yadu-vaa. All

the kings in both the soma-vaa and srya-vaa were great and
powerful, and Mahrja Parkit praised them very highly (rj
cobhaya-vayn carita paramdbhutam). Nonetheless, he wanted to
hear more about the soma-vaa because that was the dynasty in which
Ka had appeared.
The supreme abode of the Personality of Godhead, Ka, is described in
Brahma-sahit as the abode of cintmai: cintmai-prakara-sadmasu
kalpa-vka-lakvteu surabhr abhiplayantam [Bs. 5.29]. The
Vndvana-dhma on this earth is a replica of that same abode. As stated
in Bhagavad-gt (8.20), in the spiritual sky there is another, eternal
nature, transcendental to manifested and unmanifested matter. The
manifested world can be seen in the form of many stars and planets such
as the sun and moon, but beyond this is the unmanifested, which is
imperceptible to those who are embodied. And beyond this unmanifested
matter is the spiritual kingdom, which is described in Bhagavad-gt as
supreme and eternal. That kingdom is never annihilated. Although
material nature is subject to repeated creation and annihilation, that
spiritual nature remains as it is eternally. In the Tenth Canto of rmadBhgavatam, that spiritual nature, the spiritual world, is described as
Vndvana, Goloka Vndvana or Vraja-dhma. The elaborate description
of the above-mentioned loka from the Ninth Cantojto gata pit-ghd
(SB 9.24.66)will be found here, in the Tenth Canto.
TEXT 2
yado ca dharma-lasya
nitar muni-sattama
tatrenvatrasya
vior vryi asa na
yadoof Yadu or the Yadu dynasty; caalso; dharma-lasyawho were
strictly attached to religious principles; nitarmhighly qualified; munisattamaO best of all munis, king of the munis (ukadeva Gosvm);
tatrain that dynasty; aenawith His plenary expansion Baladeva;
avatrasyawho appeared as an incarnation; vioof Lord Viu;
vryithe glorious activities; asakindly describe; naunto us.
O best of munis, you have also described the descendants of Yadu, who
were very pious and strictly adherent to religious principles. Now, if

17

you will, kindly describe the wonderful, glorious activities of Lord

Viu, or Ka, who appeared in that Yadu dynasty with Baladeva, His
plenary expansion.
The Brahma-sahit (5.1) explains that Ka is the origin of the viutattva.
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
"Ka, who is known as Govinda, is the supreme controller. He has an
eternal, blissful, spiritual body. He is the origin of all. He has no other
origin, for He is the prime cause of all causes."
yasyaika-nivasita-klam athvalambya
jvanti loma-vilaj jagad-aa-nth
viur mahn sa iha yasya kal-vieo
govindam di-purua tam aha bhajmi
"The Brahms, the heads of the innumerable universes, live only for the
duration of one breath of Mah-Viu. I worship Govinda, the original
Lord, of whom Mah-Viu is but a portion of a plenary portion." (Bs.
5.48)
Govinda, Ka, is the original Personality of Godhead. Kas tu
bhagavn svayam [SB 1.3.28]. Even Lord Mah-Viu, who by His
breathing creates many millions upon millions of universes, is Lord
Ka's kal-viea, or plenary portion of a plenary portion. Mah-Viu is
a plenary expansion of Sakaraa, who is a plenary expansion of
Nryaa. Nryaa is a plenary expansion of the catur-vyha, and the
catur-vyha are plenary expansions of Baladeva, the first manifestation of
Ka. Therefore when Ka appeared with Baladeva, all the viu-tattvas
appeared with Him.
Mahrja Parkit requested ukadeva Gosvm to describe Ka and His
glorious activities. Another meaning may be derived from this verse as
follows, Although ukadeva Gosvm was the greatest muni, he could
describe Ka only partially (aena), for no one can describe Ka
fully. It is said that Anantadeva has thousands of heads, but although He

18

tries to describe Ka with thousands of tongues, His descriptions are

still incomplete.
TEXT 3
avatrya yador vae
bhagavn bhta-bhvana
ktavn yni vivtm
tni no vada vistart
avatryaafter descending; yado vaein the dynasty of Yadu;
bhagavnthe Supreme Personality of Godhead; bhta-bhvanawho is
the cause of the cosmic manifestation; ktavnexecuted; yni
whatever (activities); viva-tmthe Supersoul of the entire universe;
tniall of those (activities); naunto us; vadakindly say; vistart
elaborately.
The Supersoul, the Supreme Personality of Godhead, r Ka, the
cause of the cosmic manifestation, appeared in the dynasty of Yadu.
Please tell me elaborately about His glorious activities and character,
from the beginning to the end of His life.
In this verse the words ktavn yni indicate that all the different activities
Ka performed while present on earth are beneficial to human society.
If religionists, philosophers and people in general simply hear the
activities of Ka, they will be liberated. We have described several times
that there are two kinds of ka-kath, represented by Bhagavad-gt,
spoken personally by Ka about Himself, and rmad-Bhgavatam,
spoken by ukadeva Gosvm about the glories of Ka. Anyone who
becomes even slightly interested in ka-kath is liberated. Krtand eva
kasya mukta-saga para vrajet (SB 12.3.51). Simply by chanting or
repeating ka-kath, one is liberated from the contamination of Kaliyuga. Caitanya Mahprabhu therefore advised, yre dekha, tre kaha
'ka'-upadea (Cc. Madhya 7.128). This is the mission of Ka
consciousness: to hear about Ka and thus be liberated from material
bondage.
TEXT 4
nivtta-tarair upagyamnd
bhavauadhc chrotra-mano-'bhirmt

19

ka uttamaloka-gunuvdt
pumn virajyeta vin paughnt
nivttareleased
from;
tarailust
or
material
activities;
upagyamntwhich is described or sung; bhava-auadhtwhich is the
right medicine for the material disease; rotrathe process of aural
reception; manathe subject matter of thought for the mind;
abhirmtfrom the pleasing vibrations from such glorification; ka
who; uttamalokaof the Supreme Personality of Godhead; guaanuvdtfrom describing such activities; pumna person; virajyeta
can keep himself aloof; vinexcept; pau-ghnteither a butcher or one
who is killing his own personal existence.
Glorification of the Supreme Personality of Godhead is performed in
the parampar system; that is, it is conveyed from spiritual master to
disciple. Such glorification is relished by those no longer interested in
the false, temporary glorification of this cosmic manifestation.
Descriptions of the Lord are the right medicine for the conditioned soul
undergoing repeated birth and death. Therefore, who will cease hearing
such glorification of the Lord except a butcher or one who is killing his
own self?
In India it is the practice among the general populace to hear about Ka,
either from Bhagavad-gt or from rmad-Bhgavatam, in order to gain
relief from the disease of repeated birth and death. Although India is now
fallen, when there is a message that someone will speak about Bhagavadgt or rmad-Bhgavatam, thousands of people still gather to hear. This
verse indicates, however, that such recitation of Bhagavad-gt and
rmad-Bhgavatam must be done by persons completely freed from
material desires (nivtta-tarai). Everyone within this material world,
beginning from Brahm down to the insignificant ant, is full of material
desires for sense enjoyment, and everyone is busy in sense gratification,
but when thus engaged one cannot fully understand the value of kakath, either in the form of Bhagavad-gt or in rmad-Bhgavatam.
If we hear the glories of the Supreme Personality of Godhead from
liberated persons, this hearing will certainly free us from the bondage of
material activities, but hearing rmad-Bhgavatam spoken by a
professional reciter cannot actually help us achieve liberation. Kakath is very simple. In Bhagavad-gt it is said that Ka is the Supreme

20

Personality of Godhead. As He Himself explains, matta paratara nnyat

kicid asti dhanajaya: "O Arjuna, there is no truth superior to Me." (Bg.
7.7) Simply by understanding this factthat Ka is the Supreme
Personality of Godheadone can become a liberated person. But,
especially in this age, because people are interested in hearing Bhagavadgt from unscrupulous persons who depart from the simple presentation
of Bhagavad-gt and distort it for their personal satisfaction, they fail to
derive the real benefit. There are big scholars, politicians, philosophers
and scientists who speak on Bhagavad-gt in their own polluted way, and
people in general hear from them, being uninterested in hearing the
glories of the Supreme Personality of Godhead from a devotee. A devotee
is one who has no other motive for reciting Bhagavad-gt and rmadBhgavatam than to serve the Lord. r Caitanya Mahprabhu has
therefore advised us to hear the glories of the Lord from a realized person
(bhgavata paro diya bhgavata sthane). Unless one is personally a realized
soul in the science of Ka consciousness, a neophyte should not
approach him to hear about the Lord, for this is strictly forbidden by rla
Santana Gosvm, who quotes from the Padma Pura:
avaiava-mukhodgra
pta hari-kathmtam
ravaa naiva kartavya
sarpocchia yath paya
One should avoid hearing from a person not situated in Vaiava
behavior. A Vaiava is nivtta-ta; that is, he has no material purpose,
for his only purpose is to preach Ka consciousness. So-called scholars,
philosophers and politicians exploit the importance of Bhagavad-gt by
distorting its meaning for their own purposes. Therefore this verse warns
that ka-kath should be recited by a person who is nivtta-ta.
ukadeva Gosvm epitomizes the proper reciter for rmad-Bhgavatam,
and Parkit Mahrja, who purposefully left his kingdom and family
prior to meeting death, epitomizes the person fit to hear it. A qualified
reciter of rmad-Bhgavatam gives the right medicine (bhavauadhi) for
the conditioned souls. The Ka consciousness movement is therefore
trying to train qualified preachers to recite rmad-Bhgavatam and
Bhagavad-gt throughout the entire world, so that people in general in all
parts of the world may take advantage of this movement and thus be
relieved of the threefold miseries of material existence.

21

The instructions of Bhagavad-gt and the descriptions of rmadBhgavatam are so pleasing that almost anyone suffering from the
threefold miseries of material existence will desire to hear the glories of
the Lord from these books and thus benefit on the path of liberation. Two
classes of men, however, will never be interested in hearing the message
of Bhagavad-gt and rmad-Bhgavatamthose who are determined to
commit suicide and those determined to kill cows and other animals for
the satisfaction of their own tongues. Although such persons may make a
show of hearing rmad-Bhgavatam at a Bhgavata-saptha, this is but
another creation of the karms, who cannot derive any benefit from such a
performance. The word pau-ghnt is important in this connection. paughna means "butcher." Persons fond of performing ritualistic ceremonies
for elevation to the higher planetary systems must offer sacrifices (yajas)
by killing animals. Lord Buddhadeva therefore rejected the authority of
the Vedas because his mission was to stop animal sacrifices, which are
recommended in Vedic ritualistic ceremonies.
nindasi yaja-vidher ahaha ruti-jta
sa-daya-hdaya darita-pau-ghta
keava dhta-buddha-arra jaya jagada hare
(Gta-govinda)
Even though animal sacrifices are sanctioned in Vedic ceremonies, men
who kill animals for such ceremonies are considered butchers. Butchers
cannot be interested in Ka consciousness, for they are already
materially allured. Their only interest lies in developing comforts for the
temporary body.
bhogaivarya-prasaktn
taypahta-cetasm
vyavasytmik buddhi
samdhau na vidhyate
"In the minds of those who are too attached to sense enjoyment and
material opulence, and who are bewildered by such things, the resolute
determination of devotional service to the Supreme Lord does not take
place." (Bg. 2.44) rla Narottama dsa hkura says:
manuya-janama piy,

rdh-ka n bhajiy,

22

jniy uniy via khinu

Anyone who is not Ka conscious and who therefore does not engage in
the service of the Lord is also pau-ghna, for he is willingly drinking
poison. Such a person cannot be interested in ka-kath because he still
has a desire for material sense gratification; he is not nivtta-ta. As it is
said, traivargiks te puru vimukh hari-medhasa. Those interested in
trivargathat is, in dharma, artha and kmaare religious for the sake of
achieving a material position with which to gain better facilities for sense
gratification. Such persons are killing themselves by willingly keeping
themselves in the cycle of birth and death. They cannot be interested in
Ka consciousness.
For ka-kath, topics about Ka consciousness, there must be a
speaker and a hearer, both of whom can be interested in Ka
consciousness if they are no longer interested in material topics. One can
actually see how this attitude automatically develops in persons who are
Ka conscious. Although the devotees of the Ka consciousness
movement are quite young men, they no longer read materialistic
newspapers, magazines and so on, for they are no longer interested in
such topics (nivtta-tarai). They completely give up the bodily
understanding of life. For topics concerning Uttamaloka, the Supreme
Personality of Godhead, the spiritual master speaks, and the disciple hears
with attention. Unless both of them are free from material desires, they
cannot be interested in topics of Ka consciousness. The spiritual
master and disciple do not need to understand anything more than Ka
because simply by understanding Ka and talking about Ka, one
becomes a perfectly learned person (yasmin vijte sarvam eva vijta
bhavati, Muaka Upaniad 1.3). The Lord sits within everyone's heart,
and by the grace of the Lord the devotee receives instructions directly
from the Lord Himself, who says in Bhagavad-gt (15.15):
sarvasya cha hdi sannivio
matta smtir jnam apohana ca
vedai ca sarvair aham eva vedyo
vednta-kd veda-vid eva cham
"I am seated in everyone's heart, and from Me come remembrance,
knowledge and forgetfulness. By all the Vedas, I am to be known; indeed, I
am the compiler of Vednta, and I am the knower of the Vedas." Ka

23

consciousness is so exalted that one who is perfectly situated in Ka

consciousness, under the direction of the spiritual master, is fully satisfied
by reading ka-kath as found in rmad-Bhgavatam, Bhagavad-gt and
similar Vedic literatures. Since merely talking about Ka is so pleasing,
we can simply imagine how pleasing it is to render service to Ka.
When discourses on ka-kath take place between a liberated spiritual
master and his disciple, others also sometimes take advantage of hearing
these topics and also benefit. These topics are the medicine to stop the
repetition of birth and death. The cycle of repeated birth and death, by
which one takes on different bodies again and again, is called bhava or
bhava-roga. If anyone, willingly or unwillingly, hears ka-kath, his
bhava-roga, the disease of birth and death, will certainly stop. Therefore
ka-kath is called bhavauadha, the remedy to stop the repetition of
birth and death. Karms, or persons attached to material sense enjoyment,
generally cannot give up their material desires, but ka-kath is such a
potent medicine that if one is induced to hear ka-krtana, he will
certainly be freed from this disease. A practical example is Dhruva
Mahrja, who at the end of his tapasya was fully satisfied. When the Lord
wanted to give Dhruva a benediction, Dhruva refused it. Svmin
ktrtho'smi vara na yce [Cc. Madhya 22.42]. "My dear Lord," he said,
"I am fully satisfied. I do not ask for any benediction for material sense
gratification." We actually see that even young boys and girls in the Ka
consciousness movement have given up their long practice of bad habits
like illicit sex, meat-eating, intoxication and gambling. Because Ka
consciousness is so potent that it gives them full satisfaction, they are no
longer interested in material sense gratification.
TEXTS 5-7
pitmah me samare 'marajayair
devavratdytirathais timigilai
duratyaya kaurava-sainya-sgara
ktvtaran vatsa-pada sma yat-plav
drauy-astra-vipluam ida mad-aga
santna-bja kuru-pavnm
jugopa kuki gata tta-cakro
mtu ca me ya araa gaty
vryi tasykhila-deha-bhjm

24

antar bahi prua-kla-rpai

prayacchato mtyum utmta ca
my-manuyasya vadasva vidvan
pitmahmy grandfathers, the five Pavas (Yudhihira, Bhma,
Arjuna, Nakula and Sahadeva); memy; samareon the Battlefield of
Kuruketra; amaram jayaiwith fighters who could gain victory over
the demigods on the battlefield; devavrata-dyaBhmadeva and others;
atirathaigreat commanders in chief; timigilairesembling great
timigila fish, which can easily eat large sharks; duratyayamvery
difficult to cross; kaurava-sainya-sgaramthe ocean of the assembled
soldiers of the Kauravas; ktvconsidering such an ocean; ataran
crossed it; vatsa-padamexactly as one steps over a small hoofprint of a
calf; smain the past; yat-plavthe shelter of the boat of Ka's lotus
feet; drauiof Avatthm; astraby the brahmstra; vipluambeing
attacked and burned; idamthis; mat-agammy body; santna-bjam
the only seed left, the last descendant of the family; kuru-pavnmof
the Kurus and the Pavas (because no one but me lived after the Battle
of Kuruketra); jugopagave protection; kukimwithin the womb;
gatabeing placed; tta-cakrataking in hand the disc; mtuof my
mother; caalso; memy; yathe Lord who; araamthe shelter;
gatywho had taken; vryithe glorification of the transcendental
characteristics; tasyaof Him (the Supreme Personality of Godhead);
akhila-deha-bhjmof all the materially embodied living entities; anta
bahiinside and outside; pruaof the Supreme Person; kla-rpai
in the forms of eternal time; prayacchatawho is the giver; mtyumof
death; utait is so said; amtam caand eternal life; my-manuyasya
of the Lord, who appeared as an ordinary human being by His own
potency; vadasvakindly describe; vidvanO learned speaker (ukadeva
Gosvm).
Taking the boat of Ka's lotus feet, my grandfather Arjuna and others
crossed the ocean of the Battlefield of Kuruketra, in which such
commanders as Bhmadeva resembled great fish that could very easily
have swallowed them. By the mercy of Lord Ka, my grandfathers
crossed this ocean, which was very difficult to cross, as easily as one
steps over the hoofprint of a calf. Because my mother surrendered unto
Lord Ka's lotus feet, the Lord, Sudarana-cakra in hand, entered her
womb and saved my body, the body of the last remaining descendant of

25

the Kurus and the Pavas, which was almost destroyed by the fiery
weapon of Avatthm. Lord r Ka, appearing within and outside of
all materially embodied living beings by His own potency in the forms
of eternal timethat is, as Paramtm and as vir-rpagave
liberation to everyone, either as cruel death or as life. Kindly enlighten
me by describing His transcendental characteristics.
As stated in rmad-Bhgavatam (10.14.58):
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
"For one who has accepted the boat of the lotus feet of the Lord, who is
the shelter of the cosmic manifestation and is famous as Murri, or the
enemy of the Mura demon, the ocean of the material world is like the
water contained in a calf's hoofprint. His goal is para padam, or
Vaikuha, the place where there are no material miseries, not the place
where there is danger at every step."
One who seeks shelter at the lotus feet of Lord Ka is immediately
protected by the Lord. As the Lord promises in Bhagavad-gt (18.66),
aha tv sarva-ppebhyo mokayiymi m uca: "I shall deliver you
from all sinful reactions. Do not fear." By taking shelter of Lord Ka,
one comes under the safest protection. Thus when the Pavas took
shelter at the lotus feet of Ka, all of them were on the safe side of the
Battlefield of Kuruketra. Parkit Mahrja, therefore, felt obliged to
think of Ka in the last days of his life. This is the ideal result of Ka
consciousness: ante nryaa-smti [SB 2.1.6]. If at the time of death one
can remember Ka, one's life is successful. Parkit Mahrja, therefore,
because of his many obligations to Ka, intelligently decided to think of
Ka constantly during the last days of his life. Ka had saved the
Pavas, Mahrja Parkit's grandfathers, on the Battlefield of
Kuruketra, and Ka had saved Mahrja Parkit himself when he was
attacked by the brahmstra of Avatthm. Ka acted as the friend and
worshipable Deity of the Pava family. Moreover, apart from Lord
Ka's personal contact with the Pavas, Ka is the Supersoul of all
living entities, and He gives everyone liberation, even if one is not a pure

26

devotee. Kasa, for example, was not at all a devotee, yet Ka, after
killing him, gave him salvation. Ka consciousness is beneficial to
everyone, whether one is a pure devotee or a nondevotee. This is the glory
of Ka consciousness. Considering this, who will not take shelter at the
lotus feet of Ka? Ka is described in this verse as my-manuya
because He descends exactly like a human being. He is not obliged to
come here, like karms, or ordinary living beings; rather, He appears by
His own internal energy (sambhavmy tma-myay [Bg. 4.6]) just to
show favor to the fallen conditioned souls. Ka is always situated in His
original position as sac-cid-nanda-vigraha [Bs. 5.1], and anyone who
renders service to Him is also situated in his original, spiritual identity
(svarpea vyavasthiti [SB 2.10.6]). This is the highest perfection of
human life.
TEXT 8
rohiys tanaya prokto
rma sakaraas tvay
devaky garbha-sambandha
kuto dehntara vin
rohiyof Rohidev, the mother of Baladeva; tanayathe son;
proktais well known; rmaBalarma; sakaraaBalarma is
none other than Sakaraa, the first Deity in the quadruple group
(Sakaraa, Aniruddha, Pradyumna and Vsudeva); tvayby you (it is
so said); devakyof Devak, the mother of Ka; garbhasambandhaconnected with the womb; kutahow; deha-antaram
transferring bodies; vinwithout.
My dear ukadeva Gosvm, you have already explained that
Sakaraa, who belongs to the second quadruple, appeared as the son
of Rohi named Balarma. If Balarma was not transferred from one
body to another, how is it possible that He was first in the womb of
Devak and then in the womb of Rohi? Kindly explain this to me.
Here is a question particularly directed at understanding Balarma, who is
Sakaraa Himself. Balarma is well known as the son of Rohi, yet it is
also known that He was the son of Devak. Parkit Mahrja wanted to
understand the mystery of Balarma's being the son of both Devak and
Rohi.

27

TEXT 9
kasmn mukundo bhagavn
pitur gehd vraja gata
kva vsa jtibhi srdha
ktavn stvat pati
kasmtwhy; mukundaKa, who can award liberation to everyone;
bhagavnthe Supreme Personality of Godhead; pituof His father
(Vasudeva); gehtfrom the house; vrajamto Vrajadhma, Vrajabhmi;
gatawent; kvawhere; vsamplaced Himself to live; jtibhiHis
relatives; srdhamwith; ktavndid so; stvatm patithe master of
all Vaiava devotees.
Why did Ka, the Supreme Personality of Godhead, leave the house
of His father, Vasudeva, and transfer Himself to the house of Nanda in
Vndvana? Where did the Lord, the master of the Yadu dynasty, live
with His relatives in Vndvana?
These are inquiries about the itinerary of Ka. Just after His birth in the
house of Vasudeva in Mathur, Ka transferred Himself to Gokula, on
the other side of the Yamun, and after some days He moved with His
father, mother and other relatives to Nanda-grma, Vndvana. Mahrja
Parkit was very much eager to hear about Ka's activities in
Vndvana. This entire canto of rmad-Bhgavatam is full of activities
performed in Vndvana and Dvrak. The first forty chapters describe
Ka's Vndvana affairs, and the next fifty describe Ka's activities in
Dvrak. Mahrja Parkit, to fulfill his desire to hear about Ka,
requested ukadeva Gosvm to describe these activities in full detail.
TEXT 10
vraje vasan kim akaron
madhupury ca keava
bhrtara cvadht kasa
mtur addhtad-arhaam
vrajeat Vndvana; vasanwhile residing; kim akarotwhat did He do;
madhupurymin Mathur; caand; keavaKa, the killer of Ke;
bhrtaramthe brother; caand; avadhtkilled; kasamKasa;
mtuof His mother; addhdirectly; a-tat-arhaamwhich was not at

28

all sanctioned by the stras.

Lord Ka lived both in Vndvana and in Mathur. What did He do
there? Why did He kill Kasa, His mother's brother? Such killing is not
at all sanctioned in the stras.
One's maternal uncle, the brother of one's mother, is on the level of one's
father. When a maternal uncle has no son, his nephew legally inherits his
property. Therefore, why did Ka directly kill Kasa, the brother of His
mother? Mahrja Parkit was very much inquisitive about the facts in
this regard.
TEXT 11
deha mnuam ritya
kati vari vibhi
yadu-pury sahvtst
patnya katy abhavan prabho
dehambody; mnuamexactly like a man; rityaaccepting; kati
varihow many years; vibhiin the company of the Vis, those
who were born in the Vi family; yadu-purymin Dvrak, in the
residential quarters of the Yadus; sahawith; avtstthe Lord lived;
patnyawives; katihow many; abhavanwere there; prabhoof the
Lord.
Ka, the Supreme Personality of Godhead, has no material body, yet
He appears as a human being. For how many years did He live with the
descendants of Vi? How many wives did He marry, and for how
many years did He live in Dvrak?
In many places the Supreme Personality of Godhead is described as saccid-nanda-vigraha [Bs. 5.1], possessing a spiritual, blissful body. His
bodily feature is narkti, that is, exactly like that of a human being. Here
the same idea is repeated in the words mnuam ritya, which indicate
that He accepts a body exactly like that of a man. Everywhere it is
confirmed that Ka is never nirkra, or formless. He has His form,
exactly like that of a human being. There is no doubt about this.
TEXT 12
etad anyac ca sarva me

29

mune ka-viceitam
vaktum arhasi sarvaja
raddadhnya visttam
etatall these details; anyat caand others also; sarvameverything;
meunto me; muneO great sage; ka-viceitamthe activities of
Lord Ka; vaktumto describe; arhasiyou are able; sarva-ja
because you know everything; raddadhnyabecause I am not envious
but have all faith in Him; visttamin full detail.
O great sage, who know everything about Ka, please describe in
detail all the activities of which I have inquired and also those of which
I have not, for I have full faith and am very eager to hear of them.
TEXT 13
naitidusah kun m
tyaktodam api bdhate
pibanta tvan-mukhmbhojacyuta hari-kathmtam
nanot; eall this; ati-dusahextremely difficult to bear; kut
hunger; mmunto me; tyakta-udameven after giving up drinking
water; apialso; bdhatedoes not hinder; pibantamwhile drinking;
tvat-mukha-ambhoja-cyutamemanating from your lotus mouth; harikath-amtamthe nectar of topics concerning Ka.
Because of my vow on the verge of death, I have given up even drinking
water, yet because I am drinking the nectar of topics about Ka,
which is flowing from the lotus mouth of your Lordship, my hunger and
thirst, which are extremely difficult to bear, cannot hinder me.
To prepare to meet death in seven days, Mahrja Parkit gave up all food
and drink. As a human being, he was certainly both hungry and thirsty,
and therefore ukadeva Gosvm might have wanted to stop narrating the
transcendental topics of Ka; but despite his fast, Mahrja Parkit was
not at all fatigued. "The hunger and thirst from my fast do not disturb
me," he said. "Once when I felt very thirsty, I went to the rama of
amka Muni to drink water, but the muni did not supply it. I therefore
wrapped a dead snake over his shoulder, and that is why I was cursed by

30

the brhmaa boy. Now, however, I am quite fit. I am not at all disturbed
by my hunger and thirst." This indicates that although on the material
platform there are disturbances from hunger and thirst, on the spiritual
platform there is no such thing as fatigue.
The entire world is suffering because of spiritual thirst. Every living being
is Brahman, or spirit soul, and needs spiritual food to satisfy his hunger
and thirst. Unfortunately, however, the world is completely unaware of
the nectar of ka-kath. The Ka consciousness movement is therefore
a boon to philosophers, religionists and people in general. There is
certainly a charming attraction in Ka and ka-kath. Therefore the
Absolute Truth is called Ka, the most attractive.
The word amta is also an important reference to the moon, and the word
ambuja means "lotus." The pleasing moonshine and pleasing fragrance of
the lotus combined to bring pleasure to everyone hearing ka-kath
from the mouth of ukadeva Gosvm. As it is said:
matir na ke parata svato v
mitho 'bhipadyeta gha-vratnm
adnta-gobhir viat tamisra
puna puna carvita-carvanm
"Because of their uncontrolled senses, persons too addicted to
materialistic life make progress toward hellish conditions and repeatedly
chew that which has already been chewed. Their inclinations toward
Ka are never aroused, either by the instructions of others, by their own
efforts, or by a combination of both." (SB 7.5.30) At the present moment,
all of human society is engaged in the business of chewing the chewed
(puna puna carvita-carvanm). People are prepared to undergo mtyusasra-vartmani [Bg. 9.3], taking birth in one form, dying, accepting
another form and dying again. To stop this repetition of birth and death,
ka-kath, or Ka consciousness, is absolutely necessary. But unless
one hears ka-kath from a realized soul like ukadeva Gosvm, one
cannot relish the nectar of ka-kath, which puts an end to all material
fatigue, and enjoy the blissful life of transcendental existence. In relation
to the Ka consciousness movement, we actually see that those who
have tasted the nectar of ka-kath lose all material desires, whereas
those who cannot understand Ka or ka-kath regard the Ka
conscious life as "brainwashing" and "mind control." While the devotees
enjoy spiritual bliss, the nondevotees are surprised that the devotees have

31

forgotten material hankerings.

TEXT 14
sta uvca
eva niamya bhgu-nandana sdhu-vda
vaiysaki sa bhagavn atha viu-rtam
pratyarcya ka-carita kali-kalmaa-ghna
vyhartum rabhata bhgavata-pradhna
sta uvcaSta Gosvm said; evamthus; niamyahearing; bhgunandanaO son of the Bhgu dynasty, aunaka; sdhu-vdampious
questions; vaiysakiukadeva Gosvm, the son of Vysadeva; sa
he; bhagavnthe most powerful; athathus; viu-rtamunto Parkit
Mahrja, who was always protected by Viu; pratyarcyaoffering him
respectful obeisances; ka-caritamtopics of Lord Ka; kali-kalmaaghnamwhich diminish the troubles of this age of Kali; vyhartumto
describe; rabhatabegan; bhgavata-pradhnaukadeva Gosvm, the
chief among the pure devotees.
Sta Gosvm said: O son of Bhgu [aunaka i], after ukadeva
Gosvm, the most respectable devotee, the son of Vysadeva, heard the
pious questions of Mahrja Parkit, he thanked the King with great
respect. Then he began to discourse on topics concerning Ka, which
are the remedy for all sufferings in this age of Kali.
In this verse the words ka-carita kali-kalmaa-ghnam indicate that the
activities of Lord Ka are certainly the greatest panacea for all miseries,
especially in this age of Kali. It is said that in Kali-yuga people have only
short lives, and they have no culture of spiritual consciousness. If anyone
is at all interested in spiritual culture, he is misled by many bogus svms
and yogs who do not refer to ka-kath. Therefore most people are
unfortunate and disturbed by many calamities. rla Vysadeva prepared
rmad-Bhgavatam at the request of Nrada Muni in order to give relief
to the suffering people of this age (kali-kalmaa-ghnam). The Ka
consciousness movement is seriously engaged in enlightening people
through the pleasing topics of rmad-Bhgavatam. All over the world, the
message of rmad-Bhgavatam and Bhagavad-gt is being accepted in all
spheres of life, especially in advanced, educated circles.
rla ukadeva Gosvm is described in this verse as bhgavata-pradhna,

32

whereas Mahrja Parkit is described as viu-rtam. Both words bear

the same meaning; that is, Mahrja Parkit was a great devotee of Ka,
and ukadeva Gosvm was also a great saintly person and a great devotee
of Ka. Combined together to present ka-kath, they give great relief
to suffering humanity.
anarthopaama skd
bhakti-yogam adhokaje
lokasyjnato vidv
cakre stvata-sahitm
"The material miseries of the living entity, which are superfluous to him,
can be directly mitigated by the linking process of devotional service. But
the mass of people do not know this, and therefore the learned Vysadeva
compiled this Vedic literature, rmad-Bhgavatam, which is in relation to
the Supreme Truth." (SB 1.7.6) People in general are unaware that the
message of rmad-Bhgavatam can give all of human society relief from
the pangs of Kali-yuga (kali-kalmaa-ghnam).
TEXT 15
r-uka uvca
samyag vyavasit buddhis
tava rjari-sattama
vsudeva-kathy te
yaj jt naihik rati
r-uka uvcar ukadeva Gosvm said; samyakcompletely;
vyavasitfixed; buddhiintelligence; tavaof Your Majesty; rja-isattamaO best of rjaris, saintly kings; vsudeva-kathymin hearing
about the topics of Vsudeva, Ka; teyour; yatbecause; jt
developed; naihikwithout cessation; ratiattraction or ecstatic
devotional service.
rla ukadeva Gosvm said: O Your Majesty, best of all saintly kings,
because you are greatly attracted to topics of Vsudeva, it is certain that
your intelligence is firmly fixed in spiritual understanding, which is the
only true goal for humanity. Because that attraction is unceasing, it is
certainly sublime.

33

Ka-kath is compulsory for the rjari, or executive head of

government. This is also mentioned in Bhagavad-gt (ima rjarayo
vidu [Bg. 4.2]). Unfortunately, however, in this age the governmental
power is gradually being captured by third-class and fourth-class men
who have no spiritual understanding, and society is therefore very quickly
becoming degraded. Ka-kath must be understood by the executive
heads of government, for otherwise how will people be happy and gain
relief from the pangs of materialistic life? One who has fixed his mind in
Ka consciousness should be understood to have very sharp intelligence
in regard to the value of life. Mahrja Parkit was rjari-sattama, the
best of all saintly kings, and ukadeva Gosvm was muni-sattama, the
best of munis. Both of them were elevated because of their common
interest in ka-kath. The exalted position of the speaker and the
audience will be explained very nicely in the next verse. Ka-kath is so
enlivening that Mahrja Parkit forgot everything material, even his
personal comfort in relation to food and drink. This is an example of how
the Ka consciousness movement should spread all over the world to
bring both the speaker and the audience to the transcendental platform
and back home, back to Godhead.
TEXT 16
vsudeva-kath-prana
purus trn punti hi
vaktra pracchaka rots
tat-pda-salila yath
vsudeva-kath-pranaquestions about the pastimes and characteristics
of Vsudeva, Ka; purunpersons; trnthree; puntipurify; hi
indeed; vaktramthe speaker, such as ukadeva Gosvm; pracchakam
and an inquisitive hearer like Mahrja Parkit; rotnand, between
them, the listeners hearing about the topics; tat-pda-salilam yath
exactly as the entire world is purified by the Ganges water emanating
from the toe of Lord Viu.
The Ganges, emanating from the toe of Lord Viu, purifies the three
worlds, the upper, middle and lower planetary systems. Similarly, when
one asks questions about the pastimes and characteristics of Lord
Vsudeva, Ka, three varieties of men are purified: the speaker or
preacher, he who inquires, and the people in general who listen.

34

It is said, tasmd guru prapadyeta jijsu reya uttamam (SB 11.3.21).

Those interested in understanding transcendental subject matters as the
goal of life must approach the bona fide spiritual master. Tasmd guru
prapadyeta. One must surrender to such a guru, who can give right
information about Ka. Herein, Mahrja Parkit has surrendered to
the right personality, ukadeva Gosvm, for enlightenment in vsudevakath. Vsudeva is the original Personality of Godhead, who has
unlimited spiritual activities. rmad-Bhgavatam is a record of such
activities, and Bhagavad-gt is the record of Vsudeva speaking
personally. Therefore, since the Ka consciousness movement is full of
vsudeva-kath, anyone who hears, anyone who joins the movement and
anyone who preaches will be purified.
TEXT 17
bhmir dpta-npa-vyjadaitynka-atyutai
krnt bhri-bhrea
brahma araa yayau
bhmimother earth; dptapuffed up; npa-vyjaposing as kings, or
the supreme power personified in the state; daityaof demons; ankaof
military phalanxes of soldiers; ata-ayutaiunlimitedly, by many
hundreds of thousands; krntbeing overburdened; bhri-bhreaby
a burden of unnecessary fighting power; brahmamunto Lord Brahm;
araamto take shelter; yayauwent.
Once when mother earth was overburdened by hundreds of thousands
of military phalanxes of various conceited demons dressed like kings,
she approached Lord Brahm for relief.
When the world is overburdened by unnecessary military arrangements
and when various demoniac kings are the executive heads of state, this
burden causes the appearance of the Supreme Personality of Godhead. As
the Lord says in Bhagavad-gt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham

35

"Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligionat that time I
appear Myself." When the residents of this earth become atheistic and
godless, they descend to the status of animals like dogs and hogs, and
thus their only business is to bark among themselves. This is dharmasya
glni, deviation from the goal of life. Human life is meant for attaining the
highest perfection of Ka consciousness, but when people are godless
and the presidents or kings are unnecessarily puffed up with military
power, their business is to fight and increase the military strength of their
different states. Nowadays, therefore, it appears that every state is busy
manufacturing atomic weapons to prepare for a third world war. Such
preparations are certainly unnecessary; they reflect the false pride of the
heads of state. The real business of a chief executive is to see to the
happiness of the mass of people by training them in Ka consciousness
in different divisions of life. Ctur-varya may sa gua-karmavibhgaa (Bg. 4.13). A leader should train the people as brhmaas,
katriyas, vaiyas and dras and engage them in various occupational
duties, thus helping them progress toward Ka consciousness. Instead,
however, rogues and thieves in the guise of protectors arrange for a voting
system, and in the name of democracy they come to power by hook or
crook and exploit the citizens. Even long, long ago, asuras, persons
devoid of God consciousness, became the heads of state, and now this is
happening again. The various states of the world are preoccupied with
arranging for military strength. Sometimes they spend sixty-five percent
of the government's revenue for this purpose. But why should people's
hard-earned money be spent in this way? Because of the present world
situation, Ka has descended in the form of the Ka consciousness
movement. This is quite natural, for without the Ka consciousness
movement the world cannot be peaceful and happy.
TEXT 18
gaur bhtvru-mukh khinn
krandant karua vibho
upasthitntike tasmai
vyasana samavocata
gauthe shape of a cow; bhtvassuming; aru-mukhwith tears in
the eyes; khinnvery much distressed; krandantweeping; karuam

36

piteously; vibhoof Lord Brahm; upasthitappeared; antikein front;

tasmaiunto him (Lord Brahm); vyasanamher distress; samavocata
submitted.
Mother earth assumed the form of a cow. Very much distressed, with
tears in her eyes, she appeared before Lord Brahm and told him about
her misfortune.
TEXT 19
brahm tad-upadhrytha
saha devais tay saha
jagma sa-tri-nayanas
tra kra-payo-nidhe
brahmLord Brahm; tat-upadhryaunderstanding everything rightly;
athathereafter; sahawith; devaithe demigods; tay sahawith
mother earth; jagmaapproached; sa-tri-nayanawith Lord iva, who
has three eyes; tramthe shore; kra-paya-nidheof the ocean of
milk.
Thereafter, having heard of the distress of mother earth, Lord Brahm,
with mother earth, Lord iva and all the other demigods, approached
the shore of the ocean of milk.
After Lord Brahm understood the precarious condition of the earth, he
first visited the demigods headed by Lord Indra, who are in charge of the
various affairs of this universe, and Lord iva, who is responsible for
annihilation. Both maintenance and annihilation go on perpetually, under
the order of the Supreme Personality of Godhead. As stated in Bhagavadgt (4.8), paritrya sdhn vinya ca duktm. Those who are
obedient to the laws of God are protected by different servants and
demigods, whereas those who are undesirable are vanquished by Lord
iva. Lord Brahm first met all the demigods, including Lord iva. Then,
along with mother earth, they went to the shore of the ocean of milk,
where Lord Viu lies on a white island, vetadvpa.
TEXT 20
tatra gatv jaganntha
deva-deva vkapim

37

purua purua-sktena
upatasthe samhita
tatrathere (on the shore of the ocean of milk); gatvafter going;
jagannthamunto the master of the entire universe, the Supreme Being;
deva-devamthe Supreme God of all gods; vkapimthe Supreme
Person, Viu, who provides for everyone and diminishes everyone's
suffering; puruamthe Supreme Person; purua-sktenawith the Vedic
mantra known as purua-skta; upatastheworshiped; samhitawith
full attention.
After reaching the shore of the ocean of milk, the demigods worshiped
the Supreme Personality of Godhead, Lord Viu, the master of the
whole universe, the supreme God of all gods, who provides for
everyone and diminishes everyone's suffering. With great attention,
they worshiped Lord Viu, who lies on the ocean of milk, by reciting
the Vedic mantras known as the Purua-skta.
The demigods, such as Lord Brahm, Lord iva, King Indra, Candra and
Srya, are all subordinate to the Supreme Personality of Godhead. Aside
from the demigods, even in human society there are many influential
personalities supervising various businesses or establishments. Lord
Viu, however, is the God of gods (paramevara). He is parama-purua,
the Supreme Being, Paramtm. As confirmed in the Brahma-sahit
(5.1), vara parama ka sac-cid-nanda-vigraha: "Ka, known as
Govinda, is the supreme controller. He has an eternal, blissful, spiritual
body." No one is equal to or greater than the Supreme Personality of
Godhead, and therefore He is described here by many words: jaganntha,
deva-deva, vkapi and purua. The supremacy of Lord Viu is also
confirmed in Bhagavad-gt (10.12) in this statement by Arjuna:
para brahma para dhma
pavitra parama bhavn
purua vata divyam
di-devam aja vibhum
"You are the Supreme Brahman, the ultimate, the supreme abode and
purifier, the Absolute Truth and the eternal divine person. You are the
primal God, transcendental and original, and You are the unborn and all-

38

pervading beauty." Ka is di-purua, the original Personality of

Godhead (govindam di-purua tam aha bhajmi). Viu is a plenary
expansion of Lord Ka, and all the viu-tattvas are paramevara, devadeva.
TEXT 21
gira samdhau gagane samrit
niamya vedhs tridan uvca ha
g pauru me utmar punar
vidhyatm u tathaiva m ciram
girama vibration of words; samdhauin trance; gaganein the sky;
samritmvibrated;
niamyahearing;
vedhLord
Brahm;
tridanunto the demigods; uvcasaid; haoh; gmthe order;
paurumreceived from the Supreme Person; mefrom me; utajust
hear; amarO demigods; punaagain; vidhyatmexecute; u
immediately; tath evajust so; mdo not; ciramdelay.
While in trance, Lord Brahm heard the words of Lord Viu vibrating
in the sky. Thus he told the demigods: O demigods, hear from me the
order of Krodakay Viu, the Supreme Person, and execute it
attentively without delay.
It appears that the words of the Supreme Personality of Godhead can be
heard in trance by competent persons. Modern science gives us
telephones, by which one can hear sound vibrations from a distant place.
Similarly, although other persons cannot hear the words of Lord Viu,
Lord Brahm is able to hear the Lord's words within himself. This is
confirmed in the beginning of rmad-Bhgavatam (1.1.1): tene brahma
hd ya di-kavaye. di-kavi is Lord Brahm. In the beginning of the
creation, Lord Brahm received the instructions of Vedic knowledge from
Lord Viu through the medium of the heart (hd). The same principle is
confirmed herewith. While Brahm was in trance, he was able to hear the
words of Krodakay Viu, and he carried the Lord's message to the
demigods. Similarly, in the beginning, Brahm first received the Vedic
knowledge from the Supreme Personality of Godhead through the core of
the heart. In both instances the same process was used in transmitting the
message to Lord Brahm. In other words, although Lord Viu was
invisible even to Lord Brahm, Lord Brahm could hear Lord Viu's

39

words through the heart. The Supreme Personality of Godhead is invisible

even to Lord Brahm, yet He descends on this earth and becomes visible
to people in general. This is certainly an act of His causeless mercy, but
fools and nondevotees think that Ka is an ordinary historical person.
Because they think that the Lord is an ordinary person like them, they are
described as mha (avajnanti m mh [Bg. 9.11]). The causeless
mercy of the Supreme Personality of Godhead is neglected by such
demoniac persons, who cannot understand the instructions of Bhagavadgt and who therefore misinterpret them.
TEXT 22
puraiva pusvadhto dhar-jvaro
bhavadbhir aair yadupajanyatm
sa yvad urvy bharam varevara
sva-kla-akty kapaya cared bhuvi
pureven before this; evaindeed; pusby the Supreme Personality
of Godhead; avadhtawas certainly known; dhar-jvarathe distress
on the earth; bhavadbhiby your good selves; aaiexpanding as
plenary portions; yaduuin the family of King Yadu; upajanyatmtake
your birth and appear there; saHe (the Supreme Personality of
Godhead); yvatas long as; urvyof the earth; bharamthe burden;
vara-varathe Lord of lords; sva-kla-aktyby His own potency
the time factor; kapayandiminishing; caretshould move; bhuvion
the surface of the earth.
Lord Brahm informed the demigods: Before we submitted our petition
to the Lord, He was already aware of the distress on earth.
Consequently, for as long as the Lord moves on earth to diminish its
burden by His own potency in the form of time, all of you demigods
should appear through plenary portions as sons and grandsons in the
family of the Yadus.
As stated in the Brahma-sahit (5.39):
rmdi-mrtiu kal-niyamena tihan
nnvatram akarod bhuvaneu kintu
ka svaya samabhavat parama pumn yo
govindam di-purua tam aha bhajmi

40

"I worship the Supreme Personality of Godhead, Govinda, who is always

situated in various incarnations such as Rma, Nsiha and many subincarnations as well, but who is the original Personality of Godhead,
known as Ka, and who incarnates personally also."
In this verse from rmad-Bhgavatam we find the words puraiva
pusvadhto dhar jvara. The word pus refers to Ka, who was
already aware of how the whole world was suffering because of the
increase of demons. Without reference to the supreme power of the
Personality of Godhead, demons assert themselves to be independent
kings and presidents, and thus they create a disturbance by increasing
their military power. When such disturbances are very prominent, Ka
appears. At present also, various demoniac states all over the world are
increasing their military power in many ways, and the whole situation has
become distressful. Therefore Ka has appeared by His name, in the
Hare Ka movement, which will certainly diminish the burden of the
world. Philosophers, religionists, and people in general must take to this
movement very seriously, for man-made plans and devices will not help
bring peace on earth. The transcendental sound Hare Ka is not
different from the person Ka.
nma cintmai ka
caitanya-rasa-vigraha
pra uddho nitya-mukto
'bhinnatvn nma-nmino
[Cc. Madhya 17.133]
(Padma Pura)
There is no difference between the sound Hare Ka and Ka the
person.
TEXT 23
vasudeva-ghe skd
bhagavn purua para
janiyate tat-priyrtha
sambhavantu sura-striya
vasudeva-ghein the house of Vasudeva (who would be the father of
Ka when the Lord appeared); sktpersonally; bhagavnthe

41

Supreme Personality of Godhead, who has full potency; puruathe

original person; parawho is transcendental; janiyatewill appear; tatpriya-arthamand for His satisfaction; sambhavantushould take birth;
sura-striyaall the wives of the demigods.
The Supreme Personality of Godhead, r Ka, who has full potency,
will personally appear as the son of Vasudeva. Therefore all the wives
of the demigods should also appear in order to satisfy Him.
In Bhagavad-gt (4.9) the Lord says, tyaktv deha punar janma naiti
mm eti: after giving up the material body, the devotee of the Lord returns
home, back to Godhead. This means that the devotee is first transferred to
the particular universe where the Lord is at that time staying to exhibit
His pastimes. There are innumerable universes, and the Lord is appearing
in one of these universes at every moment. Therefore His pastimes are
called nitya-ll, eternal pastimes. The Lord's appearance as a child in the
house of Devak takes place continuously in one universe after another.
Therefore, the devotee is first transferred to that particular universe where
the pastimes of the Lord are current. As stated in Bhagavad-gt, even if a
devotee does not complete the course of devotional service, he enjoys the
happiness of the heavenly planets, where the most pious people dwell,
and then takes birth in the house of a uci or rmn, a pious brhmaa or
a wealthy vaiya (ucn rmat gehe yoga-bhrao 'bhijyate [Bg.
6.41]). Thus a pure devotee, even if unable to execute devotional service
completely, is transferred to the upper planetary system, where pious
people reside. From there, if his devotional service is complete, such a
devotee is transferred to the place where the Lord's pastimes are going on.
Herein it is said, sambhavantu sura-striya. Sura-str, the women of the
heavenly planets, were thus ordered to appear in the Yadu dynasty in
Vndvana to enrich the pastimes of Lord Ka. These sura-str, when
further trained to live with Ka, would be transferred to the original
Goloka Vndvana. During Lord Ka's pastimes within this world, the
sura-str were to appear in different ways in different families to give
pleasure to the Lord, just so that they would be fully trained before going
to the eternal Goloka Vndvana. With the association of Lord Ka,
either at Dvrak-pur, Mathur-pur or Vndvana, they would certainly
return home, back to Godhead. Among the sura-str, the women of the
heavenly planets, there are many devotees, such as the mother of the
Upendra incarnation of Ka. It was such devoted women who were

42

called for in this connection.

TEXT 24
vsudeva-kalnanta
sahasra-vadana svar
agrato bhavit devo
hare priya-cikray
vsudeva-kal anantathe plenary expansion of Lord Ka known as
Anantadeva or Sakaraa Ananta, the all-pervasive incarnation of the
Supreme Lord; sahasra-vadanahaving thousands of hoods; svar
fully independent; agratapreviously; bhavitwill appear; devathe
Lord; hareof Lord Ka; priya-cikraywith the desire to act for the
pleasure.
The foremost manifestation of Ka is Sakaraa, who is known as
Ananta. He is the origin of all incarnations within this material world.
Previous to the appearance of Lord Ka, this original Sakaraa will
appear as Baladeva, just to please the Supreme Lord Ka in His
transcendental pastimes.
r Baladeva is the Supreme Personality of Godhead Himself. He is equal
in supremacy to the Supreme Godhead, yet wherever Ka appears, r
Baladeva appears as His brother, sometimes elder and sometimes younger.
When Ka appears, all His plenary expansions and other incarnations
appear with Him. This is elaborately explained in Caitanya-caritmta.
This time, Baladeva would appear before Ka as Ka's elder brother.
TEXT 25
vior my bhagavat
yay sammohita jagat
di prabhuena
kryrthe sambhaviyati
vio mythe potency of the Supreme Personality of Godhead, Viu;
bhagavatas good as Bhagavn and therefore known as Bhagavat;
yayby whom; sammohitamcaptivated; jagatall the worlds, both
material and spiritual; dibeing ordered; prabhuby the master;
aenawith her different potential factors; krya-arthefor executing
business; sambhaviyatiwould also appear.

43

The potency of the Lord, known as viu-my, who is as good as the

Supreme Personality of Godhead, will also appear with Lord Ka.
This potency, acting in different capacities, captivates all the worlds,
both material and spiritual. At the request of her master, she will
appear with her different potencies in order to execute the work of the
Lord.
Parsya aktir vividhaiva ryate (vetvatara Upaniad 6.8 [Cc. Madhya
13.65, purport]). In the Vedas it is said that the potencies of the Supreme
Personality of Godhead are called by different names, such as yogamy
and mahmy. Ultimately, however, the Lord's potency is one, exactly as
electric potency is one although it can act both to cool and to heat. The
Lord's potency acts in both the spiritual and material worlds. In the
spiritual world the Lord's potency works as yogamy, and in the material
world the same potency works as mahmy, exactly as electricity works
in both a heater and a cooler. In the material world, this potency, working
as mahmy, acts upon the conditioned souls to deprive them more and
more of devotional service. It is said, yay sammohito jva tmna trigutmakam [SB 1.7.5]. In the material world the conditioned soul thinks
of himself as a product of tri-gua, the three modes of material nature.
This is the bodily conception of life. Because of associating with the three
guas of the material potency, everyone identifies himself with his body.
Someone is thinking he is a brhmaa, someone a katriya, and someone a
vaiya or dra. Actually, however, one is neither a brhmaa, a katriya, a
vaiya nor a dra; one is part and parcel of the Supreme Lord
(mamaiva), but because of being covered by the material energy,
mahmy, one identifies himself in these different ways. When the
conditioned soul becomes liberated, however, he thinks himself an eternal
servant of Ka. Jvera 'svarpa' haya-kera 'nitya-dsa.' [Cc. Madhya
20.108]. When he comes to that position, the same potency, acting as
yogamy, increasingly helps him become purified and devote his energy
to the service of the Lord.
In either case, whether the soul is conditioned or liberated, the Lord is
supreme. As stated in Bhagavad-gt (9.10), maydhyakea prakti
syate sa-carcaram: it is by the order of the Supreme Personality of
Godhead that the material energy, mahmy, works upon the
conditioned soul.
prakte kriyamni

44

guai karmi sarvaa

ahakra-vimhtm
kartham iti manyate
"The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities which are in
actuality carried out by nature." (Bg. 3.27) Within conditioned life, no
one has freedom, but because one is bewildered, being subject to the rule
of mahmy, one foolishly thinks himself independent (ahakravimhtm kartham iti manyate [Bg. 3.27]). But when the conditioned
soul becomes liberated by executing devotional service, he is given a
greater and greater chance to relish a relationship with the Supreme
Personality of Godhead in different transcendental statuses, such as
dsya-rasa, sakhya-rasa, vtsalya-rasa and mdhurya-rasa.
Thus the Lord's potency, viu-my, has two featuresvaraik and
unmukha. When the Lord appeared, His potency came with Him and acted
in different ways. She acted as yogamy with Yaod, Devak and other
intimate relations of the Lord, and she acted in a different way with
Kasa, lva and other asuras. By the order of Lord Ka, His potency
yogamy came with Him and exhibited different activities according to
the time and circumstances. Kryrthe sambhaviyati. Yogamy acted
differently to execute different purposes desired by the Lord. As
confirmed in Bhagavad-gt (9.13), mahtmnas tu m prtha daiv
praktim rit. The mahtms, who fully surrender to the lotus feet of
the Lord, are directed by yogamy, whereas the durtms, those who are
devoid of devotional service, are directed by mahmy.
TEXT 26
r-uka uvca
ity diymara-gan
prajpati-patir vibhu
vsya ca mah grbhi
sva-dhma parama yayau
r-uka uvcar ukadeva Gosvm said; itithus; diyaafter
informing; amara-ganall the demigods; prajpati-patiLord
Brahm, the master of the Prajpatis; vibhuall-powerful; vsyaafter
pacifying; caalso; mahmmother earth; grbhiby sweet words; sva-

45

dhmahis own planet, known as Brahmaloka; paramamthe best

(within the universe); yayaureturned.
ukadeva Gosvm continued: After thus advising the demigods and
pacifying mother earth, the very powerful Lord Brahm, who is the
master of all other Prajpatis and is therefore known as Prajpati-pati,
returned to his own abode, Brahmaloka.
TEXT 27
raseno yadupatir
mathurm vasan purm
mthur chrasen ca
viayn bubhuje pur
rasenaKing rasena; yadu-patithe chief of the Yadu dynasty;
mathurmat the place known as Mathur; vasanwent to live;
purmin that city; mthurnat the place known as the Mthura
district; rasenn caand the place known as rasena; viaynsuch
kingdoms; bubhujeenjoyed; purformerly.
Formerly, rasena, the chief of the Yadu dynasty, had gone to live in
the city of Mathur. There he enjoyed the places known as Mthura and
rasena.
TEXT 28
rjadhn tata sbht
sarva-ydava-bhbhujm
mathur bhagavn yatra
nitya sannihito hari
rjadhnthe capital; tatafrom that time; sthe country and the
city known as Mathur; abhtbecame; sarva-ydava-bhbhujmof all
the kings who appeared in the Yadu dynasty; mathurthe place known
as Mathur; bhagavnthe Supreme Personality of Godhead; yatra
wherein; nityameternally; sannihitaintimately connected, living
eternally; harithe Lord, the Supreme Personality of Godhead.
Since that time, the city of Mathur had been the capital of all the kings

46

of the Yadu dynasty. The city and district of Mathur are very
intimately connected with Ka, for Lord Ka lives there eternally.
It is understood that Mathur City is the transcendental abode of Lord
Ka; it is not an ordinary material city, for it is eternally connected with
the Supreme Personality of Godhead. Vndvana is within the jurisdiction
of Mathur, and it still continues to exist. Because Mathur and
Vndvana are intimately connected with Ka eternally, it is said that
Lord Ka never leaves Vndvana (vndvana parityajya padam eka
na gacchati). At present, the place known as Vndvana, in the district of
Mathur, continues its position as a transcendental place, and certainly
anyone who goes there becomes transcendentally purified. Navadvpadhma is also intimately connected with Vrajabhmi. rla Narottama
dsa hkura therefore says:
r gaua-maala-bhmi, yeb jne cintmai,
t'ra haya vrajabhme vsa
"Vrajabhmi" refers to Mathur-Vndvana, and Gaua-maala-bhmi
includes Navadvpa. These two places are nondifferent. Therefore, anyone
living in Navadvpa-dhma, knowing Ka and r Caitanya Mahprabhu
to be the same personality, lives in Vrajabhmi, Mathur-Vndvana. The
Lord has made it convenient for the conditioned soul to live in Mathur,
Vndvana and Navadvpa and thus be directly connected with the
Supreme Personality of Godhead. Simply by living in these places, one
can immediately come in contact with the Lord. There are many devotees
who vow never to leave Vndvana and Mathur. This is undoubtedly a
good vow, but if one leaves Vndvana, Mathur or Navadvpa-dhma for
the service of the Lord, he is not disconnected from the Supreme
Personality of Godhead. At any rate, we must understand the
transcendental importance of Mathur-Vndvana and Navadvpa-dhma.
Anyone who executes devotional service in these places certainly goes
back home, back to Godhead, after giving up his body. Thus the words
mathur bhagavn yatra nitya sannihito hari are particularly important.
A devotee should fully utilize this instruction to the best of his ability.
Whenever the Supreme Lord personally appears, He appears in Mathur
because of His intimate connection with this place. Therefore although
Mathur and Vndvana are situated on this planet earth, they are
transcendental abodes of the Lord.

47

TEXT 29
tasy tu karhicic chaurir
vasudeva ktodvaha
devaky sryay srdha
praye ratham ruhat
tasymin that place known as Mathur; tuindeed; karhicitsome
time ago; aurithe demigod, descendant of ra; vasudevawho
appeared as Vasudeva; kta-udvahaafter being married; devaky
Devak; sryayhis newly married wife; srdhamalong with;
prayefor returning home; rathamthe chariot; ruhatmounted.
Some time ago, Vasudeva, who belonged to the demigod family [or to
the ra dynasty], married Devak. After the marriage, he mounted his
chariot to return home with his newly married wife.
TEXT 30
ugrasena-suta kasa
svasu priya-cikray
ramn hayn jagrha
raukmai ratha-atair vta
ugrasena-sutathe son of Ugrasena; kasaby the name Kasa;
svasuof his own sister Devak; priya-cikrayto please her on the
occasion of her marriage; ramnthe reins; haynmof the horses;
jagrhatook; raukmaimade of gold; ratha-ataiby hundreds of
chariots; vtasurrounded.
Kasa, the son of King Ugrasena, in order to please his sister Devak on
the occasion of her marriage, took charge of the reins of the horses and
became the chariot driver. He was surrounded by hundreds of golden
chariots.
TEXTS 31-32
catu-ata pribarha
gajn hema-mlinm
avnm ayuta srdha
rathn ca tri-a-atam

48

dsn sukumr
dve ate samalakte
duhitre devaka prdd
yne duhit-vatsala
catu-atamfour hundred; pribarhamdowry; gajnmof elephants;
hema-mlinmdecorated with garlands of gold; avnmof horses;
ayutamten thousand; srdhamalong with; rathnmof chariots;
caand; tri-a-atamthree times six hundred (eighteen hundred);
dsnmof maidservants; su-kumrmvery young and beautiful
unmarried girls; dvetwo; atehundred; samalaktefully decorated
with ornaments; duhitreunto his daughter; devakaKing Devaka;
prdtgave as a gift; ynewhile going away; duhit-vatsalawho was
very fond of his daughter Devak.
Devak's father, King Devaka, was very much affectionate to his
daughter. Therefore, while she and her husband were leaving home, he
gave her a dowry of four hundred elephants nicely decorated with
golden garlands. He also gave ten thousand horses, eighteen hundred
chariots, and two hundred very beautiful young maidservants, fully
decorated with ornaments.
The system of giving a dowry to one's daughter has existed in Vedic
civilization for a very long time. Even today, following the same system, a
father who has money will give his daughter an opulent dowry. A
daughter would never inherit the property of her father, and therefore an
affectionate father, during the marriage of his daughter, would give her as
much as possible. A dowry, therefore, is never illegal according to the
Vedic system. Here, of course, the gift offered as a dowry by Devaka to
Devak was not ordinary. Because Devaka was a king, he gave a dowry
quite suitable to his royal position. Even an ordinary man, especially a
high-class brhmaa, katriya or vaiya, is supposed to give his daughter a
liberal dowry. Immediately after the marriage, the daughter goes to her
husband's house, and it is also a custom for the brother of the bride to
accompany his sister and brother-in-law to exhibit affection for her. This
system was followed by Kasa. These are all old customs in the society of
varrama-dharma, which is now wrongly designated as Hindu. These
long-standing customs are nicely described here.

49

TEXT 33
akha-trya-mdag ca
nedur dundubhaya samam
praya-prakrame tta
vara-vadhvo sumagalam
akhaconchshells; tryabugles; mdagdrums; caalso;
neduvibrated; dundubhayakettledrums; samamin concert;
praya-prakrameat the time of departure; ttaO beloved son; varavadhvoof the bridegroom and the bride; su-magalamfor the purpose
of their auspicious departure.
O beloved son, Mahrja Parkit, when the bride and bridegroom were
ready to start, conchshells, bugles, drums and kettledrums all vibrated
in concert for their auspicious departure.
TEXT 34
pathi pragrahia kasam
bhyharra-vk
asys tvm aamo garbho
hant y vahase 'budha
pathion the way; pragrahiamwho was managing the reins of the
horses; kasamunto Kasa; bhyaaddressing; hasaid; a-arravka voice coming from someone whose body was invisible; asyof
this girl (Devak); tvmyou; aamathe eighth; garbhapregnancy;
hantkiller; ymher whom; vahaseyou are carrying; abudhayou
foolish rascal.
While Kasa, controlling the reins of the horses, was driving the
chariot along the way, an unembodied voice addressed him, "You
foolish rascal, the eighth child of the woman you are carrying will kill
you!"
The omen spoke of aamo garbha, referring to the eighth pregnancy, but
did not clearly say whether the child was to be a son or a daughter. Even
if Kasa were to see that the eighth child of Devak was a daughter, he
should have no doubt that the eighth child was to kill him. According to
the Viva-koa dictionary, the word garbha means "embryo" and also

50

arbhaka, or "child." Kasa was affectionate toward his sister, and

therefore he had become the chariot driver to carry her and his brotherin-law to their home. The demigods, however, did not want Kasa to be
affectionate toward Devak, and therefore, from an unseen position, they
encouraged Kasa to offend her. Moreover, the six sons of Marci had
been cursed to take birth from the womb of Devak, and upon being killed
by Kasa they would be delivered. When Devak understood that Kasa
would be killed by the Supreme Personality of Godhead, who would
appear from her womb, she felt great joy. The word vahase is also
significant because it indicates that the ominous vibration condemned
Kasa for acting just like a beast of burden by carrying his enemy's
mother.
TEXT 35
ity ukta sa khala ppo
bhojn kula-psana
bhagin hantum rabdha
khaga-pi kace 'graht
iti uktathus being addressed; sahe (Kasa); khalaenvious;
ppasinful; bhojnmof the Bhoja dynasty; kula-psanaone who
can degrade the reputation of his family; bhaginmunto his sister;
hantum rabdhambeing inclined to kill; khaga-pitaking a sword
in his hand; kacehair; agrahttook up.
Kasa was a condemned personality in the Bhoja dynasty because he
was envious and sinful. Therefore, upon hearing this omen from the
sky, he caught hold of his sister's hair with his left hand and took up
his sword with his right hand to sever her head from her body.
Kasa was driving the chariot and controlling the reins with his left
hand, but as soon as he heard the omen that his sister's eighth child
would kill him, he gave up the reins, caught hold of his sister's hair, and
with his right hand took up a sword to kill her. Before, he had been so
affectionate that he was acting as his sister's chariot driver, but as soon as
he heard that his self-interest or his life was at risk, he forgot all affection
for her and immediately became a great enemy. This is the nature of
demons. No one should trust a demon, despite any amount of affection.
Aside from this, a king, a politician or a woman cannot be trusted, since

51

they can do anything abominable for their personal interest. Cakya

Paita therefore says, vivso naiva kartavya stru rja-kuleu ca.
TEXT 36
ta jugupsita-karma
nasa nirapatrapam
vasudevo mah-bhga
uvca parisntvayan
tamunto him (Kasa); jugupsita-karmamwho was ready to commit
such an offensive act; nasamvery cruel; nirapatrapamshameless;
vasudevaVasudeva; mah-bhgathe greatly fortunate father of
Vsudeva; uvcasaid; parisntvayanpacifying.
Wanting to pacify Kasa, who was so cruel and envious that he was
shamelessly ready to kill his sister, the great soul Vasudeva, who was to
be the father of Ka, spoke to him in the following words.
Vasudeva, who was to be the father of Ka, is described here as mahbhga, a very upright and sober personality, because although Kasa was
ready to kill Vasudeva's wife, Vasudeva remained sober and unagitated. In
a peaceful attitude, Vasudeva began to address Kasa by putting forward
reasonable arguments. Vasudeva was a great personality because he knew
how to pacify a cruel person and how to forgive even the bitterest enemy.
One who is fortunate is never caught, even by tigers or snakes.
TEXT 37
r-vasudeva uvca
lghanya-gua rair
bhavn bhoja-yaaskara
sa katha bhagin hanyt
striyam udvha-parvai
r-vasudeva uvcathe great personality Vasudeva said; lghanyaguaa person who possesses praiseworthy qualities; raiby great
heroes; bhavnyour good self; bhoja-yaa-karaa brilliant star in the
Bhoja dynasty; saone such as your good self; kathamhow;
bhaginmyour sister; hanytcan kill; striyamespecially a woman;
udvha-parvaiat the time of the marriage ceremony.

52

Vasudeva said: My dear brother-in-law Kasa, you are the pride of your
family, the Bhoja dynasty, and great heroes praise your qualities. How
could such a qualified person as you kill a woman, your own sister,
especially on the occasion of her marriage?
According to Vedic principles, a brhmaa, an old man, a woman, a child
or a cow cannot be killed under any circumstances. Vasudeva stressed
that Devak was not only a woman but a member of Kasa s family.
Because she was now married to Vasudeva, she was para-str, another
man's wife, and if such a woman were killed, not only would Kasa be
implicated in sinful activities, but his reputation as king of the Bhoja
dynasty would be damaged. Thus Vasudeva tried in many ways to
convince Kasa in order to stop him from killing Devak.
TEXT 38
mtyur janmavat vra
dehena saha jyate
adya vbda-atnte v
mtyur vai prin dhruva
mtyudeath; janma-vatmof the living entities who have taken birth;
vraO great hero; dehena sahaalong with the body; jyateis born
(one who has taken birth is sure to die); adyatoday; veither; abdaataof hundreds of years; anteat the end; vor; mtyudeath;
vaiindeed; prinmfor every living entity; dhruvais assured.
O great hero, one who takes birth is sure to die, for death is born with
the body. One may die today or after hundreds of years, but death is
sure for every living entity.
Vasudeva wanted to impress upon Kasa that although Kasa feared
dying and therefore wanted to kill even a woman, he could not avoid
death. Death is sure. Why then should Kasa do something that would be
detrimental to his reputation and that of his family? As confirmed in
Bhagavad-gt (2.27):
jtasya hi dhruvo mtyur
dhruva janma mtasya ca
tasmd aparihrye 'rthe
na tva ocitum arhasi

53

"For one who has taken his birth, death is certain; and for one who is
dead, birth is certain. Therefore, in the unavoidable discharge of your
duty, you should not lament." One should not fear death. Rather, one
should prepare oneself for the next birth. One should utilize one's time in
this human form to end the process of birth and death. It is not that to
save oneself from death one should entangle oneself in sinful activities.
This is not good.
TEXT 39
dehe pacatvam panne
deh karmnugo 'vaa
dehntaram anuprpya
prktana tyajate vapu
dehewhen the body; pacatvam panneturns into five elements; deh
the proprietor of the body, the living being; karma-anugafollowing the
reactions of his own fruitive activities; avaaspontaneously,
automatically; deha-antaramanother body (made of material elements);
anuprpyareceiving as a result; prktanamthe former; tyajategives
up; vapubody.
When the present body turns to dust and is again reduced to five
elementsearth, water, fire, air and etherthe proprietor of the body,
the living being, automatically receives another body of material
elements according to his fruitive activities. When the next body is
obtained, he gives up the present body.
This is confirmed in Bhagavad-gt, which presents the beginning of
spiritual understanding.
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13) A person
or an animal is not the material body; rather, the material body is the

54

covering of the living being. Bhagavad-gt compares the body to a dress

and elaborately explains how one changes dresses one after another. The
same Vedic knowledge is confirmed here. The living being, the soul, is
constantly changing bodies one after another. Even in the present life, the
body changes from childhood to boyhood, from boyhood to youth, and
from youth to old age; similarly, when the body is too old to continue, the
living being gives up this body and, by the laws of nature, automatically
gets another body according to his fruitive activities, desires and
ambitions. The laws of nature control this sequence, and therefore as long
as the living entity is under the control of the external, material energy,
the process of bodily change takes place automatically, according to one's
fruitive activities. Vasudeva therefore wanted to impress upon Kasa that
if he committed this sinful act of killing a woman, in his next life he
would certainly get a material body still more conditioned to the
sufferings of material existence. Thus Vasudeva advised Kasa not to
commit sinful activities.
One who commits sinful activities because of ignorance, tamo-gua,
obtains a lower body. Kraa gua-sago 'sya sad-asad-yoni janmasu (Bg.
13.22). There are hundreds and thousands of different species of life.
Why are there higher and lower bodies? One receives these bodies
according to the contaminations of material nature. If in this life one is
contaminated by the mode of ignorance and sinful activities (dukt), in
the next life, by the laws of nature, one will certainly get a body full of
suffering. The laws of nature are not subservient to the whimsical desires
of the conditioned soul. Our endeavor, therefore, should be to associate
always with sattva-gua and not indulge in rajo-gua or tamo-gua (rajastamo-bhv [SB 1.2.19]). Lusty desires and greed keep the living entity
perpetually in ignorance and prevent him from being elevated to the
platform of sattva-gua or uddha-sattva-gua. One is advised to be
situated in uddha-sattva-gua, devotional service, for thus one is immune
to the reactions of the three modes of material nature.
TEXT 40
vrajas tihan padaikena
yathaivaikena gacchati
yath ta-jalaukaiva
deh karma-gati gata

55

vrajana person, while traveling on the road; tihanwhile standing;

pad ekenaon one foot; yathas; evaindeed; ekenaby another
foot; gacchatigoes; yathas; ta-jalauka worm on a vegetable;
evamin this way; dehthe living entity; karma-gatimthe reactions of
fruitive activities; gataundergoes.
Just as a person traveling on the road rests one foot on the ground and
then lifts the other, or as a worm on a vegetable transfers itself to one
leaf and then gives up the previous one, the conditioned soul takes
shelter of another body and then gives up the one he had before.
This is the process of the soul's transmigration from one body to another.
At the time of death, according to his mental condition, the living being is
carried by the subtle body, consisting of mind, intelligence and ego, to
another gross body. When higher authorities have decided what kind of
gross body the living entity will have, he is forced to enter such a body,
and thus he automatically gives up his previous body. Dull-minded
persons who do not have the intelligence to understand this process of
transmigration take for granted that when the gross body is finished, one's
life is finished forever. Such persons have no brains with which to
understand the process of transmigration. At the present moment there is
great opposition to the Hare Ka movement, which is being called a
"brainwashing" movement. But actually the so-called scientists,
philosophers and other leaders in the Western countries have no brains at
all. The Hare Ka movement is trying to elevate such foolish persons by
enlightening their intelligence so that they will take advantage of the
human body. Unfortunately, because of gross ignorance, they regard the
Hare Ka movement as a brainwashing movement. They do not know
that without God consciousness one is forced to continue transmigrating
from one body to another. Because of their devilish brains, they will next
be forced to accept an abominable life and practically never be able to
liberate themselves from the conditional life of material existence. How
this transmigration of the soul takes place is very clearly explained in this
verse.
TEXT 41
svapne yath payati deham da
manorathenbhinivia-cetana
da-rutbhy manasnucintayan

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prapadyate tat kim api hy apasmti

svapnein a dream; yathas; payatione sees; dehamthe kind of
body; damsimilarly; manorathenaby mental speculation;
abhiniviais fully absorbed; cetanahe whose consciousness; da
by whatever has been experienced by seeing with the eyes; rutbhym
and by hearing a description of something else; manasby the mind;
anucintayanthinking, feeling and willing; prapadyatesurrenders; tat
to that situation; kim apiwhat to speak of; hiindeed; apasmti
experiencing forgetfulness of the present body.
Having experienced a situation by seeing or hearing about it, one
contemplates and speculates about that situation, and thus one
surrenders to it, not considering his present body. Similarly, by mental
adjustments one dreams at night of living under different
circumstances, in different bodies, and forgets his actual position.
Under this same process, one gives up his present body and accepts
another [tath dehntara-prpti [Bg. 2.13]].
Transmigration of the soul is very clearly explained in this verse. One
sometimes forgets his present body and thinks of his childhood body, a
body of the past, and of how one was playing, jumping, talking and so on.
When the material body is no long workable, it becomes dust: "For dust
thou art, and unto dust shalt thou return." But when the body again
mixes with the five material elementsearth, water, fire, air and ether
the mind continues to work. The mind is the subtle substance in which
the body is created, as we actually experience in our dreams and also
when we are awake in contemplation. One must understand that the
process of mental speculation develops a new type of body that does not
actually exist. If one can understand the nature of the mind
(manorathena) and its thinking, feeling and willing, one can very easily
understand how from the mind different types of bodies develop.
The Ka consciousness movement, therefore, offers a process of
transcendental activities wherein the mind is fully absorbed in affairs
pertaining to Ka. The presence of the soul is perceived by
consciousness, and one must purify his consciousness from material to
spiritual, or, in other words, to Ka consciousness. That which is
spiritual is eternal, and that which is material is temporary. Without
Ka consciousness, one's consciousness is always absorbed in temporary

57

things. For everyone, therefore, Ka recommends in Bhagavad-gt

(9.34), man-man bhava mad-bhakto mad-yj m namaskuru [Bg. 18.65].
One should always be absorbed in thought of Ka, one should become
His devotee, one should always engage in His service and worship Him as
the supreme great, and one should always offer Him obeisances. In the
material world one is always a servant of a greater person, and in the
spiritual world our constitutional position is to serve the Supreme, the
greatest, para brahma. This is the instruction of r Caitanya
Mahprabhu. Jvera 'svarpa' haya-kera 'nitya-dsa' (Cc. Madhya
20.108).
To act in Ka consciousness is the perfection of life and the highest
perfection of yoga. As Lord Ka says in Bhagavad-gt (6.47):
yoginm api sarve
mad-gatenntartman
raddhvn bhajate yo m
sa me yuktatamo mata
"Of all yogs, he who always abides in Me with great faith, worshiping Me
in transcendental loving service, is most intimately united with Me in
yoga and is the highest of all."
The condition of the mind, which flickers between sakalpa and vikalpa,
accepting something and rejecting it, is very important in transferring the
soul to another material body at the time of death.
ya ya vpi smaran bhva
tyajaty ante kalevaram
ta tam evaiti kaunteya
sad tad-bhva-bhvita
"Whatever state of being one remembers when he quits his body, that
state he will attain without fail." (Bg. 8.6) Therefore one must train the
mind in the system of bhakti-yoga, as did Mahrja Ambara, who kept
himself always in Ka consciousness. Sa vai mana kapadravindayo [SB 9.4.18]. One must fix the mind at the lotus feet of
Ka twenty-four hours a day. If the mind is fixed upon Ka's lotus
feet, the activities of the other senses will be engaged in Ka's service.
Hkea hkea-sevana bhaktir ucyate: [Cc. Madhya 19.170] to serve
Hkea, the master of the senses, with purified senses is called bhakti.

58

Those who constantly engage in devotional service are situated in a

transcendental state, above the material modes of nature. As Ka says in
Bhagavad-gt (14.26):
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
"One who engages in full devotional service, who does not fall down in
any circumstance, at once transcends the modes of material nature and
thus comes to the level of Brahman." One must learn the secret of success
from the Vedic literatures, especially when the cream of Vedic knowledge
is presented by Bhagavad-gt as it is.
Because the mind is ultimately controlled by the Supreme Personality of
Godhead, Ka, the word apasmti is significant. Forgetfulness of one's
own identity is called apasmti. This apasmti can be controlled by the
Supreme Lord, for the Lord says, matta smtir jnam apohana ca: [Bg.
15.15] "From Me come remembrance, knowledge and forgetfulness."
Instead of allowing one to forget one's real position, Ka can revive
one's original identity at the time of one's death, even though the mind
may be flickering. Although the mind may work imperfectly at the time of
death, Ka gives a devotee shelter at His lotus feet. Therefore when a
devotee gives up his body, the mind does not take him to another material
body (tyaktv deha punar janma naiti mm eti [Bg. 4.9]); rather, Ka
takes the devotee to that place where He is engaged in His pastimes (mm
eti), as we have already discussed in previous verses. One's consciousness,
therefore, must always be absorbed in Ka, and then one's life will be
successful. Otherwise the mind will carry the soul to another material
body. The soul will be placed in the semen of a father and discharged into
the womb of a mother. The semen and ovum create a particular type of
body according to the form of the father and mother, and when the body
is mature, the soul emerges in that body and begins a new life. This is the
process of transmigration of the soul from one body to another (tath
dehntara-prpti [Bg. 2.13]). Unfortunately, those who are less
intelligent think that when the body disappears, everything is finished.
The entire world is being misled by such fools and rascals. But as stated in
Bhagavad-gt (2.20), na hanyate hanyamne arre. The soul does not die

59

when the body is destroyed. Rather, the soul takes on another body.
TEXT 42
yato yato dhvati daiva-codita
mano vikrtmakam pa pacasu
gueu my-raciteu dehy asau
prapadyamna saha tena jyate
yata yatafrom one place to another or from one position to another;
dhvatispeculates; daiva-coditamimpelled by accident or deliberation;
manathe mind; vikra-tmakamchanging from one type of thinking,
feeling and willing to another; paat the end, he obtains (a mentality);
pacasuat the time of death (when the material body turns totally into
matter); gueu(the mind, not being liberated, becomes attached) to the
material qualities; my-raciteuwhere the material energy creates a
similar body; dehthe spirit soul who accepts such a body; asauhe;
prapadyamnabeing surrendered (to such a condition); sahawith;
tenaa similar body; jyatetakes birth.
At the time of death, according to the thinking, feeling and willing of
the mind, which is involved in fruitive activities, one receives a
particular body. In other words, the body develops according to the
activities of the mind. Changes of body are due to the flickering of the
mind, for otherwise the soul could remain in its original, spiritual body.
One can very easily understand that the mind is constantly flickering,
changing in the quality of its thinking, feeling and willing. This is
explained by Arjuna in Bhagavad-gt (6.34):
cacala hi mana ka
pramthi balavad dham
tasyha nigraha manye
vyor iva sudukaram
The mind is cacala, flickering, and it changes very strongly. Therefore
Arjuna admitted that controlling the mind is not at all possible; this
would be as difficult as controlling the wind. For example, if one were in
a boat moving according to the wind on a river or the sea, and the wind
were uncontrollable, the tilting boat would be very much disturbed and
extremely difficult to control. It might even capsize. Therefore, in the

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bhava-samudra, the ocean of mental speculation and transmigration to

different types of bodies, one must first control the mind.
By regulative practice one can control the mind, and this is the purpose of
the yoga system (abhysa-yoga-yuktena [Bg. 8.8]). But there is a chance of
failure with the yoga system, especially in this age of Kali, because the
yoga system uses artificial means. If the mind is engaged in bhakti-yoga,
however, by the grace of Ka one can very easily control it. Therefore
r Caitanya Mahprabhu has recommended, harer nma harer nma harer
nmaiva kevalam [Cc. di 17.21]. One should chant the holy name of the
Lord constantly, for the holy name of the Lord is nondifferent from Hari,
the Supreme Person.
By chanting the Hare Ka mantra constantly, one can fix the mind on
the lotus feet of Ka (sa vai mana ka-padravindayo [SB 9.4.18])
and in this way achieve the perfection of yoga. Otherwise, the flickering
mind will hover on the platform of mental speculation for sense
enjoyment, and one will have to transmigrate from one type of body to
another because the mind is trained only in relation to the material
elements, or, in other words, to sense gratification, which is false. Mysukhya bharam udvahato vimhn (SB 7.9.43). Rascals (vimhn),
being controlled by mental speculation, make huge arrangements by
which to enjoy life temporarily, but they must give up the body at the
time of death, when everything is taken away by Ka's external energy
(mtyu sarva-hara cham [Bg. 10.34]). At that time, whatever one has
created in this life is lost, and one must automatically accept a new body
by the force of material nature. In this life one may have constructed a
very tall skyscraper, but in the next life, because of one's mentality, one
may have to accept a body like that of a cat, a dog, a tree or perhaps a
demigod. Thus the body is offered by the laws of material nature.
Kraa gua-sago 'sya sad-asad-yoni janmasu (Bg. 13.22). The spirit
soul takes birth in higher and lower species of life only because of his
association with the three qualities of material nature.
rdhva gacchanti sattva-sth
madhye tihanti rjas
jaghanya-gua-vtti-sth
adho gacchanti tmas
"Those situated in the mode of goodness gradually go upward to the

61

higher planets; those in the mode of passion live on the earthly planets;
and those in the mode of ignorance go down to the hellish worlds." (Bg.
14.18)
In conclusion, the Ka consciousness movement offers the topmost
welfare activity for human society. The saner section of human society
must therefore take this movement very seriously for the benefit of all
humanity. To save oneself from the repetition of birth and death, one
must purify his consciousness. Sarvopdhi-vinirmukta tat-paratvena
nirmalam [Cc. Madhya 19.170]. One must be freed from all designations"I am American," "I am Indian," "I am this," "I am that"-and come to the
platform of understanding that Ka is the original master and we are His
eternal servants. When the senses are purified and engaged in Ka's
service, one achieves the highest perfection. Hkea hkea-sevana
bhaktir ucyate [Cc. Madhya 19.170]. The Ka consciousness movement
is a movement of bhakti-yoga. Vairgya-vidy-nija-bhakti-yoga [Cc.
Madhya 6.254]. By following the principles of this movement, one
becomes disassociated from material mental concoctions and is
established on the original platform of the eternal relationship between
the living entity and the Supreme Personality of Godhead as servant and
master. This, in summary, is the purpose of the Ka consciousness
movement.
TEXT 43
jyotir yathaivodaka-prthivev ada
samra-vegnugata vibhvyate
eva sva-my-racitev asau pumn
gueu rgnugato vimuhyati
jyotithe luminaries in the sky, such as the sun, the moon and the stars;
yathas; evaindeed; udakain water; prthiveuor in other liquids,
like oil; adadirectly; samra-vega-anugatambeing forced by the
movements of the wind; vibhvyateappear in different shapes; evamin
this way; sva-my-raciteuin the situation created by one's mental
concoctions; asauthe living entity; pumnperson; gueuin the
material world, manifested by the modes of nature; rga-anugata
according to his attachment; vimuhyatibecomes bewildered by
identification.
When the luminaries in the sky, such as the moon, the sun and the

62

stars, are reflected in liquids like oil or water, they appear to be of

different shapessometimes round, sometimes long, and so on
because of the movements of the wind. Similarly, when the living
entity, the soul, is absorbed in materialistic thoughts, he accepts
various manifestations as his own identity because of ignorance. In
other words, one is bewildered by mental concoctions because of
agitation from the material modes of nature.
This verse gives a very good example by which to understand the different
positions of the eternal spiritual soul in the material world and how the
soul takes on different bodies (dehntara-prpti [Bg. 2.13]). The moon is
stationary and is one, but when it is reflected in water or oil, it appears to
take different shapes because of the movements of the wind. Similarly, the
soul is the eternal servant of Ka, the Supreme Personality of Godhead,
but when put into the material modes of nature, it takes different bodies,
sometimes as a demigod, sometimes a man, a dog, a tree and so on. By the
influence of my, the illusory potency of the Supreme Personality of
Godhead, the living entity thinks that he is this person, that person,
American, Indian, cat, dog, tree or whatever. This is called my. When
one is freed from this bewilderment and understands that the soul does
not belong to any shape of this material world, one is situated on the
spiritual platform (brahma-bhta [SB 4.30.20]).
This realization is sometimes explained as nirkra, or formlessness. This
formlessness, however, does not mean that the soul has no form. The soul
has form, but the external, agitating form he has acquired because of
material contamination is false. Similarly, God is also described as
nirkra, which means that God has no material form but is sac-cidnanda-vigraha [Bs. 5.1]. The living entity is part and parcel of the
supreme sac-cid-nanda-vigraha, but his material forms are temporary, or
illusory. Both the living entity and the Supreme Lord have original,
spiritual forms (sac-cid-nanda-vigraha), but the Lord, the Supreme, does
not change His form. The Lord appears as He is, whereas the living entity
appears because material nature forces him to accept different forms.
When the living entity receives these different forms, he identifies with
them, and not with his original, spiritual form. As soon as the living entity
returns to his original, spiritual form and understanding, he immediately
surrenders to the supreme form, the Personality of Godhead. This is
explained in Bhagavad-gt (7.19). Bahn janmanm ante jnavn m

63

prapadyate. When the living entity, after many, many births in different
forms, returns to his original form of Ka consciousness, he
immediately surrenders unto the lotus feet of the supreme form, Ka.
This is liberation. As the Lord says in Bhagavad-gt (18.54):
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
"One who is thus transcendentally situated at once realizes the Supreme
Brahman and becomes fully joyful. He never laments nor desires to have
anything; he is equally disposed to every living entity. In that state he
attains pure devotional service unto Me." Surrender unto the supreme
form is the result of bhakti. This bhakti, or understanding of one's own
position, is the complete liberation. As long as one is under an impersonal
understanding of the Absolute Truth, he is not in pure knowledge, but
must still struggle for pure knowledge. Kleo 'dhikataras tem
avyaktsakta-cetasm (Bg. 12.5). Although one may be spiritually
advanced, if one is attached to the impersonal feature of the Absolute
Truth one must still work very hard, as indicated by the words kleo
'dhikatara, which mean "greater suffering." A devotee, however, easily
attains his original position as a spiritual form and understands the
Supreme Personality of Godhead in His original form.
Ka Himself explains the forms of the living entities in the Second
Chapter of Bhagavad-gt, where He clearly says to Arjuna that He, Arjuna
and all other living entities, who were previously in their original forms,
are separate individual identities. They were individuals in the past, they
are now situated in individuality, and in the future they will all continue
to maintain their individual forms. The only difference is that the
conditioned living entity appears in various material forms, whereas
Ka appears in His original, spiritual form. Unfortunately, those who
are not advanced in spiritual knowledge think that Ka is like one of
them and that His form is like their material forms. Avajnanti m
mh mnu tanum ritam (Bg. 9.11). Ka is never puffed up by
material knowledge and is therefore called acyuta, whereas the living
entities fall down and are agitated by material nature. This is the
difference between the Supreme Lord and the living entities.

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In this connection it is to be noted that Vasudeva, who was situated in a

transcendental position, advised Kasa not to commit further sinful
activities. Kasa, a representative of the demons, was always ready to kill
Ka, or God, whereas Vasudeva represents a transcendentally situated
person to whom Ka is born (Vsudeva is the son of Vasudeva).
Vasudeva wanted his brother-in-law Kasa to refrain from the sinful act
of killing his sister, since the result of being agitated by material nature
would be that Kasa would have to accept a body in which to suffer again
and again. Elsewhere in rmad-Bhgavatam (5.5.4), abhadeva also says:
na sdhu manye yata tmano 'yam
asann api kleada sa deha
As long as the living entity is entangled in the fruitive activities of socalled happiness and distress, he will receive a particular type of body in
which to endure the three kinds of suffering due to material nature (tritpa-yantra). An intelligent person, therefore, must free himself from
the influence of the three modes of material nature and revive his original,
spiritual body by engaging in the service of the Supreme Person, Ka.
As long as one is materially attached, one must accept the process of
birth, death, old age and disease. One is therefore advised that an
intelligent person, instead of being entangled in so-called good and bad
fruitive activities, should engage his life in advancing in Ka
consciousness so that instead of accepting another material body (tyaktv
deha punar janma naiti [Bg. 4.9]), he will return home, back to
Godhead.
TEXT 44
tasmn na kasyacid droham
caret sa tath-vidha
tmana kemam anvicchan
drogdhur vai parato bhayam
tasmttherefore; nanot; kasyacitof anyone; drohamenvy; caret
one should act; saa person (Kasa); tath-vidhawho has been
advised in such a way (by Vasudeva); tmanahis own; kemam
welfare; anvicchanif he desires; drogdhuof one who is envious of
others; vaiindeed; paratafrom others; bhayamthere is a cause of
fear.

65

Therefore, since envious, impious activities cause a body in which one

suffers in the next life, why should one act impiously? Considering
one's welfare, one should not envy anyone, for an envious person must
always fear harm from his enemies, either in this life or in the next.
Instead of being inimical toward other living entities, one should act
piously by engaging in the service of the Supreme Lord, thus avoiding a
fearful situation both in this life and in the next. In this regard, the
following moral instruction by the great politician Cakya Paita is
very meaningful:
tyaja durjana-sasarga
bhaja sdhu-samgamam
kuru puyam aho rtra
smara nityam anityatm
One should give up the company of devils, demons and nondevotees and
should always associate with devotees and saintly persons. One should
always act piously, thinking that this life is temporary, and not be
attached to temporary happiness and distress. The Ka consciousness
movement is teaching all of human society this principle of becoming
Ka conscious and thus solving the problems of life forever (tyaktv
deha punar janma naiti mm eti so 'rjuna [Bg. 4.9]).
TEXT 45
e tavnuj bl
kpa putrikopam
hantu nrhasi kalym
im tva dna-vatsala
ethis; tavayour; anujyounger sister; blinnocent woman;
kpacompletely dependent on you; putrik-upamexactly like your
own daughter; hantumto kill her; nanot; arhasiyou deserve;
kalymwho is under your affection; immher; tvamyou; dnavatsalavery compassionate to the poor and innocent.
As your younger sister, this poor girl Devak is like your own daughter
and deserves to be affectionately maintained. You are merciful, and
therefore you should not kill her. Indeed, she deserves your affection.

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TEXT 46
r-uka uvca
eva sa smabhir bhedair
bodhyamno 'pi drua
na nyavartata kauravya
purudn anuvrata
r-uka uvcar ukadeva Gosvm said; evamin this way; sahe
(Kasa); smabhiby attempts to pacify him (Kasa); bhedaiby
moral instructions that one should not be cruel to anyone else;
bodhyamna apieven being pacified; druahe who was the most
fiercely cruel; na nyavartatacould not be stopped (from the grievous
act); kauravyaO Mahrja Parkit; purua-adnthe Rkasas, maneaters; anuvratafollowing in their footsteps.
ukadeva Gosvm continued: O best of the Kuru dynasty, Kasa was
fiercely cruel and was actually a follower of the Rkasas. Therefore he
could be neither pacified nor terrified by the good instructions given by
Vasudeva. He did not care about the results of sinful activities, either in
this life or in the next.
TEXT 47
nirbandha tasya ta jtv
vicintynakadundubhi
prpta kla prativyohum
ida tatrnvapadyata
nirbandhamdetermination to do something; tasyaof him (Kasa);
tamthat (determination); jtvunderstanding; vicintyathinking
deeply; nakadundubhiVasudeva; prptamhad arrived; klam
imminent danger of death; prativyohumto stop him from such
activities; idamthis; tatrathereupon; anvapadyatathought of other
ways.
When Vasudeva saw that Kasa was determined to kill his sister
Devak, he thought to himself very deeply. Considering the imminent
danger of death, he thought of another plan to stop Kasa.
Although Vasudeva saw the imminent danger that his wife Devak would

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be killed, he was convinced of his welfare because at his birth the

demigods had played drums and kettledrums. He therefore attempted
another way to save Devak.
TEXT 48
mtyur buddhimatpohyo
yvad buddhi-balodayam
yady asau na nivarteta
npardho 'sti dehina
mtyudeath; buddhi-matby an intelligent person; apohyashould
be avoided; yvatas long as; buddhi-bala-udayamintelligence and
bodily strength are present; yadiif; asauthat (death); na nivarteta
cannot be checked; nanot; apardhaoffense; astithere is;
dehinaof the person in danger of death.
As long as he has intelligence and bodily strength, an intelligent person
must try to avoid death. This is the duty of every embodied person. But
if death cannot be avoided in spite of one's endeavors, a person facing
death commits no offense.
It is natural for a person facing untimely death to try his best to save
himself. This is one's duty. Although death is sure, everyone should try to
avoid it and not meet death without opposition because every living soul
is by nature eternal. Because death is a punishment imposed in the
condemned life of material existence, the Vedic culture is based on
avoiding death (tyaktv deha punar janma naiti [Bg. 4.9]). Everyone
should try to avoid death and rebirth by cultivating spiritual life and
should not submit to death without struggling to survive. One who is not
trying to stop death is not an intelligent human being. Because Devak
was face to face with imminent death, it was Vasudeva's duty to save her,
as he was trying his best to do. He therefore considered another way to
approach Kasa so that Devak would be saved.
TEXTS 49-50
pradya mtyave putrn
mocaye kpam imm
sut me yadi jyeran
mtyur v na mriyeta cet

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viparyayo v ki na syd
gatir dhtur duratyay
upasthito nivarteta
nivtta punar patet
pradyapromising to deliver; mtyaveunto Kasa, who is death
personified for Devak; putrnmy sons; mocayeI am releasing her
from imminent danger; kpaminnocent; immDevak; sutsons;
memy; yadiwhether; jyeranshould take birth; mtyuKasa;
vor; nanot; mriyetashould die; cetif; viparyayajust the
opposite; vor; kimwhether; nanot; sytit may happen; gati
the movement; dhtuof providence; duratyayvery difficult to
understand; upasthitathat which is presently obtained; nivartetamay
stop; nivttaDevak's death being stopped; puna patetin the future
it may happen again (but what can I do).
Vasudeva considered: By delivering all my sons to Kasa, who is death
personified, I shall save the life of Devak. Perhaps Kasa will die
before my sons take birth, or, since he is already destined to die at the
hands of my son, one of my sons may kill him. For the time being, let
me promise to hand over my sons so that Kasa will give up this
immediate threat, and if in due course of time Kasa dies, I shall have
nothing to fear.
Vasudeva wanted to save the life of Devak by promising to deliver his
sons to Kasa. "In the future," he thought, "Kasa may die, or I may not
beget any sons. Even if a son is born and I deliver him to Kasa, Kasa
may die at his hands, for by providence anything could happen. It is very
difficult to understand how things are managed by providence." Thus
Vasudeva decided that he would promise to deliver his sons to the hands
of Kasa in order to save Devak from the imminent danger of death.
TEXT 51
agner yath dru-viyoga-yogayor
adato 'nyan na nimittam asti
eva hi jantor api durvibhvya
arra-sayoga-viyoga-hetu
agneof a fire in the forest; yathas; druof wood; viyoga-yogayo

69

of both the escaping and the capturing; adatathan unseen

providence; anyatsome other reason or accident; nanot; nimittama
cause; astithere is; evamin this way; hicertainly; jantoof the
living being; apiindeed; durvibhvyacannot be found out; arraof
the body; sayogaof the accepting; viyogaor of the giving up; hetu
the cause.
When a fire, for some unseen reason, leaps over one piece of wood and
sets fire to the next, the reason is destiny. Similarly, when a living being
accepts one kind of body and leaves aside another, there is no other
reason than unseen destiny.
When there is a fire in a village, the fire sometimes jumps over one house
and burns another. Similarly, when there is a forest fire, the fire
sometimes jumps over one tree and catches another. Why this happens,
no one can say. One may set forth some imaginary reason why the nearest
tree or house did not catch fire whereas a tree or house in a distant place
did, but actually the reason is destiny. This reason also applies to the
transmigration of the soul, by which a prime minister in one life may
become a dog in the next. The work of unseen destiny cannot be
ascertained by practical experimental knowledge, and therefore one must
be satisfied by reasoning that everything is done by supreme providence.
TEXT 52
eva vimya ta ppa
yvad-tmani-daranam
pjaym sa vai aurir
bahu-mna-purasaram
evamin this way; vimyaafter contemplating; tamunto Kasa;
ppamthe most sinful; yvatas far as possible; tmani-daranam
with all the intelligence possible within himself; pjaym sapraised;
vaiindeed; auriVasudeva; bahu-mnaoffering all respect;
purasarambefore him.
After thus considering the matter as far as his knowledge would allow,
Vasudeva submitted his proposal to the sinful Kasa with great
respect.

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TEXT 53
prasanna-vadanmbhojo
nasa nirapatrapam
manas dyamnena
vihasann idam abravt
prasanna-vadana-ambhojaVasudeva, who externally presented himself
as if very happy; nasamunto the most cruel; nirapatrapam
shameless Kasa; manaswith the mind; dyamnenawhich was full
of anxiety and sorrow; vihasansmiling externally; idam abravtand
spoke as follows.
Vasudeva's mind was full of anxiety because his wife was facing danger,
but in order to please the cruel, shameless and sinful Kasa, he
externally smiled and spoke to him as follows.
Sometimes one must act duplicitously in a dangerous position, as
Vasudeva did to save his wife. The material world is complicated, and to
execute one's duties, one cannot avoid adopting such diplomacy.
Vasudeva did everything possible to save his wife for the sake of begetting
Ka. This indicates that one may act duplicitously for the purpose of
saving Ka and His interests. According to the arrangement already
foretold, Ka was to appear through Vasudeva and Devak to kill
Kasa. Vasudeva, therefore, had to do everything to save the situation.
Although all the events were prearranged by Ka, a devotee must try his
best to serve the purpose of Ka. Ka Himself is all-powerful, but it is
not that a devotee should therefore sit idly and leave everything to Him.
This instruction is also found in Bhagavad-gt. Although Ka was doing
everything for Arjuna, Arjuna never sat down idly as a nonviolent
gentleman. Rather, he tried his best to fight the battle and be victorious.
TEXT 54
r-vasudeva uvca
na hy asys te bhaya saumya
yad vai sharra-vk
putrn samarpayiye 'sy
yatas te bhayam utthitam
r-vasudeva uvcar Vasudeva said; nanot; hiindeed; asy

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from Devak; teof you; bhayamfear; saumyaO most sober; yat

which; vaiindeed; sthat omen; hadictated; a-arra-vka
vibration without a body; putrnall my sons; samarpayiyeI shall
deliver to you; asyof her (Devak); yatafrom whom; teyour;
bhayamfear; utthitamhas arisen.
Vasudeva said: O best of the sober, you have nothing to fear from your
sister Devak because of what you have heard from the unseen omen.
The cause of death will be her sons. Therefore I promise that when she
gives birth to the sons from whom your fear has arisen, I shall deliver
them all unto your hands.
Kasa feared Devak's existence because after her eighth pregnancy she
would give birth to a son who would kill him. Vasudeva, therefore, to
assure his brother-in-law the utmost safety, promised to bring him all the
sons. He would not wait for the eighth son, but from the very beginning
would deliver to the hands of Kasa all the sons to which Devak would
give birth. This was the most liberal proposition offered by Vasudeva to
Kasa.
TEXT 55
r-uka uvca
svasur vadhn nivavte
kasas tad-vkya-sra-vit
vasudevo 'pi ta prta
praasya prviad gham
r-uka uvcar ukadeva Gosvm said; svasuof his sister
(Devak); vadhtfrom the act of killing; nivavtestopped for the time
being; kasaKasa; tat-vkyathe words of Vasudeva; sra-vit
knowing to be perfectly correct; vasudevaVasudeva; apialso; tamto
him (Kasa); prtabeing satisfied; praasyapacifying more; prviat
ghamentered his own house.
rla ukadeva Gosvm continued: Kasa agreed to the logical
arguments of Vasudeva, and, having full faith in Vasudeva's words, he
refrained from killing his sister. Vasudeva, being pleased with Kasa,
pacified him further and entered his own house.
Although Kasa was a sinful demon, he believed that Vasudeva would

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never deviate from his word. The character of a pure devotee like
Vasudeva is such that even so great a demon as Kasa firmly believed in
his words and was satisfied. Yasysti bhaktir bhagavaty akican sarvair
guais tatra samsate sur (SB 5.18.12). All good attributes are present in
a devotee, so much so that even Kasa believed in Vasudeva's words
without a doubt.
TEXT 56
atha kla upvtte
devak sarva-devat
putrn prasuuve cau
kany caivnuvatsaram
athathereafter; klein due course of time; upvttewhen it was ripe;
devakDevak, the wife of Vasudeva, Ka's father; sarva-devat
Devak, to whom all the demigods and God Himself appeared; putrn
sons; prasuuvegave birth to; caand; aaueight; kany caand
one daughter named Subhadr; evaindeed; anuvatsaramyear after
year.
Each year thereafter, in due course of time, Devak, the mother of God
and all the demigods, gave birth to a child. Thus she bore eight sons,
one after another, and a daughter named Subhadr.
The spiritual master is sometimes glorified as sarva-devamayo guru (SB
11.17.27). By the grace of the guru, the spiritual master, one can
understand the different kinds of devas. The word deva refers to God, the
Supreme Personality of Godhead, who is the original source of all the
demigods, who are also called devas. In Bhagavad-gt (10.2) the Lord
says, aham dir hi devnm: "I am the source of all the devas." The
Supreme Lord, Viu, the Original person, expands in different forms.
Tad aikata bahu sym (Chndogya Upaniad 6.2.3). He alone has
expanded into many. Advaitam acyutam andim ananta-rpam (Bs. 5.33).
There are different grades of forms, known as sva and vibhinna.
The sva expansions, or viu-tattva, are the Supreme Personality of
Godhead, whereas the vibhinna are jva-tattva, who are part and parcel
of the Lord (mamaivo jva-loke jva-bhta santana [Bg. 15.7]). If we
accept Ka as the Supreme Personality of Godhead and worship Him, all
the parts and expansions of the Lord are automatically worshiped.

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Sarvrhaam acyutejy (SB 4.31.14). Ka is known as Acyuta (senayor

ubhayor madhye ratha sthpaya me 'cyuta [Bg. 1.21]). By worshiping
Acyuta, Ka, one automatically worships all the demigods. There is no
need of separately worshiping either the viu-tattva or jva-tattva. If one
concentrates upon Ka, one worships everyone. Therefore, because
mother Devak gave birth to Ka, she is described here as sarva-devat.
TEXT 57
krtimanta prathamaja
kasynakadundubhi
arpaym sa kcchrea
so 'ntd ativihvala
krtimantamby the name Krtimn; prathama-jamthe first-born baby;
kasyaunto Kasa; nakadundubhiVasudeva; arpaym sa
delivered; kcchreawith great pain; sahe (Vasudeva); anttfrom
the breaking of the promise, or from fear of being a liar; ati-vihvalawas
very much disturbed, being afraid.
Vasudeva was very much disturbed by fear of becoming a liar by
breaking his promise. Thus with great pain he delivered his first-born
son, named Krtimn, into the hands of Kasa.
In the Vedic system, as soon as a child is born, especially a male child, the
father calls for learned brhmaas, and according to the description of the
child's horoscope, the child is immediately given a name. This ceremony
is called nma-karaa. There are ten different saskras, or reformatory
methods, adopted in the system of varrama-dharma, and the namegiving ceremony is one of them. Although Vasudeva's first son was to be
delivered into the hands of Kasa, the nma-karaa ceremony was
performed, and thus the child was named Krtimn. Such names are given
immediately after birth.
TEXT 58
ki dusaha nu sdhn
vidu kim apekitam
kim akrya kadary
dustyaja ki dhttmanm
kimwhat is; dusahampainful; nuindeed; sdhnmfor saintly

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persons; vidumof learned persons; kim apekitamwhat is

dependence; kim akryamwhat is forbidden work; kadarymof
persons in the lowest grade; dustyajamvery difficult to give up; kim
what is; dhta-tmanmof persons who are self-realized.
What is painful for saintly persons who strictly adhere to the truth?
How could there not be independence for pure devotees who know the
Supreme Lord as the substance? What deeds are forbidden for persons
of the lowest character? And what cannot be given up for the sake of
Lord Ka by those who have fully surrendered at His lotus feet?
Since the eighth son of Devak was to kill Kasa, one might ask what the
need was for Vasudeva to deliver the first-born child. The answer is that
Vasudeva had promised Kasa that he would deliver all the children born
of Devak. Kasa, being an asura, did not believe that the eighth child
would kill him; he took it for granted that he might be killed by any of the
children of Devak. Vasudeva, therefore, to save Devak, promised to give
Kasa every child, whether male or female. From another point of view,
Vasudeva and Devak were very pleased when they understood that the
Supreme Personality of Godhead, Ka, would come as their eighth son.
Vasudeva, a pure devotee of the Lord, was eager to see Ka appear as his
child from the eighth pregnancy of Devak. Therefore he wanted to deliver
all the children quickly so that the eighth turn would come and Ka
would appear. He begot one child every year so that Ka's turn to
appear would come as soon as possible.
TEXT 59
dv samatva tac chaure
satye caiva vyavasthitim
kasas tua-man rjan
prahasann idam abravt
dvby seeing; samatvambeing equipoised, undisturbed in distress
or happiness; tatthat; aureof Vasudeva; satyein truthfulness; ca
indeed; evacertainly; vyavasthitimthe firm situation; kasaKasa;
tua-manbeing very satisfied (with Vasudeva's behavior in delivering
the first child to keep his promise); rjanO Mahrja Parkit;
prahasanwith a smiling face; idamthis; abravtsaid.

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My dear King Parkit, when Kasa saw that Vasudeva, being situated
in truthfulness, was completely equipoised in giving him the child, he
was very happy. Therefore, with a smiling face, he spoke as follows.
The word samatvam is very significant in this verse. Samatvam refers to
one who is always equipoised, unaffected by either happiness or distress.
Vasudeva was so steadily equipoised that he did not seem in the least
agitated when delivering his first-born child into the hands of Kasa to be
killed. In Bhagavad-gt (2.56) it is said, dukhev anudvigna-man
sukheu vigata-spha. In the material world, one should not be very eager
to be happy, nor should one be very much disturbed by material distress.
Lord Ka advised Arjuna:
mtr-spars tu kaunteya
toa-sukha-dukha-d
gampyino 'nitys
ts titikasva bhrata
"O son of Kunt, the nonpermanent appearance of happiness and distress,
and their disappearance in due course, are like the appearance and
disappearance of winter and summer seasons. They arise from sense
perception, O scion of Bharata, and one must learn to tolerate them
without being disturbed." (Bg. 2.14) The self-realized soul is never
disturbed by so-called distress or happiness, and this is especially true of
an exalted devotee like Vasudeva, who showed this by his practical
example. Vasudeva was not at all disturbed when delivering his first child
to Kasa to be killed.
TEXT 60
pratiytu kumro 'ya
na hy asmd asti me bhayam
aamd yuvayor garbhn
mtyur me vihita kila
pratiytumy dear Vasudeva, take back your child and go home;
kumranewborn child; ayamthis; nanot; hiindeed; asmtfrom
him; astithere is; memy; bhayamfear; aamtfrom the eighth;
yuvayoof both you and your wife; garbhtfrom the pregnancy;
mtyudeath; memy; vihitahas been ordained; kilaindeed.

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O Vasudeva, you may take back your child and go home. I have no fear
of your first child. It is the eighth child of you and Devak I am
concerned with because that is the child by whom I am destined to be
killed.
TEXT 61
tatheti sutam dya
yayv nakadundubhi
nbhyanandata tad-vkyam
asato 'vijittmana
tathvery well; itithus; sutam dyataking back his child; yayau
left that place; nakadundubhiVasudeva; na abhyanandatadid not
very much value; tat-vkyamthe words (of Kasa); asatawho was
without character; avijita-tmanaand without self-control.
Vasudeva agreed and took his child back home, but because Kasa had
no character and no self-control, Vasudeva knew that he could not rely
on Kasa's word.
TEXTS 62-63
nanddy ye vraje gop
y cm ca yoita
vayo vasudevdy
devaky-dy yadu-striya
sarve vai devat-pry
ubhayor api bhrata
jtayo bandhu-suhdo
ye ca kasam anuvrat
nanda-dybeginning from Nanda Mahrja; yeall of which persons;
vrajein Vndvana; gopthe cowherd men; ywhich; caand;
ammof all those (inhabitants of Vndvana); caas well as; yoita
the women; vayamembers of the Vi family; vasudeva-dy
headed by Vasudeva; devak-dyheaded by Devak; yadu-striyaall
the women of the Yadu dynasty; sarveall of them; vaiindeed; devatprywere inhabitants of heaven; ubhayoof both Nanda Mahrja

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and Vasudeva; apiindeed; bhrataO Mahrja Parkit; jtayathe

relatives; bandhufriends; suhdawell-wishers; yeall of whom; ca
and; kasam anuvrateven though apparently followers of Kasa.
The inhabitants of Vndvana, headed by Nanda Mahrja and
including his associate cowherd men and their wives, were none but
denizens of the heavenly planets, O Mahrja Parkit, best of the
descendants of Bharata, and so too were the descendants of the Vi
dynasty, headed by Vasudeva, and Devak and the other women of the
dynasty of Yadu. The friends, relatives and well-wishers of both Nanda
Mahrja and Vasudeva and even those who externally appeared to be
followers of Kasa were all demigods.
As previously discussed, the Supreme Personality of Godhead, Viu,
informed Lord Brahm that Lord Ka would personally descend to
mitigate the suffering on the earth. The Lord ordered all the denizens of
the heavenly planets to take birth in different families of the Yadu and
Vi dynasties and in Vndvana. Now this verse informs us that all the
family and friends of the Yadu dynasty, the Vi dynasty, Nanda
Mahrja and the gopas descended from the heavenly planets to see the
pastimes of the Lord. As confirmed in Bhagavad-gt (4.8), the Lord's
pastimes consist of paritrya sdhn vinya ca duktmsaving
the devotees and killing the demons. To demonstrate these activities, the
Lord called for devotees from different parts of the universe.
There are many devotees who are elevated to the higher planetary
systems.
prpya puya-kt lokn
uitv vat sam
ucn rmat gehe
yoga-bhrao 'bhijyate
"The unsuccessful yog, after many, many years of enjoyment on the
planets of the pious living entities, is born into a family of righteous
people, or into a family of rich aristocracy." (Bg. 6.41) Some devotees,
having failed to complete the process of devotional service, are promoted
to the heavenly planets, to which the pious are elevated, and after
enjoying there they may be directly promoted to the place where the
Lord's pastimes are going on. When Lord Ka was to appear, the

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denizens of the heavenly planets were invited to see the pastimes of the
Lord, and thus it is stated here that the members of the Yadu and Vi
dynasties and the inhabitants of Vndvana were demigods or almost as
good as demigods. Even those who externally helped the activities of
Kasa belonged to the higher planetary systems. The imprisonment and
release of Vasudeva and the killing of various demons were all
manifestations of the pastimes of the Lord, and because the devotees
would be pleased to see these activities personally, they were all invited to
take birth as friends and relatives of these families. As confirmed in the
prayers of Kunt (SB 1.8.19), nato nya-dharo yath. The Lord was to play
the part of a demon-killer, and a friend, son and brother to His devotees,
and thus these devotees were all summoned.
TEXT 64
etat kasya bhagav
chaasbhyetya nrada
bhmer bhryamn
daityn ca vadhodyamam
etatall these words about the Yadu family and Vi family; kasya
unto King Kasa; bhagavnthe most powerful representative of the
Supreme Personality of Godhead; aasainformed (Kasa, who was in
doubt); abhyetyaafter approaching him; nradathe great sage
Nrada; bhmeon the surface of the earth; bhryamnmof those
who were a burden; daitynm caand of the demons; vadha-udyamam
the endeavor to kill.
Once the great saint Nrada approached Kasa and informed him of
how the demoniac persons who were a great burden on the earth were
going to be killed. Thus Kasa was placed into great fear and doubt.
It has already been discussed that mother earth implored Lord Brahm to
give her relief from the distress created by the burdensome demons and
that Lord Brahm informed her that Lord Ka Himself was going to
appear. Ka says in Bhagavad-gt (4.8):
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya

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sambhavmi yuge yuge

Whenever there is a burden created by the demons and whenever the
innocent devotees are distressed by demoniac rulers, the Lord appears in
due course of time to kill the demons with the assistance of His real
representatives, who are technically called demigods. In the Upaniads it
is stated that the demigods are different parts of the Supreme Personality
of Godhead. As it is the duty of the parts of the body to serve the whole, it
is the duty of Ka's devotees to serve Ka as He wants. Ka's
business is to kill the demons, and therefore this should be a devotee's
business also. Because the people of Kali-yuga are fallen, however, r
Caitanya Mahprabhu, out of kindness for them, did not bring any
weapon to kill them. Rather, by spreading Ka consciousness, love of
Ka, He wanted to kill their nefarious, demoniac activities. This is the
purpose of the Ka consciousness movement. Unless the demoniac
activities on the surface of the world are diminished or vanquished, no
one can be happy. The program for the conditioned soul is fully described
in Bhagavad-gt, and one simply has to follow these instructions to
become happy. r Caitanya Mahprabhu has therefore prescribed:
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. di 17.21]
Let people chant the Hare Ka mantra constantly. Then their demoniac
tendencies will be killed, and they will become first-class devotees, happy
in this life and in the next.
TEXTS 65-66
er vinirgame kaso
yadn matv surn iti
devaky garbha-sambhta
viu ca sva-vadha prati
devak vasudeva ca
nighya nigaair ghe
jta jtam ahan putra

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tayor ajana-akay
eof the great sage Nrada; vinirgameon the departure (after giving
information); kasaKasa; yadnall the members of the Yadu
dynasty; matvthinking of; surnas demigods; itithus; devaky
of Devak; garbha-sambhtamthe children born from the womb;
vium(accepting) as Viu; caand; sva-vadham pratifearing his
own death from Viu; devakmDevak; vasudevam caand her
husband, Vasudeva; nighyaarresting; nigaaiby iron shackles;
gheconfined at home; jtam jtameach one who was born, one after
another; ahankilled; putramthe sons; tayoof Vasudeva and Devak;
ajana-akaywith the doubt that they would be Viu.
After the departure of the great saint Nrada, Kasa thought that all the
members of the Yadu dynasty were demigods and that any of the
children born from the womb of Devak might be Viu. Fearing his
death, Kasa arrested Vasudeva and Devak and chained them with
iron shackles. Suspecting each of the children to be Viu, Kasa killed
them one after another because of the prophecy that Viu would kill
him.
rla Jva Gosvm, in his notes on this verse, has mentioned how Nrada
Muni gave Kasa this information. This incident is described in the Harivaa. Nrada Muni went to see Kasa by providence, and Kasa
received him very well. Nrada, therefore, informed him that any one of
the sons of Devak might be Viu. Because Viu was to kill him, Kasa
should not spare any of Devak's children, Nrada Muni advised. Nrada's
intention was that Kasa, by killing the children, would increase his
sinful activities so that Ka would soon appear to kill him. Upon
receiving the instructions of Nrada Muni, Kasa killed all the children
of Devak one after another.
The word ajana-akay indicates that Lord Viu never takes birth
(ajana) and that He therefore appeared as Ka, taking birth just like a
human being (mnu tanum ritam). Kasa attempted to kill all the
babies born of Devak and Vasudeva, although he knew that if Viu were
born, He would not be killed. Actually it came to pass that when Viu
appeared as Ka, Kasa could not kill Him; rather, as foretold, it was
He who killed Kasa. One should know in truth how Ka, who takes
His birth transcendentally, acts to kill the demons but is never killed.

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When one perfectly understands Ka in this way, through the medium

of stra, one becomes immortal. As the Lord says in Bhagavad-gt (4.9):
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and
activities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, O Arjuna."
TEXT 67
mtara pitara bhrtn
sarv ca suhdas tath
ghnanti hy asutpo lubdh
rjna pryao bhuvi
mtaramunto the mother; pitaramunto the father; bhrtnunto
brothers; sarvn caand anyone else; suhdafriends; tathas well as;
ghnantithey kill (as it is practically seen); hiindeed; asu-tpathose
who envy the lives of others for their personal sense gratification;
lubdhgreedy; rjnasuch kings; pryaaalmost always; bhuvi
on the earth.
Kings greedy for sense gratification on this earth almost always kill
their enemies indiscriminately. To satisfy their own whims, they may
kill anyone, even their mothers, fathers, brothers or friends.
We have seen in the history of India that Aurangzeb killed his brother and
nephews and imprisoned his father to fulfill political ambitions. There
have been many similar instances, and Kasa was the same type of king.
Kasa did not hesitate to kill his nephews and imprison his sister and his
father. For demons to do such things is not astonishing. Nonetheless,
although Kasa was a demon, he was aware that Lord Viu cannot be
killed, and thus he attained salvation. Even partial understanding of the
activities of Lord Viu makes one eligible for salvation. Kasa knew a
little about Kathat He could not be killedand therefore he attained
salvation although he thought of Viu, Ka, as an enemy. What then is

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to be said of one who knows Ka perfectly from the descriptions of

stras like Bhagavad-gt? It is therefore the duty of everyone to read
Bhagavad-gt and understand Ka perfectly. This will make one's life
successful.
TEXT 68
tmnam iha sajta
jnan prg viun hatam
mahsura klanemi
yadubhi sa vyarudhyata
tmnampersonally; ihain this world; sajtamborn again; jnan
understanding well; prkpreviously, before this birth; viunby Lord
Viu; hatamwas killed; mah-asurama great demon; klanemimby
the name Klanemi; yadubhiwith the members of the Yadu dynasty;
sahe (Kasa); vyarudhyataacted inimically.
In his previous birth, Kasa had been a great demon named Klanemi
and been killed by Viu. Upon learning this information from Nrada,
Kasa became envious of everyone connected with the Yadu dynasty.
Persons who are demons, enemies of the Supreme Personality of
Godhead, are called asuras. As stated in Bhagavad-gt, the asuras, because
of their enmity toward the Supreme Personality of Godhead, take birth
after birth in asura families and therefore glide down to the darkest
hellish regions.
TEXT 69
ugrasena ca pitara
yadu-bhojndhakdhipam
svaya nighya bubhuje
rasenn mah-bala
ugrasenamunto Ugrasena; caand; pitaramwho was his own father;
yaduof the Yadu dynasty; bhojaof the Bhoja dynasty; andhakaof the
Andhaka dynasty; adhipamthe king; svayampersonally; nighya
subduing; bubhujeenjoyed; rasennall the states known as rasena;
mah-balathe extremely powerful Kasa.
Kasa, the most powerful son of Ugrasena, even imprisoned his own

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father, the King of the Yadu, Bhoja and Andhaka dynasties, and
personally ruled the states known as rasena.
The state known as Mathur was also included within the states known as
rasena.
ADDITIONAL NOTES FOR THIS CHAPTER
Regarding transmigration of the soul, rla Madhvcrya gives the
following notes. When one is awake, whatever one sees or hears is
impressed upon the mind, which later works in dreams to show one
different experiences, although in dreams one appears to accept a
different body. For example, when one is awake one does business and
talks with customers, and similarly in dreams one meets various
customers, talks about business and gives quotations. Madhvcrya says,
therefore, that dreams take place according to what one sees, hears and
remembers. When one reawakens, of course, one forgets the body of the
dream. This forgetfulness is called apasmti. Thus we are changing bodies
because we are sometimes dreaming, sometimes awake and sometimes
forgetful. Forgetfulness of our previously created body is called death, and
our work in the present body is called life. After death, one cannot
remember the activities of one's previous body, whether imaginary or
factual.
The agitated mind is compared to agitated water reflecting the sun and
the moon. Actually the sun and moon reflected on the water do not exist
there; nonetheless, they are reflected according to the movements of the
water. Similarly, when our minds are agitated, we wander in different
material atmospheres and receive different types of bodies. This is
described in Bhagavad-gt as gua-saga. Kraa gua-sago 'sya [Bg.
13.22]. Madhvcrya says, gua-nubaddha san. And r Caitanya
Mahprabhu says, brahma bhramite kona bhgyavn jva (Cc. Madhya
19.151). The living entity rotates up and down throughout the universe,
sometimes in the upper planetary system, sometimes in the middle and
lower planetary systems, sometimes as a man, sometimes a god, a dog, a
tree and so on. This is all due to the agitation of the mind. The mind must
therefore be steadily fixed. As it is said, sa vai mana kapadravindayo [SB 9.4.18]. One should fix one's mind at the lotus feet of
Ka, and then one will become free from agitation. This is the

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instruction of the Garua Pura, and in the Nradya Pura the same
process is described. As stated in Bhagavad-gt, ynti deva-vrat devn
[Bg. 9.25]. The agitated mind goes to different planetary systems because
it is attached to different kinds of demigods, but one does not go to the
abode of the Supreme Personality of Godhead by worshiping the
demigods, for this is not supported by any Vedic literature. Man is the
architect of his own fortune. In this human life one has the facility with
which to understand one's real situation, and one can decide whether to
wander around the universe forever or return home, back to Godhead.
This is also confirmed in Bhagavad-gt (aprpya m nivartante mtyusasra-vartmani [Bg. 9.3]).
There is no such thing as chance. When a tree is burning in a forest fire
and although the nearest tree is spared a distant tree catches fire, this may
appear to be chance. Similarly, one may seem to get different types of
bodies by chance, but actually one receives these bodies because of the
mind. The mind flickers between accepting and rejecting, and according
to the acceptance and rejection of the mind, we receive different types of
bodies, although we superficially seem to obtain these bodies by chance.
Even if we accept the theory of chance, the immediate cause for the
change of body is the agitation of the mind.
Notes on aa. This chapter describes that Ka appeared aena, with
His parts and parcels or His partial manifestation. In this connection,
rdhara Svm says that Ka is one hundred percent Bhagavn (kas
tu bhagavn svayam [SB 1.3.28]). Because of our imperfections, however,
we cannot appreciate Ka in fullness, and therefore whatever Ka
exhibited when present on earth was but a partial manifestation of His
opulence. Again, Ka appeared with His plenary expansion Baladeva.
Ka, however, is full; there is no question of His appearing partially. In
the Vaiava-toa, rla Santana Gosvm says that to accept that Ka
was partially manifested would contradict the statement kas tu
bhagavn svayam [SB 1.3.28]. rla Jva Gosvm says that the word
aena means that Ka appeared with all His plenary expansions. The
words aena vio do not mean that Ka is a partial representative of
Viu. Rather, Ka appeared in fullness, and He manifests Himself
partially in the Vaikuhalokas. In other words, Lord Viu is a partial
representation of Ka; Ka is not a partial representation of Viu. In
the Caitanya-caritmta, di-ll, Chapter Four, this subject matter is
explained very clearly. rla Vivantha Cakravart hkura also notes

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that no one can describe Ka in fullness. Whatever descriptions we find

in rmad-Bhgavatam are partial explanations of Ka. In conclusion,
therefore, the word aena indicates that Lord Viu is a partial
representation of Ka, not that Ka is a partial representation of
Viu.
rla Santana Gosvm's Vaiava-toa has explained the word dharmalasya. The exact meaning of dharma-la is "an unadulterated devotee."
Real dharma consists of full surrender to Ka (sarva-dharmn parityajya
mm eka araa vraja [Bg. 18.66]). One who has fully surrendered to
Ka is actually religious. One such religious person was Mahrja
Parkit. Anyone who accepts the principle of surrender to the lotus feet
of the Lord, giving up all other systems of religion, is actually dharma-la,
perfectly religious.
The word nivtta-tarai refers to one who no longer has any material
desires (sarvopdhi-vinirmuktam [Cc. Madhya 19.170]). One may have
many material desires because of contamination in this material world,
but when one is completely free from all material desires, he is called
nivtta-ta, which indicates that he no longer has any thirst for material
enjoyment. Svmin ktrtho 'smi vara na yce [Cc. Madhya 22.42] (Haribhakti-sudhodaya). Materialistic persons want some material profit from
executing devotional service, but this is not the purpose of service. The
perfection of devotional service lies in complete surrender unto the lotus
feet of Ka, with no material desires. One who surrenders in this way is
already liberated. Jvan-mukta sa ucyate. One who is always busy serving
Ka, in whatever condition he may live, is understood to be liberated
even in this life. Such a person, who is a pure devotee, does not need to
change his body; indeed, he does not possess a material body, for his body
has already been spiritualized. An iron rod kept constantly within a fire
will ultimately become fire, and whatever it touches will burn. Similarly,
the pure devotee is in the fire of spiritual existence, and therefore his
body is cin-maya; that is, it is spiritual, not material, because the pure
devotee has no desire but the transcendental desire to serve the Lord. In
text four the word upagyamnt is used: nivtta-tarair upagyamnt.
Who will chant the glories of the Lord unless he is a devotee? Therefore
the word nivtta-tarai indicates the devotee, and no one else. These are
the remarks of cryas like Vrarghava crya and Vijayadhvaja. To
desire anything other than devotional service will diminish one's freedom
from material desires, but when one is free from all such desires one is

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called nivtta-tarai [Cc. Madhya 19.170].

Vin pau-ghnt. The word pau means "animal." An animal killer, paughna, cannot enter into Ka consciousness. In our Ka consciousness
movement, therefore, animal killing is completely prohibited.
Uttamaloka-gunuvdt. The word uttamaloka means "one who is
famous as the best of those who are good." The Lord is good in all
circumstances. That is His natural reputation. His goodness is unlimited,
and He uses it unlimitedly. A devotee is also sometimes described as
uttamaloka, meaning that he is eager to glorify the Supreme Personality
of Godhead or the Lord's devotees. Glorifying the Lord and glorifying the
Lord's devotees are the same. Or, rather, glorifying the devotee is more
important than glorifying the Lord directly. Narottama dsa hkura
explains this fact: chiy vaiava-sev, nistra pyeche keb. One cannot
be liberated from material contamination without sincerely serving a
devotee of Ka.
Bhavauadht means "from the universal remedy." Chanting the holy
name and glorifying the Supreme Lord are the universal remedy for all the
miseries of materialistic life. Persons who desire to be freed from this
material world are called mumuku. Such persons can understand the
miseries of materialistic life, and by glorifying the activities of the Lord
they can be released from all these miseries. The transcendental sound
vibrations concerning the Lord's name, fame, form, qualities and
paraphernalia are all nondifferent from the Lord. Therefore the very
sound vibration of the Lord's glorification and name are pleasing to the
ears, and by understanding the absolute nature of the Lord's name, form
and qualities the devotee becomes joyful. Even those who are not
devotees, however, enjoy the pleasing narrations of the Lord's
transcendental activities. Even ordinary persons not very much advanced
in Ka consciousness take pleasure in describing the narrations depicted
in rmad-Bhgavatam. When a materialistic person is purified in this
way, he engages in hearing and chanting the glories of the Lord. Because
glorification of the Lord's pastimes is very pleasing to the ear and heart of
the devotee, it is simultaneously his subject and object.
In this world there are three kinds of men: those who are liberated, those
trying to be liberated, and those entangled in sense enjoyment. Of these
three, those who are already liberated chant and hear the holy name of the
Lord, knowing perfectly that to glorify the Lord is the only way to keep
oneself in a transcendental position. Those who are trying to be liberated,

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the second class, may regard the chanting and hearing of the Lord's holy
name as a process of liberation, and they too will feel the transcendental
pleasure of this chanting. As for karms and persons engaged in sense
gratification, they also may take pleasure in hearing the pastimes of the
Lord, like His fighting on the Battlefield of Kuruketra and His dancing in
Vndvana with the gops.
The word uttamaloka-gunuvda refers to the transcendental qualities of
the Supreme Lord, such as His affection for mother Yaod and His
friends the cowherd boys and His loving attitude toward the gops. The
Lord's devotees like Mahrja Yudhihira are also described by the
qualification uttamaloka-gunuvda. The word anuvda refers to
describing the qualities of the Supreme Lord or His devotees. When these
qualities are described, other devotees are interested in hearing them. The
more one is interested in hearing about these transcendental qualities, the
more one transcendentally enjoys. Everyone, therefore, including the
mumukus, the vimuktas and the karms, should chant and hear the glories
of the Lord, and in this way everyone will benefit.
Although the sound vibration of the transcendental qualities of the Lord is
equally beneficial to all, for those who are muktas, liberated, it is
especially pleasing. As described in rmad-Bhgavatam, Eighth Canto,
Third Chapter, verse twenty, because pure devotees, who no longer have
any material desires, surrender fully to the lotus feet of the Lord, they
always merge in the ocean of bliss by chanting and hearing the Lord's
holy name. According to this verse, devotees like Nrada and other
residents of vetadvpa are seen always engaged in chanting the holy
name of the Lord because by such chanting they are always externally and
internally blissful. The mumukus, persons desiring to be liberated, do not
depend on the pleasures of the senses; instead, they concentrate fully on
becoming liberated by chanting the holy name of the Lord. Karms like to
create something pleasing to their ears and hearts, and although they
sometimes like to chant or hear the glories of the Lord, they do not do it
openly. Devotees, however, always spontaneously hear, chant about and
remember the activities of the Lord, and by this process they are fully
satisfied, even though these may seem like topics of sense gratification.
Simply by hearing the transcendental narrations of the Lord's activities,
Parkit Mahrja was liberated. He was therefore rotramano-'bhirma;
that is, he glorified the process of hearing. This process should be
accepted by all living entities.

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To distinguish persons who are bereft of these transcendental pleasures,

Parkit Mahrja has used the words virajyeta pumn. The word pumn
refers to any person, whether man, woman or in-between. Because of the
bodily conception of life, we are subject to lamentation, but one who has
no such bodily conceptions can take pleasure in transcendental hearing
and chanting. Therefore a person fully absorbed in the bodily concept of
life is surely killing himself by not making spiritual progress. Such a
person is called pau-ghna. Especially excluded from spiritual life are the
animal hunters, who are not interested in hearing and chanting the holy
name of the Lord. Such hunters are always unhappy, both in this life and
in the next. It is therefore said that a hunter should neither die nor live
because for such persons both living and dying are troublesome. Animal
hunters are completely different from ordinary karms, and thus they have
been excluded from the process of hearing and chanting. Vin pau-ghnt.
They cannot enter into the transcendental pleasure of chanting and
hearing the holy name of the Lord.
The word mah-ratha refers to a great hero who can fight alone against
eleven thousand other heroes, and the word atiratha, as found in text five,
refers to one who can fight against an unlimited number. This is
mentioned in the Mahbhrata as follows:
ekdaa-sahasri
yodhayed yas tu dhanvinm
astra-astra-prava ca
mah-ratha iti smta
amitn yodhayed yas tu
samprokto 'tirathas tu sa
This is the description given in the Bhad-vaiava-toa by rla
Santana Gosvm.
My-manuyasya (10.1.17). Because of being covered by yogamy
(nha praka sarvasya yogamy-samvta [Bg. 7.25]), Ka is
sometimes called my-manuya, indicating that although He is the
Supreme Personality of Godhead, He appears like an ordinary person. A
misunderstanding arises because yogamy covers the vision of the
general public. The Lord's position is actually different from that of an
ordinary person, for although He appears to act like an ordinary man, He
is always transcendental. The word my also indicates "mercy," and

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sometimes it also means "knowledge." The Lord is always full of all

transcendental knowledge, and therefore although He acts like a human
being, He is the Supreme Personality of Godhead, full of knowledge. In
His original identity, the Lord is the controller of my (maydhyakea
prakti syate sa-carcaram [Bg. 9.10]). Therefore the Lord may be called
my-manuya, or the Supreme Personality of Godhead playing like an
ordinary human being, although He is the controller of both the material
and spiritual energies. The Lord is the Supreme Person, Puruottama, but
because we are deluded by yogamy, He appears to be an ordinary
person. Ultimately, however, yogamy induces even a nondevotee to
understand the Lord as the Supreme Person, Puruottama. In Bhagavadgt we find two statements given by the Supreme Personality of Godhead.
For the devotees, the Lord says:
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
"To those who are constantly devoted and worship Me with love, I give
the understanding by which they can come to Me." (Bg. 10.10) Thus for
the willing devotee the Lord gives intelligence by which to understand
Him and return home, back to Godhead. For others, for nondevotees, the
Lord says, mtyu sarva-hara cham: [Bg. 10.34] "I am all-plundering,
inevitable death." A devotee like Prahlda enjoys the activities of Lord
Nsihadeva, whereas nondevotees like Prahlda's father, Hirayakaipu,
meet death before Lord Nsihadeva. The Lord therefore acts in two
ways, by sending some onto the path of repeated birth and death and
sending others back home, back to Godhead.
The word kla, meaning "black," indicates the color of the Supreme
Personality of Godhead, Ka. Lord Ka and Lord Rmacandra, who
both look blackish, give liberation and transcendental bliss to Their
devotees. Among persons possessing material bodies, sometimes someone
is able to subject death to his own will. For such a person, death is almost
impossible because no one wants to die. But although Bhmadeva
possessed this power, Bhma, by the supreme will of the Lord, died very
easily in the Lord's presence. There have also been many demons who had
no hope of salvation, yet Kasa attained salvation by the supreme will of

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the Lord. Not to speak of Kasa, even Ptan attained salvation and
reached the level of the Lord's mother. Parkit Mahrja, therefore, was
very eager to hear about the Lord, who has inconceivable qualities by
which to give liberation to anyone. Parkit Mahrja, at the point of his
death, was certainly interested in his liberation. When such a great and
exalted personality as the Lord behaves like an ordinary human being
although possessing inconceivable qualities, His behavior is called my.
Therefore the Lord is described as my-manuya. This is the opinion of
rla Jva Gosvm. Mu refers to mukti, or salvation, and ku refers to that
which is bad or very obnoxious. Thus muku refers to the Supreme
Personality of Godhead, who saves one from the bad condition of material
existence. The Lord is called mukunda because He not only saves the
devotee from material existence but offers him transcendental bliss in love
and service.
As for Keava, ka means Brahm, and a means Lord iva. The
Personality of Godhead captivates both Lord Brahm and Lord Mahdeva,
or iva, by His transcendental qualities. Therefore He is called Keava.
This opinion is given by Santana Gosvm in his Vaiava-toa
commentary.
It is said that all the demigods, accompanied by Tri-nayana, Lord iva,
went to the shore of the ocean of milk and offered their prayers through
the mantra known as purua-skta. From this statement it is understood
that the demigods cannot directly approach Lord Viu, who lies on the
ocean of milk, or enter His abode. This is also clearly stated in the
Mahbhrata, Moka-dharma, and the next chapter of rmad-Bhgavatam.
Ka, the Supreme Personality of Godhead, has His abode in Goloka
(goloka-nmni nija-dhmni tale ca tasya [Bs. 5.43]). From Lord Ka
come the catur-vyha, the quadruple expansions Sakaraa, Aniruddha,
Pradyumna and Vsudeva. There are innumerable brahmas, all of
which emanate from the pores of Kraodakay Viu, and in every
brahma there is a Garbhodakay Viu, who is a partial expansion of
Aniruddha. This Aniruddha is a partial expansion of Pradyumna, who is
partially represented as Krodakay Viu, the Supersoul of all living
entities. These Viu expansions are different from Ka, who resides in
Goloka Vndvana. When it is said that the demigods offered prayers to
the Lord by chanting the purua-skta, this indicates that they pleased the
Lord by enunciating prayers of bhakti.
The word vkapi refers to one who satisfies His devotee in every way

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and frees His devotee from all material anxieties. Va refers to religious
performances like sacrifices. Even without the execution of sacrifices, the
Lord can still enjoy the supermost comforts of the heavenly planets. The
statement that Puruottama, Jaganntha, would appear in the house of
Vasudeva distinguishes the Supreme Personality of Godhead from
ordinary persons. The statement that He personally appeared indicates
that He did not send His plenary expansion. The word priyrtham
indicates that the Lord appeared to please Rukmi and Rdhr. Priy
means "the most beloved."
In the commentary of r Vrarghava crya, the following extra verse is
accepted after text twenty-three:
ayo 'pi tad-det
kalpyant pau-rpia
payo-dna-mukhenpi
viu tarpayitu sur
"O demigods, even great sages, following the order of Viu, appeared in
the forms of cows and calves to please the Supreme Personality of
Godhead by delivering milk."
Rmnujcrya sometimes accepts Baladeva as a aktyvea-avatra, but
rla Jva Gosvm has explained that Baladeva is an expansion of Ka
and that a part of Baladeva is Sakaraa. Although Baladeva is identical
with Sakaraa, He is the origin of Sakaraa. Therefore the word
svar has been used to indicate that Baladeva always exists in His own
independence. The word svar also indicates that Baladeva is beyond the
material conception of existence. My cannot attract Him, but because
He is fully independent, He can appear by His spiritual potency wherever
He likes. My is fully under the control of Viu. Because the material
potency and yogamy mingle in the Lord's appearance, they are
described as ekna. Sometimes ekna is interpreted to mean
"without differentiation." Sakaraa and ea-nga are identical. As
stated by Yamundev, "O Rma, O great-armed master of the world, who
have extended Yourself throughout the entire universe by one plenary
expansion, it is not possible to understand You fully." Therefore ek
refers to ea-nga. In other words, Baladeva, merely by His partial
expansion, sustains the entire universe.
The word kryrthe refers to one who attracted the pregnancy of Devak

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and bewildered mother Yaod. These pastimes are very confidential. The
Supreme Personality of Godhead ordered yogamy to bewilder His
associates in His pastimes and bewilder demons like Kasa. As stated
previously, yogamy samdiat. To give service to the Lord, yogamy
appeared along with mahmy. Mahmy refers to yay sammohita
jagat, "one who bewilders the entire material world." From this statement
it is to be understood that yogamy, in her partial expansion, becomes
mahmy and bewilders the conditioned souls. In other words, the entire
creation has two divisions-transcendental, or spiritual, and material.
Yogamy manages the spiritual world, and by her partial expansion as
mahmy she manages the material world. As stated in the Nradapacartra, mahmy is a partial expansion of yogamy. The Nradapacartra clearly states that the Supreme Personality has one potency,
which is sometimes described as Durg. The Brahma-sahit says,
chyeva yasya bhuvanni bibharti durg [Bs. 5.44]. Durg is not different
from yogamy. When one understands Durg properly, he is
immediately liberated, for Durg is originally the spiritual potency,
hldin-akti, by whose mercy one can understand the Supreme
Personality of Godhead very easily. Rdh ka-praaya-viktir hldinaktir asmd [Cc. di 1.5]. The mahmy-akti, however, is a covering of
yogamy, and she is therefore called the covering potency. By this
covering potency, the entire material world is bewildered (yay
sammohita jagat). In conclusion, bewildering the conditioned souls and
liberating the devotees are both functions belonging to yogamy.
Transferring the pregnancy of Devak and keeping mother Yaod in deep
sleep were both done by yogamy; mahmy cannot act upon such
devotees, for they are always liberated. But although it is not possible for
mahmy to control liberated souls or the Supreme Personality of
Godhead, she did bewilder Kasa. The action of yogamy in presenting
herself before Kasa was the action of mahmy, not yogamy.
Yogamy cannot even see or touch such polluted persons as Kasa. In
Ca, in the Mrkaeya Pura, Eleventh Chapter, Mahmy says,
"During the twenty-eighth yuga in the period of Vaivasvata Manu, I shall
take birth as the daughter of Yaod and be known as Vindhycalavsin."
The distinction between the two mys-yogamy and mah-my-is
described as follows. Ka's rsa-ll with the gops and the gops'
bewilderment in respect to their husbands, fathers-in-law and other such

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relatives were arrangements of yogamy in which mahmy had no

influence. The Bhgavatam gives sufficient evidence of this when it clearly
says, yogamym uprita. On the other hand, there were asuras headed
by lva and katriyas like Duryodhana who were bereft of devotional
service in spite of seeing Ka's carrier Garua and the universal form,
and who could not understand Ka to be the Supreme Personality of
Godhead. This was also bewilderment, but this bewilderment was due to
mahmy. Therefore it is to be concluded that the my which drags a
person from the Supreme Personality of Godhead is called jaamy, and
the my which acts on the transcendental platform is called yogamy.
When Nanda Mahrja was taken away by Varua, he saw Ka's
opulence, but nonetheless he thought of Ka as his son. Such feelings of
parental love in the spiritual world are acts of yogamy, not of jaamy,
or mahmy. This is the opinion of rla Vivantha Cakravart hkura.
rasen ca. The son of Krtavryrjuna was rasena, and the
countries he ruled were also called rasena. This is noted by Santana
Gosvm in his Vaiava-toa commentary.
In regard to Mathur, we find this quotation:
mathyate tu jagat sarva
brahma-jnena yena v
tat-sra-bhta yad yasy
mathur s nigadyate
When a self-realized soul acts in his transcendental position, his situation
is called Mathur. In other words, when one acts in the process of bhaktiyoga, he may live anywhere, but actually he lives in Mathur, Vndvana.
Devotion to Ka, the son of Nanda Mahrja, is the essence of all
knowledge, and wherever such knowledge is manifested is called
Mathur. Also, when one establishes bhakti-yoga, excluding all other
methods, one's situation is called Mathur. Yatra nitya sannihito hari:
the place where Hari, the Supreme Personality of Godhead, lives eternally
is called Mathur. The word nitya indicates eternality. The Supreme Lord
is eternal, and His abode is also eternal. Goloka eva nivasaty akhiltmabhta [Bs. 5.37]. Although the Lord is always stationed in His abode,
Goloka Vndvana, He is present everywhere in fullness. This means that
when the Supreme Lord descends on the surface of the world, His original
abode is not vacant, for He can remain in His original abode and
simultaneously descend upon Mathur, Vndvana, Ayodhy and other

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places. He does not need to descend, since He is already present there; He

simply manifests Himself.
rla ukadeva Gosvm has addressed Mahrja Parkit as tta, or
"beloved son." This is due to parental love in the heart of ukadeva
Gosvm. Because Ka was soon coming as the son of Vasudeva and
Devak, out of parental affection ukadeva Gosvm addressed Mahrja
Parkit as tta, "my dear son."
In the Viva-koa dictionary, the word garbha is explained: garbho bhre
arbhake kukv ity di. When Kasa was about to kill Devak, Vasudeva
wanted to dissuade him by the diplomacy of sma and bheda. Sma means
"pacifying." Vasudeva wanted to pacify Kasa by indicating relations,
gain, welfare, identity and glorification. Reference to these five concerns
constitutes sma, and Vasudeva's presentation of fear in two situations-in
this life and the next-is called bheda. Thus Vasudeva used both sma and
bheda to pacify Kasa. Praising Kasa's qualifications was glorification,
and praising him as a descendant of the bhoja-vaa appealed to
sambandha, relationship. Speaking of "your sister" was an appeal to
identity. Speaking about killing a woman raises questions about fame and
welfare, and arousing fear of the sinful act of killing one's sister during
her marriage ceremony is an aspect of bheda. The Bhoja dynasty refers to
those who were simply interested in sense gratification and were therefore
not very aristocratic. Another meaning of bhoja is "fighting." These were
indications of defamation for Kasa. When Vasudeva addressed Kasa as
dna-vatsala, this was excessive praise. Kasa would accept calves as a
form of revenue from his poor constituents, and therefore he was called
dna-vatsala. Vasudeva knew very well that he could not by force rescue
Devak from the imminent danger. Devak was actually the daughter of
Kasa's uncle, and therefore she is described as suht, meaning "relative."
It is stated that Kasa refrained from killing his close relation Devak
because if he had killed her, a great fight would have ensued among the
other members of the family. Kasa refrained from provoking this great
danger of a family fight, for it would have caused many persons to lose
their lives.
Formerly an asura named Klanemi had six sons, named Hasa,
Suvikrama, Krtha, Damana, Ripurmardana and Krodhahant. They were
known as the a-garbhas, or six garbhas, and they were all equally
powerful and expert in military affairs. These a-garbhas gave up the
association of Hirayakaipu, their grandfather, and underwent great

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austerities to satisfy Lord Brahm, who, upon being satisfied, agreed to

give them whatever benediction they might desire. When asked by Lord
Brahm to state what they wanted, the -garbhas replied, "Dear Lord
Brahm, if you want to give us a benediction, give us the blessing that we
will not be killed by any demigod, mah-roga, Yaka, Gandharva-pati,
Siddha, Craa or human being, nor by great sages who are perfect in
their penances and austerities." Brahm understood their purpose and
fulfilled their desire. But when Hirayakaipu came to know of these
events, he was very angry at his grandsons. "You have given up my
association and have gone to worship Lord Brahm," he said, "and
therefore I no longer have any affection for you. You have tried to save
yourselves from the hands of the demigods, but I curse you in this way:
Your father will take birth as Kasa and kill all of you because you will
take birth as sons of Devak." Because of this curse, the grandsons of
Hirayakaipu had to take birth from the womb of Devak and be killed
by Kasa, although he was previously their father. This description is
mentioned in the Hari-vaa, Viu-parva, Second Chapter. According to
the comments of the Vaiava-toa, the son of Devak known as
Krtimn was the third incarnation. In his first incarnation he was known
as Smara and was the son of Marci, and later he became the son of
Klanemi. This is mentioned in the histories.
An additional verse in this chapter of rmad-Bhgavatam is accepted by
the Madhvcrya-sampradya, represented by Vijayadhvaja Trtha. The
verse is as follows:
atha kasam upgamya
nrado brahma-nandana
ekntam upasagamya
vkyam etad uvca ha
athain this way; kasamunto Kasa; upgamyaafter going;
nradathe great sage Nrada; brahma-nandanawho is the son of
Brahm; ekntam upasagamyaafter going to a very solitary place;
vkyamthe following instruction; etatthis; uvca-said; hain the
past.
Translation: "Thereafter, Nrada, the mental son of Lord Brahm,
approached Kasa and, in a very solitary place, informed him of the
following news."
The great saint Nrada descended from the heavenly planets to the forest

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of Mathur and sent his messenger to Kasa. When the messenger

approached Kasa and informed him of Nrada's arrival, Kasa, the
leader of the asuras, was very happy and immediately came out of his
palace to receive Nrada, who was as bright as the sun, as powerful as fire,
and free from all tinges of sinful activities. Kasa accepted Nrada as his
guest, offered him respectful obeisances and gave him a golden seat,
brilliant like the sun. Nrada was a friend of the King of heaven, and thus
he told Kasa, the son of Ugrasena, "My dear hero, you have satisfied me
with a proper reception, and therefore I shall tell you something secret
and confidential. While I was coming here from Nandaknana through
the Caitraratha forest, I saw a great meeting of the demigods, who
followed me to Sumeru Parvata. We traveled through many holy places,
and finally we saw the holy Ganges. While Lord Brahm was consulting
the other demigods at the top of Sumeru Hill, I was also present with my
stringed instrument, the v. I shall tell you confidentially that the
meeting was held just to plan to kill the asuras, headed by you. You have
a younger sister named Devak, and it is a fact that her eighth son will kill
you." (reference: Hari-vaa, Viu-parva 1.2-16)
No one can blame Nradaj for encouraging Kasa to kill the sons of
Devak. The saint Nrada is always a well-wisher for human society, and
he wanted the Supreme Personality of Godhead, Ka, to descend to this
world as soon as possible so that the society of demigods would be
pleased and would see Kasa and his friends killed by Ka. Kasa
would also attain salvation from his nefarious activities, and this too
would very much please the demigods and their followers. rla
Vivantha Cakravart hkura remarks in this connection that Nrada
Muni sometimes did things that were beneficial to the demigods and the
demons simultaneously. r Vrarghava crya, in his commentary, has
included the following half-verse in this regard: asur sarva evaita
lokopadrava-kria. Asuras are always disturbing elements for human
society.

Thus end the Bhaktivedanta purports of the Tenth Canto, First Chapter, of the
rmad-Bhgavatam, entitled "The Advent of Lord Ka: Introduction."

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2. Prayers by the Demigods for Lord Ka in the Womb

As described in this chapter, when the Supreme Personality of Godhead

entered the womb of Devak to kill Kasa, all the demigods understood
that the Lord was living within Devak's womb, and therefore in
veneration they offered Him the Garbha-stuti prayers.
Kasa, under the protection of his father-in-law, Jarsandha, and with the
help of his demoniac friends like Pralamba, Baka, Cra, Tvarta,
Aghsura, Muika, Ba and Bhaumsura, began oppressing the members
of the Yadu dynasty. Therefore, the members of the Yadu dynasty left
their homes and sought shelter in such states as Kuru, Pacla, Kekaya,
lva and Vidarbha. Only some of them stayed with Kasa, as nominal
friends.
After Kasa killed the a-garbhas, the six sons of Devak, one after
another, Anantadeva entered Devak's womb and was transferred to the
womb of Rohi by the manipulation of Yogamy, who was following the
order of the Supreme Personality of Godhead. The Lord Himself, who was
soon to appear as the eighth son of Devak, ordered Yogamy to take
birth from the womb of Yaoddev. Because Ka and His potency,
Yogamy, appeared simultaneously as brother and sister, the world is full
of Vaiavas and ktas, and there is certainly some rivalry between them.
Vaiavas worship the Supreme Lord, whereas ktas, according to their
desires, worship Yogamy in forms like Durg, Bhadrakl and Caik.
Following the orders of the Supreme Personality of Godhead, Yogamy
transferred Baladeva, Sakaraa, the seventh child of Devak, from the
womb of Devak to the womb of Rohi. Because Sakaraa appears in
order to increase love of Ka, He is known as Baladeva. One may take
auspicious strength from Him to become a devotee of the Lord, and
therefore He is also known as Balabhadra.
After Yogamy transferred the seventh child of Devak to the womb of
Rohi, the Supreme Personality of Godhead appeared within the heart of
Vasudeva and transferred Himself into the heart of Devak. Because the
Lord was present in her heart, Devak, as her pregnancy continued,
appeared effulgent. Upon seeing this effulgence, Kasa was full of

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anxiety, but he could not harm Devak because of their family

relationship. Thus he began indirectly thinking of Ka and became fully
Ka conscious.
Meanwhile, because of the Lord's presence within the womb of Devak, all
the demigods came to offer the Lord their prayers. The Supreme
Personality of Godhead, they said, is eternally the Absolute Truth. The
spiritual soul is more important than the gross body, and the Supersoul,
Paramtm, is still more important than the soul. The Supreme Godhead
is absolutely independent, and His incarnations are transcendental. The
prayers of the demigods glorify and exalt devotees and explain the fate of
persons who superficially consider themselves liberated from the
conditions of material nature. A devotee is always safe. When a devotee
fully surrenders at the lotus feet of the Lord, he is completely liberated
from the fear of material existence. By explaining why the Supreme
Personality of Godhead descends, the prayers of the demigods clearly
confirm the Lord's statement in Bhagavad-gt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligion-at that time I
descend Myself."
TEXTS 1-2
r-uka uvca
pralamba-baka-cratvarta-mahanai
muikria-dvividaptan-ke-dhenukai
anyai csura-bhplair
ba-bhaumdibhir yuta
yadn kadana cakre
bal mgadha-saraya
r-uka uvcar ukadeva Gosvm said; pralambaby the asura

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named Pralamba; bakaby the asura named Baka; craby the asura
named Cra; tvartaby the asura named Tvarta; mahanai
by Aghsura; muikaby the asura named Muika; ariaby the asura
Aria; dvividaby the asura named Dvivida; ptanby Ptan; keby
Ke; dhenukaiby Dhenuka; anyai caand by many others; asurabhplaiby demoniac kings on the surface of the globe; baby King
Ba; bhaumaby Bhaumsura; dibhiand by others as well; yuta
being assisted; yadnmof the kings of the Yadu dynasty; kadanam
persecution; cakreregularly performed; balvery powerful; mgadhasarayaunder the protection of Jarsandha, the King of Magadha.
ukadeva Gosvm said: Under the protection of Magadharja,
Jarsandha, the powerful Kasa began persecuting the kings of the
Yadu dynasty. In this he had the cooperation of demons like Pralamba,
Baka, Cra, Tvarta, Aghsura, Muika, Aria, Dvivida, Ptan,
Ke, Dhenuka, Bsura, Naraksura and many other demoniac kings
on the surface of the earth.
This verse supports the following statement given by the Lord in
Bhagavad-gt (4.7-8):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself. To deliver the pious and to annihilate the miscreants, as
well as to reestablish the principles of religion, I advent Myself
millennium after millennium."
The Lord's purpose in maintaining this material world is to give everyone
a chance to go back home, back to Godhead, but kings and political

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leaders unfortunately try to hinder the purpose of the Lord, and therefore
the Lord appears, either personally or with His plenary portions, to set
things right. It is therefore said:
garbha sacrya rohiy
devaky yogamyay
tasy kuki gata ko
dvityo vibudhai stuta
"Ka appeared in the womb of Devak after transferring Baladeva to the
womb of Rohi by the power of Yogamy." Yadubhi sa vyarudhyata.
The kings of the Yadu dynasty were all devotees, but there were many
powerful demons, such as lva, who began to persecute them. At that
time, Jarsandha, who was Kasa's father-in-law, was extremely
powerful, and therefore Kasa took advantage of his protection and the
help of the demons in persecuting the kings of the Yadu dynasty. The
demons naturally appeared more powerful than the demigods, but
ultimately, because of help received from the Supreme Personality of
Godhead, the demons were defeated and the demigods triumphant.
TEXT 3
te pit niviviu
kuru-pacla-kekayn
lvn vidarbhn niadhn
videhn koaln api
tethey (the kings of the Yadu dynasty); pitbeing persecuted;
niviviutook shelter or entered (the kingdoms); kuru-paclathe
countries occupied by the Kurus and Paclas; kekaynthe countries of
the Kekayas; lvnthe countries occupied by the lvas; vidarbhn
the countries occupied by the Vidarbhas; niadhnthe countries
occupied by the Niadhas; videhnthe country of Videha; koaln api
as well as the countries occupied by the Koalas.
Persecuted by the demoniac kings, the Ydavas left their own kingdom
and entered various others, like those of the Kurus, Paclas, Kekayas,
lvas, Vidarbhas, Niadhas, Videhas and Koalas.

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TEXTS 4-5
eke tam anurundhn
jtaya paryupsate
hateu asu bleu
devaky augrasenin
saptamo vaiava dhma
yam ananta pracakate
garbho babhva devaky
hara-oka-vivardhana
ekesome of them; tamunto Kasa; anurundhnexactly following
his policy; jtayarelatives; paryupsatebegan to agree with him;
hateuhaving been killed; asusix; bleuchildren; devakyborn
of Devak; augraseninby the son of Ugrasena (Kasa); saptamathe
seventh; vaiavamof Lord Viu; dhmaa plenary expansion; yam
unto whom; anantamby the name Ananta; pracakateis celebrated;
garbhaembryo; babhvathere was; devakyof Devak; hara-okavivardhanasimultaneously arousing pleasure and lamentation.
Some of their relatives, however, began to follow Kasa's principles
and act in his service. After Kasa, the son of Ugrasena, killed the six
sons of Devak, a plenary portion of Ka entered her womb as her
seventh child, arousing her pleasure and her lamentation. That plenary
portion is celebrated by great sages as Ananta, who belongs to Ka's
second quadruple expansion.
Some of the chief devotees, such as Akrra, stayed with Kasa to satisfy
him. This they did for various purposes. They all expected the Supreme
Personality of Godhead to appear as the eighth child as soon as Devak's
other children were killed by Kasa, and they were eagerly awaiting His
appearance. By remaining in Kasa's association, they would be able to
see the Supreme Personality of Godhead take birth and display His
childhood pastimes, and Akrra would later go to Vndvana to bring
Ka and Balarma to Mathur. The word paryupsate is significant
because it indicates that some devotees wanted to stay near Kasa in
order to see all these pastimes of the Lord. The six children killed by
Kasa had formerly been sons of Marci, but because of having been
cursed by a brhmaa, they were obliged to take birth as grandsons of

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Hirayakaipu. Kasa had taken birth as Klanemi, and now he was

obliged to kill his own sons. This was a mystery. As soon as the sons of
Devak were killed, they would return to their original place. The
devotees wanted to see this also. Generally speaking, no one kills his own
nephews, but Kasa was so cruel that he did so without hesitation.
Ananta, Sakaraa, belongs to the second catur-vyha, or quadruple
expansion. This is the opinion of experienced commentators.
TEXT 6
bhagavn api vivtm
viditv kasaja bhayam
yadn nija-nthn
yogamy samdiat
bhagavnr Ka, the Supreme Personality of Godhead; apialso;
vivtmwho is the Supersoul of everyone; viditvunderstanding the
position of the Yadus and His other devotees; kasa-jambecause of
Kasa; bhayamfear; yadnmof the Yadus; nija-nthnmwho had
accepted Him, the Supreme Lord, as their supreme shelter; yogamym
unto Yogamy, the spiritual potency of Ka; samdiatordered as
follows.
To protect the Yadus, His personal devotees, from Kasa's attack, the
Personality of Godhead, Vivtm, the Supreme Soul of everyone,
ordered Yogamy as follows.
The words bhagavn api vivtm viditv kasaja bhayam are
commented upon by rla Santana Gosvm. Bhagavn svayam is Ka
(kas tu bhagavn svayam [SB 1.3.28]). He is Vivtm, the original
Supersoul of everyone, because his plenary portion expands as the
Supersoul. This is confirmed in Bhagavad-gt (13.3): ketra-ja cpi
m viddhi sarva-ketreu bhrata. Lord Ka is the ketra ja, or
Supersoul, of all living entities. He is the original source of all expansions
of the Personality of Godhead. There are hundreds and thousands of
plenary expansions of Viu, such as Sakaraa, Pradyumna, Aniruddha
and Vsudeva, but here in this material world, the Vivtm, the
Supersoul for all living entities, is Krodakay Viu. As stated in
Bhagavad-gt (18.61), vara sarva-bhtn hd-dee'rjuna tihati: "The
Supreme Lord is situated in the heart of all living entities, O Arjuna."

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Ka is actually Vivtm by His plenary expansion as viu-tattva, yet

because of His affection for His devotees, He acts as Supersoul to give
them directions (sarvasya cha hdi sannivio matta smtir jnam
apohana ca [Bg. 15.15]).
The affairs of the Supersoul pertain to Krodakay Viu, but Ka
took compassion on Devak, His devotee, because He understood her fear
of Kasa's persecution. A pure devotee is always fearful of material
existence. No one knows what will happen next, for one may have to
change his body at any moment (tath dehntara-prpti [Bg. 2.13]).
Knowing this fact, a pure devotee acts in such a way that he will not have
his life spoiled by being obliged to accept another body and undergo the
tribulations of material existence. This is bhayam, or fear. Bhaya
dvitybhiniveata syt (SB 11.2.37). This fear is due to material
existence. Properly speaking, everyone should always be alert and fearful
of material existence, but although everyone is prone to be affected by the
ignorance of material existence, the Supreme Personality of Godhead,
Ka, is always alert to the protection of His devotees. Ka is so kind
and affectionate toward His devotees that He helps them by giving them
the intelligence by which to exist in this material world without forgetting
Him even for a moment. The Lord says:
tem evnukamprtham
aham ajna-ja tama
naymy tma-bhvastho
jna-dpena bhsvat
"Out of compassion for them, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance." (Bg. 10.11)
The word yoga means "link." Any system of yoga is an attempt to
reconnect our broken relationship with the Supreme Personality of
Godhead. There are different types of yoga, of which bhakti-yoga is the
best. In other yoga systems, one must undergo various processes before
attaining perfection, but bhakti-yoga is direct. The Lord says in Bhagavadgt (6.47):
yoginm api sarve
mad-gatenntartman
raddhvn bhajate yo m
sa me yuktatamo mata

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"Of all yogs, he who always abides in Me with great faith, worshiping Me
in transcendental loving service, is most intimately united with Me in
yoga and is the highest of all." For the bhakti-yog, a human body is
guaranteed in his next existence, as stated by Lord Ka (ucn
rmat gehe yoga-bhrao 'bhijyate [Bg. 6.41]). Yogamy is the
spiritual potency of the Lord. Out of affection for His devotees, the Lord
always stays in spiritual touch with them, although otherwise His my
potency is so strong that she bewilders even exalted demigods like
Brahm. Therefore the Lord's potency is called yogamy. Since the Lord
is Vivtm, He immediately ordered Yogamy to give protection to
Devak.
TEXT 7
gaccha devi vraja bhadre
gopa-gobhir alaktam
rohi vasudevasya
bhryste nanda-gokule
any ca kasa-savign
vivareu vasanti hi
gacchanow go; deviO you who are worshipable for the whole world;
vrajamto the land of Vraja; bhadreO you who are auspicious for all
living entities; gopa-gobhiwith cowherds and cows; alaktam
decorated; rohiby the name Rohi; vasudevasyaof Vasudeva,
Ka's father; bhryone of the wives; steis living; nanda-gokulein
the estate of Nanda Mahrja known as Gokula, where hundreds and
thousands of cows are maintained; any caand other wives; kasasavignbeing afraid of Kasa; vivareuin secluded places;
vasantiare living; hiindeed.
The Lord ordered Yogamy: O My potency, who are worshipable for
the entire world and whose nature is to bestow good fortune upon all
living entities, go to Vraja, where there live many cowherd men and
their wives. In that very beautiful land, where many cows reside,
Rohi, the wife of Vasudeva, is living at the home of Nanda Mahrja.
Other wives of Vasudeva are also living there incognito because of fear
of Kasa. Please go there.
Nanda-gokula, the residence of King Nanda, was itself very beautiful, and

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when Yogamy was ordered to go there and encourage the devotees with
fearlessness, it became even more beautiful and safe. Because Yogamy
had the ability to create such an atmosphere, the Lord ordered her to go
to Nanda-gokula.
TEXT 8
devaky jahare garbha
ekhya dhma mmakam
tat sannikya rohiy
udare sanniveaya
devakyof Devak; jaharewithin the womb; garbhamthe embryo;
ea-khyamknown as ea, the plenary expansion of Ka; dhma
the plenary expansion; mmakamof Me; tatHim; sannikya
attracting; rohiyof Rohi; udarewithin the womb; sanniveaya
transfer without difficulty.
Within the womb of Devak is My partial plenary expansion known as
Sakaraa or ea. Without difficulty, transfer Him into the womb of
Rohi.
The first plenary expansion of Ka is Baladeva, also known as ea. The
ea incarnation of the Supreme Personality of Godhead supports the
entire universe, and the eternal mother of this incarnation is mother
Rohi. "Because I am going into the womb of Devak," the Lord told
Yogamy, "the ea incarnation has already gone there and made suitable
arrangements so that I may live there. Now He should enter the womb of
Rohi, His eternal mother."
In this connection, one may ask how the Supreme Personality of
Godhead, who is always situated transcendentally, could enter the womb
of Devak, which had previously been entered by the six asuras, the agarbhas. Does this mean that the a-garbhsuras were equal to the
transcendental body of the Supreme Personality of Godhead? The
following answer is given by rla Vivantha Cakravart hkura.
The entire creation, as well as its individual parts, is an expansion of the
energy of the Supreme Personality of Godhead. Therefore, even though
the Lord enters the material world, He does not do so. This is explained
by the Lord Himself in Bhagavad-gt (9.4-5):

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may tatam ida sarva

jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
na ca mat-sthni bhtni
paya me yogam aivaram
bhta-bhn na ca bhta-stho
mamtm bhta-bhvana
"By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them. And yet everything that is created
does not rest in Me. Behold My mystic opulence! Although I am the
maintainer of all living entities, and although I am everywhere, My Self is
the very source of creation." Sarva khalv ida brahma. Everything is an
expansion of Brahman, the Supreme Personality of Godhead, yet
everything is not the Supreme Godhead, and He is not everywhere.
Everything rests upon Him and yet does not rest upon Him. This can be
explained only through the acintya-bhedbheda philosophy. Such truths
cannot be understood, however, unless one is a pure devotee, for the Lord
says in Bhagavad-gt (18.55), bhakty mm abhijnti yvn ya csmi
tattvata: "One can understand the Supreme Personality as He is only by
devotional service." Even though the Lord cannot be understood by
ordinary persons, this principle should be understood from the statement
of the stras.
A pure devotee is always transcendentally situated because of executing
nine different processes of bhakti-yoga (ravaa krtana vio
smarana pda-sevanam/ arcana vandana dsya sakhyam tmanivedanam [SB 7.5.23]). Thus situated in devotional service, a devotee,
although in the material world, is not in the material world. Yet a devotee
always fears, "Because I am associated with the material world, so many
contaminations affect me." Therefore he is always alert in fear, which
gradually diminishes his material association.
Symbolically, mother Devak's constant fear of Kasa was purifying her.
A pure devotee should always fear material association, and in this way all
the asuras of material association will be killed, as the a-garbhsuras
were killed by Kasa. It is said that from the mind, Marci appears. In
other words, Marci is an incarnation of the mind. Marci has six sons:

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Kma, Krodha, Lobha, Moha, Mada and Mtsarya (lust, anger, greed,
illusion, madness and envy). The Supreme Personality of Godhead
appears in pure devotional service. This is confirmed in the Vedas: bhaktir
evaina darayati. Only bhakti can bring one in contact with the Supreme
Personality of Godhead. The Supreme Personality of Godhead appeared
from the womb of Devak, and therefore Devak symbolically represents
bhakti, and Kasa symbolically represents material fear. When a pure
devotee always fears material association, his real position of bhakti is
manifested, and he naturally becomes uninterested in material enjoyment.
When the six sons of Marci are killed by such fear and one is freed from
material contamination, within the womb of bhakti the Supreme
Personality of Godhead appears. Thus the seventh pregnancy of Devak
signifies the appearance of the Supreme Personality of Godhead. After the
six sons Kma, Krodha, Lobha, Moha, Mada and Mtsarya are killed, the
ea incarnation creates a suitable situation for the appearance of the
Supreme Personality of Godhead. In other words, when one awakens his
natural Ka consciousness, Lord Ka appears. This is the explanation
given by rla Vivantha Cakravart hkura.
TEXT 9
athham aa-bhgena
devaky putrat ubhe
prpsymi tva yaody
nanda-patny bhaviyasi
athatherefore; ahamI; aa-bhgenaby My plenary expansion;
devakyof Devak; putratmthe son; ubheO all-auspicious
Yogamy; prpsymiI shall become; tvamyou; yaodymin the
womb of mother Yaod; nanda-patnymin the wife of Mahrja Nanda;
bhaviyasishall also appear.
O all-auspicious Yogamy, I shall then appear with My full six
opulences as the son of Devak, and you will appear as the daughter of
mother Yaod, the queen of Mahrja Nanda.
The word aa-bhgena is important in this verse. In Bhagavad-gt
(10.42) the Lord says:
athav bahunaitena

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ki jtena tavrjuna
viabhyham ida ktsnam
ekena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe."
Everything is situated as a part of the Supreme Lord's potency. In regard
to Lord Ka's appearance in the womb of Devak, Brahm played a part
also because on the bank of the milk ocean he requested the Supreme
Personality of Godhead to appear. A part was also played by Baladeva, the
first expansion of Godhead. Similarly, Yogamy, who appeared as the
daughter of mother Yaod, also played a part. Thus jva-tattva, viutattva and akti-tattva are all integrated with the Supreme Personality of
Godhead, and when Ka appears, He appears with all His integrated
parts. As explained in previous verses, Yogamy was requested to attract
Sakaraa, Baladeva, from the womb of Devak to the womb of Rohi,
and this was a very heavy task for her. Yogamy naturally could not see
how it was possible for her to attract Sakaraa. Therefore Ka
addressed her as ubhe, auspicious, and said, "Be blessed. Take power
from Me, and you will be able to do it." By the grace of the Supreme
Personality of Godhead, anyone can do anything, for the Lord is present
in everything, all things being His parts and parcels (aa-bhgena) and
increasing or decreasing by His supreme will. Balarma was only fifteen
days older than Ka. By the blessings of Ka, Yogamy became the
daughter of mother Yaod, but by the supreme will she was not able to
enjoy the parental love of her father and mother. Ka, however,
although not actually born from the womb of mother Yaod, enjoyed the
parental love of mother Yaod and Nanda. By the blessings of Ka,
Yogamy was able to achieve the reputation of being the daughter of
mother Yaod, who also became famous by the blessings of Ka.
Yaod means "one who gives fame."
TEXT 10
arciyanti manuys tv
sarva-kma-varevarm
dhpopahra-balibhi
sarva-kma-vara-pradm

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arciyantiwill worship; manuyhuman society; tvmunto you;

sarva-kma-vara-varmbecause you are the best of the demigods who
can fulfill all material desires; dhpaby incense; upahraby
presentations; balibhiby different types of worship through sacrifice;
sarva-kmaof all material desires; varathe blessings; pradmone
who can bestow.
By sacrifices of animals, ordinary human beings will worship you
gorgeously, with various paraphernalia, because you are supreme in
fulfilling the material desires of everyone.
As stated in Bhagavad-gt (7.20), kmais tais tair hta jn prapadyante
'nya-devat: "Those whose minds are distorted by material desires
surrender unto demigods." Therefore the word manuya, meaning
"human being," here refers to one who does not know the actual goal of
life. Such a person wants to enjoy the material world by taking birth in a
highly elevated family with the benefits of education, beauty and immense
wealth, which in this material world are desirable. One who has forgotten
the real aim of life may worship goddess Durg, my-akti, under various
names, for different purposes, and in different places. As there are many
holy places for the worship of Ka, there are also many holy places in
India for the worship of Durgdev, or Mydev, who took birth as the
daughter of Yaod. After cheating Kasa, Mydev dispersed herself to
various places, especially in Vindhycala, to accept regular worship from
ordinary men. A human being should actually be interested in
understanding tma-tattva, the truth of tm, the spirit soul, and
Paramtm, the supreme soul. Those who are interested in tma-tattva
worship the Supreme Personality of Godhead (yasmin vijte sarvam eva
vijta bhavati) (Muaka Upaniad 1.3). However, as explained in the
next verse of this chapter, those who cannot understand tma-tattva
(apayatm tma-tattvam) worship Yogamy in her different features.
Therefore rmad-Bhgavatam (2.1.2) says:
rotavydni rjendra
n santi sahasraa
apayatm tma-tattva
gheu gha-medhinm
"Those persons who are materially engrossed, being blind to the

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knowledge of ultimate truth, have many subject matters for hearing in

human society, O Emperor." Those who are interested in remaining in
this material world and are not interested in spiritual salvation have many
duties, but for one who is interested in spiritual salvation, the only duty is
to surrender fully unto Ka (sarva-dharmn parityajya mm eka
araa vraja [Bg. 18.66]). Such a person is not interested in material
enjoyment.
TEXTS 11-12
nmadheyni kurvanti
sthnni ca nar bhuvi
durgeti bhadraklti
vijay vaiavti ca
kumud caik k
mdhav kanyaketi ca
my nryan
radety ambiketi ca
nmadheynidifferent names; kurvantiwill give; sthnniin different
places; caalso; narpersons interested in material enjoyment;
bhuvion the surface of the globe; durg itithe name Durg; bhadrakl
itithe name Bhadrakl; vijaythe name Vijay; vaiav itithe name
Vaiav; caalso; kumudthe name Kumud; caikthe name
Caik; kthe name K; mdhavthe name Mdhav; kanyak
itithe name Kanyak or Kany-kumr; caalso; mythe name
My; nryathe name Nrya; nthe name n; radthe
name rad; itithus; ambikthe name Ambik; itialso; caand.
Lord Ka blessed Mydev by saying: In different places on the
surface of the earth, people will give you different names, such as
Durg, Bhadrakl, Vijay, Vaiav, Kumud, Caik, K,
Mdhav, Kanyak, My, Nrya, n, rad and Ambik.
Because Ka and His energy appeared simultaneously, people have
generally formed two groupsthe ktas and the Vaiavasand
sometimes there is rivalry between them. Essentially, those who are
interested in material enjoyment are ktas, and those interested in
spiritual salvation and attaining the spiritual kingdom are Vaiavas.

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Because people are generally interested in material enjoyment, they are

interested in worshiping Mydev, the energy of the Supreme Personality
of Godhead. Vaiavas, however, are uddha-ktas, or pure bhaktas,
because the Hare Ka mah-mantra indicates worship of the Supreme
Lord's energy, Har. A Vaiava prays to the energy of the Lord for the
opportunity to serve the Lord along with His spiritual energy. Thus
Vaiavas all worship such Deities as Rdh-Ka, St-Rma, LakmNryaa and Rukmi-Dvrakdha, whereas durg-ktas worship the
material energy under different names.
The names by which Mydev is known in different places have been
listed by Vallabhcrya as follows. In Vras she is known as Durg, in
Avant she is known as Bhadrakl, in Orissa she is known as Vijay, and
in Kulahpura she is known as Vaiav or Mahlakm. (The
representatives of Mahlakm and Ambik are present in Bombay.) In the
country known as Kmarpa she is known as Caik, in Northern India
as rad, and in Cape Comorin as Kanyak. Thus she is distributed
according to various names in various places.
rla Vijayadhvaja Trthapda, in his Pada-ratnval-k, has explained
the meanings of the different representations. My is known as Durg
because she is approached with great difficulty, as Bhadr because she is
auspicious, and as Kl because she is deep blue. Because she is the most
powerful energy, she is known as Vijay; because she is one of the
different energies of Viu, she is known as Vaiav; and because she
enjoys in this material world and gives facilities for material enjoyment,
she is known as Kumud. Because she is very severe to her enemies, the
asuras, she is known as Caik, and because she gives all sorts of
material facilities, she is called K. In this way the material energy is
differently named and situated in different places on the surface of the
globe.
TEXT 13
garbha-sakarat ta vai
prhu sakaraa bhuvi
rmeti loka-ramad
balabhadra balocchrayt
garbha-sakaratbecause He will be taken from the womb of Devak
to that of Rohi; tamHim (Rohi-nandana, the son of Rohi); vai
indeed; prhupeople will call; sakaraamby the name Sakaraa;

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bhuviin the world; rma itiHe will also be called Rma; lokaramatbecause of His special mercy in enabling people in general to
become devotees; balabhadramHe will also be called Balabhadra; balaucchraytbecause of extensive bodily strength.
The son of Rohi will also be celebrated as Sakaraa because of
being sent from the womb of Devak to the womb of Rohi. He will be
called Rma because of His ability to please all the inhabitants of
Gokula, and He will be known as Balabhadra because of His extensive
physical strength.
These are some of the reasons why Balarma is known as Sakaraa,
Balarma or sometimes Rma. In the mah-mantraHare Ka, Hare
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Harepeople sometimes object when Rma is accepted as Balarma. But
although devotees of Lord Rma may object, they should know that there
is no difference between Balarma and Lord Rma. Here rmadBhgavatam clearly states that Balarma is also known as Rma (rmeti).
Therefore, it is not artificial for us to speak of Lord Balarma as Lord
Rma. Jayadeva Gosvm also speaks of three Rmas: Paraurma,
Raghupati Rma and Balarma. All of them are Rmas.
TEXT 14
sandiaiva bhagavat
tathety om iti tad-vaca
pratighya parikramya
g gat tat tathkarot
sandihaving been ordered; evamthus; bhagavatby the Supreme
Personality of Godhead; tath itiso be it; oaffirmation by the mantra
o; itithus; tat-vacaHis words; pratighyaaccepting the order;
parikramyaafter circumambulating Him; gmto the surface of the
globe; gatshe immediately went; tatthe order, as given by the
Supreme Personality of Godhead; tathjust so; akarotexecuted.
Thus instructed by the Supreme Personality of Godhead, Yogamy
immediately agreed. With the Vedic mantra o, she confirmed that she
would do what He asked. Thus having accepted the order of the
Supreme Personality of Godhead, she circumambulated Him and

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started for the place on earth known as Nanda-gokula. There she did
everything just as she had been told.
After receiving the orders of the Supreme Personality of Godhead,
Yogamy twice confirmed her acceptance by saying, "Yes, sir, I shall do
as You order," and then saying o. rla Vivantha Cakravart hkura
comments that o signifies Vedic confirmation. Thus Yogamy very
faithfully received the Lord's order as a Vedic injunction. It is a fact that
whatever is spoken by the Supreme Personality of Godhead is a Vedic
injunction that no one should neglect. In Vedic injunctions there are no
mistakes, illusions, cheating or imperfection. Unless one understands the
authority of the Vedic version, there is no purpose in quoting stra. No
one should violate the Vedic injunctions. Rather, one should strictly
execute the orders given in the Vedas. As stated in Bhagavad-gt (16.24):
tasmc chstra prama te
krykrya-vyavasthitau
jtv stra-vidhnokta
karma kartum ihrhasi
"One should understand what is duty and what is not duty by the
regulations of the scriptures. Knowing such rules and regulations, one
should act so that one may gradually be elevated."
TEXT 15
garbhe prate devaky
rohi yoga-nidray
aho visrasito garbha
iti paur vicukruu
garbhewhen the embryo; pratewas carried from the womb;
devakyof Devak; rohimto the womb of Rohi; yoga-nidrayby
the spiritual energy called Yogamy; ahoalas; visrasitais lost;
garbhathe embryo; itithus; paurall the inhabitants of the house;
vicukruulamented.
When the child of Devak was attracted and transferred into the womb
of Rohi by Yogamy, Devak seemed to have a miscarriage. Thus all
the inhabitants of the palace loudly lamented, "Alas, Devak has lost her

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child!"
"All the inhabitants of the palace" includes Kasa. When everyone
lamented, Kasa joined in compassion, thinking that perhaps because of
drugs or some other external means, Devak had undergone this abortion.
The real story of what happened after Yogamy attracted the child of
Devak into the womb of Rohi in the seventh month of Rohi's
pregnancy is described as follows in the Hari-vaa. At midnight, while
Rohi was deeply sleeping, she experienced, as if in a dream, that she had
undergone a miscarriage. After some time, when she awoke, she saw that
this had indeed happened, and she was in great anxiety. But Yogamy
then informed her, "O auspicious lady, your child is now being replaced. I
am attracting a child from the womb of Devak, and therefore your child
will be known as Sakaraa."
The word yoga-nidr is significant. When one is spiritually reconnected
through self-realization, one regards his material life as having been like a
dream. As stated in Bhagavad-gt (2.69):
y ni sarva-bhtn
tasy jgarti sayam
yasy jgrati bhtni
s ni payato mune
"What is night for all beings is the time of awakening for the selfcontrolled; and the time of awakening for all beings is night for the
introspective sage." The stage of self-realization is called yoga-nidr. All
material activities appear to be a dream when one is spiritually awakened.
Thus yoga-nidr may be explained to be Yogamy.
TEXT 16
bhagavn api vivtm
bhaktnm abhayakara
vivea-bhgena
mana nakadundubhe
bhagavnthe Supreme Personality of Godhead; apialso; vivtmthe
Supersoul of all living entities; bhaktnmof His devotees; abhayamkaraalways killing the causes of fear; viveaentered; aabhgenawith all of His potential opulences (a-aivarya-pra);

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manain the mind; nakadundubheof Vasudeva.

Thus the Supreme Personality of Godhead, who is the Supersoul of all
living entities and who vanquishes all the fear of His devotees, entered
the mind of Vasudeva in full opulence.
The word vivtm refers to one who is situated in everyone's heart
(vara sarva-bhtn hd-dee 'rjuna tihati [Bg. 18.61]). Another
meaning of vivtm is "the only lovable object for everyone." Because of
forgetfulness of this object, people are suffering in this material world, but
if one fortunately revives his old consciousness of loving Ka and
connects with Vivtm, one becomes perfect. The Lord is described in
the Third Canto (3.2.15) as follows: parvareo mahad-aa-yukto hy ajo
'pi jto bhagavn. Although unborn, the Lord, the master of everything,
appears like a born child by entering the mind of a devotee. The Lord is
already there within the mind, and consequently it is not astonishing for
Him to appear as if born from a devotee's body. The word vivea signifies
that the Lord appeared within the mind of Vasudeva. There was no need
for a discharge of semen. That is the opinion of rpda rdhara Svm
and rla Vivantha Cakravart hkura. In the Vaiava-toa, rla
Santana Gosvm says that consciousness was awakened within the mind
of Vasudeva. rla Vrarghava crya also says that Vasudeva was one of
the demigods and that within his mind the Supreme Personality of
Godhead appeared as an awakening of consciousness.
TEXT 17
sa bibhrat paurua dhma
bhrjamno yath ravi
dursado 'tidurdharo
bhtn sambabhva ha
sahe (Vasudeva); bibhratcarried; pauruampertaining to the
Supreme Person; dhmathe spiritual effulgence; bhrjamna
illuminating; yathas; ravithe sunshine; dursadavery difficult
even to look at, difficult to understand by sensory perception; atidurdharaapproachable with great difficulty; bhtnmof all living
entities; sambabhvaso he became; hapositively.
While carrying the form of the Supreme Personality of Godhead within

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the core of his heart, Vasudeva bore the Lord's transcendentally

illuminating effulgence, and thus he became as bright as the sun. He
was therefore very difficult to see or approach through sensory
perception. Indeed, he was unapproachable and unperceivable even for
such formidable men as Kasa, and not only for Kasa but for all
living entities.
The word dhma is significant. Dhma refers to the place where the
Supreme Personality of Godhead resides. In the beginning of rmadBhgavatam (1.1.1) it is said, dhmn svena sad nirasta-kuhaka satya
para dhmahi. In the abode of the Supreme Personality of Godhead,
there is no influence of material energy (dhmn svena sad nirastakuhakam). Any place where the Supreme Personality of Godhead is
present by His name, form, qualities or paraphernalia immediately
becomes a dhma. For example, we speak of Vndvana-dhma, Dvrakdhma and Mathur-dhma because in these places the name, fame,
qualities and paraphernalia of the Supreme Godhead are always present.
Similarly, if one is empowered by the Supreme Personality of Godhead to
do something, the core of his heart becomes a dhma, and thus he
becomes so extraordinarily powerful that not only his enemies but also
people in general are astonished to observe his activities. Because he is
unapproachable, his enemies are simply struck with wonder, as explained
here by the words dursado 'tidurdharsa.
The words paurua dhma have been explained by various cryas. r
Vrarghava crya says that these words refer to the effulgence of the
Supreme Personality of Godhead. Vijayadhvaja says that they signify
viu-tejas, and ukadeva says bhagavat-svarpa. The Vaiava-toa says
that these words indicate the influence of the Supreme Lord's effulgence,
and Vivantha Cakravart hkura says that they signify the appearance
of the Supreme Personality of Godhead.
TEXT 18
tato jagan-magalam acyuta
samhita ra-sutena dev
dadhra sarvtmakam tma-bhta
kh yathnanda-kara manasta
tatathereafter; jagat-magalamauspiciousness for all living entities
in all the universes of the creation; acyuta-aamthe Supreme

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Personality of Godhead, who is never bereft of the six opulences, all of

which are present in all His plenary expansions; samhitamfully
transferred; ra-sutenaby Vasudeva, the son of rasena; devDevakdev; dadhracarried; sarva-tmakamthe Supreme Soul of everyone;
tma-bhtamthe cause of all causes; khthe east; yathjust as;
nanda-karamthe blissful (moon); manastabeing placed within the
mind.
Thereafter, accompanied by plenary expansions, the fully opulent
Supreme Personality of Godhead, who is all-auspicious for the entire
universe, was transferred from the mind of Vasudeva to the mind of
Devak. Devak, having thus been initiated by Vasudeva, became
beautiful by carrying Lord Ka, the original consciousness for
everyone, the cause of all causes, within the core of her heart, just as
the east becomes beautiful by carrying the rising moon.
As indicated here by the word manasta, the Supreme Personality of
Godhead was transferred from the core of Vasudeva's mind or heart to the
core of the heart of Devak. We should note carefully that the Lord was
transferred to Devak not by the ordinary way for a human being, but by
dk, initiation. Thus the importance of initiation is mentioned here.
Unless one is initiated by the right person, who always carries within his
heart the Supreme Personality of Godhead, one cannot acquire the power
to carry the Supreme Godhead within the core of one's own heart.
The word acyutam is used because the Supreme Personality of
Godhead is a-aivarya-pra, full in the opulences of wealth, strength,
fame, knowledge, beauty and renunciation. The Supreme Godhead is
never separated from His personal opulences. As stated in the Brahmasahit (5.39), rmdi-mrtiu kal-niyamena tihan: the Lord is always
situated with all His plenary expansions, such as Rma, Nsiha and
Varha. Therefore the word acyutam is specifically used here,
signifying that the Lord is always present with His plenary expansions and
opulences. There is no need to think of the Lord artificially as yogs do.
Dhynvasthita-tad-gatena manas payanti ya yogina (SB 12.13.1).
Yogs meditate upon the Supreme person within the mind. For a devotee,
however, the Lord is present, and His presence need only be awakened
through initiation by a bona fide spiritual master. The Lord did not need
to live within the womb of Devak, for His presence within the core of her
heart was sufficient to carry Him. One is here forbidden to think that

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Ka was begotten by Vasudeva within the womb of Devak and that she
carried the child within her womb.
When Vasudeva was sustaining the form of the Supreme Personality of
Godhead within his heart, he appeared just like the glowing sun, whose
shining rays are always unbearable and scorching to the common man.
The form of the Lord situated in the pure, unalloyed heart of Vasudeva is
not different from the original form of Ka. The appearance of the form
of Ka anywhere, and specifically within the heart, is called dhma.
Dhma refers not only to Ka's form, but to His name, His form, His
quality and His paraphernalia. Everything becomes manifest
simultaneously.
Thus the eternal form of the Supreme Personality of Godhead with full
potencies was transferred from the mind of Vasudeva to the mind of
Devak, exactly as the setting sun's rays are transferred to the full moon
rising in the east.
Ka, the Supreme Personality of Godhead, entered the body of Devak
from the body of Vasudeva. He was beyond the conditions of the ordinary
living entity. When Ka is there, it is to be understood that all His
plenary expansions, such as Nryaa, and incarnations like Lord
Nsiha and Varha, are with Him, and they are not subject to the
conditions of material existence. In this way, Devak became the residence
of the Supreme Personality of Godhead, who is one without a second and
the cause of all creation. Devak became the residence of the Absolute
Truth, but because she was within the house of Kasa, she looked just
like a suppressed fire, or like misused education. When fire is covered by
the walls of a pot or is kept in a jug, the illuminating rays of the fire
cannot be very much appreciated. Similarly, misused knowledge, which
does not benefit the people in general, is not very much appreciated. So
Devak was kept within the prison walls of Kasa's palace, and no one
could see her transcendental beauty, which resulted from her conceiving
the Supreme Personality of Godhead.
Commenting upon this verse, r Vrarghava crya writes, vasudevadevak jaharayor hdayayor bhagavata sambandha. The Supreme Lord's
entrance into the womb of Devak from the heart of Vasudeva was a heartto-heart relationship.
TEXT 19
s devak sarva-jagan-nivsa-

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nivsa-bht nitar na reje

bhojendra-gehe 'gni-ikheva ruddh
sarasvat jna-khale yath sat
s devakthat Devakdev; sarva-jagat-nivsaof the Supreme
Personality of Godhead, the sustainer of all the universes (mat-sthni
sarva-bhtni); nivsa-bhtthe womb of Devak has now become the
residence; nitarmextensively; nanot; rejebecame illuminated;
bhojendra-gehewithin the limits of the house of Kasa; agni-ikh iva
like the flames of a fire; ruddhcovered; sarasvatknowledge; jnakhalein a person known as jna-khala, one who possesses knowledge
but cannot distribute it; yathor just as; satso being.
Devak then kept within herself the Supreme Personality of Godhead,
the cause of all causes, the foundation of the entire cosmos, but because
she was under arrest in the house of Kasa, she was like the flames of a
fire covered by the walls of a pot, or like a person who has knowledge
but cannot distribute it to the world for the benefit of human society.
In this verse the word jna-khala is most significant. Knowledge is meant
for distribution. Although there is already much scientific knowledge,
whenever scientists or philosophers awaken to a particular type of
knowledge, they try to distribute it throughout the world, for otherwise
the knowledge gradually dries up and no one benefits from it. India has
the knowledge of Bhagavad-gt, but unfortunately, for some reason or
other, this sublime knowledge of the science of God was not distributed
throughout the world, although it is meant for all of human society.
Therefore Ka Himself appeared as r Caitanya Mahprabhu and
ordered all Indians to take up the cause of distributing the knowledge of
Bhagavad-gt throughout the entire world.
yre dekha, tre kaha 'ka'-upadea
mra jya guru ha tra' ei dea
"Instruct everyone to follow the orders of Lord r Ka as they are given
in Bhagavad-gt and rmad-Bhgavatam. In this way become a spiritual
master and try to liberate everyone in this land." (Cc. Madhya 7.128)
Although India has the sublime knowledge of Bhagavad-gt, Indians have
not done their proper duty of distributing it. Now, therefore, the Ka

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consciousness movement has been set up to distribute this knowledge as

it is, without distortion. Although previously there were attempts to
distribute the knowledge of Bhagavad-gt, these attempts involved
distortion and compromise with mundane knowledge. But now the Ka
consciousness movement, without mundane compromises, is distributing
Bhagavad-gt as it is, and people are deriving the benefits of awakening to
Ka consciousness and becoming devotees of Lord Ka. Therefore the
proper distribution of knowledge has begun by which not only will the
whole world benefit, but India's glory will be magnified in human society.
Kasa tried to arrest Ka consciousness within his house (bhojendragehe), with the result that Kasa, with all his opulences, was later
vanquished. Similarly, the real knowledge of Bhagavad-gt was being
choked by unscrupulous Indian leaders, with the result that India's
culture, and knowledge of the Supreme were being lost. Now, however,
because Ka consciousness is spreading, the proper use of Bhagavad-gt
is being attempted.
TEXT 20
t vkya kasa prabhayjitntar
virocayant bhavana uci-smitm
haia me pra-haro harir guh
dhruva rito yan na pureyam d
tmher (Devak); vkyaafter seeing; kasaher brother Kasa;
prabhaywith the enhancement of her beauty and influence; ajitaantarmbecause of keeping Ajita, the Supreme Personality of Godhead,
Viu, within herself; virocayantmilluminating; bhavanamthe whole
atmosphere of the house; uci-smitmsmiling and brilliant; hasaid to
himself; eathis (Supreme Person); memy; pra-harawho will
kill me; hariLord Viu; guhmwithin the womb of Devak;
dhruvamcertainly; ritahas taken shelter; yatbecause; nawas
not; purformerly; iyamDevak; dlike this.
Because the Supreme Personality of Godhead was within her womb,
Devak illuminated the entire atmosphere in the place where she was
confined. Seeing her jubilant, pure and smiling, Kasa thought, "The
Supreme Personality of Godhead, Viu, who is now within her, will
kill me. Devak has never before looked so brilliant and jubilant."

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The Lord says in Bhagavad-gt (4.7):

yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself." In this age, at the present moment, there are inordinate
discrepancies in the discharge of human duties. Human life is meant for
God realization, but unfortunately the materialistic civilization is stressing
only the senses of the body, not understanding the living force within the
body. As clearly stated in Bhagavad-gt (dehino 'smin yath dehe [Bg.
2.13]), within the body is the body's proprietor, the living force, which is
more important. But human society has become so fallen that instead of
understanding the living force within the body, people have become busy
with external things. This is a discrepancy in human duties. Therefore
Ka has taken birth or taken shelter within the womb of the Ka
consciousness movement. Men of Kasa's class, therefore, are very much
afraid and are busy trying to stop this movement, especially in the
Western countries. One politician has remarked that the Ka
consciousness movement is spreading like an epidemic and that if not
checked immediately, within ten years it may capture governmental
power. There is, of course, such potency in the Ka consciousness
movement. As stated by authorities (Cc. di 17.22), kali-kle nma-rpe
ka-avatra: in this age, Ka has appeared in the Hare Ka mahmantra. The Ka consciousness movement is spreading like wildfire all
over the world, and it will go on doing so. Men who are like Kasa are
very much afraid of the movement's progress and acceptance by the
younger generation, but as Ka could not be killed by Kasa, this
movement cannot be checked by men of Kasa's class. The movement
will go on increasing more and more, provided the leaders of the
movement remain firmly Ka conscious by following the regulative
principles and the primary activities of chanting the Hare Ka mantra
regularly.
TEXT 21

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kim adya tasmin karayam u me

yad artha-tantro na vihanti vikramam
striy svasur gurumaty vadho 'ya
yaa riya hanty anuklam yu
kimwhat; adyanow, immediately; tasminin this situation;
karayamis to be done; uwithout delay; memy duty; yat
because; artha-tantrathe Supreme Personality of Godhead, who is
always determined to protect the sdhus and kill the asdhus; nadoes
not; vihantigive up; vikramamHis prowess; striyof a woman;
svasuof my sister; guru-matyespecially when she is pregnant;
vadha ayamthe killing; yaafame; riyamopulence; hantiwill
vanquish; anuklamforever; yuand the duration of life.
Kasa thought: What is my duty now? The Supreme Lord, who knows
His purpose [paritrya sdhn vinya ca duktm Bg. 4.8], will
not give up His prowess. Devak is a woman, she is my sister, and
moreover she is now pregnant. If I kill her, my reputation, opulence and
duration of life will certainly be vanquished.
According to Vedic principles, a woman, a brhmaa, an old man, a child
and a cow should never be killed. It appears that Kasa, although a great
enemy of the Supreme Personality of Godhead, was aware of the Vedic
culture and conscious of the fact that the soul transmigrates from one
body to another and that one suffers in the next life according to the
karmas of this life. Therefore he was afraid of killing Devak, since she
was a woman, she was his sister, and she was pregnant. A katriya
becomes famous by performing heroic acts. But what would be heroic
about killing a woman who, while confined in his custody, was under his
shelter? Therefore, he did not want to act drastically by killing Devak.
Kasa's enemy was within Devak's womb, but killing an enemy in such a
nescient state would not be an exhibition of prowess. According to
katriya rules, an enemy should be fought face to face and with proper
weapons. Then if the enemy is killed, the victor becomes famous. Kasa
very conscientiously deliberated upon these facts and therefore refrained
from killing Devak, although he was completely confident that his enemy
had already appeared within her womb.
TEXT 22

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sa ea jvan khalu sampareto

varteta yo 'tyanta-nasitena
dehe mte ta manuj apanti
gant tamo 'ndha tanu-mnino dhruvam
sahe; eathat jealous person; jvanwhile living; khalueven;
samparetais dead; vartetacontinues to live; yaanyone who;
atyantavery much; nasitenaby executing cruel activities; dehe
when the body; mteis finished; tamhim; manujall human beings;
apanticondemn; ganthe will go; tama andhamto hellish life;
tanu-mninaof a person in the bodily concept of life; dhruvam
without a doubt.
A person who is very cruel is regarded as dead even while living, for
while he is living or after his death, everyone condemns him. And after
the death of a person in the bodily concept of life, he is undoubtedly
transferred to the hell known as Andhatama.
Kasa considered that if he killed his sister, while living he would be
condemned by everyone, and after death he would go to the darkest
region of hellish life because of his cruelty. It is said that a cruel person
like a butcher is advised not to live and not to die. While living, a cruel
person creates a hellish condition for his next birth, and therefore he
should not live; but he is also advised not to die, because after death he
must go to the darkest region of hell. Thus in either circumstance he is
condemned. Kasa, therefore, having good sense about the science of the
soul's transmigration, deliberately refrained from killing Devak.
In this verse the words gant tamo 'ndha tanu-mnino dhruvam are very
important and require extensive understanding. rla Jva Gosvm, in his
Vaiava-toa-k, says: tatra tanu-mnina ppina iti dehtmabuddhyaiva ppbhiniveo bhavati. One who lives in the bodily concept,
thinking, "I am this body," involves himself, by the very nature of this
conception, in a life of sinful activities. Anyone living in such a
conception is to be considered a candidate for hell.
adnta-gobhir viat tamisra
puna puna carvita-carvanm
[SB 7.5.30]
One who is in a bodily concept of life has no control over sense

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gratification. Such a person can do anything sinful to eat, drink, be merry

and enjoy a life of sense gratification, not knowing of the soul's
transmigration from one body to another. Such a person does whatever he
likes, whatever he imagines, and therefore, being subject to the laws of
nature, he suffers miserably again and again in different material bodies.
yvat kriys tvad ida mano vai
karmtmaka yena arra-bandha
(SB 5.5.5)
In the bodily concept of life, a person is karmnubandha, or conditioned
by karma, and as long as the mind is absorbed in karma, one must accept
a material body. arra-bandha, bondage to the material body, is a source
of misery (klea-da).
na sdhu manye yata tmano 'yam
asann api kleada sa deha
[SB 5.5.4]
Although the body is temporary, it always gives one trouble in many
ways, but human civilization is now unfortunately based on tanu-mn,
the bodily concept of life, by which one thinks, "I belong to this nation,"
"I belong to this group," "I belong to that group," and so on. Each of us
has his own ideas, and we are becoming increasingly involved,
individually, socially, communally and nationally, in the complexities of
karmnubandha, sinful activities. For the maintenance of the body, men
are killing so many other bodies and becoming implicated in
karmnubandha. Therefore rla Jva Gosvm says that tanu-mn, those
in the bodily concept of life, are pp, sinful persons. For such sinful
persons, the ultimate destination is the darkest region of hellish life (gant
tamo 'ndham). In particular, a person who wants to maintain his body by
killing animals is most sinful and cannot understand the value of spiritual
life. In Bhagavad-gt (16.19-20) the Lord says:
tn aha dviata krrn
sasreu nardhamn
kipmy ajasram aubhn
surv eva yoniu

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sur yonim pann

mh janmani janmani
mm aprpyaiva kaunteya
tato ynty adham gatim
"Those who are envious and mischievous, who are the lowest among
men, are cast by Me into the ocean of material existence, into various
demoniac species of life. Attaining repeated birth among the species of
demoniac life, such persons can never approach Me. Gradually they sink
down to the most abominable type of existence." A human being is meant
to understand the value of human life, which is a boon obtained after
many, many births. Therefore one must free oneself from tanu-mn, the
bodily concept of life, and realize the Supreme Personality of Godhead.
TEXT 23
iti ghoratamd bhvt
sannivtta svaya prabhu
ste pratkas taj-janma
harer vairnubandha-kt
itithus (thinking in the above-mentioned way); ghora-tamt bhvt
from the most ghastly contemplation of how to kill his sister;
sannivttarefrained; svayampersonally deliberating; prabhuone
who was in full knowledge (Kasa); steremained; pratkanawaiting
the moment; tat-janmauntil the birth of Him; hareof the Supreme
Personality of Godhead, Hari; vaira-anubandha-ktdetermined to
continue such enmity.
ukadeva Gosvm said: Deliberating in this way, Kasa, although
determined to continue in enmity toward the Supreme Personality of
Godhead, refrained from the vicious killing of his sister. He decided to
wait until the Lord was born and then do what was needed.
TEXT 24
sna savias tihan
bhujna paryaan mahm
cintayno hkeam
apayat tanmaya jagat

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snawhile sitting comfortably in his sitting room or on the throne;

savianor lying on his bed; tihanor staying anywhere; bhujna
while eating; paryaanwhile walking or moving; mahmon the
ground, going hither and thither; cintaynaalways inimically thinking
of; hkeamthe Supreme Personality of Godhead, the controller of
everything; apayatobserved; tat-mayamconsisting of Him (Ka),
and nothing more; jagatthe entire world.
While sitting on his throne or in his sitting room, while lying on his
bed, or, indeed, while situated anywhere, and while eating, sleeping or
walking, Kasa saw only his enemy, the Supreme Lord, Hkea. In
other words, by thinking of his all-pervading enemy, Kasa became
unfavorably Ka conscious.
rla Rpa Gosvm has described the finest pattern of devotional service
as nuklyena knulanam [Cc. Madhya 19.167], or cultivating Ka
consciousness favorably. Kasa, of course, was also Ka conscious, but
because he regarded Ka as his enemy, even though he was fully
absorbed in Ka consciousness, his Ka consciousness was not
favorable for his existence. Ka consciousness, favorably cultivated,
makes one completely happy, so much so that a Ka conscious person
does not consider kaivalya-sukham, or merging into the existence of
Ka, to be a great gain. Kaivalya narakyate. For a Ka conscious
person, even merging into the existence of Ka, or Brahman, as
impersonalists aspire to do, is uncomfortable. Kaivalya narakyate
tridaa-pr ka-pupyate. Karms hanker to be promoted to the
heavenly planets, but a Ka conscious person considers such promotion
a will-o'-the-wisp, good for nothing. Durdntendriya-kla-sarpa-paal
protkhta-daryate. Yogs try to control their senses and thus become
happy, but a Ka conscious person neglects the methods of yoga. He is
unconcerned with the greatest of enemies, the senses, which are
compared to snakes. For a Ka conscious person who is cultivating
Ka consciousness favorably, the happiness conceived by the karms,
jns and yogs is treated as less than a fig. Kasa, however, because of
cultivating Ka consciousness in a different waythat is, inimically
was uncomfortable in all the affairs of his life; whether sitting, sleeping,
walking or eating, he was always in danger. This is the difference between
a devotee and a nondevotee. A nondevotee or atheist also cultivates God
consciousnessby trying to avoid God in everything. For example, so-

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called scientists who want to create life by a combination of chemicals

regard the external, material elements as supreme. Such scientists do not
like the idea that life is part and parcel of the Supreme Lord. As clearly
stated in Bhagavad-gt (mamaivo jva-loke jva-bhta [Bg. 15.7]), the
living entities do not arise from a combination of material elements, such
as earth, water, air and fire, but are separated portions of the Supreme
Personality of Godhead. If one can understand the position of the living
entity as a separated portion of the Supreme Personality of Godhead, by
studying the nature of the living entity one can understand the nature of
the Supreme Godhead, since the living entity is a fragmental sample of the
Godhead. But because atheists are not interested in God consciousness,
they try to be happy by cultivating Ka consciousness in various
unfavorable ways.
Although Kasa was always absorbed in thoughts of Hari, the Supreme
Personality of Godhead, he was not happy. A devotee, however, whether
sitting on a throne or beneath a tree, is always happy. rla Rpa Gosvm
resigned from office as a government minister to sit beneath a tree, yet he
was happy. Tyaktv tram aea-maalapati-re sad tucchavat (agosvmy-aaka 4). He did not care for his comfortable position as
minister; he was happy even beneath a tree in Vndvana, favorably
serving the Supreme Personality of Godhead. This is the difference
between a devotee and a nondevotee. For a nondevotee, the world is full
of problems, whereas for a devotee the entire world is full of happiness.
viva pra-sukhyate vidhi-mahendrdi ca kyate
yat-kruya-kaka-vaibhavavat ta gauram eva stuma
(Caitanya-candrmta 95)
This comfortable position of a devotee can be established by the mercy of
Lord Caitanya Mahprabhu. Yasmin sthito na dukhena gurupi viclyate
(Bg. 6.22). Even when a devotee is superficially put into great difficulty,
he is never disturbed.
TEXT 25
brahm bhava ca tatraitya
munibhir nraddibhi
devai snucarai ska
grbhir vaam aiayan

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brahmthe supreme four-headed demigod; bhava caand Lord iva;

tatrathere; etyaarriving; munibhiaccompanied by great sages;
nrada-dibhiby Nrada and others; devaiand by demigods like
Indra, Candra and Varua; sa-anucaraiwith their followers; skamall
together; grbhiby their transcendental prayers; vaamthe Supreme
Personality of Godhead, who can bestow blessings upon everyone;
aiayanpleased.
Lord Brahm and Lord iva, accompanied by great sages like Nrada,
Devala and Vysa and by other demigods like Indra, Candra and
Varua, invisibly approached the room of Devak, where they all joined
in offering their respectful obeisances and prayers to please the
Supreme Personality of Godhead, who can bestow blessings upon
everyone.
Dvau bhta-sargau loke 'smin daiva sura eva ca [Bg. 16.6] (Padma
Pura). There are two classes of menthe daivas and the asurasand
there is a great difference between them. Kasa, being an asura, was
always planning how to kill the Supreme Personality of Godhead or His
mother, Devak. Thus he was also Ka conscious. But devotees are
Ka conscious favorably (viu-bhakta smto daiva). Brahm is so
powerful that he is in charge of creating an entire universe, yet he
personally came to receive the Supreme Personality of Godhead. Bhava,
Lord iva, is always jubilant in chanting the holy name of the Lord. And
what to speak of Nrada? Nrada-muni, bjya v, rdhik-ramaanme. Nrada Muni is always chanting the glories of the Lord, and his
engagement is to travel all over the universe and find a devotee or make
someone a devotee. Even a hunter was made a devotee by the grace of
Nrada. rla Santana Gosvm, in his Toa, says that the word nradadibhi means that Nrada and the demigods were accompanied by other
saintly persons, like Sanaka and Santana, all of whom came to
congratulate or welcome the Supreme Personality of Godhead. Even
though Kasa was planning to kill Devak, he too awaited the arrival of
the Supreme Personality of Godhead (pratkas taj janma).
TEXT 26
satya-vrata satya-para tri-satya
satyasya yoni nihita ca satye
satyasya satyam ta-satya-netra

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satytmaka tv araa prapann

satya-vratamthe Personality of Godhead, who never deviates from His
vow1*; satya-paramwho is the Absolute Truth (as stated in the beginning of
rmad-Bhgavatam, satya para dhmahi); tri-satyamHe is always
present as the Absolute Truth, before the creation of this cosmic manifestation,
during its maintenance, and even after its annihilation; satyasyaof all
relative truths, which are emanations from the Absolute Truth, Ka;
yonimt;he cause; nihitamentered2*; caand; satyein the factors that
create this material world (namely, the five elements-earth, water, fire, air
and ether); satyasyaof all that is accepted as the truth; satyamthe
Lord is the original truth; ta-satya-netramHe is the origin of whatever
truth is pleasing (sunetram); satya-tmakameverything pertaining to the
Lord is truth (sac-cid-nanda: His body is truth, His knowledge is truth,
and His pleasure is truth); tvmunto you, O Lord; araamoffering
our full surrender; prapannwe are completely under Your protection.
The demigods prayed: O Lord, You never deviate from Your vow, which
1

The Lord vows:

yad yad hi dharmasya

glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
(Bg. 4.7).
To honor this vow, the Lord appeared.

The Lord enters everything, even the atom: antara-stha-

paramu-cayntara-stham (Brahma-sahit 5.35). Therefore

He is called antarym, the inner force.

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is always perfect because whatever You decide is perfectly correct and

cannot be stopped by anyone. Being present in the three phases of
cosmic manifestation-creation, maintenance and annihilationYou are
the Supreme Truth. Indeed, unless one is completely truthful, one
cannot achieve Your favor, which therefore cannot be achieved by
hypocrites. You are the active principle, the real truth, in all the
ingredients of creation, and therefore you are known as antarym, the
inner force. You are equal to everyone, and Your instructions apply for
everyone, for all time. You are the beginning of all truth. Therefore,
offering our obeisances, we surrender unto You. Kindly give us
protection.
The demigods or devotees know perfectly well that the Supreme
Personality of Godhead is the true substance, whether within this material
world or in the spiritual world. rmad-Bhgavatam begins, therefore, with
the words o namo bhagavate vsudevya. .. satya para dhmahi [SB
1.1.1]. Vsudeva, Ka, is the para satyam, the Supreme Truth. The
Supreme Truth can be approached or understood by the supreme method,
as declared by the Supreme Truth: bhakty mm abhijnti yvn ya
csmi tattvata (Bg. 18.55). Bhakti, devotional service, is the only way to
understand the Absolute Truth. For protection, therefore, the demigods
surrender to the Supreme Truth, not to the relative truth. There are
persons who worship various demigods, but the Supreme Truth, Ka,
declares in Bhagavad-gt (7.23), antavat tu phala te tad bhavaty alpamedhasm: "Men of small intelligence worship the demigods, and their
fruits are limited and temporary." Worship of demigods may be useful for
a limited time, but the result is antavat, perishable. This material world is
impermanent, the demigods are impermanent, and the benedictions
derived from the demigods are also impermanent, whereas the living
entity is eternal (nityo nityn cetana cetannm (Kaha Upaniad
2.2.13)). Every living entity, therefore, must search for eternal happiness,
not temporary happiness. The words satya para dhmahi [SB 1.1.1]
indicate that one should search for the Absolute Truth, not the relative
truth.
While offering prayers to the Supreme Personality of Godhead,
Nsihadeva, Prahlda Mahrja said:
blasya neha araa pitarau nsiha
nrtasya cgadam udanvati majjato nau

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Generally it is understood that the protectors for a child are his parents,
but this is not actually the fact. The real protector is the Supreme
Personality of Godhead.
taptasya tat-pratividhir ya ihjaseas
tvad vibho tanu-bht tvad-upekitnm
(SB 7.9.19)
If neglected by the Supreme Personality of Godhead, a child, despite the
presence of his parents, will suffer, and a diseased person, despite all
medical help, will die. In this material world, where there is a struggle for
existence, men have invented many means for protection, but these are
useless if the Supreme Personality of Godhead rejects them. Therefore the
demigods purposefully say, satytmaka tv araa prapann: "Real
protection can be obtained from You, O Lord, and therefore we surrender
unto You,"
The Lord demands that one surrender unto Him (sarva-dharmn
parityajya mm eka araa vraja [Bg. 18.66]), and He further says:
sakd eva prapanno yas
tavsmti ca ycate
abhaya sarvad tasmai
dadmy etad vrata mama
"If one surrenders unto Me sincerely, saying, 'My Lord, from this day I am
fully surrendered unto You,' I always give him protection. That is My
vow." (Rmyaa, Yuddha-ka 18.33) The demigods offered their
prayers to the Supreme Personality of Godhead because He had now
appeared in the womb of His devotee Devak to protect all the devotees
harassed by Kasa and his lieutenants. Thus the Lord acts as satyavrata.
The protection given by the Supreme Personality of Godhead cannot be
compared to the protection given by the demigods. It is said that Rvaa
was a great devotee of Lord iva, but when Lord Rmacandra went to kill
him, Lord iva could not give him protection.
Lord Brahm and Lord iva, accompanied by great sages like Nrada and
followed by many other demigods, had now invisibly appeared in the
house of Kasa. They began to pray for the Supreme Personality of
Godhead in select prayers which are very pleasing to the devotees and
which award fulfillment of devotional desires. The first words they spoke

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acclaimed that the Lord is true to His vow. As stated in the Bhagavad-gt,
Ka descends upon this material world just to protect the pious and
destroy the impious. That is His vow. The demigods could understand
that the Lord had taken His residence within the womb of Devak to fulfill
this vow. They were very glad that the Lord was appearing to fulfill His
mission, and they addressed Him as satya param, or the Supreme
Absolute Truth.
Everyone is searching after the truth. That is the philosophical way of life.
The demigods give information that the Supreme Absolute Truth is Ka.
One who becomes fully Ka conscious can attain the Absolute Truth.
Ka is the Absolute Truth. Relative truth is not truth in all the three
phases of eternal time. Time is divided into past, present and future.
Ka is Truth always, past, present and future. In the material world,
everything is being controlled by supreme time, in the course of past,
present and future. But before the creation, Ka was existing, and when
there is creation, everything is resting in Ka, and when this creation is
finished, Ka will remain. Therefore, He is Absolute Truth in all
circumstances, If there is any truth within this material world, it emanates
from the Supreme Truth, Ka. If there is any opulence within this
material world, the cause of the opulence is Ka. If there is any
reputation within this material world, the cause of the reputation is
Ka. If there is any strength within this material world, the cause of
such strength is Ka. If there is any wisdom and education within this
material world, the cause of such wisdom and education is Ka.
Therefore Ka is the source of all relative truths.
Devotees, therefore, following in the footsteps of Lord Brahm, pray,
govindam di-purua tam aha bhajmi **, worshiping the di-purua,
the supreme truth, Govinda. Everything, everywhere, is performed in
terms of three principles, jna-bala-kriyknowledge, strength and
activity. In every field, if there is not full knowledge, full strength and full
activity, an endeavor is never successful. Therefore, if one wants success
in everything, one must be backed by these three principles. In the Vedas
(vetvatara Upaniad 6.8) there is this statement about the Supreme
Personality of Godhead:
na tasya krya karaa ca vidyate
na tat sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca

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[Cc. Madhya 13.65, purport]

The Supreme Personality of Godhead does not need to do anything
personally, for He has such potencies that anything He wants done will be
done perfectly well through the control of material nature (svbhvik
jna-bala-kriy ca). Similarly, those who are engaged in the service of the
Lord are not meant to struggle for existence. The devotees who are fully
engaged in spreading the Ka consciousness movement, more than ten
thousand men and women all over the world, have no steady or
permanent occupation, yet we actually see that they are maintained very
opulently. The Lord says in Bhagavad-gt (9.22):
anany cintayanto m
ye jan paryupsate
te nitybhiyuktn
yoga-kema vahmy aham
"For those who worship Me with devotion, meditating on My
transcendental form, I carry to them what they lack and preserve what
they have." The devotees have no anxiety over what will happen next,
where they will stay or what they will eat, for everything is maintained
and supplied by the Supreme Personality of Godhead, who has promised,
kaunteya pratijnhi na me bhakta praayati: "O son of Kunt, declare it
boldly that My devotee never perishes." (Bg. 9.31) From all angles of
vision, therefore, in all circumstances, if one fully surrenders unto the
Supreme Personality of Godhead, there is no question of one's struggling
for existence. In this connection, the commentary by rpda
Madhvcrya, who quotes from the Tantra-bhgavata, is very meaningful:
sac-chadba uttama bryd
nandantti vai vadet
yetijna samuddia
prnanda-dis tata
atttvc ca tad dnt
satyttya cocyate vibhu
Explaining the words satyasya yonim, rla Vivantha Cakravart hkura

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says that Ka is the avatr, the origin of all incarnations. All

incarnations are the Absolute Truth, yet the Supreme Personality of
Godhead Ka is the origin of all incarnations. Dprcir eva hi dantaram
abhyupetya dpyate (Bs. 5.46). There may be many lamps, all equal in
power, yet there is a first lamp, a second lamp, a third lamp and so on.
Similarly, there are many incarnations, who are compared to lamps, but
the first lamp, the original Personality of Godhead, is Ka. Govindam
di-purua tam aha bhajmi **.
The demigods must offer worship in obedience to the Supreme
Personality of Godhead, but one might argue that since the Supreme
Godhead was within the womb of Devak, He was also coming in a
material body. Why then should He be worshiped? Why should one make
a distinction between an ordinary living entity and the Supreme
Personality of Godhead? These questions are answered in the following
verses.
TEXT 27
ekyano 'sau dvi-phalas tri-mla
cat-rasa paca-vidha a-tm
sapta-tvag aa-viapo navko
daa-cchad dvi-khago hy di-vka
eka-ayanathe body of an ordinary living being is fully dependent on
the material elements; asauthat; dvi-phalain this body we are subject
to material happiness and distress, which result from karma; tri-mla
having three roots, the three modes of nature (goodness, passion and
ignorance), upon which the body is created; 3catu-rasa-four rasas, or
tastes; paca-vidhaconsisting of five senses for acquiring knowledge
(the eyes, ears, nose, tongue and touch); a-tmsix circumstances
(lamentation, illusion, old age, death, hunger and thirst); sapta-tvak
having seven coverings (skin, blood, muscle, fat, bone, marrow and

As the root of a tree extracts water (rasa) from the earth, the
body tastes dharma, artha, kma and mokareligion,
economic development, sense gratification and liberation.
These are four kinds of rsa, or taste.
3

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semen); aa-viapaeight branches (the five gross elements-earth,

water, fire, air and ether-and also the mind, intelligence and ego); navaakanine holes; daa-chadten kinds of life air, resembling the leaves
of a tree; dvi-khagatwo birds (the individual soul and the Supersoul);
hiindeed; di-vka -this is the original tree or construction of the
material body, whether individual or universal.
The body [the total body and the individual body are of the same
composition] may figuratively be called "the original tree." From this
tree, which fully depends on the ground of material nature, come two
kinds of fruitthe enjoyment of happiness and the suffering of distress.
The cause of the tree, forming its three roots, is association with the
three modes of material naturegoodness, passion and ignorance. The
fruits of bodily happiness have four tastesreligiosity, economic
development, sense gratification and liberationwhich are experienced
through five senses for acquiring knowledge in the midst of six
circumstances: lamentation, illusion, old age, death, hunger and thirst.
The seven layers of bark covering the tree are skin, blood, muscle, fat,
bone, marrow and semen, and the eight branches of the tree are the five
gross and three subtle elementsearth, water, fire, air, ether, mind,
intelligence and false ego. The tree of the body has nine hollowsthe
eyes, the ears, the nostrils, the mouth, the rectum and the genitalsand
ten leaves, the ten airs passing through the body. In this tree of the
body there are two birds: one is the individual soul, and the other is the
Supersoul.
This material world is composed of five principal elementsearth, water,
fire, air and etherall of which are emanations from Ka. Although
materialistic scientists may accept these five primary elements as the cause
of the material manifestation, these elements in their gross and subtle
states are produced by Ka, whose marginal potency also produces the
living entities working within this material world. The Seventh Chapter of
Bhagavad-gt clearly states that the entire cosmic manifestation is a
combination of two of Ka's energiesthe superior energy and the
inferior energy. The living entities are the superior energy, and the
inanimate material elements are His inferior energy. In the dormant stage,
everything rests in Ka.
Material scientists cannot give such a thorough analysis of the material
structure of the body. The analysis of the material scientists concerns

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itself only with inanimate matter, but this is inadequate because the living
entity is completely separate from the material bodily structure. In
Bhagavad-gt (7.5) the Lord says:
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
"Besides this inferior nature, O mighty-armed Arjuna, there is a superior
energy of Mine, which consists of all the living entities who are struggling
with material nature and are sustaining the universe." Although the
material elements emanate from the Supreme Personality of Godhead,
Ka, they are separated elements and are sustained by the living
elements.
As indicated by the word dvi-khaga, the living elements within the body
resemble two birds in a tree. Kha means "sky," and ga means "one who
flies." Thus the word dvi-khaga refers to birds. In the tree of the body
there are two birds, or two living elements, and they are always different.
In Bhagavad-gt (13.3), the Lord says, ketra-ja cpi m viddhi sarvaketreu bhrata: "O scion of Bharata, you should understand that I am
also the knower in all bodies." The ketra ja, the owner of the body, is
also called the khaga, the living entity. Within the body there are two
such ketra jasthe individual soul and the Supersoul. The individual
soul is the owner of his individual body, but the Supersoul is present
within the bodies of all living entities. Such a thorough analysis and
understanding of the bodily structure cannot be obtained anywhere but in
the Vedic literature.
When two birds enter a tree, one may foolishly think that the birds
become one or merge with the tree, but actually they do not. Rather, each
bird keeps its individual identity. Similarly, the individual soul and the
Supersoul do not become one, nor do they merge with matter. The living
entity lives close to matter, but this does not mean that he merges or
mixes with it (asago hy aya purua), although material scientists
mistakenly see the organic and inorganic, or animate and inanimate, to be
mixed.
Vedic knowledge has been kept imprisoned or concealed, but every
human being needs to understand it in truth. The modern civilization of

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ignorance is simply engaged in analyzing the body, and thus people come
to the erroneous conclusion that the living force within the body is
generated under certain material conditions. People have no information
of the soul, but this verse gives the perfect explanation that there are two
living forces (dvi-khaga): the individual soul and the Supersoul. The
Supersoul is present in every body (vara sarva-bhtn hd-dee 'rjuna
tihati [Bg. 18.61]), whereas the individual soul is situated only in his
own body (deh) and is transmigrating from one body to another.
TEXT 28
tvam eka evsya sata prastis
tva sannidhna tvam anugraha ca
tvan-myay savta-cetasas tv
payanti nn na vipacito ye
tvamYou (O Lord); ekabeing one without a second, You are
everything; evaindeed; asya sataof this cosmic manifestation now
visible; prastithe original source; tvamYour Lordship;
sannidhnamthe conservation of all such energy when everything is
annihilated; tvamYour Lordship; anugraha caand the maintainer;
tvat-myayby Your illusory, external energy; savta-cetasathose
whose intelligence is covered by such illusory energy; tvmunto You;
payantiobserve; nnmany varieties; nanot; vipacitalearned
scholars or devotees; yewho are.
The efficient cause of this material world, manifested with its many
varieties as the original tree, is You, O Lord. You are also the
maintainer of this material world, and after annihilation You are the
one in whom everything is conserved. Those who are covered by Your
external energy cannot see You behind this manifestation, but theirs is
not the vision of learned devotees.
Various demigods, beginning from Lord Brahm, Lord iva and even
Viu, are supposed to be the creator, maintainer and annihilator of this
material world, but actually they are not. The fact is that everything is the
Supreme Personality of Godhead, manifested in varieties of energy. Ekam
evdvitya brahma. There is no second existence. Those who are truly
vipacit, learned, are those who have reached the platform of
understanding and observing the Supreme Personality of Godhead in any

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condition of life. premjana-cchurita-bhakti-vilocanena santa sadaiva

hdayeu vilokayanti (Bs. 5.38). Learned devotees accept even conditions
of distress as representing the presence of the Supreme Lord. When a
devotee is in distress, he sees that the Lord has appeared as distress just to
relieve or purify the devotee from the contamination of the material
world. While one is within this material world, one is in various
conditions, and therefore a devotee sees a condition of distress as but
another feature of the Lord. Tat te'nukamp susamkama (SB
10.14.8). A devotee, therefore, regards distress as a great favor of the Lord
because he understands that he is being cleansed of contamination. Tem
aha samuddhart mtyu-sasra-sgart (Bg. 12.7). The appearance of
distress is a negative process intended to give the devotee relief from this
material world, which is called mtyu-sasra, or the constant repetition
of birth and death. To save a surrendered soul from repeated birth and
death, the Lord purifies him of contamination by offering him a little
distress. This cannot be understood by a nondevotee, but a devotee can
see this because he is vipacit, or learned. A nondevotee, therefore, is
perturbed in distress, but a devotee welcomes distress as another feature
of the Lord. Sarva khalv ida brahma. A devotee can actually see that
there is only the Supreme Personality of Godhead and no second entity.
Ekam evdvityam. There is only the Lord, who presents Himself in
different energies.
Persons who are not in real knowledge think that Brahm is the creator,
Viu the maintainer and iva the annihilator and that the different
demigods are intended to fulfill diverse purposes. Thus they create diverse
purposes and worship various demigods to have these purposes fulfilled
(kmais tais tair hta jn prapadyante 'nya-devat [Bg. 7.20]). A
devotee, however, knows that these various demigods are but different
parts of the Supreme Personality of Godhead and that these parts need not
be worshiped. As the Lord says in Bhagavad-gt (9.23):
ye 'py anya-devat bhakt
yajante raddhaynvit
te 'pi mm eva kaunteya
yajanty avidhi-prvakam
"Whatever a man may sacrifice to other gods, O son of Kunt, is really
meant for Me alone, but it is offered without true understanding." There
is no need to worship the demigods, for this is avidhi, not in order. Simply

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by surrendering oneself at the lotus feet of Ka, one can completely

discharge one's duties; there is no need to worship various deities or
demigods. These various divinities are observed by the mhas, fools, who
are bewildered by the three modes of material nature (tribhir guamayair
bhvair ebhi sarvam ida jagat). Such fools cannot understand that the
real source of everything is the Supreme Personality of Godhead (mohita
nbhijnti mm ebhya param avyayam [Bg. 7.13]). Not being disturbed
by the Lord's various features, one should concentrate upon and worship
the Supreme Lord (mm eka araa vraja). This should be the guiding
principle of one's life.
TEXT 29
bibhari rpy avabodha tm
kemya lokasya carcarasya
sattvopapannni sukhvahni
satm abhadri muhu khalnm
bibhariYou accept; rpivarieties of forms, such as Matsya, Krma,
Varha, Rma and Nsiha; avabodha tmin spite of having different
incarnations, You remain the Supreme, full of knowledge; kemyafor
the benefit of everyone, and especially the devotees; lokasyaof all living
entities; cara-acarasyamoving and nonmoving; sattva-upapannniall
such incarnations are transcendental (uddha-sattva); sukha-avahnifull
of transcendental bliss; satmof the devotees; abhadriall
inauspiciousness or annihilation; muhuagain and again; khalnmof
the nondevotees.
O Lord, You are always in full knowledge, and to bring all good fortune
to all living entities, You appear in different incarnations, all of them
transcendental to the material creation. When You appear in these
incarnations, You are pleasing to the pious and religious devotees, but
for nondevotees You are the annihilator.
This verse explains why the Supreme Personality of Godhead appears as
an incarnation again and again. The incarnations of the Supreme
Personality of Godhead all function differently, but their main purpose is
paritrya sdhn vinya ca duktm [Bg. 4.8]to protect the
devotees and annihilate the miscreants. Yet even though the dukts, or
miscreants, are annihilated, this is ultimately good for them.

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TEXT 30
tvayy ambujkkhila-sattva-dhmni
samdhinveita-cetasaike
tvat-pda-potena mahat-ktena
kurvanti govatsa-pada bhavbdhim
tvayiin You; ambuja-akaO lotus-eyed Lord; akhila-sattva-dhmni
who are the original cause of all existence, from whom everything
emanates and in whom all potencies reside; samdhinby constant
meditation and complete absorption (in thoughts of You, the Supreme
Personality of Godhead); veitafully absorbed, fully engaged; cetas
but by such a mentality; ekethe one process of always thinking of Your
lotus feet; tvat-pda-potenaby boarding such a boat as Your lotus feet;
mahat-ktenaby that action which is considered the most powerful
original existence or which is executed by mahjanas; kurvantithey
make; govatsa-padamlike the hoofprint of a calf; bhava-abdhimthe
great ocean of nescience.
O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet,
which are the reservoir of all existence, and by accepting those lotus
feet as the boat by which to cross the ocean of nescience, one follows in
the footsteps of mahjanas [great saints, sages and devotees]. By this
simple process, one can cross the ocean of nescience as easily as one
steps over the hoofprint of a calf.
The true mission in life is to cross the ocean of nescience, of repeated
birth and death. Those in the darkness of ignorance, however, do not
know this mission. Instead, being carried away by the waves of material
nature (prakte kriyamni guai karmi sarvaa [Bg. 3.27]), they
are undergoing the tribulations of mtyu-sasra-vartmani [Bg. 9.3],
repeated birth and death. But persons who have achieved knowledge by
the association of devotees follow the mahjanas (mahat-ktena). Such a
person always concentrates his mind upon the lotus feet of the Lord and
executes one or more of the nine varieties of devotional service (ravaa
krtana vio smaraa pda-sevanam [SB 7.5.23]). Simply by this
process, one can cross the insurmountable ocean of nescience.
Devotional service is powerful in any form. r-vio ravae parkid
abhavad vaiysaki krtane (Bhakti-rasmta-sindhu 1.2.265). According to
this verse, Mahrja Parkit became liberated by fully concentrating his

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mind on hearing the Lord's holy name, attributes and pastimes. Similarly,
ukadeva Gosvm simply glorified the Lord, and by speaking on the
subject matters of Ka that constitute the entire rmad-Bhgavatam, he
too was liberated. One may also be liberated simply by sakhya, friendly
behavior with the Lord. Such is the power of devotional service, as we
learn from the examples set by the Lord's many pure devotees.
svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
[SB 6.3.20]
We have to follow in the footsteps of such devotees, for by this one easy
process one can cross the great ocean of nescience just as one might cross
a small hole created by the hoof of a calf.
Here the Lord is described as ambujka, or lotus-eyed. By seeing the eyes
of the Lord, which are compared to lotus flowers, one becomes so
satisfied that one does not want to turn his eyes to anything else. Simply
by seeing the transcendental form of the Lord, a devotee is at once fully
absorbed in the Lord in his heart. This absorption is called samdhi.
Dhynvasthita-tad-gatena manas payanti ya yogina (SB 12.13.1). A
yog is fully absorbed in thoughts of the Supreme Personality of Godhead,
for he has no other business than to think of the Lord always within the
heart. It is also said:
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
"For one who has accepted the boat of the lotus feet of the Lord, who is
the shelter of the cosmic manifestation and is famous as Murri, the
enemy of the demon Mura, the ocean of the material world is like the
water contained in a calf's hoofprint. His goal is para padam, or
Vaikuha, the place where there are no material miseries, not the place
where there is danger at every step." (SB 10.14.58) This process is
recommended here by authorities like Lord Brahm and Lord iva
(svayambhr nrada ambhu [SB 6.3.20]), and therefore we must take to

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this process in order to transcend nescience. This is very easy, but we

must follow in the footsteps of great personalities, and then success will
be possible.
In regard to the word mahat-ktena, it is also significant that the process
shown by great devotees is not only for them but also for others. If things
are made easy, this affords facility for the person who has made them easy
and also for others who follow the same principles. The process
recommended in this verse for crossing the ocean of nescience is easy not
only for the devotee but also for common persons who follow the devotee
(mahjano yena gata sa panth [Cc. Madhya 17.186]).
TEXT 31
svaya samuttrya sudustara dyuman
bhavrava bhmam adabhra-sauhd
bhavat-padmbhoruha-nvam atra te
nidhya yt sad-anugraho bhavn
svayampersonally; samuttryaperfectly crossing; su-dustaramwhich
is very difficult to cross; dyumanO Lord, who appear exactly like the
sun, illuminating the darkness of this world of ignorance; bhavaaravamthe ocean of nescience; bhmamwhich is extremely fierce;
adabhra-sauhddevotees who are incessantly friendly to the fallen
souls; bhavat-pada-ambhoruhaYour lotus feet; nvamthe boat for
crossing; atrain this world; tethey (the Vaiavas); nidhyaleaving
behind; yton to the ultimate destination, Vaikuha; satanugrahawho are always kind and merciful to the devotees; bhavn
You.
O Lord, who resemble the shining sun, You are always ready to fulfill
the desire of Your devotee, and therefore You are known as a desire tree
[vch-kalpataru]. When cryas completely take shelter under Your
lotus feet in order to cross the fierce ocean of nescience, they leave
behind on earth the method by which they cross, and because You are
very merciful to Your other devotees, You accept this method to help
them.
This statement reveals how the merciful cryas and the merciful
Supreme Personality of Godhead together help the serious devotee who
wants to return home, back to Godhead. r Caitanya Mahprabhu, in His

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teachings to Rpa Gosvm, said:

brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
(Cc. Madhya 19.151)
One can achieve the seed of bhakti-lat, devotional service, by the mercy
of guru and Ka. The duty of the guru is to find the means, according to
the time, the circumstances and the candidate, by which one can be
induced to render devotional service, which Ka accepts from a
candidate who wants to be successful in going back home, back to
Godhead. After wandering throughout the universe, a fortunate person
within this material world seeks shelter of such a guru, or crya, who
trains the devotee in the suitable ways to render service according to the
circumstances so that the Supreme Personality of Godhead will accept the
service. This makes it easier for the candidate to reach the ultimate
destination. The crya's duty, therefore, is to find the means by which
devotees may render service according to references from stra. Rpa
Gosvm, for example, in order to help subsequent devotees, published
such devotional books as Bhakti-rasmta-sindhu. Thus it is the duty of
the crya to publish books that will help future candidates take up the
method of service and become eligible to return home, back to Godhead,
by the mercy of the Lord. In our Ka consciousness movement, this
same path is being prescribed and followed. Thus the devotees have been
advised to refrain from four sinful activitiesillicit sex, intoxication,
meat-eating and gamblingand to chant sixteen rounds a day. These are
bona fide instructions. Because in the Western countries constant
chanting is not possible, one should not artificially imitate Haridsa
hkura, but should follow this method. Ka will accept a devotee who
strictly follows the regulative principles and the method prescribed in the
various books and literatures published by the authorities. The crya
gives the suitable method for crossing the ocean of nescience by accepting
the boat of the Lord's lotus feet, and if this method is strictly followed, the
followers will ultimately reach the destination, by the grace of the Lord.
This method is called crya-sampradya. It is therefore said, sampradyavihn ye mantrs te niphal mat (Padma Pura). The cryasampradya is strictly bona fide. Therefore one must accept the cryasampradya; otherwise one's endeavor will be futile. rla Narottama dsa
hkura therefore sings:

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tdera caraa sevi bhakta sane vsa

janame janame haya, ei abhila
One must worship the lotus feet of the crya and live within the society
of devotees. Then one's endeavor to cross over nescience will surely be
successful.
TEXT 32
ye 'nye 'ravindka vimukta-mninas
tvayy asta-bhvd aviuddha-buddhaya
ruhya kcchrea para pada tata
patanty adho 'ndta-yumad-aghraya
ye anyeanyone, or all others; aravinda-akaO lotus-eyed one;
vimukta-mninafalsely considering themselves free from the bondage
of material contamination; tvayiunto You; asta-bhvtspeculating in
various ways but not knowing or desiring more information of Your lotus
feet; aviuddha-buddhayawhose intelligence is still not purified and
who do not know the goal of life; ruhyaeven though achieving;
kcchreaby undergoing severe austerities, penances and hard labor;
param padamthe highest position (according to their imagination and
speculation); tatafrom that position; patantithey fall; adhadown
into material existence again; andtaneglecting devotion to; yumat
Your; aghrayalotus feet.
[Someone may say that aside from devotees, who always seek shelter at
the Lord's lotus feet, there are those who are not devotees but who have
accepted different processes for attaining salvation. What happens to
them? In answer to this question, Lord Brahm and the other demigods
said:] O lotus-eyed Lord, although nondevotees who accept severe
austerities and penances to achieve the highest position may think
themselves liberated, their intelligence is impure. They fall down from
their position of imagined superiority because they have no regard for
Your lotus feet.
Aside from devotees, there are many others, nondevotees, known as
karms, jns or yogs, philanthropists, altruists, politicians,
impersonalists and voidists. There are many varieties of nondevotees who
have their respective ways of liberation, but simply because they do not

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know the shelter of the Lord's lotus feet, although they falsely think that
they have been liberated and elevated to the highest position, they fall
down. As clearly stated by the Lord Himself in Bhagavad-gt (9.3):
araddadhn puru
dharmasysya parantapa
aprpya m nivartante
mtyu-sasra-vartmani
"Those who are not faithful on the path of devotional service cannot
attain Me, O conqueror of foes, but return to birth and death in this
material world." It doesn't matter whether one is a karm, jn, yog,
philanthropist, politician or whatever; if one has no love for the lotus feet
of the Lord, one falls down. That is the verdict given by Lord Brahm in
this verse.
There are persons who advocate accepting any process and who say that
whatever process one accepts will lead to the same goal, but that is
refuted in this verse, where such persons are referred to as vimuktamnina, signifying that although they think they have attained the
highest perfection, in fact they have not. In the present day, big, big
politicians all over the world think that by scheming they can occupy the
highest political post, that of president or prime minister, but we actually
see that even in this life such big prime ministers, presidents and other
politicians, because of being nondevotees, fall down (patanty adha). To
become president or prime minister is not easy; one must work very hard
(ruhya kcchrea) to achieve the post. And even though one may reach
his goal, at any moment one may be kicked down by material nature. In
human society there have been many instances in which great, exalted
politicians have fallen from government and become lost in historical
oblivion. The cause of this is aviuddha-buddhaya: [SB 10.2.32] their
intelligence is impure. The stra says, na te vidu svrtha-gati hi vium
(SB 7.5.31). One achieves the perfection of life by becoming a devotee of
Viu, but people do not know this. Therefore, as stated in Bhagavad-gt
(12.5), kleo 'dhikataras tem avyaktsakta-cetasm. Persons who do not
ultimately accept the Supreme Personality of Godhead and take to
devotional service, but who instead are attached to impersonalism and
voidism, must undergo great labor to achieve their goals.
reya-sti bhaktim udasya te vibho

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kliyanti ye kevala-bodha-labdhaye
(SB 10.14.4)
To achieve understanding, such persons work very hard and undergo
severe austerities, but their hard labor and austerities themselves are their
only achievement, for they do not actually achieve the real goal of life.
Dhruva Mahrja at first wanted to achieve the greatest material kingdom
and greater material possessions than his father, but when he was actually
favored by the Lord, who appeared before him to give him the
benediction he desired, Dhruva Mahrja refused it, saying, svmin
ktrtho'smi vara na yce: [Cc. Madhya 22.42] "Now I am fully satisfied.
I do not want any material benediction." (Hari-bhakti-sudhodaya 7.28)
This is the perfection of life. Ya labdhv cpara lbha manyate
ndhika tata (Bg. 6.22). If one achieves the shelter of the Lord's lotus
feet, one is fully satisfied and does not need to ask for any material
benediction.
At night, no one can see a lotus, for lotuses blossom only during the
daytime. Therefore the word aravindka is significant. One who is not
captivated by the lotus eyes or transcendental form of the Supreme Lord is
in darkness, exactly like one who cannot see a lotus. One who has not
come to the point of seeing the lotus eyes and transcendental form of
ymasundara is a failure. premjana-cchurita-bhakti-vilocanena santa
sadaiva hdayeu vilokayanti [Bs. 5.38]. Those who are attached to the
Supreme Personality of Godhead in love always see the Lord's lotus eyes
and lotus feet, whereas others cannot see the Lord's beauty and are
therefore classified as andta-yumad-aghraya, or neglectful of the
Lord's personal form. Those who neglect the Lord's form are surely
failures on every path in life, but if one develops even a little love for the
Supreme Personality of Godhead, one is liberated without difficulty
(svalpam apy asya dharmasya tryate mahato bhayt). Therefore the
Supreme Personality of Godhead recommends in Bhagavad-gt (9.34),
man-man bhava mad-bhakto mad-yj m namaskuru: [Bg. 18.65]
"Simply think of Me, become My devotee, worship Me and offer some
slight homage to Me." Simply by this process, one is guaranteed to return
home, back to Godhead, and thus attain the highest perfection. The Lord
further affirms in Bhagavad-gt (18.54-55):
brahma-bhta prasanntm
na ocati na kkati

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sama sarveu bhteu

mad-bhakti labhate parm
bhakty mm abhijnti
yvn ya csmi tattvata
tato m tattvato jtv
viate tad-anantaram
"One who is thus transcendentally situated at once realizes the Supreme
Brahman and becomes fully joyful. He never laments nor desires to have
anything; he is equally disposed to every living entity. In that state he
attains pure devotional service unto Me. One can understand the Supreme
Personality as He is only by devotional service. And when one is in full
consciousness of the Supreme Lord by such devotion, he can enter into
the kingdom of God."
TEXT 33
tath na te mdhava tvak kvacid
bhrayanti mrgt tvayi baddha-sauhd
tvaybhigupt vicaranti nirbhay
vinyaknkapa-mrdhasu prabho
tathlike them (the nondevotees); nanot; tethey (the devotees);
mdhavaO Lord, husband of the goddess of fortune; tvakthe
followers of the devotional path, the devotees; kvacitin any
circumstances; bhrayantifall down; mrgtfrom the path of
devotional service; tvayiunto You; baddha-sauhdbecause of being
fully attached to Your lotus feet; tvayby You; abhiguptalways
protected from all dangers; vicarantithey move; nirbhaywithout
fear; vinyaka-ankapathe enemies who maintain paraphernalia to
oppose the bhakti cult; mrdhasuon their heads; prabhoO Lord.
O Mdhava, Supreme Personality of Godhead, Lord of the goddess of
fortune, if devotees completely in love with You sometimes fall from the
path of devotion, they do not fall like nondevotees, for You still protect
them. Thus they fearlessly traverse the heads of their opponents and
continue to progress in devotional service.
Devotees generally do not fall down, but if circumstantially they do, the

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Lord, because of their strong attachment to Him, gives them protection in

all circumstances. Thus even if devotees fall down, they are still strong
enough to traverse the heads of their enemies. We have actually seen that
our Ka consciousness movement has many opponents, such as the
"deprogrammers," who instituted a strong legal case against the devotees.
We thought that this case would take a long time to settle, but because
the devotees were protected by the Supreme Personality of Godhead, we
unexpectedly won the case in one day. Thus a case that was expected to
continue for years was settled in a day because of the protection of the
Supreme Personality of Godhead, who has promised in Bhagavad-gt
(9.31), kaunteya pratijnhi na me bhakta praayati: "O son of Kunt,
declare it boldly that My devotee never perishes." In history there are
many instances of devotees like Citraketu, Indradyumna and Mahrja
Bharata who circumstantially fell down but were still protected. Mahrja
Bharata, for example, because of his attachment to a deer, thought of the
deer at the time of death, and therefore in his next life he became a deer
(ya ya vpi smaran bhva tyajaty ante kalevaram [Bg. 8.6]). Because
of protection by the Supreme Personality of Godhead, however, the deer
remembered his relationship with the Lord and next took birth in a good
brahminical family and performed devotional service (ucn rmat
gehe yoga-bhrao 'bhijyate [Bg. 6.41]). Similarly, Citraketu fell down and
became a demon, Vtrsura, but he too was protected. Thus even if one
falls down from the path of bhakti-yoga, one is ultimately saved. If a
devotee is strongly situated in devotional service, the Supreme Personality
of Godhead has promised to protect him (kaunteya pratijnhi na me
bhakta praayati [Bg. 9.31]). But even if a devotee circumstantially falls
down, he is protected by Mdhava.
The word Mdhava is significant. M, mother Lakm, the mother of all
opulences, is always with the Supreme Personality of Godhead, and if a
devotee is in touch with the Supreme Personality of Godhead, all the
opulences of the Lord are ready to help him.
yatra yogevara ko
yatra prtho dhanur-dhara
tatra rr vijayo bhtir
dhruv ntir matir mama
(Bg. 18.78)
Wherever there is the Supreme Personality of Godhead, Ka, and His

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devotee Arjuna, Prtha, there is victory, opulence, extraordinary power

and morality. The opulences of a devotee are not a result of karma-kavicra. A devotee is always protected by all of the Supreme Lord's
opulences, of which no one can deprive him (te nitybhiyuktn
yoga-kema vahmy aham [Bg. 9.22]). Thus a devotee cannot be defeated
by any opponents. A devotee, therefore, should not deviate knowingly
from the path of devotion. The adherent devotee is assured all protection
from the Supreme Personality of Godhead.
TEXT 34
sattva viuddha rayate bhavn sthitau
arri reya-upyana vapu
veda-kriy-yoga-tapa-samdhibhis
tavrhaa yena jana samhate
sattvamexistence; viuddhamtranscendental, beyond the three modes
of material nature; rayateaccepts; bhavnYour Lordship; sthitau
during the maintenance of this material world; arrimof all living
entities; reyaof supreme auspiciousness; upyanamfor the benefit;
vapua transcendental form or body; veda-kriyby ritualistic
ceremonies according to the directions of the Vedas; yogaby practice of
devotion; tapaby austerities; samdhibhiby becoming absorbed in
transcendental existence; tavaYour; arhaamworship; yenaby such
activities; janahuman society; samhateoffers (its obligation unto
You).
O Lord, during the time of maintenance You manifest several
incarnations, all with transcendental bodies, beyond the material modes
of nature. When You appear in this way, You bestow all good fortune
upon the living entities by teaching them to perform Vedic activities
such as ritualistic ceremonies, mystic yoga, austerities, penances, and
ultimately samdhi, ecstatic absorption in thoughts of You. Thus You
are worshiped by the Vedic principles.
As stated in Bhagavad-gt (18.3), yaja-dna-tapa-karma na tyjyam: the
Vedic ritualistic ceremonies, charity, austerity and all such prescribed
duties are never to be given up. Yajo dna tapa caiva pvanni
manim (18.5): even one who is very much advanced in spiritual
realization must still execute the Vedic principles. Even in the lowest

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stage, the karms are advised to work for the sake of the Lord.
yajrtht karmao 'nyatra
loko 'ya karma-bandhana
"Work done as a sacrifice for Viu has to be performed, otherwise work
binds one to this material world." (Bg. 3.9) The words yajrtht
karmaa indicate that while performing all kinds of duties, one should
remember that these duties should be performed to satisfy the Supreme
Lord (sva-karma tam abhyarcya [Bg. 18.46]). According to Vedic
principles, there must be divisions of human society (ctur-varya may
sam [Bg. 4.13]). There should be brhmaas, katriyas, vaiyas and
dras, and everyone should learn to worship the Supreme Personality of
Godhead (tam abhyarcya). This is real human society, and without this
system we are left with animal society.
The modern activities of human society are described in rmadBhgavatam as the activities of go-khara, cows and asses (sa eva go-khara
[SB 10.84.13]). Everyone is acting in a bodily concept of life involving
society, friendship and love for the improvement of economic and
political conditions, and thus all activities are enacted in ignorance. The
Supreme Personality therefore comes to teach us how to act according to
the Vedic principles. In this age of Kali, the Supreme Personality of
Godhead appeared as r Caitanya Mahprabhu and preached that in this
age the Vedic activities cannot be systematically performed because
people are so fallen. He gave this recommendation from the stras:
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. di 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no
other way. There is no other way." The Ka consciousness movement is
therefore teaching people all over the world how to chant the Hare Ka
mantra, and this has proved very much effective in all places at all times.
The Supreme Personality of Godhead appears in order to teach us Vedic
principles intended for understanding Him (vedai ca sarvair aham eva

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vedya [Bg. 15.15]). We should always know that when Ka and Lord
Caitanya appeared, They appeared in uddha-sattva bodies. One should
not mistake the body of Ka or Caitanya Mahprabhu to be a material
body like ours, for Ka and Caitanya Mahprabhu appeared as needed
for the benefit of the entire human society. Out of causeless mercy, the
Lord appears in different ages in His original uddha-sattva transcendental
body to elevate human society to the spiritual platform upon which they
can truly benefit. Unfortunately, modern politicians and other leaders
stress the bodily comforts of life (yasytma-buddhi kuape tri-dhtuke [SB
10.84.13]) and concentrate on the activities of this ism and that ism,
which they describe in different kinds of flowery language. Essentially
such activities are the activities of animals (sa eva go-khara [SB
10.84.13]). We should learn how to act from Bhagavad-gt, which
explains everything for human understanding. Thus we can become
happy even in this age of Kali.
TEXT 35
sattva na ced dhtar ida nija bhaved
vijnam ajna-bhidpamrjanam
gua-prakair anumyate bhavn
prakate yasya ca yena v gua
sattvamuddha-sattva, transcendental; nanot; cetif; dhtaO
reservoir of all energies, cause of all causes; idamthis; nijampersonal,
spiritual; bhavetcould have been; vijnamtranscendental knowledge;
ajna-bhidwhich drives away the ignorance of the material modes;
apamrjanamcompletely
vanquished;
gua-prakaiby
the
awakening of such transcendental knowledge; anumyatebecomes
manifested; bhavnYour Lordship; prakateexhibit; yasyawhose;
caand; yenaby which; veither; guaquality or intelligence.
O Lord, cause of all causes, if Your transcendental body were not
beyond the modes of material nature, one could not understand the
difference between matter and transcendence. Only by Your presence
can one understand the transcendental nature of Your Lordship, who
are the controller of material nature. Your transcendental nature is very
difficult to understand unless one is influenced by the presence of Your
transcendental form.

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It is said, traiguya-viay ved nistraiguyo bhavrjuna. Unless one is

situated in transcendence, one cannot understand the transcendental
nature of the Lord. As stated in rmad-Bhgavatam (10.14.29):
athpi te deva padmbuja-dvayaprasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko 'pi cira vicinvan
Only by the mercy of the Supreme Personality of Godhead can one
understand Him. Those who are in the modes of material nature,
although speculating for thousands of years, cannot understand Him. The
Lord has innumerable forms (rmdi-mrtiu kal-niyamena tihan [Bs.
5.39]), and unless these forms, such as Lord Rmacandra, Nsihadeva,
Ka and Balarma, were transcendental, how could they be worshiped
by devotees since time immemorial? Bhakty mm abhijnti yvn ya
csmi tattvata (Bg. 18.55). Devotees who awaken their transcendental
nature in the presence of the Lord and who follow the rules and
regulations of devotional service can understand Lord Ka, Lord
Rmacandra and other incarnations, who are not of this material world
but who come from the spiritual world for the benefit of people in
general. If one does not take to this process, one imagines or
manufactures some form of God according to material qualities and can
never awaken a real understanding of the Supreme Personality of
Godhead. The words bhakty mm abhijnti yvn ya csmi tattvata
signify that unless one worships the Lord according to the regulative
devotional principles, one cannot awaken the transcendental nature. Deity
worship, even in the absence of the Supreme Personality of Godhead,
awakens the transcendental nature of the devotee, who thus becomes
increasingly attached to the Lord's lotus feet.
The appearance of Ka is the answer to all imaginative iconography of
the Supreme Personality of Godhead. Everyone imagines the form of the
Supreme Personality of Godhead according to his mode of material
nature. In the Brahma-sahit it is said that the Lord is the oldest person.
Therefore a section of religionists imagine that God must be very old, and
therefore they depict a form of the Lord like a very old man. But in the
same Brahma-sahit, that is contradicted; although He is the oldest of all
living entities, He has His eternal form as a fresh youth. The exact words

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used in this connection in the rmad-Bhgavatam are vijnam ajnabhidpamrjanam. Vijna means transcendental knowledge of the
Supreme Personality; vijna is also experienced knowledge.
Transcendental knowledge has to be accepted by the descending process
of disciplic succession as Brahm presents the knowledge of Ka in the
Brahma-sahit. Brahma-sahit is vijna as realized by Brahm's
transcendental experience, and in that way he presented the form and the
pastimes of Ka in the transcendental abode. Ajna-bhid means "that
which can match all kinds of speculation." In ignorance, people are
imagining the form of the Lord; sometimes He has no form and
sometimes He has form, according to their different imaginations. But the
presentation of Ka in the Brahma-sahit is vijnascientific,
experienced knowledge given by Lord Brahm and accepted by Lord
Caitanya. There is no doubt about it. r Ka's form, r Ka's flute,
Ka's coloreverything is reality. Here it is said that this vijnam is
always defeating all kinds of speculative knowledge. "Therefore," the
demigods prayed, "without Your appearing as Ka, as You are, neither
ajna-bhid (the nescience of speculative knowledge) nor vijnam
would be realized. Ajna-bhidpamrjanamby Your appearance the
speculative knowledge of ignorance will be vanquished, and the real,
experienced knowledge of authorities like Lord Brahm will be
established. Men influenced by the three modes of material nature
imagine their own God according to the modes of material nature. In this
way God is presented in various ways, but Your appearance will establish
what the real form of God is."
The highest blunder committed by the impersonalist is to think that when
the incarnation of God comes, He accepts a form of matter in the mode of
goodness. Actually the form of Ka or Nryaa is transcendental to any
material idea. Even the greatest impersonalist, akarcrya, has
admitted, nryaa paro 'vyaktt: the material creation is caused by the
avyakta, the impersonal manifestation of matter or the nonphenomenal
total reservoir of matter, and Ka is transcendental to that material
conception. This is expressed in the rmad-Bhgavatam as uddha-sattva,
or transcendental. The Lord does not belong to the material mode of
goodness, for He is above the position of material goodness. He belongs to
the transcendental, eternal status of bliss and knowledge.
"Dear Lord," the demigods prayed, "when You appear in Your different
incarnations, You take different names and forms according to different

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situations. Lord Ka is Your name because You are all-attractive; You

are called ymasundara because of Your transcendental beauty. yma
means blackish, yet they say that You are more beautiful than thousands
of cupids. Kandarpa-koi-kamanya. Although You appear in a color which
is compared to that of a blackish cloud, You are the transcendental
Absolute, and therefore Your beauty is many, many times more attractive
than the delicate body of Cupid. Sometimes You are called Giridhr
because You lifted the hill known as Govardhana. You are sometimes
called Nanda-nandana or Vsudeva or Devak-nandana because You
appear as the son of Mahrja Nanda or Devak or Vasudeva.
Impersonalists think that Your many names or forms are according to a
particular type of work and quality because they accept You from the
position of a material observer.
"Our dear Lord, the way of understanding is not to study Your absolute
nature, form and activities by mental speculation. One must engage
himself in devotional service; then one can understand Your absolute
nature and Your transcendental form, name and quality. Actually, only a
person who has a little taste for the service of Your lotus feet can
understand Your transcendental nature or form and quality. Others may
go on speculating for millions of years, but it is not possible for them to
understand even a single part of Your actual position." In other words, the
Supreme Personality of Godhead, Ka, cannot be understood by the
nondevotees because there is a curtain of yogamy which covers Ka's
actual features. As confirmed in the Bhagavad-gt (7.25), nha praka
sarvasya. The Lord says, "I am not exposed to anyone and everyone."
When Ka came, He was actually present on the battlefield of
Kuruketra, and everyone saw Him. But not everyone could understand
that He was the Supreme Personality of Godhead. Still, everyone who died
in His presence attained complete liberation from material bondage and
was transferred to the spiritual world.
Because foolish mhas do not awaken their spiritual nature, they do not
understand Ka or Rma (avajnanti m mh mnu tanum
ritam [Bg. 9.11]). Even big academic scholars, not considering the
endeavors of the cryas who have recommended devotional service in
many elaborate commentaries and notes, think that Ka is fictitious.
This is due to a lack of transcendental knowledge and a failure to awaken
Ka consciousness. One should have the common sense to ask why, if
Ka or Rma were fictitious, stalwart scholars like rdhara Svm, Rpa

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Gosvm, Santana Gosvm, Vrarghava, Vijayadhvaja, Vallabhcrya

and many other recognized cryas would have spent so much time to
write about Ka in notes and commentaries on rmad-Bhgavatam.
TEXT 36
na nma-rpe gua-janma-karmabhir
nirpitavye tava tasya skia
mano-vacobhym anumeya-vartmano
deva kriyy pratiyanty athpi hi
nanot; nma-rpethe name and form; guawith attributes; janma
appearance; karmabhiactivities or pastimes; nirpitavyeare not able
to be ascertained; tavaYour; tasyaof Him; skiawho is the direct
observer; manaof the mind; vacobhymwords; anumeya
hypothesis; vartmanathe path; devaO Lord; kriyymin devotional
activities; pratiyantithey realize; atha apistill; hiindeed (You can be
realized by the devotees).
O Lord, Your transcendental name and form are not ascertained by
those who merely speculate on the path of imagination. Your name,
form and attributes can be ascertained only through devotional service.
As stated in the Padma Pura:
ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
[Cc. Madhya 17.136]
"One cannot understand the transcendental nature of the name, form,
quality and pastimes of r Ka through one's materially contaminated
senses. Only when one becomes spiritually saturated by transcendental
service to the Lord are the transcendental name, form, quality and
pastimes of the Lord revealed to him." Since Ka and His transcendental
name, form and activities are all of a transcendental nature, ordinary
persons or those who are only slightly advanced cannot understand them.
Even big scholars who are nondevotees think that Ka is fictitious. Yet
although so-called scholars and commentators do not believe that Ka
was factually a historical person whose presence on the Battlefield of

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Kuruketra is recorded in the history of Mahbhrata, they feel compelled

to write commentaries on Bhagavad-gt and other historical records.
Sevonmukhe hi jihvdau svayam eva sphuraty ada: [Brs. 41.2.234] Ka's
transcendental name, form, attributes and activities can be revealed only
when one engages in His service in full consciousness. This confirms
Ka's own words in Bhagavad-gt (18.55):
bhakty mm abhijnti
yvn ya csmi tattvata
tato m tattvato jtv
viate tad-anantaram
"One can understand the Supreme Personality of Godhead as He is only
by devotional service. And when one is in full consciousness of the
Supreme Lord by such devotion, he can enter into the kingdom of God."
Only by sevonmukha, by engaging oneself in the Lord's service, can one
realize the name, form and qualities of the Supreme Personality of
Godhead.
"O Lord," the demigods say, "the impersonalists, who are nondevotees,
cannot understand that Your name is identical with Your form." Since the
Lord is absolute, there is no difference between His name and His actual
form. In the material world there is a difference between form and name.
The mango fruit is different from the name of the mango. One cannot
taste the mango fruit simply by chanting, "Mango, mango, mango." But
the devotee who knows that there is no difference between the name and
the form of the Lord chants Hare Ka, Hare Ka, Ka Ka, Hare

ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
4

"No one can understand the transcendental nature of the name, form,
quality and pastimes of r Ka through his materially contaminated
senses. Only when one becomes spiritually saturated by transcendental
service to the Lord are the transcendental name, form, quality and
pastimes of the Lord revealed to him." (Bhakti-rasmta-sindhu 1.2.234)

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Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, and realizes that he
is always in Ka's company.
For persons who are not very advanced in absolute knowledge of the
Supreme, Lord Ka exhibits His transcendental pastimes. They can
simply think of the pastimes of the Lord and get the full benefit. Since
there is no difference between the transcendental name and form of the
Lord, there is no difference between the transcendental pastimes and the
form of the Lord. For those who are less intelligent (like women, laborers
or the mercantile class), the great sage Vysadeva wrote Mahbhrata. In
the Mahbhrata, Ka is present in His different activities. Mahbhrata
is history, and simply by studying, hearing, and memorizing the
transcendental activities of Ka, the less intelligent can also gradually
rise to the standard of pure devotees.
The pure devotees, who are always absorbed in the thought of the
transcendental lotus feet of Ka and who are always engaged in
devotional service in full Ka consciousness, are never to be considered
to be in the material world. rla Rpa Gosvm has explained that those
who are always engaged in Ka consciousness by body, mind and
activities are to be considered liberated even within this body. This is also
confirmed in the Bhagavad-gt: those who are engaged in the devotional
service of the Lord have already transcended the material position.
Ka appears in order to give a chance to both the devotees and the
nondevotees for realization of the ultimate goal of life. The devotees get
the direct chance to see Him and worship Him. Those who are not on that
platform get the chance to become acquainted with His activities and thus
become elevated to the same position.
The Brahma-sahit (5.38) says:
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
Although Ka's transcendental form is presented as black, devotees who
are in love with the Supreme Personality of Godhead appreciate the Lord
as ymasundara, having a very beautiful blackish form. The Lord's form
is so beautiful that the Brahma-sahit (5.30) also states:
veu kvaantam aravinda-dalyatka

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barhvatasam asitmbuda-sundargam
kandarpa-koi-kamanya-viea-obha
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who plays on His transcendental
flute. His eyes are like lotus flowers, He is decorated with peacock
plumes, and His bodily color resembles the color of a fresh black cloud,
although His bodily features are more beautiful than millions of Cupids."
This beauty of the Supreme Lord can be seen by devotees who are in love
with Him, devotees whose eyes are anointed with love of Godhead
(premjana-cchurita-bhakti-vilocanena [Bs. 5.38]).
The Lord is also known as Giridhr or Girivara-dhr. Because Ka, for
the sake of His devotees, lifted Govardhana Hill, the devotees appreciate
the Lord's inconceivable strength; but nondevotees, in spite of directly
perceiving the Lord's inconceivable strength and power, regard the Lord's
activities as fictitious. This is the difference between a devotee and a
nondevotee. Nondevotees cannot give any nomenclature for the Supreme
Personality of Godhead, yet the Lord is known as ymasundara and
Giridhr. Similarly, the Lord is known as Devak-nandana and Yaodnandana because He accepted the role of son for mother Devak and
mother Yaod, and He is known as Gopla because He enjoyed the sport
of maintaining the cows and calves. Therefore, although He has no
mundane name, He is addressed by devotees as Devak-nandana, Yaodnandana, Gopla and ymasundara. These are all transcendental names
that only devotees can appreciate and nondevotees cannot.
The history of Ka the person has been openly seen by everyone, yet
only those who are in love with the Supreme Personality of Godhead can
appreciate this history, whereas nondevotees, who have not developed
their loving qualities, think that the activities, form and attributes of the
Supreme Personality of Godhead are fictitious. Therefore this verse
explains, na nma-rpe gua janma-karmabhir nirpitavye tava tasya
skia. In this connection, rla Vivantha Cakravart hkura has
given the example that persons suffering from jaundice cannot taste the
sweetness of sugar candy, although everyone knows that sugar candy is
sweet. Similarly, because of the material disease, nondevotees cannot
understand the transcendental name, form, attributes and activities of the
Supreme Personality of Godhead, although they actually see the Lord's
activities, either through authority or through history. The Puras are

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old, authentic histories, but nondevotees cannot understand them,

especially rmad-Bhgavatam, which is the essence of Vedic knowledge.
Nondevotees cannot understand even the preliminary study of
transcendental knowledge, Bhagavad-gt. They simply speculate and
present commentaries with absurd distortions. In conclusion, unless one
elevates himself to the transcendental platform by practicing bhakti-yoga,
one cannot understand the Supreme Personality of Godhead or His name,
form, attributes or activities. But if by chance, by the association of
devotees, one can actually understand the Lord and His features, one
immediately becomes a liberated person. As the Lord says in Bhagavadgt (4.9):
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and
activities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, O Arjuna."
rla Rpa Gosvm has therefore said that by affection and love for the
Supreme Personality of Godhead, devotees can express their mind to Him
with their words. Others, however, cannot do this, as confirmed in
Bhagavad-gt (bhakty mm abhijnti yvn ya csmi tattvata [Bg.
18.55]).
TEXT 37
van gan sasmaraya ca cintayan
nmni rpi ca magalni te
kriysu yas tvac-cararavindayor
via-cet na bhavya kalpate
vanconstantly hearing about the Lord (ravaa krtana vio);
ganchanting or reciting (the holy name of the Lord and His
activities); sasmarayanremembering (constantly thinking of the Lord's
lotus feet and His form); caand; cintayancontemplating (the
transcendental activities of the Lord); nmniHis transcendental names;
rpiHis transcendental forms; caalso; magalniwhich are all
transcendental and therefore auspicious; teof Your Lordship; kriysu

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in being engaged in the devotional service; yahe who; tvat-caraaaravindayoat Your lotus feet; via-cetthe devotee who is
completely absorbed (in such activities); nanot; bhavyafor the
material platform; kalpateis fit.
Even while engaged in various activities, devotees whose minds are
completely absorbed at Your lotus feet, and who constantly hear, chant,
contemplate and cause others to remember Your transcendental names
and forms, are always on the transcendental platform, and thus they can
understand the Supreme Personality of Godhead.
How bhakti-yoga can be practiced is explained in this verse. rla Rpa
Gosvm has said that anyone who has dedicated his life to the service of
the Lord (h yasya harer dsye) by his activities, his mind and his words
(karma manas gir) may stay in any condition of life (nikhilsv apy
avasthsu) and yet is no longer actually conditioned but is liberated
(jvan-mukta sa ucyate). Even though such a devotee is in a material
body, he has nothing to do with this body, for he is transcendentally
situated. Nryaa-par sarve na kutacana bibhyati: because a devotee is
engaged in transcendental activities, he is not afraid of being materially
embodied. (SB 6.17.28) Illustrating this liberated position, r Caitanya
Mahprabhu prayed, mama janmani janmanvare bhavatd bhaktir
ahaituk tvayi: [Cc. Antya 20.29, ikaka 4] "All I want is Your
causeless devotional service in My life, birth after birth." Even if a
devotee, by the supreme will of the Lord, takes birth in this material
world, he continues his devotional service. When King Bharata made a
mistake and in his next life became a deer, his devotional service did not
stop, although some slight chastisement was given to him because of his
negligence. Nrada Muni says that even if one falls from the platform of
devotional service, he is not lost, whereas nondevotees are lost entirely
because they are not engaged in service. Bhagavad-gt (9.14) therefore
recommends that one always engage at least in chanting the Hare Ka
mah-mantra:
satata krtayanto m
yatanta ca dha-vrat
namasyanta ca m bhakty
nitya-yukt upsate

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"Always chanting My glories, endeavoring with great determination,

bowing down before Me, the great souls perpetually worship Me with
devotion."
One should not give up the process of devotional service, which is
performed in nine different ways (ravaa krtana vio smaraa
pda-sevanam, etc. [SB 7.5.23]). The most important process is hearing
(ravaam) from the guru, sdhu and stra-the spiritual master, the
saintly cryas and the Vedic literature. Sdhu-stra-guru-vkya, cittete
kariy aikya. We should not hear the commentaries and explanations of
nondevotees, for this is strictly forbidden by rla Santana Gosvm, who
quotes from the Padma Pura:
avaiava-mukhodgra
pta hari-kathmtam
ravaa naiva kartavya
sarpocchia yath paya
We should strictly follow this injunction and never try to hear from
Myvds, impersonalists, voidists, politicians or so-called scholars.
Strictly avoiding such inauspicious association, we should simply hear
from pure devotees. rla Rpa Gosvm therefore recommends, r-gurupadraya: one must seek shelter at the lotus feet of a pure devotee who
can be one's guru. Caitanya Mahprabhu advises that a guru is one who
strictly follows the instructions of Bhagavad-gt: yare dekha, tare kaha,
'ka'-upadea (Cc. Madhya 7.128). A juggler, a magician or one who
speaks nonsense as an academic career is not a guru. Rather, a guru is one
who presents Bhagavad-gt, Ka's instructions, as it is. ravaa is very
important; one must hear from the Vaiava sdhu, guru and stra.
The word kriysu, meaning "by manual labor" or "by work," is important
in this verse. One should engage in practical service to the Lord. In our
Ka consciousness movement, all our activities are concentrated upon
distributing Ka literature. This is very important. One may approach
any person and induce him to read Ka literature so that in the future
he also may become a devotee. Such activities are recommended in this
verse. Kriysu yas tvac-cararavindayo. Such activities will always
remind the devotees of the Lord's lotus feet. By fully concentrating on
distributing books for Ka, one is fully absorbed in Ka. This is
samdhi.

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TEXT 38
diy hare 'sy bhavata pado bhuvo
bhro 'pantas tava janmaneitu
diykit tvat-padakai suobhanair
drakyma g dy ca tavnukampitm
diyby fortune; hareO Lord; asyof this (world); bhavataof
Your Lordship; padaof the place; bhuvaon this earth; bhrathe
burden created by the demons; apantanow removed; tavaof Your
Lordship; janmanby appearance as an incarnation; ituYou, the
controller of everything; diyand by fortune; akitmmarked; tvatpadakaiby Your lotus feet; su-obhanaiwhich are transcendentally
decorated with the marks of conchshell, disc, lotus and club; drakyma
we shall surely observe; gmupon this earth; dym cain heaven also;
tava anukampitmdue to Your causeless mercy upon us.
O Lord, we are fortunate because the heavy burden of the demons upon
this earth is immediately removed by Your appearance. Indeed, we are
certainly fortunate, for we shall be able to see upon this earth and in the
heavenly planets the marks of lotus, conchshell, club and disc that
adorn Your lotus feet.
The soles of the Lord's lotus feet are marked with akha-cakra-gadpadmaconchshell, disc, club and lotusand also by a flag and a
thunderbolt. When Ka walks on this earth or in the heavenly planets,
these marks are visible wherever He goes. Vndvana-dhma is a
transcendental place because of Ka's walking on this land frequently.
The inhabitants of Vndvana were fortunate to see these marks here and
there. When Akrra went to Vndvana to take Ka and Balarma away
to the festival arranged by Kasa, upon seeing the marks of the Lord's
lotus feet on the ground of Vndvana, he fell down and began to groan.
These marks are visible to devotees who receive the causeless mercy of
the Supreme Personality of Godhead (tavnukampitm). The demigods
were jubilant not only because the appearance of the Supreme Lord would
do away with the burdensome demons, but also because they would be
able to see upon the ground the transcendental marks from the soles of
the Lord's lotus feet. The gops always thought of the Lord's lotus feet
when He was walking in the pasturing grounds, and, as described in the
previous verse, simply by thinking of the Lord's lotus feet, the gops were

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fully absorbed in transcendence (via-cet na bhavya kalpate). Like the

gops, one who is always absorbed in thought of the Lord is beyond the
material platform and will not remain in this material world. It is our
duty, therefore, always to hear, chant and think about the Lord's lotus
feet, as actually done by Vaiavas who have decided to live in Vndvana
always and think of the Lord's lotus feet twenty-four hours a day.
TEXT 39
na te 'bhavasyea bhavasya kraa
vin vinoda bata tarkaymahe
bhavo nirodha sthitir apy avidyay
kt yatas tvayy abhayraytmani
nanot; teof Your Lordship; abhavasyaof whom there is no birth,
death or maintenance as for an ordinary being; aO Supreme Lord;
bhavasyaof Your appearance, Your birth; kraamthe cause; vin
without; vinodamthe pastimes (despite what is said, You are not forced
to come to this world by any cause); batahowever; tarkaymahewe
cannot argue (but must simply understand that these are Your pastimes);
bhavabirth; nirodhadeath; sthitimaintenance; apialso;
avidyayby the external, illusory energy; ktdone; yatabecause;
tvayiunto You; abhaya-rayaO fearless shelter of all; tmaniof the
ordinary living entity.
O Supreme Lord, You are not an ordinary living entity appearing in this
material world as a result of fruitive activities. Therefore Your
appearance or birth in this world has no other cause than Your pleasure
potency. Similarly, the living entities, who are part of You, have no
cause for miseries like birth, death and old age, except when these
living entities are conducted by Your external energy.
As stated in Bhagavad-gt (15.7), mamaivo jva-loke jva-bhta
santana: the living entities are parts and parcels of the Supreme Lord,
and thus they are qualitatively one with the Lord. We can understand that
when the Supreme Lord appears or disappears as an incarnation, there is
no other cause than His pleasure potency. We cannot force the Supreme
Personality of Godhead to appear. As He says in Bhagavad-gt (4.7):
yad yad hi dharmasya

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glnir bhavati bhrata

abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself." When there is a need to diminish a burden created by
the demons, the Supreme Godhead can do it in many ways because He
has multifarious energies. There is no need for Him to come as an
incarnation, since He is not forced to do anything like ordinary living
entities. The living entities come to this material world in the spirit of
enjoyment, but because they want to enjoy without Ka (kabahirmukha haiy bhoja-vch kare), they suffer birth, death, old age and
disease under the control of the illusory energy. When the Supreme
Personality of Godhead appears, however, no such causes are involved;
His descent is an act of His pleasure potency. We should always
remember this distinction between the Lord and the ordinary living entity
and not uselessly argue that the Lord cannot come. There are
philosophers who do not believe in the Lord's incarnation and who ask,
"Why should the Supreme Lord come?" But the answer is, "Why should
He not come? Why should He be controlled by the desire of the living
entity?" The Lord is free to do whatever He likes. Therefore this verse
says, vin vinoda bata tarkaymahe. It is only for His pleasure that He
comes although He does not need to come.
When the living entities come to this world for material enjoyment, they
are entangled in karma and karma-phala by the Lord's illusory energy. But
if one seeks shelter at the Lord's lotus feet, one is again situated in his
original, liberated state. As stated here, kt yatas tvayy abhayraytmani:
one who seeks shelter at the lotus feet of the Lord is always fearless.
Because we are dependent on the Supreme Personality of Godhead, we
should give up the idea that without Ka we can enjoy freedom in this
material world. This idea is the reason we have become entangled. Now it
is our duty to seek shelter again at the Lord's lotus feet. This shelter is
described as abhaya, or fearless. Since Ka is not subject to birth, death,
old age or disease, and since we are part and parcel of Ka, we also are
not subject to birth, death, old age and disease, but we have become
subject to these illusory problems because of our forgetfulness of Ka
and our position as His eternal servants (jvera 'svarpa' haya-kera

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'nitya-dsa' [Cc. Madhya 20.108]). Therefore, if we practice devotional

service by always thinking of the Lord, always glorifying Him and always
chanting about Him, as described in text 37 (van gan sasmaraya
ca cintayan), we will be reinstated in our original, constitutional position
and thus be saved. The demigods, therefore, encouraged Devak not to
fear Kasa, but to think of the Supreme Personality of Godhead, who was
already within her womb.
TEXT 40
matsyva-kacchapa-nsiha-varha-hasarjanya-vipra-vibudheu ktvatra
tva psi nas tri-bhuvana ca yathdhunea
bhra bhuvo hara yadttama vandana te
matsyathe fish incarnation; avathe horse incarnation; kacchapathe
tortoise incarnation; nsihathe Narasiha incarnation; varhathe
Varha incarnation; hasathe swan incarnation; rjanyaincarnations
as Lord Rmacandra and other katriyas; vipraincarnations as
brhmaas like Vmanadeva; vibudheuamong the demigods; ktaavatraappeared as incarnations; tvamYour Lordship; psiplease
save; naus; tri-bhuvanam caand the three worlds; yathas well as;
adhunnow; aO Supreme Lord; bhramburden; bhuvaof the
earth; haraplease diminish; yadu-uttamaO Lord Ka, best of the
Yadus; vandanam tewe offer our prayers unto You.
O supreme controller, Your Lordship previously accepted incarnations
as a fish, a horse, a tortoise, Narasihadeva, a boar, a swan, Lord
Rmacandra, Paraurma and, among the demigods, Vmanadeva, to
protect the entire world by Your mercy. Now please protect us again by
Your mercy by diminishing the disturbances in this world. O Ka,
best of the Yadus, we respectfully offer our obeisances unto You.
In every incarnation, the Supreme Personality of Godhead has a particular
mission to execute, and this was true in His appearance as the son of
Devak in the family of the Yadus. Thus all the demigods offered their
prayers to the Lord, bowing down before Him, and requested the Lord to
do the needful. We cannot order the Supreme Personality of Godhead to
do anything for us. We can simply offer Him our obeisances, as advised in
Bhagavad-gt (man-man bhava mad-bhakto mad-yj m namaskuru

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[Bg. 18.65]), and pray to Him for annihilation of dangers.

TEXT 41
diymba te kuki-gata para pumn
aena skd bhagavn bhavya na
mbhd bhaya bhoja-pater mumror
gopt yadn bhavit tavtmaja
diyby fortune; ambaO mother; teyour; kuki-gatain the
womb; parathe Supreme; pumnPersonality of Godhead; aena
with all His energies, His parts and parcels; sktdirectly; bhagavn
the Supreme Personality of Godhead; bhavyafor the auspiciousness;
naof all of us; m abhtnever be; bhayamfearful; bhoja-pate
from Kasa, King of the Bhoja dynasty; mumrowho has decided to
be killed by the Lord; goptthe protector; yadnmof the Yadu
dynasty; bhavitwill become; tava tmajayour son.
O mother Devak, by your good fortune and ours, the Supreme
Personality of Godhead Himself, with all His plenary portions, such as
Baladeva, is now within your womb. Therefore you need not fear
Kasa, who has decided to be killed by the Lord. Your eternal son,
Ka, will be the protector of the entire Yadu dynasty.
The words para pumn aena signify that Ka is the original Supreme
Personality of Godhead. This is the verdict of the stra (kas tu
bhagavn svayam [SB 1.3.28]). Thus the demigods assured Devak, "Your
son is the Supreme Personality of Godhead, and He is appearing with
Baladeva, His plenary portion. He will give you all protection and kill
Kasa, who has decided to continue his enmity toward the Lord and thus
be killed by Him."
TEXT 42
r-uka uvca
ity abhiya purua
yad-rpam anida yath
brahmenau purodhya
dev pratiyayur divam
r-uka uvcar ukadeva Gosvm said; itiin this way; abhiya
offering prayers; puruamunto the Supreme Personality; yat-rpam

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whose form; anidamtranscendental; yathas; brahmaLord Brahm;

nauand Lord iva; purodhyakeeping them in front; devall the
demigods; pratiyayureturned; divamto their heavenly homes.
After thus offering prayers to the Supreme Personality of Godhead,
Lord Viu, the Transcendence, all the demigods, with Lord Brahm
and Lord iva before them, returned to their homes in the heavenly
planets.
It is said:
adypiha caitanya ei saba ll kare
y'ra bhgye thke, se dekhaye nirantare
(Caitanya-bhgavata, Madhya 23.513)
The incarnations of the Supreme Personality of Godhead appear
continuously, like the waves of a river or an ocean. There is no limit to
the Lord's incarnations, but they can be perceived only by devotees who
are fortunate. The devats, the demigods, fortunately understood the
incarnation of the Supreme Personality of Godhead, and thus they offered
their prayers. Then Lord iva and Lord Brahm led the demigods in
returning to their homes.
The word kuki-gata, meaning "within the womb of Devak," has been
discussed by r Jva Gosvm in his Krama-sandarbha commentary. Since
it was said at first that Ka was present within the heart of Vasudeva
and was transferred to the heart of Devak, r Jva Gosvm writes, how is
it that Ka was now in the womb? He replies that there is no
contradiction. From the heart the Lord can go to the womb, or from the
womb He can go to the heart. Indeed, He can go or stay anywhere. As
confirmed in the Brahma-sahit (5.35), antara-stha-paramucayntara-stha govindam di-purua tam aha bhajmi. The Lord can
stay wherever He likes. Devak, therefore, in accordance with the desire of
her former life, now had the opportunity to seek the benediction of
having the Supreme Personality of Godhead as her son, Devak-nandana.
Thus end the Bhaktivedanta purports of the Tenth Canto, Second Chapter, of
the rmad-Bhgavatam, entitled "Prayers by the Demigods for Lord Ka in
the Womb."

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3. The Birth of Lord Ka

As described in this chapter, the Supreme Personality of Godhead, Ka,

Hari in His original form, appeared as Viu so that His father and mother
could understand that their son was the Supreme Personality of Godhead.
Because they were afraid of Kasa, when the Lord appeared as an
ordinary child they took Him to Gokula, the home of Nanda Mahrja.
Mother Devak, being fully transcendental, sac-cid-nanda, does not
belong to this material world. Thus the Supreme Personality of Godhead
appeared with four hands, as if born from her womb. Upon seeing the
Lord in that Viu form, Vasudeva was struck with wonder, and in
transcendental happiness he and Devak mentally gave ten thousand cows
in charity to the brhmaas. Vasudeva then offered prayers to the Lord,
addressing Him as the Supreme Person, Parabrahman, the Supersoul, who
is beyond duality and who is internally and externally all-pervading. The
Lord, the cause of all causes, is beyond material existence, although He is
the creator of this material world. When He enters this world as
Paramtm, He is all-pervading (antara-stha-paramu-cayntarastham [Bs. 5.35]), yet He is transcendentally situated. For the creation,
maintenance and annihilation of this material world, the Lord appears as
the gua-avatras-Brahm, Viu and Mahevara. Thus Vasudeva offered
prayers full of meaning to the Supreme Personality of Godhead. Devak
followed her husband by offering prayers describing the transcendental
nature of the Lord. Fearing Kasa and desiring that the Lord not be
understood by atheistic and materialistic nondevotees, she prayed that the
Lord withdraw His transcendental four-armed form and appear like an
ordinary child with two hands.
The Lord reminded Vasudeva and Devak of two other incarnations in
which He had appeared as their son. He had appeared as Pnigarbha and
Vmanadeva, and now this was the third time He was appearing as the
son of Devak to fulfill their desire. The Lord then decided to leave the
residence of Vasudeva and Devak, in the prison house of Kasa, and at
this very time, Yogamy took birth as the daughter of Yaod. By the
arrangement of Yogamy, Vasudeva was able to leave the prison house

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and save the child from the hands of Kasa. When Vasudeva brought
Ka to the house of Nanda Mahrja, he saw that by Yogamy's
arrangement, Yaod, as well as everyone else, was deeply asleep. Thus he
exchanged the babies, taking Yogamy from Yaod's lap and placing
Ka there instead. Then Vasudeva returned to his own place, having
taken Yogamy as his daughter. He placed Yogamy on Devak's bed
and prepared to be a prisoner as before. In Gokula, Yaod could not
understand whether she had given birth to a male or a female child.
TEXTS 1-5
r-uka uvca
atha sarva-guopeta
kla parama-obhana
yarhy evjana-janmarka
ntarka-graha-trakam
dia prasedur gagana
nirmalou-gaodayam
mah magala-bhyihapura-grma-vrajkar
nadya prasanna-salil
hrad jalaruha-riya
dvijli-kula-sanndastavak vana-rjaya
vavau vyu sukha-spara
puya-gandhavaha uci
agnaya ca dvijtn
nts tatra samindhata
mansy san prasannni
sdhnm asura-druhm
jyamne 'jane tasmin
nedur dundubhaya samam
r-uka uvcar ukadeva Gosvm said; athaon the occasion of the
Lord's appearance; sarvaall around; gua-upetaendowed with
material attributes or facilities; klaa favorable time; paramaobhanaall-auspicious and very favorable from all points of view;

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yarhiwhen; evacertainly; ajana janma-kamthe constellation of

stars known as Rohi; nta-kanone of the constellations were fierce
(all of them were peaceful); graha-trakamand the planets and stars like
Avin; diaall directions; praseduappeared very auspicious and
peaceful; gaganamall of outer space or the sky; nirmala-uu-gaaudayamin which all the auspicious stars were visible (in the upper
strata of the universe); mahthe earth; magala-bhyiha-pura-grmavraja-karwhose many cities, towns, pasturing grounds and mines
became auspicious and very neat and clean; nadyathe rivers; prasannasalilthe waters became clear; hradthe lakes or large reservoirs of
water; jalaruha-riyaappeared very beautiful because of blooming
lotuses all around; dvija-ali-kula-sannda-stavakthe birds, especially
the cuckoos, and swarms of bees began to chant in sweet voices, as if
praying to the Supreme Personality of Godhead; vana-rjayathe green
trees and plants were also very pleasing to see; vavaublew; vyuthe
breeze; sukha-sparavery pleasing to the touch; puya-gandha-vaha
which was full of fragrance; uciwithout pollution by dust; agnaya
caand the fires (at the places of sacrifice); dvijtnmof the
brhmaas; ntundisturbed, steady, calm and quiet; tatrathere;
samindhatablazed; mansithe minds of the brhmaas (who because
of Kasa had always been afraid); sanbecame; prasannnifully
satisfied and free from disturbances; sdhnmof the brhmaas, who
were all Vaiava devotees; asura-druhmwho had been oppressed by
Kasa and other demons disturbing the discharge of religious rituals;
jyamnebecause of the appearance or birth; ajaneof Lord Viu, who
is always unborn; tasminin that situation; neduresounded;
dundubhayakettledrums; samamsimultaneously (from the upper
planets).
Thereafter, at the auspicious time for the appearance of the Lord, the
entire universe was surcharged with all the qualities of goodness,
beauty and peace. The constellation Rohi appeared, as did stars like
Avin. The sun, the moon and the other stars and planets were very
peaceful. All directions appeared extremely pleasing, and the beautiful
stars twinkled in the cloudless sky. Decorated with towns, villages,
mines and pasturing grounds, the earth seemed all-auspicious. The
rivers flowed with clear water, and the lakes and vast reservoirs, full of
lilies and lotuses, were extraordinarily beautiful. In the trees and green

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plants, full of flowers and leaves, pleasing to the eyes, birds like
cuckoos and swarms of bees began chanting with sweet voices for the
sake of the demigods. A pure breeze began to blow, pleasing the sense
of touch and bearing the aroma of flowers, and when the brhmaas
engaging in ritualistic ceremonies ignited their fires according to Vedic
principles, the fires burned steadily, undisturbed by the breeze. Thus
when the birthless Lord Viu, the Supreme Personality of Godhead,
was about to appear, the saints and brhmaas, who had always been
disturbed by demons like Kasa and his men, felt peace within the core
of their hearts, and kettledrums simultaneously vibrated from the upper
planetary system.
As stated in the Bhagavad-gt, the Lord says that His appearance, birth,
and activities are all transcendental and that one who factually
understands them is immediately eligible to be transferred to the spiritual
world. The Lord's appearance or birth is not like that of an ordinary man,
who is forced to accept a material body according to his past deeds. The
Lord's appearance is explained in the previous chapter: He appears out of
His own sweet pleasure.
When the time was mature for the appearance of the Lord, the
constellations became very auspicious. The astrological influence of the
constellation known as Rohi was also predominant because this
constellation is considered very auspicious. Rohi is under the direct
supervision of Brahm, who is born of Viu, and it appears at the birth of
Lord Viu, who in fact is birthless. According to the astrological
conclusion, besides the proper situation of the stars, there are auspicious
and inauspicious moments due to the different situations of the different
planetary systems. At the time of Ka's birth, the planetary systems were
automatically adjusted so that everything became auspicious.
At that time, in all directions, east, west, south, north, everywhere, there
was an atmosphere of peace and prosperity. Auspicious stars were visible
in the sky, and on the surface in all towns and villages or pasturing
grounds and within the mind of everyone there were signs of good
fortune. The rivers were flowing full of water, and the lakes were
beautifully decorated with lotus flowers. The forests were full with
beautiful birds and peacocks. All the birds within the forests began to sing
with sweet voices, and the peacocks began to dance with their consorts.
The wind blew very pleasantly, carrying the aroma of different flowers,

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and the sensation of bodily touch was very pleasing. At home, the
brhmaas, who were accustomed to offer sacrifices in the fire, found
their homes very pleasant for offerings. Because of disturbances created by
the demoniac kings, the sacrificial fire had been almost stopped in the
houses of brhmaas, but now they could find the opportunity to start the
fire peacefully. Being forbidden to offer sacrifices, the brhmaas were
very distressed in mind, intelligence and activities. But just on the point of
Ka's appearance, automatically their minds became full of joy because
they could hear loud vibrations in the sky of transcendental sounds
proclaiming the appearance of the Supreme Personality of Godhead.
On the occasion of Lord Ka's birth, seasonal changes took place
throughout the entire universe. Ka was born during the month of
September, yet it appeared like springtime. The atmosphere, however, was
very cool, although not chilly, and the rivers and reservoirs appeared just
as they would in arat, the fall. Lotuses and lilies blossom during the day,
but although Ka appeared at twelve o'clock midnight, the lilies and
lotuses were in bloom, and thus the wind blowing at that time was full of
fragrance. Because of Kasa's disturbances, the Vedic ritualistic
ceremonies had almost stopped. The brhmaas and saintly persons could
not execute the Vedic rituals with peaceful minds. But now the brhmaas
were very pleased to perform their daily ritualistic ceremonies
undisturbed. The business of the asuras is to disturb the suras, the
devotees and brhmaas, but at the time of Ka's appearance these
devotees and brhmaas were undisturbed.
TEXT 6
jagu kinnara-gandharvs
tuuvu siddha-cra
vidydharya ca nantur
apsarobhi sama mud
jagurecited auspicious songs; kinnara-gandharvthe Kinnaras and
Gandharvas, inhabitants of various planets in the heavenly planetary
system; tuuvuoffered their respective prayers; siddha-crathe
Siddhas and Craas, other inhabitants of the heavenly planets;
vidydharya caand the Vidydhars, another group of inhabitants of
the heavenly planets; nantudanced in transcendental bliss;
apsarobhithe Apsars, beautiful dancers in the heavenly kingdom;
samamalong with; mudin great jubilation.

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The Kinnaras and Gandharvas began to sing auspicious songs, the

Siddhas and Craas offered auspicious prayers, and the Vidydhars,
along with the Apsars, began to dance in jubilation.
TEXTS 7-8
mumucur munayo dev
sumansi mudnvit
manda manda jaladhar
jagarjur anusgaram
nithe tama-udbhte
jyamne janrdane
devaky deva-rpiy
viu sarva-guh-aya
virsd yath prcy
dindur iva pukala
mumucushowered; munayaall the great sages and saintly persons;
devand the demigods; sumansivery beautiful and fragrant
flowers; mud anvitbeing joyous in their attitude; mandam mandam
very mildly; jala-dharthe clouds; jagarjuvibrated; anusgaram
following the vibrations of the sea waves; nithelate at night; tamaudbhtewhen it was densely dark; jyamneon the appearance of;
janrdanethe Supreme Personality of Godhead, Viu; devakymin
the womb of Devak; deva-rpiymwho was in the same category as
the Supreme Personality of Godhead (nanda-cinmaya-rasapratibhvitbhi); viuLord Viu, the Supreme Lord; sarva-guhayawho is situated in the core of everyone's heart; virstappeared;
yathas; prcym diiin the east; indu ivalike the full moon;
pukalacomplete in every respect.
The demigods and great saintly persons showered flowers in a joyous
mood, and clouds gathered in the sky and very mildly thundered,
making sounds like those of the ocean's waves. Then the Supreme
Personality of Godhead, Viu, who is situated in the core of everyone's
heart, appeared from the heart of Devak in the dense darkness of night,
like the full moon rising on the eastern horizon, because Devak was of
the same category as r Ka.

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As stated in the Brahma-sahit (5.37):

nanda-cinmaya-rasa-pratibhvitbhis
tbhir ya eva nija-rpatay kalbhi
goloka eva nivasaty akhiltma-bhto
govindam di-purua tam aha bhajmi
This verse indicates that Ka and His entourage are of the same spiritual
potency (nanda-cinmaya-rasa). Ka's father, His mother, His friends
the cowherd boys, and the cows are all expansions of Ka, as will be
explained in the brahma-vimohana-ll. When Brahm took away Ka's
associates to test the supremacy of Lord Ka, the Lord expanded
Himself again in the forms of the many cowherd boys and calves, all of
whom, as Brahm saw, were viu-mrtis. Devak is also an expansion of
Ka, and therefore this verse says, devaky deva-rpiy viu
sarva-guh-aya.
At the time for the Lord's appearance, the great sages and the demigods,
being pleased, began to shower flowers. At the seashore, there was the
sound of mild waves, and above the sea there were clouds in the sky
which began to thunder very pleasingly.
When things were adjusted like this, Lord Viu, who is residing within
the heart of every living entity, appeared in the darkness of night as the
Supreme Personality of Godhead before Devak, who appeared as one of
the demigoddesses. The appearance of Lord Viu at that time could be
compared to the rising of the full moon in the sky on the eastern horizon.
The objection may be raised that since Lord Ka appeared on the eighth
day of the waning moon, there could be no rising of the full moon. In
answer to this it may be said that Lord Ka appeared in the dynasty
which is in the hierarchy of the moon; therefore, although the moon was
incomplete on that night, because of the Lord's appearance in the dynasty
wherein the moon is himself the original person, the moon was in an
overjoyous condition, so by the grace of Ka he could appear as a full
moon. To welcome the Supreme Personality of Godhead, the waning
moon became a full moon in jubilation.
Instead of deva-rpiym, some texts of rmad-Bhgavatam clearly say
viu-rpiym. In either case, the meaning is that Devak has the same
spiritual form as the Lord. The Lord is sac-cid-nanda-vigraha [Bs. 5.1],
and Devak is also sac-cid-nanda-vigraha. Therefore no one can find any

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fault in the way the Supreme Personality of Godhead, sac-cid-nandavigraha, appeared from the womb of Devak.
Those who are not in full knowledge that the appearance and
disappearance of the Lord are transcendental (janma karma ca me divyam
[Bg. 4.9]) are sometimes surprised that the Supreme Personality of
Godhead can take birth like an ordinary child. Actually, however, the
Lord's birth is never ordinary. The Supreme Personality of Godhead is
already situated within the core of everyone's heart as antarym, the
Supersoul. Thus because He was present in full potency in Devak's heart,
He was also able to appear outside her body.
One of the twelve great personalities is Bhmadeva (svayambhr nrada
ambhu kumra kapilo manu prahlda, janako bhma [SB 6.3.20]). In
rmad-Bhgavatam (1.9.42), Bhma, a great authority to be followed by
devotees, says that the Supreme Personality of Godhead is situated in the
core of everyone's heart, just as the sun may be on everyone's head. Yet
although the sun may be on the heads of millions and millions of people,
this does not mean that the sun is variously situated. Similarly, because
the Supreme Personality of Godhead has inconceivable potencies, He can
be within everyone's heart and yet not be situated variously. Ekatvam
anupayata (opaniad 7). The Lord is one, but He can appear in
everyone's heart by His inconceivable potency. Thus although the Lord
was within the heart of Devak, He appeared as her child. According to
the Viu Pura, therefore, as quoted in the Vaiava-toa, the Lord
appeared like the sun (anugrahsaya). The Brahma-sahit (5.35)
confirms that the Lord is situated even within the atom (antara-sthaparamu-cayntara-stham). He is situated in Mathur, in Vaikuha and
in the core of the heart. Therefore one should clearly understand that He
did not live like an ordinary child in the heart or the womb of Devak.
Nor did He appear like an ordinary human child, although He seemed to
do so in order to bewilder asuras like Kasa. I he asuras wrongly think
that Ka took birth like an ordinary child and passed away from this
world like an ordinary man. Such asuric conceptions are rejected by
persons in knowledge of the Supreme Personality of Godhead. Ajo 'pi sann
avyaytm bhtnm varo 'pi san (Bg. 4.6). As stated in Bhagavad-gt,
the Lord is aja, unborn, and He is the supreme controller of everything.
Nonetheless, He appeared as the child of Devak. This verse describes the
inconceivable potency of the Lord, who appeared like the full moon.
Understanding the special significance of the appearance of the Supreme

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Godhead, one should never regard Him as having taken birth like an
ordinary child.
TEXTS 9-10
tam adbhuta blakam ambujekaa
catur-bhuja akha-gaddy-udyudham
rvatsa-lakma gala-obhi-kaustubha
ptmbara sndra-payoda-saubhagam
mahrha-vaidrya-kira-kualatvi parivakta-sahasra-kuntalam
uddma-kcy-agada-kakadibhir
virocamna vasudeva aikata
tamthat; adbhutamwonderful; blakamchild; ambuja-kaam
with eyes resembling lotuses; catu-bhujamwith four hands; akhagad-dibearing a conchshell, club, disc and lotus (in those four
hands); udyudhamdifferent weapons; rvatsa-lakmamdecorated
with a particular type of hair called rvatsa, which is visible only on the
chest of the Supreme Personality of Godhead; gala-obhi-kaustubhamon
His neck was the Kaustubha gem, which is particularly available in
Vaikuhaloka; pta-ambaramHis garments were yellow; sndra-payodasaubhagamvery beautiful, being present with the hue of blackish clouds;
mah-arha-vaidrya-kira-kualaof His helmet and earrings, which
were studded with very valuable Vaidrya gems; tviby the beauty;
parivakta-sahasra-kuntalambrilliantly illuminated by scattered, fully
grown hair; uddma-kc-agada-kakaa-dibhiwith a brilliant belt
on His waist, armbands on His arms, bracelets on His wrists, etc.;
virocamnamvery beautifully decorated; vasudevaVasudeva, the
father of Ka; aikatasaw.
Vasudeva then saw the newborn child, who had very wonderful
lotuslike eyes and who bore in His four hands the four weapons akha,
cakra, gad and padma. On His chest was the mark of rvatsa and on
His neck the brilliant Kaustubha gem. Dressed in yellow, His body
blackish like a dense cloud, His scattered hair fully grown, and His
helmet and earrings sparkling uncommonly with the valuable gem
Vaidrya, the child, decorated with a brilliant belt, armlets, bangles and
other ornaments, appeared very wonderful.

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To support the word adbhutam, meaning "wonderful," the decorations

and opulences of the newborn child are fully described. As confirmed in
the Brahma-sahit (5.30), barhvatasam asitmbuda-sundargam: the
hue of the Lord's beautiful form resembles the blackish color of dense
clouds (asita means "blackish," and ambuda means "cloud"). It is clear
from the word catur-bhujam that Ka first appeared with four hands, as
Lord Viu. No ordinary child in human society has ever been born with
four hands. And when is a child born with fully grown hair? The descent
of the Lord, therefore, is completely distinct from the birth of an ordinary
child. The Vaidrya gem, which sometimes appears bluish, sometimes
yellow and sometimes red, is available in Vaikuhaloka. The Lord's
helmet and earrings were decorated with this particular gem.
TEXT 11
sa vismayotphulla-vilocano hari
suta vilokynakadundubhis tad
kvatrotsava-sambhramo 'span
mud dvijebhyo 'yutam pluto gavm
sahe (Vasudeva, also known as nakadundubhi); vismaya-utphullavilocanahis eyes being struck with wonder at the beautiful appearance
of the Supreme Personality of Godhead; harimLord Hari, the Supreme
Personality of Godhead; sutamas his son; vilokyaobserving;
nakadundubhiVasudeva; tadat that time; ka-avatra-utsavafor
a festival to be observed because of Ka's appearance; sambhrama
wishing to welcome the Lord with great respect; aspattook advantage
by distributing; mudwith great jubilation; dvijebhyato the
brhmaas; ayutamten thousand; plutaoverwhelmed, surcharged;
gavmcows.
When Vasudeva saw his extraordinary son, his eyes were struck with
wonder. In transcendental jubilation, he mentally collected ten
thousand cows and distributed them among the brhmaas as a
transcendental festival.
rla Vivantha Cakravart hkura has analyzed the wonder of Vasudeva
upon seeing his extraordinary child. Vasudeva was shivering with wonder
to see a newborn child decorated so nicely with valuable garments and
gems. He could immediately understand that the Supreme Personality of

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Godhead had appeared, not as an ordinary child but in His original, fully
decorated, four-handed form. The first wonder was that the Lord was not
afraid to appear within the prison house of Kasa, where Vasudeva and
Devak were interned. Second, although the Lord, the Supreme
Transcendence, is all-pervading, He had appeared from the womb of
Devak. The third point of wonder, therefore, was that a child could take
birth from the womb so nicely decorated. Fourth, the Supreme
Personality of Godhead was Vasudeva's worshipable Deity yet had taken
birth as his son. For all these reasons, Vasudeva was transcendentally
jubilant, and he wanted to perform a festival, as katriyas do to celebrate
the birth of a child, but because of his imprisonment he was unable to do
it externally, and therefore he performed the festival within his mind.
This was just as good. If one cannot externally serve the Supreme
Personality of Godhead, one can serve the Lord within one's mind, since
the activities of the mind are as good as those of the other senses. This is
called the nondual or absolute situation (advaya jna). People generally
perform ritualistic ceremonies for the birth of a child. Why then should
Vasudeva not have performed such a ceremony when the Supreme Lord
appeared as his son?
TEXT 12
athainam astaud avadhrya prua
para natga kta-dh ktjali
sva-roci bhrata stik-gha
virocayanta gata-bh prabhva-vit
athathereafter; enamto the child; astautoffered prayers;
avadhryaunderstanding surely that the child was the Supreme
Personality of Godhead; pruamthe Supreme Person; param
transcendental; nata-agafalling down; kta-dhwith concentrated
attention; kta-ajaliwith folded hands; sva-rociby the brilliance of
His personal beauty; bhrataO Mahrja Parkit, descendant of
Mahrja Bharata; stik-ghamthe place where the Lord was born;
virocayantamilluminating all around; gata-bhall his fear
disappeared; prabhva-vithe could now understand the influence (of the
Supreme Personality of Godhead).
O Mahrja Parkit, descendant of King Bharata, Vasudeva could
understand that this child was the Supreme Personality of Godhead,

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Nryaa. Having concluded this without a doubt, he became fearless.

Bowing down with folded hands and concentrating his attention, he
began to offer prayers to the child, who illuminated His birthplace by
His natural influence.
Struck with such great wonder, Vasudeva now concentrated his attention
on the Supreme Personality of Godhead. Understanding the influence of
the Supreme Lord, he was surely fearless, since he understood that the
Lord had appeared to give him protection (gata-bh prabhva-vit).
Understanding that the Supreme Personality of Godhead was present, he
appropriately offered prayers as follows.
TEXT 13
r-vasudeva uvca
vidito 'si bhavn skt
purua prakte para
kevalnubhavnandasvarpa sarva-buddhi-dk
r-vasudeva uvcar Vasudeva prayed; vidita asinow I am fully
conscious of You; bhavnYour Lordship; sktdirectly; puruathe
Supreme Person; prakteto material nature; paratranscendental,
beyond everything material; kevala-anubhava-nanda-svarpaYour
form is sac-cid-nanda-vigraha [Bs. 5.1], and whoever perceives You
becomes transcendentally blissful; sarva-buddhi-dkthe supreme
observer, the Supersoul, the intelligence of everyone.
Vasudeva said: My Lord, You are the Supreme Person, beyond material
existence, and You are the Supersoul. Your form can be perceived by
transcendental knowledge, by which You can be understood as the
Supreme Personality of Godhead. I now understand Your position
perfectly.
Within Vasudeva's heart, affection for his son and knowledge of the
Supreme Lord's transcendental nature both awakened In the beginning
Vasudeva thought, "Such a beautiful child has been born, but now Kasa
will come and kill Him." But when he understood that this was not an
ordinary child but the Supreme Personality of Godhead, he became
fearless. Regarding his son as the Supreme Lord, wonderful in everything,

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he began offering prayers appropriate for the Supreme Lord. Completely

free from fear of Kasa's atrocities, he accepted the child simultaneously
as an object of affection and as an object of worship by prayers.
TEXT 14
sa eva svapraktyeda
svgre tri-gutmakam
tad anu tva hy apravia
pravia iva bhvyase
saHe (the Supreme Personality of Godhead); evaindeed; svapraktyby Your personal energy (maydhyakea prakti syate sacarcaram); idamthis material world; svafter creating; agrein
the beginning; tri-gua-tmakammade of three modes of energy (sattvarajas-tamo-gua); tat anuthereafter; tvamYour Lordship; hiindeed;
apraviaalthough You did not enter; pravia ivaYou appear to
have entered; bhvyaseare so understood.
My Lord, You are the same person who in the beginning created this
material world by His personal external energy. After the creation of
this world of three guas [sattva, rajas and tamas], You appear to have
entered it, although in fact You have not.
In Bhagavad-gt (7.4) the Supreme Personality of Godhead clearly
explains:
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
This material world of three modes of nature-sattva-gua, rajo-gua and
tamo-guais a composition of earth, water, fire, air, mind, intelligence
and false ego, all of which are energies coming from Ka, yet Ka,
being always transcendental, is aloof from this material world. Those who
are not in pure knowledge think that Ka is a product of matter and
that His body is material like ours (avajnanti m mh [Bg. 9.11]). In
fact, however, Ka is always aloof from this material world.
In the Vedic literature, we find the creation described in relationship to

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Mah-Viu. As stated in the Brahma-sahit (5.35):

eko 'py asau racayitu jagad-aa-koi
yac-chaktir asti jagad-aa-cay yad-anta
antara-stha-paramu-cayntara-stha
govindam di-purua tam aha bhajmi
"I worship the primeval Lord, Govinda, the original Personality of
Godhead. By His partial plenary expansion as Mah-Viu, He enters into
material nature. Then He enters every universe as Garbhodakay Viu,
and He enters all the elements, including every atom of matter, as
Krodakay Viu. Such manifestations of cosmic creation are
innumerable, both in the universes and in the individual atoms." Govinda
is partially exhibited as antarym, the Supersoul, who enters this material
world (antara-stha) and who is also within the atom. The Brahmasahit (5.48) further says:
yasyaika-nivasita-klam athvalambya
jvanti loma-vilaj jagad-aa-nth
viur mahn sa iha yasya kal-vieo
govindam di-purua tam aha bhajmi
This verse describes Mah-Viu as a plenary expansion of Ka. MahViu lies on the Causal Ocean, and when He exhales, millions of
brahmas, or universes, come from the pores of His body. Then, when
Mah-Viu inhales, all these brahmas disappear. Thus the millions of
brahmas controlled by the Brahms and other demigods come and go
in this material world through the breathing of Mah-Viu.
Foolish persons think that when Ka appears as the son of Vasudeva,
He is limited like an ordinary child. But Vasudeva was aware that
although the Lord had appeared as his son, the Lord had not entered
Devak's womb and then come out. Rather, the Lord was always there.
The Supreme Lord is all-pervading, present within and without. pravia
iva bhvyase: He only seemed to have entered the womb of Devak and to
have now appeared as Vasudeva's child. The expression of this knowledge
by Vasudeva indicates that Vasudeva knew how these events took place.
Vasudeva was certainly a devotee of the Lord in full knowledge, and we
must learn from devotees like him. Bhagavad-gt (4.34) therefore

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recommends:
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
"Just try to learn the truth by approaching a spiritual master. Inquire from
him submissively and render service unto him. The self-realized soul can
impart knowledge unto you because he has seen the truth." Vasudeva
begot the Supreme Personality of Godhead, yet he was in full knowledge
of how the Supreme Lord appears and disappears. He was therefore tattvadar, a seer of the truth, because he personally saw how the Supreme
Absolute Truth appeared as his son. Vasudeva was not in ignorance,
thinking that because the Supreme Godhead had appeared as his son, the
Lord had become limited. The Lord is unlimitedly existing and allpervading, inside and outside. Thus there is no question of His
appearance or disappearance.
TEXTS 15-17
yatheme 'vikt bhvs
tath te viktai saha
nn-vry pthag-bht
virja janayanti hi
sannipatya samutpdya
dyante 'nugat iva
prg eva vidyamnatvn
na tem iha sambhava
eva bhavn buddhy-anumeya-lakaair
grhyair guai sann api tad-gugraha
anvtatvd bahir antara na te
sarvasya sarvtmana tma-vastuna
yathas; imethese material creations, made of material energy;
aviktactually not disintegrated; bhvwith such a conception;
tathsimilarly; tethey; viktai sahaassociation with these different
elements coming from the total material energy; nn-vryevery
element is full of different energies; pthakseparated; bht

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becoming; virjamthe whole cosmic manifestation; janayanticreate;

hiindeed; sannipatyabecause of association with the spiritual energy;
samutpdyaafter being created; dyantethey appear; anugat
entered within it; ivaas if; prkfrom the very beginning, before the
creation of this cosmic manifestation; evaindeed; vidyamnatvtdue
to the existence of the Supreme Personality of Godhead; nanot; tem
of these material elements; ihain this matter of creation; sambhava
entering would have been possible; evamin this way; bhavnO my
Lord; buddhi-anumeya-lakaaiby real intelligence and by such
symptoms; grhyaiwith the objects of the senses; guaiwith the
modes of material nature; san apialthough in touch; tat-gua-agraha
are not touched by the material qualities; anvtatvtbecause of being
situated everywhere; bahi antaramwithin the external and internal; na
tethere is no such thing for You; sarvasyaof everything; sarvatmanaYou are the root of everything; tma-vastunaeverything
belongs to You, but You are outside and inside of everything.
The mahat-tattva, the total material energy, is undivided, but because of
the material modes of nature, it appears to separate into earth, water,
fire, air and ether. Because of the living energy [jva-bhta], these
separated energies combine to make the cosmic manifestation visible,
but in fact, before the creation of the cosmos, the total energy is already
present. Therefore, the total material energy never actually enters the
creation. Similarly, although You are perceived by our senses because of
Your presence, You cannot be perceived by the senses, nor experienced
by the mind or words [av-mnasa-gocara]. With our senses we can
perceive some things, but not everything; for example, we can use our
eyes to see, but not to taste. Consequently, You are beyond perception
by the senses. Although in touch with the modes of material nature,
You are unaffected by them. You are the prime factor in everything, the
all-pervading, undivided Supersoul. For You, therefore, there is no
external or internal. You never entered the womb of Devak; rather, You
existed there already.
This same understanding is explained by the Lord Himself in Bhagavadgt (9.4):
may tatam ida sarva
jagad-avyakta-mrtin

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mat-sthni sarva-bhtni
na cha tev avasthita
"By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them."
The Supreme Personality of Godhead is not perceivable through the gross
material senses. It is said that Lord r Ka's name, fame, pastimes, etc.,
cannot be understood by material senses. Only to one who is engaged in
pure devotional service under proper guidance is He revealed. As stated in
Brahma-sahit (5.38):
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
One can see the Supreme Personality of Godhead, Govinda, always,
within oneself and outside oneself, if one has developed the
transcendental loving attitude toward Him. Thus for people in general, He
is not visible. In the above-mentioned verse from Bhagavad-gt, therefore,
it is said that although He is all-pervading, everywhere present, He is not
conceivable by the material senses. But actually, although we cannot see
Him, everything is resting in Him. As discussed in the Seventh Chapter of
Bhagavad-gt, the entire material cosmic manifestation is only a
combination of His two different energies, the superior, spiritual energy
and the inferior, material energy. Just as the sunshine is spread all over
the universe, the energy of the Lord is spread all over the creation, and
everything is resting in that energy.
Yet one should not conclude that because He is spread all over He has lost
His personal existence. To refute such arguments, the Lord says, "I am
everywhere, and everything is in Me, but still I am aloof." For example, a
king heads a government which is but the manifestation of the king's
energy; the different governmental departments are nothing but the
energies of the king, and each department is resting on the king's power.
But still one cannot expect the king to be present in every department
personally. That is a crude example. Similarly, all the manifestations that
we see, and everything that exists, both in this material world and in the
spiritual world, are resting on the energy of the Supreme Personality of
Godhead. The creation takes place by the diffusion of His different
energies, and, as stated in the Bhagavad-gt, He is everywhere present by

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His personal representation, the diffusion of His different energies.

One may argue that the Supreme Personality of Godhead, who creates the
whole cosmic manifestation simply by His glance, cannot come within the
womb of Devak, the wife of Vasudeva. To eradicate this argument,
Vasudeva said, "My dear Lord, it is not very wonderful that You appeared
within the womb of Devak, for the creation was also made in that way.
You were lying in the Causal Ocean as Mah-Viu, and by Your
breathing, innumerable universes came into existence. Then You entered
into each of the universes as Garbhodakay Viu. Then again You
expanded Yourself as Krodakay Viu and entered into the heart of
all living entities and entered even within the atoms. Therefore Your
entrance into the womb of Devak is understandable in the same way. You
appear to have entered, but You are simultaneously all-pervading. We can
understand Your entrance and nonentrance from material examples. The
total material energy remains intact even after being divided into sixteen
elements. The material body is nothing but a combination of the five gross
elementsnamely earth, water, fire, air and ether. Whenever there is a
material body, it appears that such elements are newly created, but
actually the elements are always existing outside of the body. Similarly,
although You appear as a child in the womb of Devak, You are also
existing outside. You are always in Your abode, but still You can
simultaneously expand Yourself into millions of forms.
"One has to understand Your appearance with great intelligence because
the material energy is also emanating from You. You are the original
source of the material energy, just as the sun is the source of the
sunshine. The sunshine cannot cover the sun globe, nor can the material
energybeing an emanation from Youcover You. You appear to be in
the three modes of material energy, but actually the three modes of
material energy cannot cover You. This is understood by the highly
intellectual philosophers. In other words, although You appear to be
within the material energy, You are never covered by it."
We hear from the Vedic version that the Supreme Brahman exhibits His
effulgence and therefore everything is illuminated. We can understand
from Brahma-sahit that the brahmajyoti, or the Brahman effulgence,
emanates from the body of the Supreme Lord. And from the Brahman
effulgence, all creation takes place. It is further stated in the Bhagavad-gt
that the Lord is the support of the Brahman effulgence. Originally He is
the root cause of everything. But persons who are less intelligent think

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that when the Supreme Personality of Godhead comes within this

material world, He accepts material qualities. Such conclusions are not
mature, but are, made by the less intelligent.
TEXT 18
ya tmano dya-gueu sann iti
vyavasyate sva-vyatirekato 'budha
vinnuvda na ca tan manita
samyag yatas tyaktam updadat pumn
yaanyone who; tmanaof his own real identity, the soul; dyagueuamong the visible objects, beginning with the body; sanbeing
situated in that position; itithus; vyavasyatecontinues to act; svavyatirekataas if the body were independent of the soul; abudhaa
rascal; vin anuvdamwithout proper analytical study; nanot; ca
also; tatthe body and other visible objects; manitamsuch
considerations having been discussed; samyakfully; yatabecause he
is a fool; tyaktamare rejected; updadataccepts this body as reality;
pumna person.
One who considers his visible body, which is a product of the three
modes of nature, to be independent of the soul is unaware of the basis
of existence, and therefore he is a rascal. Those who are learned have
rejected his conclusion because one can understand through full
discussion that with no basis in soul, the visible body and senses would
be insubstantial. Nonetheless, although his conclusion has been
rejected, a foolish person considers it a reality.
Without the basic principle of soul, the body cannot be produced. Socalled scientists have tried in many ways to produce a living body in their
chemical laboratories, but no one has been able to do it because unless the
spirit soul is present, a body cannot be prepared from material elements.
Since scientists are now enamored of theories about the chemical
composition of the body, we have challenged many scientists to make
even a small egg. The chemicals in eggs can be found very easily. There is
a white substance and a yellow substance, covered by a shell, and modern
scientists should very easily be able to duplicate all this. But even if they
were to prepare such an egg and put it in an incubator, this man-made
chemical egg would not produce a chicken. The soul must be added

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because there is no question of a chemical combination for life. Those

who think that life can exist without the soul have therefore been
described here as abudha, foolish rascals.
Again, there are those who reject the body, regarding it as insubstantial.
They are of the same category of fools. One can neither reject the body
nor accept it as substantial. The substance is the Supreme Personality of
Godhead, and both the body and the soul are energies of the Supreme
Godhead, as described by the Lord Himself in Bhagavad-gt (7.4-5):
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false egoall
together these eight comprise My separated material energies. But besides
this inferior nature, O mighty-armed Arjuna, there is a superior energy of
Mine, which consists of all living entities who are struggling with material
nature and are sustaining the universe."
The body, therefore, has a relationship with the Supreme Personality of
Godhead, just as the soul does. Since both of them are energies of the
Lord, neither of them is false, because they come from the reality. One
who does not know this secret of life is described as abudha. According
to the Vedic injunctions, aitadtmyam ida sarvam, sarva khalv ida
brahma: everything is the Supreme Brahman. Therefore, both the body
and the soul are Brahman, since matter and spirit emanate from Brahman.
Not knowing the conclusions of the Vedas, some people accept the
material nature as substance, and others accept the spirit soul as
substance, but actually Brahman is the substance. Brahman is the cause of
all causes. The ingredients and the immediate cause of this manifested
material world are Brahman, and we cannot make the ingredients of this
world independent of Brahman. Furthermore, since the ingredients and
the immediate cause of this material manifestation are Brahman, both of

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them are truth, satya; there is no validity to the expression brahma satya
jagan mithy. The world is not false.
Jns reject this world, and foolish persons accept this world as reality,
and in this way they are both misguided. Although the body is not as
important as the soul, we cannot say that it is false. Yet the body is
temporary, and only foolish, materialistic persons, who do not have full
knowledge of the soul, regard the temporary body as reality and engage in
decorating this body. Both of these pitfallsrejection of the body as false
and acceptance of the body as all in allcan be avoided when one is fully
situated in Ka consciousness. If we regard this world as false, we fall
into the category of asuras, who say that this world is unreal, with no
foundation and no God in control (asatyam apratiha te jagad hur
anvaram). As described in the Sixteenth Chapter of Bhagavad-gt, this is
the conclusion of demons.
TEXT 19
tvatto 'sya janma-sthiti-sayamn vibho
vadanty anhd agud avikriyt
tvayvare brahmai no virudhyate
tvad-rayatvd upacaryate guai
tvattaare from Your Lordship; asyaof the entire cosmic
manifestation; janmathe creation; sthitimaintenance; sayamnand
annihilation; vibhoO my Lord; vadantithe learned Vedic scholars
conclude; anhtwho are free from endeavor; agutwho are
unaffected by the modes of material nature; avikriytwho are
unchanging in Your spiritual situation; tvayiin You; varethe
Supreme Personality of Godhead; brahmaiwho are Parabrahman, the
Supreme Brahman; nonot; virudhyatethere is a contradiction; tvatrayatvtbecause of being controlled by You; upacaryatethings are
going on automatically; guaiby the operation of the material modes.
O my Lord, learned Vedic scholars conclude that the creation,
maintenance and annihilation of the entire cosmic manifestation are
performed by You, who are free from endeavor, unaffected by the
modes of material nature, and changeless in Your spiritual situation.
There are no contradictions in You, who are the Supreme Personality of
Godhead, Parabrahman. Because the three modes of material naturesattva, rajas and tamasare under Your control, everything takes place

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automatically.
As stated in the Vedas:
na tasya krya karaa ca vidyate
na tat-sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
[Cc. Madhya 13.65, purport]
"The Supreme Lord has nothing to do, and no one is found to be equal to
or greater than Him, for everything is done naturally and systematically
by His multifarious energies." (vetvatara Upaniad 6.8) Creation,
maintenance and annihilation are all conducted personally by the
Supreme Personality of Godhead, and this is confirmed in Bhagavad-gt
(maydhyakea prakti syate sa-carcaram [Bg. 9.10]). Yet ultimately
the Lord does not need to do anything, and therefore He is nirvikra,
changeless. Because everything is done under His direction, He is called
si-kart, the master of creation. Similarly, He is the master of
annihilation. When a master sits in one place while his servants work in
different duties, whatever the servants are doing is ultimately an activity
of the master, although he is doing nothing (na tasya krya karaa ca
vidyate). The Lord's potencies are so numerous that everything is nicely
done. Therefore, He is naturally still and is not directly the doer of
anything in this material world.
TEXT 20
sa tva tri-loka-sthitaye sva-myay
bibhari ukla khalu varam tmana
sargya rakta rajasopabhita
ka ca vara tamas jantyaye
sa tvamYour Lordship, who are the same person, the Transcendence;
tri-loka-sthitayeto maintain the three worlds, the upper, middle and
lower planetary systems; sva-myayby Your personal energy (tmamyay); bibhariassume; uklamthe white form of Viu in
goodness; khaluas well as; varamcolor; tmanaof the same
category as You (viu-tattva); sargyafor the creation of the entire
world; raktamthe reddish color of rajo-gua; rajaswith the quality of

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passion; upabhitambeing charged; kam caand the quality of

darkness; varamthe color; tamaswhich is surrounded by ignorance;
jana-atyayefor the ultimate destruction of the entire creation.
My Lord, Your form is transcendental to the three material modes, yet
for the maintenance of the three worlds, You assume the white color of
Viu in goodness; for creation, which is surrounded by the quality of
passion, You appear reddish; and at the end, when there is a need for
annihilation, which is surrounded by ignorance, You appear blackish.
Vasudeva prayed to the Lord, "You are called uklam. uklam, or
'whiteness,' is the symbolic representation of the Absolute Truth because
it is unaffected by the material qualities. Lord Brahm is called rakta, or
red, because Brahm represents the qualities of passion for creation.
Darkness is entrusted to Lord iva because he annihilates the cosmos. The
creation, annihilation and maintenance of this cosmic manifestation are
conducted by Your potencies, yet You are always unaffected by those
qualities." As confirmed in the Vedas, harir hi nirgua skt: the
Supreme Personality of Godhead is always free from all material qualities.
It is also said that the qualities of passion and ignorance are nonexistent
in the person of the Supreme Lord.
In this verse, the three colors mentioned-ukla, rakta and kaare not
to be understood literally, in terms of what we experience with our
senses, but rather as representatives of sattva-gua, rajo-gua and tamogua. After all, sometimes we see that a duck is white, although it is in
tamo-gua, the mode of ignorance. Illustrating the logic called bakndhanyya, the duck is such a fool that it runs after the testicles of a bull,
thinking them to be a hanging fish that can be taken when it drops. Thus
the duck is always in darkness. Vysadeva, however, the compiler of the
Vedic literature, is blackish, but this does not mean that he is in tamogua; rather, he is in the highest position of sattva-gua, beyond the
material modes of nature. Sometimes these colors (ukla-raktas tath
pta) are used to designate the brhmaas, katriyas, vaiyas and dras.
Lord Krodakay Viu is celebrated as possessing a blackish color,
Lord iva is whitish, and Lord Brahm is reddish, but according to rla
Santana Gosvm in the Vaiava-toa-k, this exhibition of colors is
not what is referred to here.
The real understanding of ukla, rakta and ka is as follows. The Lord is
always transcendental, but for the sake of creation He assumes the color

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rakta as Lord Brahm. Again, sometimes the Lord becomes angry. As He

says in Bhagavad-gt (16.19):
tn aha dviata krrn
sasreu nardhamn
kipmy ajasram aubhn
surv eva yoniu
"Those who are envious and mischievous, who are the lowest among
men, are cast by Me into the ocean of material existence, into various
demoniac species of life." To destroy the demons, the Lord becomes
angry, and therefore He assumes the form of Lord iva. In summary, the
Supreme Personality of Godhead is always beyond the material qualities,
and we should not be misled into thinking otherwise simply because of
sense perception. One must understand the position of the Lord through
the authorities, or mahjanas. As stated in rmad-Bhgavatam (1.3.28),
ete ca-kal pusa kas tu bhagavn svayam.
TEXT 21
tvam asya lokasya vibho rirakiur
ghe 'vatro 'si mamkhilevara
rjanya-sajsura-koi-ythapair
nirvyhyamn nihaniyase cam
tvamYour Lordship; asyaof this world; lokasyaespecially of this
martya-loka, the planet earth; vibhoO Supreme; rirakiudesiring
protection (from the disturbance of the asuras); ghein this house;
avatra asihave now appeared; mamamy; akhila-varaalthough
You are the proprietor of the entire creation; rjanya-saja-asura-koiytha-paiwith millions of demons and their followers in the roles of
politicians and kings; nirvyhyamnwhich are moving here and there
all over the world; nihaniyasewill kill; camthe armies,
paraphernalia, soldiers and retinues.
O my Lord, proprietor of all creation, You have now appeared in my
house, desiring to protect this world. I am sure that You will kill all the
armies that are moving all over the world under the leadership of
politicians who are dressed as katriya rulers but who are factually
demons. They must be killed by You for the protection of the innocent

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public.
Ka appears in this world for two purposes, paritrya sdhn
vinya ca duktm: [Bg. 4.8] to protect the innocent, religious devotees
of the Lord and to annihilate all the uneducated, uncultured asuras, who
unnecessarily bark like dogs and fight among themselves for political
power. It is said, kali-kle nma-rpe ka avatra. The Hare Ka
movement is also an incarnation of Ka in the form of the holy name
(nma-rpe). Every one of us who is actually afraid of the asuric rulers
and politicians must welcome this incarnation of Ka: Hare Ka, Hare
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Hare. Then we will surely be protected from the harassment of asuric
rulers. At the present moment these rulers are so powerful that by hook
or by crook they capture the highest posts in government and harass
countless numbers of people on the plea of national security or some
emergency. Then again, one asura defeats another asura, but the public
continues to suffer. Therefore the entire world is in a precarious
condition, and the only hope is this Hare Ka movement. Lord
Nsihadeva appeared when Prahlda was excessively harassed by his
asuric father. Because of such asuric fathersthat is, the ruling
politiciansit is very difficult to press forward the Hare Ka movement,
but because Ka has now appeared in His holy name through this
movement, we can hope that these asuric fathers will be annihilated and
the kingdom of God established all over the world. The entire world is
now full of many asuras in the guise of politicians, gurus, sdhus, yogs
and incarnations, and they are misleading the general public away from
Ka consciousness, which can offer true benefit to human society.
TEXT 22
aya tv asabhyas tava janma nau ghe
rutvgrajs te nyavadht surevara
sa te 'vatra puruai samarpita
rutvdhunaivbhisaraty udyudha
ayamthis (rascal); tubut; asabhyawho is not civilized at all (asura
means "uncivilized," and sura means "civilized"); tavaof Your Lordship;
janmathe birth; nauour; gheinto the home; rutvafter hearing;
agrajn teall the brothers born before You; nyavadhtkilled; suravaraO Lord of the suras, the civilized persons; sahe (that

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uncivilized Kasa); teYour; avatramappearance; puruaiby his

lieutenants; samarpitambeing informed of; rutvafter hearing;
adhunnow; evaindeed; abhisaratiwill come immediately;
udyudhawith raised weapons.
O my Lord, Lord of the demigods, after hearing the prophecy that You
would take birth in our home and kill him, this uncivilized Kasa
killed so many of Your elder brothers. As soon as he hears from his
lieutenants that You have appeared, he will immediately come with
weapons to kill You.
Kasa has here been described as asabhya, meaning "uncivilized" or
"most heinous," because he killed the many children of his sister. When
he heard the prophecy that he would be killed by her eighth son, this
uncivilized man, Kasa, was immediately ready to kill his innocent sister
on the occasion of her marriage. An uncivilized man can do anything for
the satisfaction of his senses. He can kill children, he can kill cows, he can
kill brhmaas, he can kill old men; he has no mercy for anyone.
According to the Vedic civilization, cows, women, children, old men and
brhmaas should be excused if they are at fault. But asuras, uncivilized
men, do not care about that. At the present moment, the killing of cows
and the killing of children is going on unrestrictedly, and therefore this
civilization is not at all human, and those who are conducting this
condemned civilization are uncivilized asuras.
Such uncivilized men are not in favor of the Ka consciousness
movement. As public officers, they declare without hesitation that the
chanting of the Hare Ka movement is a nuisance, although Bhagavadgt clearly says, satata krtayanto m yatanta ca dha-vrat [Bg.
9.14]. According to this verse, it is the duty of the mahtms to chant the
Hare Ka mantra and try to spread it all over the world to the best of
their ability. Unfortunately, society is in such an uncivilized state that
there are so-called mahtms who are prepared to kill cows and children
and stop the Hare Ka movement. Such uncivilized activities were
actually demonstrated in opposition to the Hare Ka movement's
Bombay center, Hare Ka Land. As Kasa was not expected to kill the
beautiful child of Devak and Vasudeva, the uncivilized society, although
unhappy about the advancement of the Ka consciousness movement,
cannot be expected to stop it. Yet we must face many difficulties in many
different ways. Although Ka cannot be killed, Vasudeva, as the father

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of Ka, was trembling because in affection he thought that Kasa

would immediately come and kill his son. Similarly, although the Ka
consciousness movement and Ka are not different and no asuras can
check it, we are afraid that at any moment the asuras can stop this
movement in any part of the world.
TEXT 23
r-uka uvca
athainam tmaja vkya
mah-purua-lakaam
devak tam updhvat
kasd bht suvismit
r-uka uvcar ukadeva Gosvm said; athaafter this offering of
prayers by Vasudeva; enamthis Ka; tmajamtheir son; vkya
observing; mah-purua-lakaamwith all the symptoms of the Supreme
Personality of Godhead, Viu; devakKa's mother; tamunto Him
(Ka); updhvatoffered prayers; kastof Kasa; bhtbeing
afraid; su-vismitand also being astonished by seeing such a wonderful
child.
ukadeva Gosvm continued: Thereafter, having seen that her child
had all the symptoms of the Supreme Personality of Godhead, Devak,
who was very much afraid of Kasa and unusually astonished, began to
offer prayers to the Lord.
The word suvismit, meaning "astonished," is significant in this verse.
Devak and her husband, Vasudeva, were assured that their child was the
Supreme Personality of Godhead and could not be killed by Kasa, but
because of affection, as they thought of Kasa's previous atrocities, they
were simultaneously afraid that Ka would be killed. This is why the
word suvismit has been used. Similarly, we are also astounded upon
thinking of whether this movement will be killed by the asuras or will
continue to advance without fear.
TEXT 24
r-devaky uvca
rpa yat tat prhur avyaktam dya
brahma jyotir nirgua nirvikram

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satt-mtra nirviea nirha

sa tva skd viur adhytma-dpa
r-devak uvcar Devak said; rpamform or substance; yat tat
because You are the same substance; prhuYou are sometimes called;
avyaktamnot perceivable by the material senses (ata r-ka-nmdi
na bhaved grhyam indriyai); dyamYou are the original cause;
brahmaYou are known as Brahman; jyotilight; nirguamwithout
material qualities; nirvikramwithout change, the same form of Viu
perpetually; satt-mtramthe original substance, the cause of
everything; nirvieamYou are present everywhere as the Supersoul
(within the heart of a human being and within the heart of an animal, the
same substance is present); nirhamwithout material desires; sathat
Supreme Person; tvamYour Lordship; sktdirectly; viuLord
Viu; adhytma-dpathe light for all transcendental knowledge
(knowing You, one knows everything: yasmin vijte sarvam eva
vijta bhavati).
r Devak said: My dear Lord, there are different Vedas, some of which
describe You as unperceivable through words and the mind. Yet You are
the origin of the entire cosmic manifestation. You are Brahman, the
greatest of everything, full of effulgence like the sun. You have no
material cause, You are free from change and deviation, and You have
no material desires. Thus the Vedas say that You are the substance.
Therefore, my Lord, You are directly the origin of all Vedic statements,
and by understanding You, one gradually understands everything. You
are different from the light of Brahman and Paramtm, yet You are not
different from them. Everything emanates from You. Indeed, You are
the cause of all causes, Lord Viu, the light of all transcendental
knowledge.
Viu is the origin of everything, and there is no difference between Lord
Viu and Lord Ka because both of Them are viu-tattva. From the g
Veda we understand, o tad vio parama padam: the original
substance is the all-pervading Lord Viu, who is also Paramtm and the
effulgent Brahman. The living entities are also part and parcel of Viu,
who has various energies (parsya aktir vividhaiva ryate svbhvik
jna-bala-kriy ca [Cc. Madhya 13.65, purport]). Viu, or Ka, is
therefore everything. Lord Ka says in the Bhagavad-gt (10.8), aha

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sarvasya prabhavo matta sarva pravartate: "I am the source of all

spiritual and material worlds. Everything emanates from Me." Ka,
therefore, is the original cause of everything (sarva-kraa-kraam [Bs.
5.1]). When Viu expands in His all-pervading aspect, we should
understand Him to be the nirkra-nirviea-brahmajyoti.
Although everything emanates from Ka, He is ultimately a person.
Aham dir hi devnm: [Bg 10.2] He is the origin of Brahm, Viu and
Mahevara, and from them many other demigods are manifested. Ka
therefore says in Bhagavad-gt (14.27), brahmao hi pratihham;
"Brahman rests upon Me." The Lord also says:
ye 'py anya-devat-bhakt
yajante raddhaynvit
te 'pi mm eva kaunteya
yajanty avidhi-prvakam
"Whatever a man may sacrifice to other gods, O son of Kunt, is really
meant for Me alone, but it is offered without true understanding." (Bg.
9.23) There are many persons who worship different demigods,
considering all of them to be separate gods, which in fact they are not.
The fact is that every demigod, and every living entity, is part and parcel
of Ka (mamaivo jva-loke jva-bhta [Bg. 15.7]). The demigods are
also in the category of living entities; they are not separate gods. But men
whose knowledge is immature and contaminated by the modes of material
nature worship various demigods, according to their intelligence.
Therefore they are rebuked in Bhagavad-gt (kmais tais tair hta-jn
prapadyante 'nya-devat [Bg. 7.20]). Because they are unintelligent and
not very advanced and have not properly considered the truth, they take
to the worship of various demigods or speculate according to various
philosophies, such as the Myvda philosophy.
Ka, Viu, is the actual origin of everything. As stated in the Vedas,
yasya bh sarvam ida vibhti. The Absolute Truth is described later in
the rmad-Bhgavatam (10.28.15) as satya jnam anantam yad brahmajyoti santanam. The brahmajyoti is santana, eternal, yet it is dependent
on Ka (brahmao hi pratihham). The Brahma-sahit states that the
Lord is all-pervading. Antara-stha-paramu-cayntara-stham: [Bs.
5.35] He is within this universe, and He is within the atom as Paramtm.
Yasya prabh prabhavato jagad-aa-koi-koiv aea-vasudhdi-vibhu-ti-

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bhinnam: [Bs. 5.40] Brahman is also not independent of Him. Therefore

whatever a philosopher may describe is ultimately Ka, or Lord Viu
(sarva khalv ida brahma, para brahma para dhma pavitra
parama bhavn [Bg. 10.12]). According to different phases of
understanding, Lord Viu is differently described, but in fact He is the
origin of everything.
Because Devak was an unalloyed devotee, she could understand that the
same Lord Viu had appeared as her son. Therefore, after the prayers of
Vasudeva, Devak offered her prayers. She was very frightened because of
her brother's atrocities. Devak said, "My dear Lord, Your eternal forms,
like Nryaa, Lord Rma, ea, Varha, Nsiha, Vmana, Baladeva, and
millions of similar incarnations emanating from Viu, are described in
the Vedic literature as original. You are original because all Your forms as
incarnations are outside of this material creation. Your form was existing
before this cosmic manifestation was created. Your forms are eternal and
all-pervading. They are self-effulgent, changeless and uncontaminated by
the material qualities. Such eternal forms are ever-cognizant and full of
bliss; they are situated in transcendental goodness and are always engaged
in different pastimes. You are not limited to a particular form only; all
such transcendental, eternal forms are self-sufficient. I can understand
that You are the Supreme Lord Viu." We may conclude, therefore, that
Lord Viu is everything, although He is also different from everything.
This is the acintya-bhedbheda-tattva philosophy.
TEXT 25
nae loke dvi-parrdhvasne
mah-bhtev di-bhta gateu
vyakte 'vyakta kla-vegena yte
bhavn eka iyate 'ea-saja
naeafter the annihilation; lokeof the cosmic manifestation; dviparrdha-avasneafter millions and millions of years (the life of
Brahm); mah-bhteuwhen the five primary elements (earth, water,
fire, air and ether); di-bhtam gateuenter within the subtle elements of
sense perception; vyaktewhen everything manifested; avyaktaminto
the unmanifested; kla-vegenaby the force of time; yteenters;
bhavnYour Lordship; ekaonly one; iyateremains; aeasajathe same one with different names.

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After millions of years, at the time of cosmic annihilation, when

everything, manifested and unmanifested, is annihilated by the force of
time, the five gross elements enter into the subtle conception, and the
manifested categories enter into the unmanifested substance. At that
time, You alone remain, and You are known as Ananta ea-nga.
At the time of annihilation, the five gross elementsearth, water, fire, air
and etherenter into the mind, intelligence and false ego (ahakra), and
the entire cosmic manifestation enters into the spiritual energy of the
Supreme Personality of Godhead, who alone remains as the origin of
everything. The Lord is therefore known as ea-nga, as di-purua and
by many other names.
Devak therefore prayed, "After many millions of years, when Lord
Brahm comes to the end of his life, the annihilation of the cosmic
manifestation takes place. At that time the five elementsnamely earth,
water, fire, air and etherenter into the mahat-tattva. The mahat-tattva
again enters, by the force of time, into the nonmanifested total material
energy, the total material energy enters into the energetic pradhna, and
the pradhna enters into You. Therefore after the annihilation of the
whole cosmic manifestation, You alone remain with Your transcendental
name, form, quality and paraphernalia.
"My Lord, I offer my respectful obeisances unto You because You are the
director of the unmanifested total energy, and the ultimate reservoir of the
material nature. My Lord, the whole cosmic manifestation is under the
influence of time, beginning from the moment up to the duration of the
year. All act under Your direction. You are the original director of
everything and the reservoir of all potent energies."
TEXT 26
yo 'ya klas tasya te 'vyakta-bandho
cem hu ceate yena vivam
nimedir vatsarnto mahys
ta tvena kema-dhma prapadye
yathat which; ayamthis; klatime (minutes, hours, seconds);
tasyaof Him; teof You; avyakta-bandhoO my Lord, You are the
inaugurator of the unmanifested (the original mahat-tattva or prakti);
cemattempt or pastimes; huit is said; ceateworks; yenaby
which; vivamthe entire creation; nimea-dibeginning with minute

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parts of time; vatsara-antaup to the limit of a year; mahyn

powerful; tamunto Your Lordship; tv namunto You, the supreme
controller; kema-dhmathe reservoir of all auspiciousness; prapadyeI
offer full surrender.
O inaugurator of the material energy, this wonderful creation works
under the control of powerful time, which is divided into seconds,
minutes, hours and years. This element of time, which extends for
many millions of years, is but another form of Lord Viu. For Your
pastimes, You act as the controller of time, but You are the reservoir of
all good fortune. Let me offer my full surrender unto Your Lordship.
As stated in the Brahma-sahit (5.52):
yac-cakur ea savit sakala-grah
rj samasta-sura-mrtir aea-tej
yasyjay bhramati sabhta-kla-cakro
govindam di-purua tam aha bhajmi
"The sun is the king of all planetary systems and has unlimited potency in
heat and light. I worship Govinda, the primeval Lord, the Supreme
Personality of Godhead, under whose control even the sun, which is
considered to be the eye of the Lord, rotates within the fixed orbit of
eternal time." Although we see the cosmic manifestation as gigantic and
wonderful, it is within the limitations of kla, the time factor. This time
factor is also controlled by the Supreme Personality of Godhead, as
confirmed in Bhagavad-gt (maydhyakea prakti syate sa-carcaram
[Bg. 9.10]). Prakti, the cosmic manifestation, is under the control of
time. Indeed, everything is under the control of time, and time is
controlled by the Supreme Personality of Godhead. Therefore the
Supreme Lord has no fear of the onslaughts of time. Time is estimated
according to the movements of the sun (savit). Every minute, every
second, every day, every night, every month and every year of time can be
calculated according to the sun's movements. But the sun is not
independent, for it is under time's control. Bhramati sabhta-klacakra: the sun moves within the kla-cakra, the orbit of time. The sun is
under the control of time, and time is controlled by the Supreme
Personality of Godhead. Therefore the Lord has no fear of time.
The Lord is addressed here as avyakta-bandhu, or the inaugurator of the

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movements of the entire cosmic manifestation. Sometimes the cosmic

manifestation is compared to a potter's wheel. When a potter's wheel is
spinning, who has set it in motion? It is the potter, of course, although
sometimes we can see only the motion of the wheel and cannot see the
potter himself. Therefore the Lord, who is behind the motion of the
cosmos, is called avyakta-bandhu. Everything is within the limits of time,
but time moves under the direction of the Lord, who is therefore not
within time's limit.
TEXT 27
martyo mtyu-vyla-bhta palyan
lokn sarvn nirbhaya ndhyagacchat
tvat pdbja prpya yadcchaydya
sustha ete mtyur asmd apaiti
martyathe living entities who are sure to die; mtyu-vyla-bhta
afraid of the serpent of death; palyanrunning (as soon as a serpent is
seen, everyone runs away, fearing immediate death); loknto the
different planets; sarvnall; nirbhayamfearlessness; na adhyagacchat
do not obtain; tvat-pda-abjamof Your lotus feet; prpyaobtaining the
shelter; yadcchayby chance, by the mercy of Your Lordship and Your
representative, the spiritual master (guru-kp, ka-kp); adya
presently; su-sthabeing undisturbed and mentally composed; eteare
sleeping; mtyudeath; asmtfrom those persons; apaitiflees.
No one in this material world has become free from the four principles
birth, death, old age and disease, even by fleeing to various planets. But
now that You have appeared, My Lord, death is fleeing in fear of You,
and the living entities, having obtained shelter at Your lotus feet by
Your mercy, are sleeping in full mental peace.
There are different categories of living entities, but everyone is afraid of
death. The highest aim of the karms is to be promoted to the higher,
heavenly planets, where the duration of life is very long. As stated in
Bhagavad-gt (8.17), sahasra-yuga-paryantam ahar yad brahmao vidu:
one day of Brahm equals 1,000 yugas, and each yuga consists of
4,300,000 years. Similarly, Brahm has a night of 1,000 times 4,300,000
years. In this way, we may calculate Brahm's month and year, but even
Brahm, who lives for millions and millions of years (dvi-parrdha-kla),

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also must die. According to Vedic stra, the inhabitants of the higher
planetary systems live for 10,000 years, and just as Brahm's day is
calculated to equal 4,300,000,000 of our years, one day in the higher
planetary systems equals six of our months. Karms, therefore, try for
promotion to the higher planetary systems, but this cannot free them
from death. In this material world, everyone from Brahm to the
insignificant ant must die. Therefore this world is called martya-loka. As
Ka says in Bhagavad-gt (8.16), brahma-bhuvanl lok punar
vartino'rjuna: as long as one is within this material world, either on
Brahmaloka or on any other loka within this universe, one must undergo
the kla-cakra of one life after another (bhtv bhtv pralyate) [Bg.
8.19]. But if one returns to the Supreme Personality of Godhead (yad
gatv na nivartante [Bg. 15.6]), one need not reenter the limits of time.
Therefore, devotees who have taken shelter of the lotus feet of the
Supreme Lord can sleep very peacefully with this assurance from the
Supreme Personality of Godhead. As confirmed in Bhagavad-gt (4.9),
tyaktv deha punar janma naiti: after giving up the present body, a
devotee who has understood Ka as He is need not return to this
material world.
The constitutional position for the living entity is eternity (na hanyate
hanyamne arre, nitya vato 'yam [Bg. 2.20]). Every living entity is
eternal. But because of having fallen into this material world, one wanders
within the universe, continually changing from one body to another.
Caitanya Mahprabhu says:
brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
(Cc. Madhya 19.151)
Everyone is wandering up and down within this universe, but one who is
sufficiently fortunate comes in contact with Ka consciousness, by the
mercy of the spiritual master, and takes to the path of devotional service.
Then one is assured of eternal life, with no fear of death. When Ka
appears, everyone is freed from fear of death, yet Devak felt, "We are still
afraid of Kasa, although You have appeared as our son." She was more
or less bewildered as to why this should be so, and she appealed to the
Lord to free her and Vasudeva from this fear.
In this connection, it may be noted that the moon is one of the heavenly

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planets. From the Vedic literature we understand that one who goes to the
moon receives a life with a duration of ten thousand years in which to
enjoy the fruits of pious activities. If our so-called scientists are going to
the moon, why should they come back here? We must conclude without a
doubt that they have never gone to the moon. To go to the moon, one
must have the qualification of pious activities. Then one may go there and
live. If one has gone to the moon, why should he return to this planet,
where life is of a very short duration?
TEXT 28
sa tva ghord ugrasentmajn nas
trhi trastn bhtya-vitrsa-hsi
rpa ceda paurua dhyna-dhiya
m pratyaka msa-d kh
saYour Lordship; tvamYou; ghortterribly fierce; ugrasenatmajtfrom the son of Ugrasena; naus; trhikindly protect;
trastnwho are very much afraid (of him); bhtya-vitrsa-h asiYou
are naturally the destroyer of the fear of Your servants; rpamin Your
Viu form; caalso; idamthis; pauruamas the Supreme Personality
of Godhead; dhyna-dhiyamwho is appreciated by meditation; m
not; pratyakamdirectly visible; msa-dmto those who see with
their material eyes; khplease be.
My Lord, because You dispel all the fear of Your devotees, I request You
to save us and give us protection from the terrible fear of Kasa. Your
form as Viu, the Supreme Personality of Godhead, is appreciated by
yogs in meditation. Please make this form invisible to those who see
with material eyes.
The word dhyna-dhiyam is significant in this verse because the form of
Lord Viu is meditated upon by yogs (dhynvasthita-tad-gatena manas
payanti ya yogina [SB 12.13.1]). Devak requested the Lord, who had
appeared as Viu, to conceal that form, for she wanted to see the Lord as
an ordinary child, like a child appreciated by persons who have material
eyes. Devak wanted to see whether the Supreme Personality of Godhead
had factually appeared or she was dreaming the Viu form. If Kasa
were to come, she thought, upon seeing the Viu form he would
immediately kill the child, but if he saw a human child, he might

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reconsider. Devak was afraid of Ugrasena-tmaja; that is, she was afraid
not of Ugrasena and his men, but of the son of Ugrasena. Thus she
requested the Lord to dissipate that fear, since He is always ready to give
protection (abhayam) to His devotees. "My Lord," she prayed, "I request
You to save me from the cruel hands of the son of Ugrasena, Kasa. I am
praying to Your Lordship to please rescue me from this fearful condition
because You are always ready to give protection to Your servitors." The
Lord has confirmed this statement in the Bhagavad-gt by assuring
Arjuna, "You may declare to the world, My devotee shall never be
vanquished."
While thus praying to the Lord for rescue, mother Devak expressed her
motherly affection: "I understand that this transcendental form is
generally perceived in meditation by the great sages, but I am still afraid
because as soon as Kasa understands that You have appeared, he might
harm You. So I request that for the time being You become invisible to
our material eyes." In other words, she requested the Lord to assume the
form of an ordinary child. "My only cause of fear from my brother Kasa
is due to Your appearance. My Lord Madhusdana, Kasa may know that
You are already born. Therefore I request You to conceal this four-armed
form of Your Lordship, which holds the four symbols of Viu-namely the
conchshell, the disc, the club and the lotus flower. My dear Lord, at the
end of the annihilation of the cosmic manifestation, You put the whole
universe within Your abdomen; still, by Your unalloyed mercy, You have
appeared in my womb. I am surprised that You imitate the activities of
ordinary human beings just to please Your devotee."
Devak was so afraid of Kasa that she could not believe that Kasa
would be unable to kill Lord Viu, who was personally present. Out of
motherly affection, therefore, she requested the Supreme Personality of
Godhead to disappear. Although because of the Lord's disappearance
Kasa would harass her more and more, thinking that the child born of
her was hidden somewhere, she did not want the transcendental child to
be harassed and killed. Therefore she requested Lord Viu to disappear.
Later, when harassed, she would think of Him within her mind.
TEXT 29
janma te mayy asau ppo
m vidyn madhusdana
samudvije bhavad-dheto

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kasd aham adhra-dh

janmathe birth; teof Your Lordship; mayiin my (womb); asauthat
Kasa; ppaextremely sinful; m vidytmay be unable to
understand; madhusdanaO Madhusdana; samudvijeI am full of
anxiety; bhavat-hetobecause of Your appearance; kastbecause of
Kasa, with whom I have had such bad experience; ahamI; adhradhhave become more and more anxious.
O Madhusdana, because of Your appearance, I am becoming more and
more anxious in fear of Kasa. Therefore, please arrange for that sinful
Kasa to be unable to understand that You have taken birth from my
womb.
Devak addressed the Supreme Personality of Godhead as Madhusdana.
She was aware that the Lord had killed many demons like Madhu who
were hundreds and thousands of times more powerful than Kasa, yet
because of affection for the transcendental child, she believed that Kasa
could kill Him. Instead of thinking of the unlimited power of the Lord,
she thought of the Lord with affection, and therefore she requested the
transcendental child to disappear.
TEXT 30
upasahara vivtmann
ado rpam alaukikam
akha-cakra-gad-padmariy jua catur-bhujam
upasaharawithdraw; vivtmanO all-pervading Supreme Personality
of Godhead; adathat; rpamform; alaukikamwhich is unnatural in
this world; akha-cakra-gad-padmaof the conchshell, disc, club and
lotus; riywith these opulences; juamdecorated; catu-bhujam
four hands.
O my Lord, You are the all-pervading Supreme Personality of Godhead,
and Your transcendental four-armed form, holding conchshell, disc,
club and lotus, is unnatural for this world. Please withdraw this form
[and become just like a natural human child so that I may try to hide
You somewhere].

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Devak was thinking of hiding the Supreme Personality of Godhead and

not handing Him over to Kasa as she had all her previous children.
Although Vasudeva had promised to hand over every child to Kasa, this
time he wanted to break his promise and hide the child somewhere. But
because of the Lord's appearance in this surprising four-armed form, He
would be impossible to hide.
TEXT 31
viva yad etat sva-tanau ninte
yathvaka purua paro bhavn
bibharti so 'ya mama garbhago 'bhd
aho n-lokasya viambana hi tat
vivamthe entire cosmic manifestation; yat etatcontaining all moving
and nonmoving creations; sva-tanauwithin Your body; ni-anteat the
time of devastation; yath-avakamshelter in Your body without
difficulty; puruathe Supreme Personality of Godhead; para
transcendental; bhavnYour Lordship; bibhartikeep; sathat
(Supreme Personality of Godhead); ayamthis form; mamamy; garbhagacame within my womb; abhtit so happened; ahoalas; nlokasyawithin this material world of living entities; viambanamit is
impossible to think of; hiindeed; tatthat (kind of conception).
At the time of devastation, the entire cosmos, containing all created
moving and nonmoving entities, enters Your transcendental body and is
held there without difficulty. But now this transcendental form has
taken birth from my womb. People will not be able to believe this, and I
shall become an object of ridicule.
As explained in Caitanya-caritmta, loving service to the Personality of
Godhead is of two different kinds: aivarya-pra, full of opulence, and
aivarya-thila, without opulence. Real love of Godhead begins with
aivarya-thila, simply on the basis of pure love.
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
(Bs. 5.38)

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Pure devotees, whose eyes are anointed with the ointment of prema, love,
want to see the Supreme Personality of Godhead as ymasundara,
Muraldhara, with a flute swaying in His two hands. This is the form
available to the inhabitants of Vndvana, who are all in love with the
Supreme Personality of Godhead as ymasundara, not as Lord Viu,
Nryaa, who is worshiped in Vaikuha, where the devotees admire His
opulence. Although Devak is not on the Vndvana platform, she is near
the Vndvana platform. On the Vndvana platform the mother of Ka
is mother Yaod, and on the Mathur and Dvrak platform the mother
of Ka is Devak. In Mathur and Dvrak the love for the Lord is mixed
with appreciation of His opulence, but in Vndvana the opulence of the
Supreme Personality of Godhead is not exhibited.
There are five stages of loving service to the Supreme Personality of
Godheadnta, dsya, sakhya, vtsalya and mdhurya. Devak is on the
platform of vtsalya. She wanted to deal with her eternal son, Ka, in
that stage of love, and therefore she wanted the Supreme Personality of
Godhead to withdraw His opulent form of Viu. rla Vivantha
Cakravart hkura illuminates this fact very clearly in his explanation of
this verse.
Bhakti, bhagavn and bhakta do not belong to the material world. This is
confirmed in Bhagavad-gt (14.26):
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
"One who engages in the spiritual activities of unalloyed devotional
service immediately transcends the modes of material nature and is
elevated to the spiritual platform." From the very beginning of one's
transactions in bhakti, one is situated on the transcendental platform.
Vasudeva and Devak, therefore, being situated in a completely pure
devotional state, are beyond this material world and are not subject to
material fear. In the transcendental world, however, because of pure
devotion, there is a similar conception of fear, which is due to intense
love.
As stated in Bhagavad-gt (bhakty mm abhijnti yvn ya csmi
tattvata [Bg. 18.55]) and as confirmed in rmad-Bhgavatam

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(bhaktyham ekay grhya), without bhakti one cannot understand the

spiritual situation of the Lord. Bhakti may be considered in three stages,
called gu-bhta, pradhn-bhta and kevala, and according to these
stages there are three divisions, which are called jna, jnamay and
rati, or premthat is, simple knowledge, love mixed with knowledge,
and pure love. By simple knowledge, one can perceive transcendental
bliss without variety. This perception is called mna-bhti. When one
comes to the stage of jnamay, one realizes the transcendental opulences
of the Personality of Godhead. But when one reaches pure love, one
realizes the transcendental form of the Lord as Lord Ka or Lord Rma.
This is what is wanted. Especially in the mdhurya-rasa, one becomes
attached to the Personality of Godhead (r-vigraha-niha-rpdi). Then
loving transactions between the Lord and the devotee begin.
The special significance of Ka's bearing a flute in His hands in
Vrajabhmi, Vndvana, is described as mdhur. .. virjate. The form of
the Lord with a flute in His hands is most attractive, and the one who is
most sublimely attracted is rmat Rdhr, Rdhik. She enjoys
supremely blissful association with Ka. Sometimes people cannot
understand why Rdhik's name is not mentioned in rmad-Bhgavatam.
Actually, however, Rdhik can be understood from the word rdhana,
which indicates that She enjoys the highest loving affairs with Ka.
Not wanting to be ridiculed for having given birth to Viu, Devak
wanted Ka, with two hands, and therefore she requested the Lord to
change His form.
TEXT 32
r-bhagavn uvca
tvam eva prva-sarge 'bh
pni svyambhuve sati
tadya sutap nma
prajpatir akalmaa
r-bhagavn uvcathe Supreme Personality of Godhead said to Devak;
tvamyou; evaindeed; prva-sargein a previous millennium; abh
became; pniby the name Pni; svyambhuvethe millennium of
Svyambhuva Manu; satiO supremely chaste; tadat that time;
ayamVasudeva; sutapSutap; nmaby the name; prajpatia
Prajpati; akalmaaa spotlessly pious person.

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The Supreme Personality of Godhead replied: My dear mother, best of

the chaste, in your previous birth, in the Svyambhuva millennium, you
were known as Pni, and Vasudeva, who was the most pious Prajpati,
was named Sutap.
The Supreme Personality of Godhead made it clear that Devak had not
become His mother only now; rather, she had been His mother previously
also. Ka is eternal, and His selection of a father and mother from
among His devotees takes place eternally. Previously also, Devak had
been the Lord's mother and Vasudeva the Lord's father, and they were
named Pni and Sutap. When the Supreme Personality of Godhead
appears, He accepts His eternal father and mother, and they accept Ka
as their son. This pastime takes place eternally and is therefore called
nitya-ll. Thus there was no cause for surprise or ridicule. As confirmed
by the Lord Himself in Bhagavad-gt (4.9):
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and
activities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, O Arjuna." One should try
to understand the appearance and disappearance of the Supreme
Personality of Godhead from Vedic authorities, not from imagination.
One who follows his imaginations about the Supreme Personality of
Godhead is condemned.
avajnanti m mh
mnu tanum ritam
para bhvam ajnanto
mama bhta-mahevaram
(Bg. 9.11)
The Lord appears as the son of His devotee by His para bhvam. The
word bhva refers to the stage of pure love, which has nothing to do with
material transactions.

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TEXT 33
yuv vai brahmadiau
praj-sarge yad tata
sanniyamyendriya-grma
tepthe parama tapa
yuvmboth of you (Pni and Sutap); vaiindeed; brahma diau
ordered by Lord Brahm (who is known as Pitmaha, the father of the
Prajpatis); praj-sargein the creation of progeny; yadwhen; tata
thereafter; sanniyamyakeeping under full control; indriya-grmamthe
senses; teptheunderwent; paramamvery great; tapaausterity.
When both of you were ordered by Lord Brahm to create progeny, you
first underwent severe austerities by controlling your senses.
Here is an instruction about how to use one's senses to create progeny.
According to Vedic principles, before creating progeny one must fully
control the senses. This control takes place through the garbhdhnasaskra. In India there is great agitation for birth control in various
mechanical ways, but birth cannot be mechanically controlled. As stated
in
Bhagavad-gt
(13.9),
janma-mtyu
jar-vydhi-dukhadonudaranam: birth, death, old age and disease are certainly the
primary distresses of the material world. People are trying to control
birth, but they are not able to control death; and if one cannot control
death, one cannot control birth either. In other words, artificially
controlling birth is not any more feasible than artificially controlling
death.
According to Vedic civilization, procreation should not be contrary to
religious principles, and then the birthrate will be controlled. As stated in
Bhagavad-gt (7.11), dharmviruddho bhteu kmo'smi: sex not contrary
to religious principles is a representation of the Supreme Lord. People
should be educated in how to give birth to good children through
saskras, beginning with the garbhdhna-saskra; birth should not be
controlled by artificial means, for this will lead to a civilization of animals.
If one follows religious principles, he automatically practices birth control
because if one is spiritually educated he knows that the after-effects of sex
are various types of misery (bahu-dukha-bhja). One who is spiritually
advanced does not indulge in uncontrolled sex. Therefore, instead of
being forced to refrain from sex or refrain from giving birth to many

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children, people should be spiritually educated, and then birth control

will automatically follow.
If one is determined to make spiritual advancement, he will not beget a
child unless able to make that child a devotee. As stated in rmadBhgavatam (5.5.18), pit na sa syt: one should not become a father
unless one is able to protect his child from mtyu, the path of birth and
death. But where is there education about this? A responsible father never
begets children like cats and dogs. Instead of being encouraged to adopt
artificial means of birth control, people should be educated in Ka
consciousness because only then will they understand their responsibility
to their children. If one can beget children who will be devotees and be
taught to turn aside from the path of birth and death (mtyu-sasravartmani [Bg. 9.3]), there is no need of birth control. Rather, one should
be encouraged to beget children. Artificial means of birth control have no
value. Whether one begets children or does not, a population of men who
are like cats and dogs will never make human society happy. It is
therefore necessary for people to be educated spiritually so that instead of
begetting children like cats and dogs, they will undergo austerities to
produce devotees. This will make their lives successful.
TEXTS 34-35
vara-vttapa-himagharma-kla-gun anu
sahamnau vsa-rodhavinirdhta-mano-malau
ra-parnilhrv
upantena cetas
matta kmn abhpsantau
mad-rdhanam hatu
varathe rain; vtastrong wind; tapastrong sunshine; hima
severe cold; gharmaheat; kla-gun anuaccording to seasonal
changes; sahamnauby enduring; vsa-rodhaby practicing yoga,
controlling the breath; vinirdhtathe dirty things accumulated in the
mind were completely washed away; mana-malauthe mind became
clean, free from material contamination; rarejected, dry; para
leaves from the trees; anilaand air; hraueating; upantena
peaceful; cetaswith a fully controlled mind; mattafrom Me; kmn

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abhpsantaudesiring to beg some benediction; matMy; rdhanam

worship; hatuyou both executed.
My dear father and mother, you endured rain, wind, strong sun,
scorching heat and severe cold, suffering all sorts of inconvenience
according to different seasons. By practicing pryma to control the
air within the body through yoga, and by eating only air and dry leaves
fallen from the trees, you cleansed from your minds all dirty things. In
this way, desiring a benediction from Me, you worshiped Me with
peaceful minds.
Vasudeva and Devak did not obtain the Supreme Personality of Godhead
as their son very easily, nor does the Supreme Godhead accept merely
anyone as His father and mother. Here we can see how Vasudeva and
Devak obtained Ka as their eternal son. In our own lives, we are
meant to follow the principles indicated herewith for getting good
children. Of course, it is not possible for everyone to get Ka as his son,
but at least one can get very good sons and daughters for the benefit of
human society. In Bhagavad-gt it is said that if human beings do not
follow the spiritual way of life, there will be an increase of vara-sakara
population, population begotten like cats and dogs, and the entire world
will become like hell. Not practicing Ka consciousness but simply
encouraging artificial means to check the population will be futile; the
population will increase, and it will consist of vara-sakara, unwanted
progeny. It is better to teach people how to beget children not like hogs
and dogs, but in controlled life.
Human life is meant not for becoming a hog or dog, but for tapo divyam
[SB 5.5.1], transcendental austerity. Everyone should be taught to
undergo austerity, tapasya. Although it may not be possible to undergo
tapasya like that of Pni and Sutap, the stra has given an opportunity
for a method of tapasya very easy to performthe sakrtana movement.
One cannot expect to undergo tapasya to get Ka as one's child, yet
simply by chanting the Hare Ka mah-mantra (krtand eva kasya
[SB 12.3.51]), one can become so pure that one becomes free from all the
contamination of this material world (mukta-saga) and goes back home,
back to Godhead (para vrajet). The Ka consciousness movement,
therefore, is teaching people not to adopt artificial means of happiness,
but to take the real path of happiness as prescribed in the strathe
chanting of the Hare Ka mantraand become perfect in every aspect

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of material existence.
TEXT 36
eva v tapyatos tvra
tapa parama-dukaram
divya-vara-sahasri
dvdaeyur mad-tmano
evamin this way; vmfor both of you; tapyatoexecuting austerities;
tvramvery severe; tapaausterity; parama-dukaramextremely
difficult to execute; divya-varacelestial years, or years counted
according to the higher planetary system; sahasrithousand; dvdaa
twelve; yupassed; mat-tmanosimply engaged in consciousness of
Me.
Thus you spent twelve thousand celestial years performing difficult
activities of tapasya in consciousness of Me [Ka consciousness].
TEXTS 37-38
tad v parituo 'ham
amun vapunaghe
tapas raddhay nitya
bhakty ca hdi bhvita
prdursa varada-r
yuvayo kma-ditsay
vriyat vara ity ukte
mdo v vta suta
tadthen (after the expiry of twelve thousand celestial years); vm
with both of you; paritua ahamI was very much satisfied; amunby
this; vapuin this form as Ka; anagheO My dear sinless mother;
tapasby austerity; raddhayby faith; nityamconstantly (engaged);
bhaktyby devotional service; caas well as; hdiwithin the core of
the heart; bhvitafixed (in determination); prdursamappeared
before you (in the same way); vara-da-rthe best of all who can bestow
benedictions; yuvayoof both of you; kma-ditsaywishing to fulfill
the desire; vriyatmasked you to open your minds; varafor a
benediction; iti uktewhen you were requested in this way; mda

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exactly like Me; vmof both of you; vtawas asked; sutaas Your
son (you wanted a son exactly like Me).
O sinless mother Devak, after the expiry of twelve thousand celestial
years, in which you constantly contemplated Me within the core of your
heart with great faith, devotion and austerity, I was very much satisfied
with you. Since I am the best of all bestowers of benediction, I appeared
in this same form as Ka to ask you to take from Me the benediction
you desired. You then expressed your desire to have a son exactly like
Me.
Twelve thousand years on the celestial planets is not a very long time for
those who live in the upper planetary system, although it may be very
long for those who live on this planet. Sutap was the son of Brahm, and
as we have already understood from Bhagavad-gt (8.17), one day of
Brahm equals many millions of years according to our calculation
(sahasra-yuga-paryantam ahar yad brahmao vidu). We should be careful
to understand that to get Ka as one's son, one must undergo such great
austerities. If we want to get the Supreme Personality of Godhead to
become one of us in this material world, this requires great penance, but if
we want to go back to Ka (tyaktv deha punar janma naiti mm eti so
'rjuna [Bg. 4.9]), we need only understand Him and love Him. Through
love only, we can very easily go back home, back to Godhead. r
Caitanya Mahprabhu therefore declared, prem pum-artho mahn: love of
Godhead is the highest achievement for anyone.
As we have explained, in worship of the Lord there are three stages
jna, jnamay and rati, or love. Sutap and his wife, Pni, inaugurated
their devotional activities on the basis of full knowledge. Gradually they
developed love for the Supreme Personality of Godhead, and when this
love was mature, the Lord appeared as Viu, although Devak then
requested Him to assume the form of Ka. To love the Supreme
Personality of Godhead more, we want a form of the Lord like Ka or
Rma. We can engage in loving transactions with Ka especially.
In this age, we are all fallen, but the Supreme Personality of Godhead has
appeared as Caitanya Mahprabhu to bestow upon us love of Godhead
directly. This was appreciated by the associates of r Caitanya
Mahprabhu. Rpa Gosvm said:
namo mah-vadnyya

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ka-prema-pradya te
kya ka-caitanyanmne gaura-tvie nama
[Cc. Madhya 19.53]
In this verse, r Caitanya Mahprabhu is described as mah-vadnya, the
most munificent of charitable persons, because He gives Ka so easily
that one can attain Ka simply by chanting the Hare Ka mahmantra. We should therefore take advantage of the benediction given by
r Caitanya Mahprabhu, and when by chanting the Hare Ka mantra
we are cleansed of all dirty things (ceto-darpaa-mrjanam [Cc. Antya
20.12]), we shall be able to understand very easily that Ka is the only
object of love (krtand eva kasya mukta-saga para vrajet [SB
12.3.51]).
Therefore, one need not undergo severe penances for many thousands of
years; one need only learn how to love Ka and be always engaged in
His service (sevonmukhe hi jihvdau svayam eva sphuraty ada [Brs.
5
1.2.234]). Then one can very easily go back home, back to Godhead.
Instead of bringing the Lord here for some material purpose, to have a son
or whatever else, if we go back home, back to Godhead, our real
relationship with the Lord is revealed, and we eternally engage in our
eternal relationship. By chanting the Hare Ka mantra, we gradually
develop our eternal relationship with the Supreme Person and thus attain
the perfection called svarpa-siddhi. We should take advantage of this
benediction and go back home, back to Godhead. rla Narottama dsa
hkura has therefore sung, patita-pvana-hetu tava avatra: Caitanya

ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
5

"No one can understand the transcendental nature of the name, form,
quality and pastimes of r Ka through his materially contaminated
senses. Only when one becomes spiritually saturated by transcendental
service to the Lord are the transcendental name, form, quality and
pastimes of the Lord revealed to him." (Bhakti-rasmta-sindhu 1.2.234)

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Mahprabhu appeared as an incarnation to deliver all fallen souls like us

and directly bestow upon us love of Godhead. We must take advantage of
this great benediction of the great Personality of Godhead.
TEXT 39
ajua-grmya-viayv
anapatyau ca dam-pat
na vavrthe 'pavarga me
mohitau deva-myay
ajua-grmya-viayaufor sex life and to beget a child like Me;
anapatyaubecause of possessing no son; caalso; dam-patboth
husband and wife; nanever; vavrtheasked for (any other
benediction); apavargamliberation from this world; mefrom Me;
mohitaubeing so much attracted; deva-myayby transcendental love
for Me (desiring Me as your beloved son).
Being husband and wife but always sonless, you were attracted by
sexual desires, for by the influence of devamy, transcendental love,
you wanted to have Me as your son. Therefore you never desired to be
liberated from this material world.
Vasudeva and Devak had been dam-pat, husband and wife, since the
time of Sutap and Pni, and they wanted to remain husband and wife in
order to have the Supreme Personality of Godhead as their son. This
attachment came about by the influence of devamy. Loving Ka as
one's son is a Vedic principle. Vasudeva and Devak never desired
anything but to have the Lord as their son, yet for this purpose they
apparently wanted to live like ordinary ghasthas for sexual indulgence.
Although this was a transaction of spiritual potency, their desire appears
like attachment for sex in conjugal life. If one wants to return home, back
to Godhead, one must give up such desires. This is possible only when
one develops intense love for the Supreme Personality of Godhead. r
Caitanya Mahprabhu has said:
nikicanasya bhagavad-bhajanonmukhasya
pra para jigamior bhava-sgarasya
(Cc. Madhya 11.8)
If one wants to go back home, back to Godhead, one must be nikicana,

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free from all material desires. Therefore, instead of desiring to have the
Lord come here and become one's son, one should desire to become free
from all material desires (anybhilit-nyam [Bhakti-rasmta-sindhu
6
1.1.11]) and go back home, back to Godhead. r Caitanya Mahprabhu
teaches us in His ikaka:
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
[Cc. Antya 20.29, ikaka 4]
"O almighty Lord, I have no desire to accumulate wealth, nor do I desire
beautiful women, nor do I want any number of followers. I only want
Your causeless devotional service, birth after birth." One should not ask
the Lord to fulfill any materially tainted desires.
TEXT 40
gate mayi yuv labdhv
vara mat-sada sutam
grmyn bhogn abhujth
yuv prpta-manorathau
gate mayiafter My departure; yuvmboth of you (husband and wife);
labdhvafter receiving; varamthe benediction of (having a son); matsadamexactly like Me; sutama son; grmyn bhognengagement
in sex; abhujthmenjoyed; yuvmboth of you; prptahaving been

anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
6

"One should render transcendental loving service to the Supreme Lord

Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasmta-sindhu 1.1.11

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achieved; manorathauthe desired result of your aspirations.

After you received that benediction and I disappeared, you engaged
yourselves in sex to have a son like Me, and I fulfilled your desire.
According to the Sanskrit dictionary Amara-koa, sex life is also called
grmya-dharma, material desire, but in spiritual life this grmya-dharma,
the material desire for sex, is not very much appreciated. If one has a tinge
of attachment for the material enjoyments of eating, sleeping, mating and
defending, one is not nikicana. But one really should be nikicana.
Therefore, one should be free from the desire to beget a child like Ka
by sexual enjoyment. This is indirectly hinted at in this verse.
TEXT 41
advnyatama loke
laudrya-guai samam
aha suto vm abhava
pnigarbha iti ruta
advnot finding; anyatamamanyone else; lokein this world; laaudrya-guaiwith the transcendental qualities of good character and
magnanimity; samamequal to you; ahamI; sutathe son; vmof
both of you; abhavambecame; pni-garbhacelebrated as born of
Pni; itithus; rutaI am known.
Since I found no one else as highly elevated as you in simplicity and
other qualities of good character, I appeared in this world as
Pnigarbha, or one who is celebrated as having taken birth from Pni.
In the Tret-yuga the Lord appeared as Pnigarbha. rla Vivantha
Cakravart hkura says, pnigarbha iti so 'ya tret-yugvatro lakyate.
TEXT 42
tayor v punar evham
aditym sa kayapt
upendra iti vikhyto
vmanatvc ca vmana
tayoof you two, husband and wife; vmin both of you; puna eva
even again; ahamI Myself; aditymin the womb of Aditi; sa

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appeared; kayaptby the semen of Kayapa Muni; upendraby the

name Upendra; itithus; vikhytacelebrated; vmanatvt caand
because of being a dwarf; vmanaI was known as Vmana.
In the next millennium, I again appeared from the two of you, who
appeared as My mother, Aditi, and My father, Kayapa. I was known as
Upendra, and because of being a dwarf, I was also known as Vmana.
TEXT 43
ttye 'smin bhave 'ha vai
tenaiva vaputha vm
jto bhyas tayor eva
satya me vyhta sati
ttyefor the third time; asmin bhavein this appearance (as Ka);
ahamI Myself; vaiindeed; tenawith the same personality; evain
this way; vapuby the form; athaas; vmof both of you; jta
born; bhyaagain; tayoof both of you; evaindeed; satyamtake
as truth; meMy; vyhtamwords; satiO supremely chaste.
O supremely chaste mother, I, the same personality, have now appeared
of you both as your son for the third time. Take My words as the truth.
The Supreme Personality of Godhead chooses a mother and father from
whom to take birth again and again. The Lord took birth originally from
Sutap and Pni, then from Kayapa and Aditi, and again from the same
father and mother, Vasudeva and Devak. "In other appearances also," the
Lord said, "I took the form of an ordinary child just to become your son
so that we could reciprocate eternal love." Jva Gosvm has explained
this verse in his Ka-sandarbha, Ninety-sixth Chapter, where he notes
that in text 37 the Lord says, amun vapua, meaning "by this same form."
In other words, the Lord told Devak, "This time I have appeared in My
original form as r Ka." rla Jva Gosvm says that the other forms
were partial expansions of the Lord's original form, but because of the
intense love developed by Pni and Sutap, the Lord appeared from
Devak and Vasudeva in His full opulence as r Ka. In this verse the
Lord confirms, "I am the same Supreme Personality of Godhead, but I
appear in full opulence as r Ka." This is the purport of the words
tenaiva vapu. When the Lord mentioned the birth of Pnigarbha, He

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did not say tenaiva vapu, but He assured Devak that in the third birth
the Supreme Personality of Godhead Ka had appeared, not His partial
expansion. Pnigarbha and Vmana were partial expansions of Ka, but
in this third birth Ka Himself appeared. This is the explanation given
in r Ka-sandarbha by rla Jva Gosvm.
TEXT 44
etad v darita rpa
prg-janma-smaraya me
nnyath mad-bhava jna
martya-ligena jyate
etatthis form of Viu; vmunto both of you; daritamhas been
shown; rpamMy form as the Supreme Personality of Godhead with
four hands; prk-janmaof My previous appearances; smarayajust to
remind you; meMy; nanot; anyathotherwise; mat-bhavam
Viu's appearance; jnamthis transcendental knowledge; martyaligenaby taking birth like a human child; jyatedoes arise.
I have shown you this form of Viu just to remind you of My previous
births. Otherwise, if I appeared like an ordinary human child, you
would not believe that the Supreme Personality of Godhead, Viu, has
indeed appeared.
Devak did not need to be reminded that the Supreme Personality of
Godhead, Lord Viu, had appeared as her son; she already accepted this.
Nonetheless, she was anxious, thinking that if her neighbors heard that
Viu had appeared as her son, none of them would believe it. Therefore
she wanted Lord Viu to transform Himself into a human child. On the
other hand, the Supreme Lord was also anxious, thinking that if He
appeared as an ordinary child, she would not believe that Lord Viu had
appeared. Such are the dealings between devotees and the Lord. The Lord
deals with His devotees exactly like a human being, but this does not
mean that the Lord is one of the human beings, for this is the conclusion
of nondevotees (avajnanti m mh mnu tanum ritam [Bg.
9.11]). Devotees know the Supreme Personality of Godhead under any
circumstances. This is the difference between a devotee and a nondevotee.
The Lord says, man-man bhava mad-bhakto mad-yj m namaskuru:
[Bg. 18.65] "Engage your mind always in thinking of Me, become My

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devotee, offer obeisances and worship Me." A nondevotee cannot believe

that simply by thinking of one person, one can achieve liberation from
this material world and go back home, back to Godhead. But this is a fact.
The Lord comes as a human being, and if one becomes attached to the
Lord on the platform of loving service, one's promotion to the
transcendental world is assured.
TEXT 45
yuv m putra-bhvena
brahma-bhvena csakt
cintayantau kta-snehau
ysyethe mad-gati parm
yuvmboth of you (husband and wife); mmunto Me; putrabhvenaas your son; brahma-bhvenaknowing that I am the Supreme
Personality of Godhead; caand; asaktconstantly; cintayantau
thinking like that; kta-snehaudealing with love and affection;
ysyetheshall both obtain; mat-gatimMy supreme abode; parm
which is transcendental, beyond this material world.
Both of you, husband and wife, constantly think of Me as your son, but
always know that I am the Supreme Personality of Godhead. By thus
thinking of Me constantly with love and affection, you will achieve the
highest perfection: returning home, back to Godhead.
This instruction by the Supreme Personality of Godhead to His father and
mother, who are eternally connected with Him, is especially intended for
persons eager to return home, back to Godhead. One should never think
of the Supreme Personality of Godhead as an ordinary human being, as
nondevotees do. Ka, the Supreme Personality of Godhead, personally
appeared and left His instructions for the benefit of all human society, but
fools and rascals unfortunately think of Him as an ordinary human being
and twist the instructions of Bhagavad-gt for the satisfaction of their
senses. Practically everyone commenting on Bhagavad-gt interprets it for
sense gratification. It has become especially fashionable for modern
scholars and politicians to interpret Bhagavad-gt as if it were something
fictitious, and by their wrong interpretations they are spoiling their own
careers and the careers of others. The Ka consciousness movement,
however, is fighting against this principle of regarding Ka as a fictitious

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person and of accepting that there was no Battle of Kuruketra, that

everything is symbolic, and that nothing in Bhagavad-gt is true. In any
case, if one truly wants to be successful, one can do so by reading the text
of Bhagavad-gt as it is. r Caitanya Mahprabhu especially stressed the
instructions of Bhagavad-gt: yre dekha, tre kaha 'ka'-upadea [Cc.
Madhya 7.128]. If one wants to achieve the highest success in life, one
must accept Bhagavad-gt as spoken by the Supreme Lord. By accepting
Bhagavad-gt in this way, all of human society can become perfect and
happy.
It is to be noted that because Vasudeva and Devak would be separated
from Ka when He was carried to Gokula, the residence of Nanda
Mahrja, the Lord personally instructed them that they should always
think of Him as their son and as the Supreme Personality of Godhead.
That would keep them in touch with Him. After eleven years, the Lord
would return to Mathur to be their son, and therefore there was no
question of separation.
TEXT 46
r-uka uvca
ity uktvsd dharis t
bhagavn tma-myay
pitro sampayato sadyo
babhva prkta iu
r-uka uvcar ukadeva Gosvm said; iti uktvafter instructing
in this way; stremained; harithe Supreme Personality of Godhead;
tmsilent; bhagavnLord Viu, the Supreme Personality of
Godhead; tma-myayby acting in His own spiritual energy; pitro
sampayatowhile His father and mother were factually seeing Him;
sadyaimmediately; babhvaHe became; prktalike an ordinary
human being; iua child.
ukadeva Gosvm said: After thus instructing His father and mother,
the Supreme Personality of Godhead, Ka, remained silent. In their
presence, by His internal energy, He then transformed Himself into a
small human child. [In other words, He transformed Himself into His
original form: kas tu bhagavn svayam [SB 1.3.28].
As stated in Bhagavad-gt (4.6), sambhavmy tma-myay: whatever is

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done by the Supreme Personality of Godhead is done by His spiritual

energy; nothing is forced upon Him by the material energy. This is the
difference between the Lord and an ordinary living being. The Vedas say:
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
(vetvatara Upaniad 6.8)
[Cc. Madhya 13.65, purport]
It is natural for the Lord to be untinged by material qualities, and because
everything is perfectly present in His spiritual energy, as soon as He
desires something, it is immediately done. The Lord is not a prkta-iu,
a child of this world, but by His personal energy He appeared like one.
Ordinary people may have difficulty accepting the supreme controller,
God, as a human being because they forget that He can do everything by
spiritual energy (tma-myay). Nonbelievers say, "How can the supreme
controller descend as an ordinary being?" This sort of thinking is
materialistic. rla Jva Gosvm says that unless we accept the energy of
the Supreme Personality of Godhead as inconceivable, beyond the
conception of our words and mind, we cannot understand the Supreme
Lord. Those who doubt that the Supreme Personality of Godhead can
come as a human being and turn Himself into a human child are fools
who think that Ka's body is material, that He is born and that He
therefore also dies.
In rmad-Bhgavatam, Third Canto, Fourth Chapter, verses 28 and 29,
there is a description of Ka's leaving His body. Mahrja Parkit
inquired from ukadeva Gosvm, "When all the members of the Yadu
dynasty met their end, Ka also put an end to Himself, and the only
member of the family who remained alive was Uddhava. How was this
possible?" ukadeva Gosvm answered that Ka, by His own energy,
destroyed the entire family and then thought of making His own body
disappear. In this connection, ukadeva Gosvm described how the Lord
gave up His body. But this was not the destruction of Ka's body; rather,
it was the disappearance of the Supreme Lord by His personal energy.
Actually, the Lord does not give up His body, which is eternal, but as He
can change His body from the form of Viu to that of an ordinary human
child, He can change His body to any form He likes. This does not mean
that He gives up His body. By spiritual energy, the Lord can appear in a

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body made of wood or stone. He can change His body into anything
because everything is His energy (parsya aktir vividhaiva ryate [Cc.
Madhya 13.65, purport]). As clearly said in Bhagavad-gt (7.4), bhinn
praktir aadh: the material elements are separated energies of the
Supreme Lord. If He transforms Himself into the arc-mrti, the
worshipable Deity, which we see as stone or wood, He is still Ka.
Therefore the stra warns, arcye viau il-dhr guruu nara-mati. One
who thinks that the worshipable Deity in the temple is made of wood or
stone, one who sees a Vaiava guru as an ordinary human being, or one
who materially conceives of a Vaiava as belonging to a particular caste
is nrak, a resident of hell. The Supreme Personality of Godhead can
appear before us in many forms, as he likes, but we must know the true
facts: janma karma ca me divyam eva yo vetti tattvata (Bg. 4.9). By
following the instructions of sdhu, guru and strathe saintly persons,
the spiritual master and the authoritative scripturesone can understand
Ka, and then one makes his life successful by returning home, back to
Godhead.
TEXT 47
tata ca aurir bhagavat-pracodita
suta samdya sa stik-ght
yad bahir gantum iyea tarhy aj
y yogamyjani nanda-jyay
tatathereafter; caindeed; auriVasudeva; bhagavat-pracodita
being instructed by the Supreme Personality of Godhead; sutamhis son;
samdyacarrying very carefully; sahe; stik-ghtfrom the
maternity room; yadwhen; bahi gantumto go outside; iyea
desired; tarhiexactly at that time; ajthe transcendental energy, who
also never takes birth; ywho; yogamyis known as Yogamy;
ajanitook birth; nanda-jyayfrom the wife of Nanda Mahrja.
Thereafter, exactly when Vasudeva, being inspired by the Supreme
Personality of Godhead, was about to take the newborn child from the
delivery room, Yogamy, the Lord's spiritual energy, took birth as the
daughter of the wife of Mahrja Nanda.
rla Vivantha Cakravart hkura discusses that Ka appeared
simultaneously as the son of Devak and as the son of Yaod, along with

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the spiritual energy Yogamy. As the son of Devak, He first appeared as

Viu, and because Vasudeva was not in the position of pure affection for
Ka, Vasudeva worshiped his son as Lord Viu. Yaod, however,
pleased her son Ka without understanding His Godhood. This is the
difference between Ka as the son of Yaod and as the son of Devak.
This is explained by Vivantha Cakravart on the authority of Harivaa.
TEXTS 48-49
tay hta-pratyaya-sarva-vttiu
dv-stheu paurev api yitev atha
dvra ca sarv pihit duratyay
bhat-kapyasa-kla-khalai
t ka-vhe vasudeva gate
svaya vyavaryanta yath tamo rave
vavara parjanya upu-garjita
eo 'nvagd vri nivrayan phaai
tayby the influence of Yogamy; hta-pratyayadeprived of all
sensation; sarva-vttiuhaving all their senses; dv-stheuall the
doormen; paureu apias well as other members of the house; yiteu
sleeping very deeply; athawhen Vasudeva tried to take his
transcendental son out of the confinement; dvra caas well as the
doors; sarvall; pihitconstructed; duratyayvery hard and firm;
bhat-kapaand on great doors; yasa-kla-khalaistrongly
constructed with iron pins and closed with iron chains; tall of them;
ka-vhebearing Ka; vasudevewhen Vasudeva; gateappeared;
svayamautomatically; vyavaryantaopened wide; yathas; tama
darkness; raveon the appearance of the sun; vavarashowered rain;
parjanyathe clouds in the sky; upu-garjitavery mildly
resounding and raining very slightly; eaAnanta-nga; anvagt
followed; vrishowers of rain; nivrayanstopping; phaaiby
spreading His hoods.
By the influence of Yogamy, all the doorkeepers fell fast asleep, their
senses unable to work, and the other inhabitants of the house also fell
deeply asleep. When the sun rises, the darkness automatically
disappears; similarly, when Vasudeva appeared, the closed doors,

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which were strongly pinned with iron and locked with iron chains,
opened automatically. Since the clouds in the sky were mildly
thundering and showering, Ananta-nga, an expansion of the Supreme
Personality of Godhead, followed Vasudeva, beginning from the door,
with hoods expanded to protect Vasudeva and the transcendental child.
ea-nga is an expansion of the Supreme Personality of Godhead whose
business is to serve the Lord with all necessary paraphernalia. When
Vasudeva was carrying the child, ea-nga came to serve the Lord and
protect Him from the mild showers of rain.
TEXT 50
maghoni varaty asakd yamnuj
gambhra-toyaugha-javormi-phenil
bhaynakvarta-atkul nad
mrga dadau sindhur iva riya pate
maghoni varatibecause of Lord Indra's showering rain; asakt
constantly; yama-anujthe River Yamun, who is considered the
younger sister of Yamarja; gambhra-toya-oghaof the very deep water;
javaby the force; rmiby the waves; phenilfull of foam;
bhaynakafierce; varta-ataby the whirling waves; kulagitated;
nadthe river; mrgamway; dadaugave; sindhu ivalike the ocean;
riya pateunto Lord Rmacandra, the husband of the goddess St.
Because of constant rain sent by the demigod Indra, the River Yamun
was filled with deep water, foaming about with fiercely whirling waves.
But as the great Indian Ocean had formerly given way to Lord
Rmacandra by allowing Him to construct a bridge, the River Yamun
gave way to Vasudeva and allowed him to cross.
TEXT 51
nanda-vraja aurir upetya tatra tn
gopn prasuptn upalabhya nidray
suta yaod-ayane nidhya tatsutm updya punar ghn agt
nanda-vrajamthe village or the house of Nanda Mahrja; auri
Vasudeva; upetyareaching; tatrathere; tnall the members; gopn

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the cowherd men; prasuptnwere fast asleep; upalabhyaunderstanding

that; nidrayin deep sleep; sutamthe son (Vasudeva's son); yaodayaneon the bed where mother Yaod was sleeping; nidhyaplacing;
tat-sutmher daughter; updyapicking up; punaagain; ghnto
his own house; agtreturned.
When Vasudeva reached the house of Nanda Mahrja, he saw that all
the cowherd men were fast asleep. Thus he placed his own son on the
bed of Yaod, picked up her daughter, an expansion of Yogamy, and
then returned to his residence, the prison house of Kasa.
Vasudeva knew very well that as soon as the daughter was in the prison
house of Kasa, Kasa would immediately kill her; but to protect his
own child, he had to kill the child of his friend. Nanda Mahrja was his
friend, but out of deep affection and attachment for his own son, he
knowingly did this. rla Vivantha Cakravart hkura says that one
cannot be blamed for protecting one's own child at the sacrifice of
another's. Furthermore, Vasudeva cannot be accused of callousness, since
his actions were impelled by the force of Yogamy.
TEXT 52
devaky ayane nyasya
vasudevo 'tha drikm
pratimucya pador loham
ste prvavad vta
devakyof Devak; ayaneon the bed; nyasyaplacing; vasudeva
Vasudeva; athathus; drikmthe female child; pratimucyabinding
himself again; pado lohamiron shackles on the two legs; ste
remained; prva-vatlike before; vtabound.
Vasudeva placed the female child on the bed of Devak, bound his legs
with the iron shackles, and thus remained there as before.
TEXT 53
yaod nanda-patn ca
jta param abudhyata
na tal-liga parirnt
nidraypagata-smti

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yaodYaod, Ka's mother in Gokula; nanda-patnthe wife of

Nanda Mahrja; caalso; jtama child was born; paramthe Supreme
Person; abudhyatacould understand; nanot; tat-ligamwhether the
child was male or female; parirntbecause of too much labor;
nidraywhen overwhelmed with sleep; apagata-smtihaving lost
consciousness.
Exhausted by the labor of childbirth, Yaod was overwhelmed with
sleep and unable to understand what kind of child had been born to
her.
Nanda Mahrja and Vasudeva were intimate friends, and so were their
wives, Yaod and Devak. Although their names were different, they were
practically nondifferent personalities. The only difference is that Devak
was able to understand that the Supreme Personality of Godhead had
been born to her and had now changed into Ka, whereas Yaod was
not able to understand what kind of child had been born to her. Yaod
was such an advanced devotee that she never regarded Ka as the
Supreme Personality of Godhead, but simply loved Him as her own child.
Devak, however, knew from the very beginning that although Ka was
her son, He was the Supreme Personality of Godhead. In Vndvana, no
one regarded Ka as the Supreme Personality of Godhead. When
something very wonderful happened because of Ka's activities, the
inhabitants of Vndvanathe cowherd men, the cowherd boys, Nanda
Mahrja, Yaod and the otherswere surprised, but they never
considered their son Ka, the Supreme Personality of Godhead.
Sometimes they suggested that some great demigod had appeared there as
Ka. In such an exalted status of devotional service, a devotee forgets
the position of Ka and intensely loves the Supreme Personality of
Godhead without understanding His position. This is called kevala-bhakti
and is distinct from the stages of jna and jnamay bhakti.
Thus end the Bhaktivedanta purports of the Tenth Canto, Third Chapter, of
the rmad-Bhgavatam, entitled "The Birth of Lord Ka."

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4. The Atrocities of King Kasa

This chapter describes how Kasa, following the advice of his demoniac
friends, considered the persecution of small children to be very
diplomatic.
After Vasudeva bound himself with iron shackles as before, all the doors
of the prison house closed by the influence of Yogamy, who then began
crying as a newborn child, This crying awakened the doorkeepers, who
immediately informed Kasa that a child had been born to Devak. Upon
hearing this news, Kasa appeared with great force in the maternity
room, and in spite of Devak's pleas that the child be saved, the demon
forcibly snatched the child from Devak's hands and dashed the child
against a rock. Unfortunately for Kasa, however, the newborn child
slipped away from his hands, rose above his head and appeared as the
eight-armed form of Durg. Durg then told Kasa, "The enemy you
contemplate has taken birth somewhere else. Therefore your plan to
persecute all the children will prove futile."
According to the prophecy, the eighth child of Devak would kill Kasa,
and therefore when Kasa saw that the eighth child was a female and
heard that his so-called enemy had taken birth elsewhere, he was struck
with wonder. He decided to release Devak and Vasudeva, and he
admitted before them the wrongness of his atrocities. Falling at the feet of
Devak and Vasudeva, he begged their pardon and tried to convince them
that because the events that had taken place were destined to happen,
they should not be unhappy for his having killed so many of their
children. Devak and Vasudeva, being naturally very pious, immediately
excused Kasa for his atrocities, and Kasa, after seeing that his sister
and brother-in-law were happy, returned to his home.
After the night passed, however, Kasa called for his ministers and
informed them of all that had happened. The ministers, who were all
demons, advised Kasa that because his enemy had already taken birth
somewhere else, all the children born within the past ten days in the
villages within Kasa's kingdom should be killed. Although the demigods
always feared Kasa, they should not be treated leniently; since they were

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enemies, Kasa should try his best to uproot their existence. The
demoniac ministers further advised that Kasa and the demons continue
their enmity toward Viu because Viu is the original person among all
the demigods. The brhmaas, the cows, the Vedas, austerity, truthfulness,
control of the senses and mind, faithfulness and mercy are among the
different parts of the body of Viu, who is the origin of all the demigods,
including Lord Brahm and Lord iva. Therefore, the ministers advised,
the demigods, the saintly persons, the cows and the brhmaas should be
systematically persecuted. Strongly advised in this way by his friends, the
demoniac ministers, Kasa approved of their instructions and considered
it beneficial to be envious of the brhmaas. Following Kasa's orders,
therefore, the demons began committing their atrocities all over
Vrajabhmi.
TEXT 1
r-uka uvca
bahir-anta-pura-dvra
sarv prvavad vt
tato bla-dhvani rutv
gha-pl samutthit
r-uka uvcar ukadeva Gosvm said; bahi-anta-pura-dvra
the doors inside and outside the house; sarvall; prva-vatlike
before; vtclosed; tatathereafter; bla-dhvanimthe crying of the
newborn child; rutvhearing; gha-plall the inhabitants of the
house, especially the doormen; samutthitawakened.
ukadeva Gosvm continued: My dear King Parkit, the doors inside
and outside the house closed as before. Thereafter, the inhabitants of
the house, especially the watchmen, heard the crying of the newborn
child and thus awakened from their beds.
The activities of Yogamy are distinctly visible in this chapter, in which
Devak and Vasudeva excuse Kasa for his many devious, atrocious
activities and Kasa becomes repentant and falls at their feet. Before the
awakening of the watchmen and the others in the prison house, many
other things happened. Ka was born and transferred to the home of
Yaod in Gokula, the strong doors opened and again closed, and
Vasudeva resumed his former condition of being shackled. The

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watchmen, however, could not understand all this. They awakened only
when they heard the crying of the newborn child, Yogamy.
rla Vivantha Cakravart hkura has remarked that the watchmen
were just like dogs. At night the dogs in the street act like watchmen. If
one dog barks, many other dogs immediately follow it by barking.
Although the street dogs are not appointed by anyone to act as watchmen,
they think they are responsible for protecting the neighborhood, and as
soon as someone unknown enters it, they all begin to bark. Both
Yogamy and Mahmy act in all material activities (prakte
kriyamni guai karmi sarvaa [Bg. 3.27]), but although the energy
of the Supreme Personality of Godhead acts under the Supreme Lord's
direction (maydhyakea prakti syate sa-carcaram [Bg. 9.10]),
doglike watchmen such as politicians and diplomats think that they are
protecting their neighborhoods from the dangers of the outside world.
These are the actions of my. But one who surrenders to Ka is
relieved of the protection afforded by the dogs and doglike guardians of
this material world.
TEXT 2
te tu tram upavrajya
devaky garbha-janma tat
cakhyur bhoja-rjya
yad udvigna pratkate
teall the watchmen; tuindeed; tramvery quickly; upavrajya
going before (the King); devakyof Devak; garbha-janmathe
deliverance from the womb; tatthat (child); cakhyusubmitted;
bhoja-rjyaunto the King of the Bhojas, Kasa; yatof whom;
udvignawith great anxiety; pratkatewas waiting (for the child's
birth).
Thereafter, all the watchmen very quickly approached King Kasa, the
ruler of the Bhoja dynasty, and submitted the news of the birth of
Devak's child. Kasa, who had awaited this news very anxiously,
immediately took action.
Kasa was very anxiously waiting because of the prophecy that the eighth
child of Devak would kill him. This time, naturally, he was awake and
waiting, and when the watchmen approached him, he immediately took

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action to kill the child.

TEXT 3
sa talpt tram utthya
klo 'yam iti vihvala
st-gham agt tra
praskhalan mukta-mrdhaja
sahe (King Kasa); talptfrom the bed; tramvery quickly;
utthyagetting up; kla ayamhere is my death, the supreme time;
itiin this way; vihvalaoverwhelmed; st-ghamto the maternity
home; agtwent; tramwithout delay; praskhalanscattering;
muktahad become opened; mrdha-jathe hair on the head.
Kasa immediately got up from bed, thinking, "Here is Kla, the
supreme time factor, which has taken birth to kill me!" Thus
overwhelmed, Kasa, his hair scattered on his head, at once
approached the place where the child had been born.
The word kla is significant. Although the child was born to kill Kasa,
Kasa thought that this was the proper time to kill the child so that he
himself would be saved. Kla is actually another name of the Supreme
Personality of Godhead when He appears only for the purpose of killing.
When Arjuna inquired from Ka in His universal form, "Who are You?"
the Lord presented Himself as kla, death personified to kill. By nature's
law, when there is an unwanted increase in population, kla appears, and
by some arrangement of the Supreme Personality of Godhead, people are
killed wholesale in different ways, by war, pestilence, famine and so on.
At that time, even atheistic political leaders go to a church, mosque or
temple for protection by God or gods and submissively say, "God
willing." Before that, they pay no attention to God, not caring to know
God or His will, but when kla appears, they say, "God willing." Death is
but another feature of the supreme kla, the Supreme Personality of
Godhead. At the time of death, the atheist must submit to this supreme
kla, and then the Supreme Personality of Godhead takes away all his
possessions (mtyu sarva-hara cham [Bg. 10.34]) and forces him to
accept another body (tath dehntara-prpti [Bg. 2.13]). This the atheists
do not know, and if they do know, they neglect it so that they may go on
with their normal life. The Ka consciousness movement is trying to

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teach them that although for a few years one may act as a great protector
or great watchman, with the appearance of kla, death, one must take
another body by the laws of nature. Not knowing this, they unnecessarily
waste their time in their occupation as watchdogs and do not try to get
the mercy of the Supreme Personality of Godhead. As it is clearly said,
aprpya m nivartante mtyu-sasra-vartmani: [Bg. 9.3] without Ka
consciousness, one is condemned to continue wandering in birth and
death, not knowing what will happen in one's next birth.
TEXT 4
tam ha bhrtara dev
kpa karua sat
snueya tava kalya
striya m hantum arhasi
tamunto Kasa; hasaid; bhrtaramher brother; devmother
Devak; kpahelplessly; karuampiteously; satthe chaste lady;
snu iyam tavathis child will be your daughter-in-law, the wife of your
future son; kalyaO all-auspicious one; striyama woman; mnot;
hantumto kill; arhasiyou deserve.
Devak helplessly, piteously appealed to Kasa: My dear brother, all
good fortune unto you. Don't kill this girl. She will be your daughter-inlaw. Indeed, it is unworthy of you to kill a woman.
Kasa had previously excused Devak because he thought that a woman
should not be killed, especially when pregnant. But now, by the influence
of my, he was prepared to kill a womannot only a woman, but a
small, helpless newborn child. Devak wanted to save her brother from
this terrible, sinful act. Therefore she told him, "Don't be so atrocious as
to kill a female child. Let there be all good fortune for you." Demons can
do anything for their personal benefit, not considering what is pious or
vicious. But Devak, on the contrary, although safe because she had
already given birth to her own son, Ka, was anxious to save the
daughter of someone else. This was natural for her.
TEXT 5
bahavo hisit bhrta
iava pvakopam

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tvay daiva-nisena
putrikaik pradyatm
bahavamany; hisitkilled out of envy; bhrtamy dear brother;
iavasmall children; pvaka-upamall of them equal to fire in
brightness and beauty; tvayby you; daiva-nisenaas spoken by
destiny; putrikdaughter; ekone; pradyatmgive me as your gift.
My dear brother, by the influence of destiny you have already killed
many babies, each of them as bright and beautiful as fire. But kindly
spare this daughter. Give her to me as your gift.
Here we see that Devak first focused Kasa's attention on his atrocious
activities, his killing of her many sons. Then she wanted to compromise
with him by saying that whatever he had done was not his fault, but was
ordained by destiny. Then she appealed to him to give her the daughter as
a gift. Devak was the daughter of a katriya and knew how to play the
political game. In politics there are different methods of achieving
success: first repression (dama), then compromise (sma), and then
asking for a gift (dna). Devak first adopted the policy of repression by
directly attacking Kasa for having cruelly, atrociously killed her babies.
Then she compromised by saying that this was not his fault, and then she
begged for a gift. As we learn from the history of the Mahbhrata, or
"Greater India," the wives and daughters of the ruling class, the katriyas,
knew the political game, but we never find that a woman was given the
post of chief executive. This is in accordance with the injunctions of
Manu-sahit, but unfortunately Manu-sahit is now being insulted, and
the ryans, the members of Vedic society, cannot do anything. Such is the
nature of Kali-yuga.
Nothing happens unless ordained by destiny.
tasyaiva heto prayateta kovido
na labhyate yad bhramatm upary adha
tal labhyate dukhavad anyata sukha
klena sarvatra gabhra-rahas
(SB 1.5.18)
Devak knew very well that because the killing of her many children had
been ordained by destiny, Kasa was not to be blamed. There was no

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need to give good instructions to Kasa. Upadeo hi murkh

prakopya na ntaye (Cakya Paita). If a foolish person is given good
instructions, he becomes more and more angry. Moreover, a cruel person
is more dangerous than a snake. A snake and a cruel person are both
cruel, but a cruel person is more dangerous because although a snake can
be charmed by mantras or subdued by herbs, a cruel person cannot be
subdued by any means. Such was the nature of Kasa.
TEXT 6
nanv aha te hy avaraj
dn hata-sut prabho
dtum arhasi mandy
agem caram prajm
nanuhowever; ahamI am; teyour; hiindeed; avarajyounger
sister; dnvery poor; hata-sutdeprived of all children; prabhoO
my lord; dtum arhasiyou deserve to give (some gift); mandyto
me, who am so poor; agamy dear brother; immthis; carammlast;
prajmchild.
My lord, my brother, I am very poor, being bereft of all my children,
but still I am your younger sister, and therefore it would be worthy of
you to give me this last child as a gift.
TEXT 7
r-uka uvca
upaguhytmajm eva
rudaty dna-dnavat
ycitas t vinirbhartsya
hastd cicchide khala
r-uka uvcar ukadeva Gosvm said; upaguhyaembracing;
tmajmher daughter; evamin this way; rudatyby Devak, who was
crying; dna-dna-vatvery piteously, like a poor woman; ycitabeing
begged; tmher (Devak); vinirbhartsyachastising; hasttfrom her
hands; cicchideseparated the child by force; khalaKasa, the most
cruel.
ukadeva Gosvm continued: Piteously embracing her daughter and

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crying, Devak begged Kasa for the child, but he was so cruel that he
chastised her and forcibly snatched the child from her hands.
Although Devak was crying like a very poor woman, actually she was not
poor, and therefore the word used here is dnavat. She had already given
birth to Ka. Therefore, who could have been richer than she? Even the
demigods had come to offer prayers to Devak, but she played the part of a
poor, piteously afflicted woman because she wanted to save the daughter
of Yaod.
TEXT 8
t ghtv caraayor
jta-mtr svasu sutm
apothayac chil-phe
svrthonmlita-sauhda
tmthe child; ghtvtaking by force; caraayoby the two legs;
jta-mtrmthe newborn child; svasuof his sister; sutmthe
daughter; apothayatsmashed; il-pheon the surface of a stone; svaartha-unmlitauprooted because of intense selfishness; sauhdaall
friendship or family relationships.
Having uprooted all relationships with his sister because of intense
selfishness, Kasa, who was sitting on his knees, grasped the newborn
child by the legs and tried to dash her against the surface of a stone.
TEXT 9
s tad-dhastt samutpatya
sadyo devy ambara gat
adyatnuj vio
syudha-mahbhuj
sthat female child; tat-hasttfrom the hand of Kasa; sam-utpatya
slipped upward; sadyaimmediately; devthe form of a demigoddess;
ambaraminto the sky; gatwent; adyatawas seen; anujthe
younger sister; vioof the Supreme Personality of Godhead; sayudhwith weapons; aaeight; mah-bhujwith mighty arms.
The child, Yogamy-dev, the younger sister of Lord Viu, slipped

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upward from Kasa's hands and appeared in the sky as Dev, the
goddess Durg, with eight arms, completely equipped with weapons.
Kasa tried to dash the child downward against a piece of stone, but
since she was Yogamy, the younger sister of Lord Viu, she slipped
upward and assumed the form of the goddess Durg. The word anuj,
meaning "the younger sister," is significant. When Viu, or Ka, took
birth from Devak, He must have simultaneously taken birth from Yaod
also. Otherwise how could Yogamy have been anuj, the Lord's younger
sister?
TEXTS 10-11
divya-srag-ambarleparatnbharaa-bhit
dhanu-leu-carmsiakha-cakra-gad-dhar
siddha-craa-gandharvair
apsara-kinnaroragai
uphtoru-balibhi
styamnedam abravt
divya-srak-ambara-lepashe then assumed the form of a demigoddess,
completely decorated with sandalwood pulp, flower garlands and a nice
dress; ratna-bharaa-bhitdecorated with ornaments of valuable
jewels; dhanu-la-iu-carma-asiwith bow, trident, arrows, shield and
sword; akha-cakra-gad-dharand holding the weapons of Viu
(conchshell, disc and club); siddha-craa-gandharvaiby the Siddhas,
Craas and Gandharvas; apsara-kinnara-uragaiand by the Apsars,
Kinnaras and Uragas; uphta-uru-balibhiwho brought all kinds of
presentations to her; styamnbeing praised; idamthese words;
abravtshe said.
The goddess Durg was decorated with flower garlands, smeared with
sandalwood pulp and dressed with excellent garments and ornaments
made of valuable jewels. Holding in her hands a bow, a trident, arrows,
a shield, a sword, a conchshell, a disc and a club, and being praised by
celestial beings like Apsars, Kinnaras, Uragas, Siddhas, Craas and
Gandharvas, who worshiped her with all kinds of presentations, she

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spoke as follows.
TEXT 12
ki may hatay manda
jta khalu tavnta-kt
yatra kva v prva-atrur
m his kpan vth
kimwhat is the use; mayme; hatayin killing; mandaO you fool;
jtahas already been born; khaluindeed; tava anta-ktwho will kill
you; yatra kva vsomewhere else; prva-atruyour former enemy;
mdo not; hiskill; kpanother poor children; vth
unnecessarily.
O Kasa, you fool, what will be the use of killing me? The Supreme
Personality of Godhead, who has been your enemy from the very
beginning and who will certainly kill you, has already taken His birth
somewhere else. Therefore, do not unnecessarily kill other children.
TEXT 13
iti prabhya ta dev
my bhagavat bhuvi
bahu-nma-niketeu
bahu-nm babhva ha
itiin this way; prabhyaaddressing; tamKasa; devthe goddess
Durg; myYogamy; bhagavatpossessing immense power, like
that of the Supreme Personality of Godhead; bhuvion the surface of the
earth; bahu-nmaof different names; niketeuin different places; bahunmdifferent names; babhvabecame; haindeed.
After speaking to Kasa in this way, the goddess Durg, Yogamy,
appeared in different places, such as Vras, and became celebrated
by different names, such as Annapr, Durg, Kl and Bhadr.
The goddess Durg is celebrated in Calcutta as Kl, in Bombay as
Mumbdev, in Vras as Annapr, in Cuttack as Bhadrakl and in
Ahmedabad as Bhadr. Thus in different places she is known by different

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names. Her devotees are known as ktas, or worshipers of the energy of

the Supreme Personality of Godhead, whereas worshipers of the Supreme
Personality of Godhead Himself are called Vaiavas. Vaiavas are
destined to return home, back to Godhead, in the spiritual world, whereas
the ktas are destined to live within this material world to enjoy different
types of material happiness. In the material world, the living entity must
accept different types of bodies. Bhrmayan sarva-bhtni yantrrhni
myay (Bg. 18.61). According to the living entity's desire, Yogamy, or
My, the goddess Durg, gives him a particular type of body, which is
mentioned as yantra, a machine. But the living entities who are promoted
to the spiritual world do not return to the prison house of a material body
(tyaktv deha punar janma naiti mm eti so'rjuna [Bg. 4.9]). The words
janma na eti indicate that these living entities remain in their original,
spiritual bodies to enjoy the company of the Supreme Personality of
Godhead in the transcendental abodes Vaikuha and Vndvana.
TEXT 14
taybhihitam karya
kasa parama-vismita
devak vasudeva ca
vimucya prarito 'bravt
tayby the goddess Durg; abhihitamthe words spoken; karyaby
hearing; kasaKasa; parama-vismitawas struck with wonder;
devakmunto Devak; vasudevam caand Vasudeva; vimucyareleasing
immediately; praritawith great humility; abravtspoke as follows.
After hearing the words of the goddess Durg, Kasa was struck with
wonder. Thus he approached his sister Devak and brother-in-law
Vasudeva, released them immediately from their shackles, and very
humbly spoke as follows.
Kasa was astonished because the goddess Durg had become the
daughter of Devak. Since Devak was a human being, how could the
goddess Durg become her daughter? This was one cause of his
astonishment. Also, how is it that the eighth child of Devak was a female?
This also astonished him. Asuras are generally devotees of mother Durg,
akti, or of demigods, especially Lord iva. The appearance of Durg in
her original eight-armed feature, holding various weapons, immediately

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changed Kasa's mind about Devak's being an ordinary human. Devak

must have had some transcendental qualities; otherwise why would the
goddess Durg have taken birth from her womb? Under the
circumstances, Kasa, struck with wonder, wanted to compensate for his
atrocities against his sister Devak.
TEXT 15
aho bhaginy aho bhma
may v bata ppman
puruda ivpatya
bahavo hisit sut
ahoalas; bhaginimy dear sister; ahoalas; bhmamy dear brotherin-law; mayby me; vmof you; bataindeed; ppmanbecause of
sinful activities; purua-adaa Rkasa, man-eater; ivalike; apatyam
child; bahavamany; hisithave been killed; sutsons.
Alas, my sister! Alas, my brother-in-law! I am indeed so sinful that
exactly like a man-eater [Rkasa] who eats his own child, I have killed
so many sons born of you.
Rkasas are understood to be accustomed to eating their own sons, as
snakes and many other animals sometimes do. At the present moment in
Kali-yuga, Rkasa fathers and mothers are killing their own children in
the womb, and some are even eating the fetus with great relish. Thus the
so-called civilization is gradually advancing by producing Rkasas.
TEXT 16
sa tv aha tyakta-kruyas
tyakta-jti-suht khala
kn lokn vai gamiymi
brahma-heva mta vasan
sathat person (Kasa); tuindeed; ahamI; tyakta-kruya
devoid of all mercy; tyakta-jti-suhtmy relatives and friends have been
rejected by me; khalacruel; kn loknwhich planets; vaiindeed;
gamiymishall go; brahma-h ivalike the killer of a brhmaa; mta
vasaneither after death or while breathing.
Being merciless and cruel, I have forsaken all my relatives and friends.

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Therefore, like a person who has killed a brhmaa, I do not know to

which planet I shall go, either after death or while breathing.
TEXT 17
daivam apy anta vakti
na marty eva kevalam
yad-virambhd aha ppa
svasur nihatav chin
daivamprovidence; apialso; antamlies; vaktisay; nanot;
martyhuman
beings;
evacertainly;
kevalamonly;
yatvirambhtbecause of believing that prophecy; ahamI; ppathe
most sinful; svasuof my sister; nihatavnkilled; inso many
children.
Alas, not only human beings but sometimes even providence lies. And I
am so sinful that I believed the omen of providence and killed so many
of my sister's children.
TEXT 18
m ocata mah-bhgv
tmajn sva-kta bhuja
jntavo na sadaikatra
daivdhns tadsate
m ocatamkindly do not be aggrieved (for what happened in the past);
mah-bhgauO you who are learned and fortunate in spiritual
knowledge; tmajnfor your sons; sva-ktamonly because of their
own acts; bhujawho are suffering; jntavaall living entities; na
not; sadalways; ekatrain one place; daiva-adhnwho are under
the control of providence; tadhence; satelive.
O great souls, your children have suffered their own misfortune.
Therefore, please do not lament for them. All living entities are under
the control of the Supreme, and they cannot always live together.
Kasa addressed his sister and brother-in-law as mah-bhgau because
although he killed their ordinary children, the goddess Durg took birth

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from them. Because Devak bore Durgdev in her womb, Kasa praised
both Devak and her husband. Asuras are very devoted to the goddess
Durg, Kl and so forth. Kasa, therefore, truly astonished, appreciated
the exalted position of his sister and brother-in-law. Durg is certainly not
under the laws of nature, because she herself is the controller of the laws
of nature. Ordinary living beings, however, are controlled by these laws
(prakte kriyamni guai karmi sarvaa [Bg. 3.27]). Consequently,
none of us are allowed to live together for any long period. By speaking in
this way, Kasa tried to pacify his sister and brother-in-law.
TEXT 19
bhuvi bhaumni bhtni
yath ynty apaynti ca
nyam tm tathaiteu
viparyeti yathaiva bh
bhuvion the surface of the world; bhaumniall material products from
earth, such as pots; bhtniwhich are produced; yathas; ynti
appear (in form); apayntidisappear (broken or mixed with the earth);
caand; nanot; ayam tmthe soul or spiritual identity; tath
similarly; eteuamong all these (products of material elements);
viparyetiis changed or broken; yathas; evacertainly; bhthe
earth.
In this world, we can see that pots, dolls and other products of the
earth appear, break and then disappear, mixing with the earth.
Similarly, the bodies of all conditioned living entities are annihilated,
but the living entities, like the earth itself, are unchanging and never
annihilated [na hanyate hanyamne arre [Bg. 2.20]].
Although Kasa is described as a demon, he had good knowledge of the
affairs of tma-tattva, the truth of the self. Five thousand years ago, there
were kings like Kasa, who is described as an asura, but he was better
than modern politicians and diplomats, who have no knowledge about
tma-tattva. As stated in the Vedas, asago hy aya purua: the spirit soul
has no connection with the changes of the material body. The body
undergoes six changesbirth, growth, sustenance, by-products,
dwindling and then annihilationbut the soul undergoes no such
changes. Even after the annihilation of a particular bodily form, the

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original source of the bodily elements does not change. The living entity
enjoys the material body, which appears and disappears, but the five
elements earth, water, fire, air and ether remain the same. The example
given here is that pots and dolls are produced from the earth, and when
broken or destroyed they mingle with their original ingredients. In any
case, the source of supply remains the same.
As already discussed, the body is made according to the desires of the
soul. The soul desires, and thus the body is formed. Ka therefore says
in Bhagavad-gt (18.61):
vara sarva-bhtn
hd-dee 'rjuna tihati
bhrmayan sarva-bhtni
yantrrhni myay
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." Neither the Supersoul,
Paramtm, nor the individual soul changes its original, spiritual identity.
The tm does not undergo birth, death or changes like the body.
Therefore a Vedic aphorism says, asago hy aya purua: although the
soul is conditioned within this material world, he has no connections
with the changes of the material body.
TEXT 20
yathneva-vido bhedo
yata tma-viparyaya
deha-yoga-viyogau ca
sastir na nivartate
yathas; an-evam-vidaof a person who has no knowledge (about
tma-tattva and the steadiness of the tm in his own identity, despite the
changes of the body); bhedathe idea of difference between body and
self; yatabecause of which; tma-viparyayathe foolish
understanding that one is the body; deha-yoga-viyogau caand this
causes connections and separations among different bodies; sastithe
continuation of conditioned life; nanot; nivartatedoes stop.
One who does not understand the constitutional position of the body

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and the soul [tm] becomes too attached to the bodily concept of life.
Consequently, because of attachment to the body and its by-products,
he feels affected by union with and separation from his family, society
and nation. As long as this continues, one continues his material life.
[Otherwise, one is liberated.]
As confirmed in rmad-Bhgavatam (1.2.6):
sa vai pus paro dharmo
yato bhaktir adhokaje
ahaituky apratihat
yaytm suprasdati
The word dharma means "engagement." One who is engaged in the
service of the Lord (yato bhaktir adhokaje), without impediment and
without cessation, is understood to be situated in his original, spiritual
status. When one is promoted to this status, one is always happy in
transcendental bliss. Otherwise, as long as one is in the bodily concept of
life, one must suffer material conditions. Janma-mtyu jar-vydhi-dukhadonudaranam [Bg. 13.9]. The body is subject to its own principles of
birth, death, old age and disease, but one who is situated in spiritual life
(yato bhaktir adhokaje) has no birth, no death, no old age and no disease.
One may argue that we may see a person who is spiritually engaged
twenty-four hours a day but is still suffering from disease. In fact,
however, he is neither suffering nor diseased; otherwise he could not be
engaged twenty-four hours a day in spiritual activities. The example may
be given in this connection that sometimes dirty foam or garbage is seen
floating on the water of the Ganges. This is called nra-dharma, a function
of the water. But one who goes to the Ganges does not mind the foam and
dirty things floating in the water. With his hand, he pushes away such
nasty things, bathes in the Ganges and gains the beneficial results.
Therefore, one who is situated in the spiritual status of life is unaffected
by foam and garbageor any superficial dirty things. This is confirmed
by rla Rpa Gosvm:
h yasya harer dsye
karma manas gir
nikhilsv apy avasthsu
jvan-mukta sa ucyate

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"A person acting in the service of Ka with his body, mind and words is
a liberated person, even within the material world." (Bhakti-rasmtasindhu 1.2.187) Therefore, one is forbidden to regard the guru as an
ordinary human being (guruu nara-matir. .. nrak sa). The spiritual
master, or crya, is always situated in the spiritual status of life. Birth,
death, old age and disease do not affect him. According to the Hari-bhaktivilsa, therefore, after the disappearance of an crya, his body is never
burnt to ashes, for it is a spiritual body. The spiritual body is always
unaffected by material conditions.
TEXT 21
tasmd bhadre sva-tanayn
may vypditn api
mnuoca yata sarva
sva-kta vindate 'vaa
tasmttherefore; bhadremy dear sister (all auspiciousness unto you);
sva-tanaynfor your own sons; mayby me; vypditn
unfortunately killed; apialthough; m anuocado not be aggrieved;
yatabecause; sarvaeveryone; sva-ktamthe fruitive results of
one's own deeds; vindatesuffers or enjoys; avaaunder the control of
providence.
My dear sister Devak, all good fortune unto you. Everyone suffers and
enjoys the results of his own work under the control of providence.
Therefore, although your sons have unfortunately been killed by me,
please do not lament for them.
As stated in the Brahma-sahit (5.54):
yas tv indra-gopam athavendram aho sva-karmabandhnurpa-phala-bhjanam tanoti
karmi nirdahati kintu ca bhakti-bhj
govindam di-purua tam aha bhajmi
Everyone, beginning from the small insect known as indra-gopa up to
Indra, the King of the heavenly planets, is obliged to undergo the results
of his fruitive activities. We may superficially see that one is suffering or
enjoying because of some external causes, but the real cause is one's own

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fruitive activities. Even when someone kills someone else, it is to be

understood that the person who was killed met the fruitive results of his
own work and that the man who killed him acted as the agent of material
nature. Thus Kasa begged Devak's pardon by analyzing the matter
deeply. He was not the cause of the death of Devak's sons. Rather, this
was their own destiny. Under the circumstances, Devak should excuse
Kasa and forget his past deeds without lamentation. Kasa admitted his
own fault, but whatever he had done was under the control of providence.
Kasa might have been the immediate cause for the death of Devak's
sons, but the remote cause was their past deeds. This was an actual fact.
TEXT 22
yvad dhato 'smi hantsmty tmna manyate 'sva-dk
tvat tad-abhimny ajo
bdhya-bdhakatm iyt
yvatas long as; hata asmiI am now being killed (by others); hant
asmiI am the killer (of others); itithus; tmnamown self;
manyatehe considers; a-sva-dkone who has not seen himself
(because of the darkness of the bodily conception of life); tvatfor that
long; tat-abhimnregarding himself as the killed or the killer; ajaa
foolish person; bdhya-bdhakatmthe worldly transaction of being
obliged to execute some responsibility; iytcontinues.
In the bodily conception of life, one remains in darkness, without selfrealization, thinking, "I am being killed" or "I have killed my enemies."
As long as a foolish person thus considers the self to be the killer of the
killed, he continues to be responsible for material obligations, and
consequently he suffers the reactions of happiness and distress.
By the grace of the Lord, Kasa felt sincere regret for having
unnecessarily persecuted such Vaiavas as Devak and Vasudeva, and
thus he came to the transcendental stage of knowledge. "Because I am
situated on the platform of knowledge," Kasa said, "understanding that
I am not at all the killer of your sons, I have no responsibility for their
death. As long as I thought that I would be killed by your son, I was in
ignorance, but now I am free from this ignorance, which was due to a
bodily conception of life." As stated in Bhagavad-gt (18.17):

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yasya nhakto bhvo

buddhir yasya na lipyate
hatvpi sa im lokn
na hanti na nibadhyate
"One who is not motivated by false ego, whose intelligence is not
entangled, though he kills men in this world, is not the slayer. Nor is he
bound by his actions." According to this axiomatic truth, Kasa pleaded
that he was not responsible for having killed the sons of Devak and
Vasudeva. "Please try to excuse me for such false, external activities," he
said, "and be pacified with this same knowledge."
TEXT 23
kamadhva mama daurtmya
sdhavo dna-vatsal
ity uktvru-mukha pdau
yla svasror athgraht
kamadhvamkindly excuse; mamamy; daurtmyamatrocious
activities; sdhavaboth of you are great saintly persons; dnavatsaland are very kind to poor, cripple-minded persons; iti uktv
saying this; aru-mukhahis face full of tears; pdauthe feet; yla
his brother-in-law Kasa; svasraof his sister and brother-in-law;
athathus; agrahtcaptured.
Kasa begged, "My dear sister and brother-in-law, please be merciful to
such a poor-hearted person as me, since both of you are saintly persons.
Please excuse my atrocities." Having said this, Kasa fell at the feet of
Vasudeva and Devak, his eyes full of tears of regret.
Although Kasa had spoken very nicely on the subject of real knowledge,
his past deeds were abominable and atrocious, and therefore he further
begged forgiveness from his sister and brother-in-law by falling at their
feet and admitting that he was a most sinful person.
TEXT 24
mocaym sa nigad
virabdha kanyak-gir
devak vasudeva ca

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darayann tma-sauhdam
mocaym saKasa released them; nigatfrom their iron shackles;
virabdhawith full confidence; kanyak-girin the words of the
goddess Durg; devakmtoward his sister Devak; vasudevam caand
his brother-in-law Vasudeva; darayanfully exhibiting; tmasauhdamhis family relationship.
Fully believing in the words of the goddess Durg, Kasa exhibited his
familial affection for Devak and Vasudeva by immediately releasing
them from their iron shackles.
TEXT 25
bhrtu samanutaptasya
knta-ro ca devak
vyasjad vasudeva ca
prahasya tam uvca ha
bhrtutoward her brother Kasa; samanutaptasyabecause of his
being regretful; knta-rowas relieved of anger; caalso; devak
Ka's mother, Devak; vyasjatgave up; vasudeva caVasudeva also;
prahasyasmiling; tamunto Kasa; uvcasaid; hain the past.
When Devak saw her brother actually repentant while explaining
ordained events, she was relieved of all anger. Similarly, Vasudeva was
also free from anger. Smiling, he spoke to Kasa as follows.
Devak and Vasudeva, both highly elevated personalities, accepted the
truth presented by Kasa that everything is ordained by providence.
According to the prophecy, Kasa would be killed by the eighth child of
Devak. Therefore, Vasudeva and Devak saw that behind all these
incidents was a great plan devised by the Supreme Personality of
Godhead. Because the Lord had already taken birth, just like a human
child, and was in the safe custody of Yaod, everything was happening
according to plan, and there was no need to continue their ill feeling
toward Kasa. Thus they accepted Kasa's words.
TEXT 26
evam etan mah-bhga

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yath vadasi dehinm

ajna-prabhavha-dh
sva-pareti bhid yata
evamyes, this is right; etatwhat you have said; mah-bhgaO great
personality; yathas; vadasiyou are speaking; dehinmabout living
entities (accepting material bodies); ajna-prabhavby the influence of
ignorance; aham-dhthis is my interest (false ego); sva-par itithis is
another's interest; bhiddifferentiation; yatabecause of such a
conception of life.
O great personality Kasa, only by the influence of ignorance does one
accept the material body and bodily ego. What you have said about this
philosophy is correct. Persons in the bodily concept of life, lacking selfrealization, differentiate in terms of "This is mine" and "This belongs to
another."
Everything is done automatically by the laws of nature, which work under
the direction of the Supreme Personality of Godhead. There is no question
of doing anything independently, for one who has put himself in this
material atmosphere is fully under the control of nature's laws. Our main
business, therefore, should be to get out of this conditioned life and again
become situated in spiritual existence. Only due to ignorance does a
person think, "I am a demigod," "I am a human being," "I am a dog," "I
am a cat," or, when the ignorance is still further advanced, "I am God."
Unless one is fully self-realized, one's life of ignorance will continue.
TEXT 27
oka-hara-bhaya-dvealobha-moha-madnvit
mitho ghnanta na payanti
bhvair bhva pthag-da
okalamentation; harajubilation; bhayafear; dveaenvy; lobha
greed; mohaillusion; madamadness; anvitendowed with;
mithaone another; ghnantamengaged in killing; na payantido not
see; bhvaibecause of such differentiation; bhvamthe situation in
relation to the Supreme Lord; pthak-dapersons who see everything
as separate from the control of the Lord.

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Persons with the vision of differentiation are imbued with the material
qualities lamentation, jubilation, fear, envy, greed, illusion and
madness. They are influenced by the immediate cause, which they are
busy counteracting, because they have no knowledge of the remote,
supreme cause, the Personality of Godhead.
Ka is the cause of all causes (sarva-kraa-kraam [Bs. 5.1]), but one
who has no connection with Ka is disturbed by immediate causes and
cannot restrain his vision of separation or differences. When an expert
physician treats a patient, he tries to find the original cause of the disease
and is not diverted by the symptoms of that original cause. Similarly, a
devotee is never disturbed by reverses in life. Tat te 'nukamp
susamkama (SB 10.14.8). A devotee understands that when he is in
distress, this is due to his own past misdeeds, which are now accruing
reactions, although by the grace of the Supreme Personality of Godhead
these are only very slight. Karmi nirdahati kintu ca bhakti-bhjm (Bs.
5.54). When a devotee under the protection of the Supreme Personality of
Godhead is to suffer because of faults in his past deeds, he passes through
only a little misery by the grace of the Lord. Although the disease of a
devotee is due to mistakes committed sometime in the past, he agrees to
suffer and tolerate such miseries, and he depends fully on the Supreme
Personality of Godhead. Thus he is never affected by material conditions
of lamentation, jubilation, fear and so on. A devotee never sees anything
to be unconnected with the Supreme Personality of Godhead. rla
Madhvcrya, quoting from the Bhaviya Pura, says:
bhagavad-darand yasya
virodhd darana pthak
pthag-di sa vijeyo
na tu sad-bheda-darana
TEXT 28
r-uka uvca
kasa eva prasannbhy
viuddha pratibhita
devak-vasudevbhym
anujto 'viad gham
r-uka uvcar ukadeva Gosvm said; kasaKing Kasa;

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evamthus; prasannbhymwho were very much appeased;

viuddhamin
purity;
pratibhitabeing
answered;
devakvasudevbhymby Devak and Vasudeva; anujtataking permission;
aviatentered; ghamhis own palace.
ukadeva Gosvm continued: Thus having been addressed in purity by
Devak and Vasudeva, who were very much appeased, Kasa felt
pleased, and with their permission he entered his home.
TEXT 29
tasy rtry vyatty
kasa hya mantria
tebhya caa tat sarva
yad ukta yoga-nidray
tasymthat; rtrymnight; vyattymhaving passed; kasaKing
Kasa; hyacalling for; mantriaall the ministers; tebhyathem;
caainformed; tatthat; sarvamall; yat uktamwhich was spoken
(that Kasa's murderer was already somewhere else); yoga-nidrayby
Yogamy, the goddess Durg.
After that night passed, Kasa summoned his ministers and informed
them of all that had been spoken by Yogamy [who had revealed that
He who was to slay Kasa had already been born somewhere else].
The Vedic scripture Ca describes my, the energy of the Supreme
Lord, as nidr: durg dev sarva-bhteu nidr-rpea samsthita. The
energy of Yogamy and Mahmy keeps the living entities sleeping in
this material world in the great darkness of ignorance. Yogamy, the
goddess Durg, kept Kasa in darkness about Ka's birth and misled
him to believe that his enemy Ka had been born elsewhere. Ka was
born the son of Devak, but according to the Lord's original plan, as
prophesied to Brahm, He went to Vndvana to give pleasure to mother
Yaod and Nanda Mahrja and other intimate friends and devotees for
eleven years. Then He would return to kill Kasa. Because Kasa did not
know this, he believed Yogamy's statement that Ka was born
elsewhere, not of Devak.
TEXT 30

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karya bhartur gadita

tam cur deva-atrava
devn prati ktmar
daitey nti-kovid
karyaafter hearing; bhartuof their master; gaditamthe words or
statement; tam cureplied to him; deva-atravaall the asuras, who
were enemies of the demigods; devnthe demigods; pratitoward; ktaamarwho were envious; daiteythe asuras; nanot; atikovidwho were very expert in executing transactions.
After hearing their master's statement, the envious asuras, who were
enemies of the demigods and were not very expert in their dealings,
advised Kasa as follows.
There are two different types of men-the asuras and the suras.
dvau bhta-sargau loke 'smin
daiva sura eva ca
viu-bhakta smto daiva
suras tad-viparyaya
[Bg. 16.6]
(Padma Pura)
Those who are devotees of Lord Viu, Ka, are suras, or devas, whereas
those who are opposed to the devotees are called asuras. Devotees are
expert in all transactions (yasysti bhaktir bhagavaty akican sarvair
guais tatra samsate sur [SB 5.18.12]). Therefore they are called
kovida, which means "expert." Asuras, however, although superficially
showing expertise in passionate activities, are actually all fools. They are
neither sober nor expert. Whatever they do is imperfect. Mogh moghakarma. According to this description of the asuras given in Bhagavadgt (9.12), whatever they do will ultimately be baffled. It was such
persons who advised Kasa because they were his chief friends and
ministers.
TEXT 31
eva cet tarhi bhojendra
pura-grma-vrajdiu

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anirdan nirda ca
haniymo 'dya vai in
evamthus; cetif it is so; tarhithen; bhoja-indraO King of Bhoja;
pura-grma-vraja-diuin all the towns, villages and pasturing grounds;
anirdanthose who are less than ten days old; nirdan caand those
who are just over ten days old; haniymawe shall kill; adya
beginning from today; vaiindeed; inall such children.
If this is so, O King of the Bhoja dynasty, beginning today we shall kill
all the children born in all the villages, towns and pasturing grounds
within the past ten days or slightly more.
TEXT 32
kim udyamai kariyanti
dev samara-bhrava
nityam udvigna-manaso
jy-ghoair dhanuas tava
kimwhat; udyamaiby their endeavors; kariyantiwill do; dev
all the demigods; samara-bhravawho are afraid of fighting; nityam
always; udvigna-manasawith agitated minds; jy-ghoaiby the
sound of the string; dhanuaof the bow; tavayour.
The demigods always fear the sound of your bowstring. They are
constantly in anxiety, afraid of fighting. Therefore, what can they do by
their endeavors to harm you?
TEXT 33
asyatas te ara-vrtair
hanyamn samantata
jijviava utsjya
palyana-par yayu
asyatapierced by your discharged arrows; teyour; ara-vrtaiby
the multitude of arrows; hanyamnbeing killed; samantatahere
and there; jijviavaaspiring to live; utsjyagiving up the battlefield;
palyana-parintent on escaping; yayuthey fled (the fighting).

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While being pierced by your arrows, which you discharged on all sides,
some of them, who were injured by the multitude of arrows but who
desired to live, fled the battlefield, intent on escaping.
TEXT 34
kecit prjalayo dn
nyasta-astr divaukasa
mukta-kaccha-ikh kecid
bht sma iti vdina
kecitsome of them; prjalayafolded their hands just to please you;
dnvery poor; nyasta-astrbeing bereft of all weapons;
divaukasathe demigods; mukta-kaccha-ikhtheir garments and
hair loosened and scattered; kecitsome of them; bhtwe are very
much afraid; smaso became; iti vdinathey spoke thus.
Defeated and bereft of all weapons, some of the demigods gave up
fighting and praised you with folded hands, and some of them,
appearing before you with loosened garments and hair, said, "O lord,
we are very much afraid of you."
TEXT 35
na tva vismta-astrstrn
virathn bhaya-savtn
hasy anysakta-vimukhn
bhagna-cpn ayudhyata
nanot; tvamYour Majesty; vismta-astra-astrnthose who have
forgotten how to use weapons; virathnwithout chariots; bhayasavtnbewildered by fear; hasidoes kill; anya-sakta-vimukhn
persons attached not to fighting but to some other subject matter; bhagnacpntheir bows broken; ayudhyataand thus not fighting.
When the demigods are bereft of their chariots, when they forget how
to use weapons, when they are fearful or attached to something other
than fighting, or when their bows are broken and they have thus lost
the ability to fight, Your Majesty does not kill them.

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There are principles that govern even fighting. If an enemy has no chariot,
is unmindful of the fighting art because of fear, or is unwilling to fight, he
is not to be killed. Kasa's ministers reminded Kasa that despite his
power, he was cognizant of the principles of fighting, and therefore he
had excused the demigods because of their incapability. "But the present
emergency," the ministers said, "is not intended for such mercy or
military etiquette. Now you should prepare to fight under any
circumstances." Thus they advised Kasa to give up the traditional
etiquette in fighting and chastise the enemy at any cost.
TEXT 36
ki kema-rair vibudhair
asayuga-vikatthanai
raho-ju ki hari
ambhun v vanaukas
kim indrelpa-vryea
brahma v tapasyat
kimwhat is there to fear; kemain a place where there is a scarcity of
the ability to fight; raiby the demigods; vibudhaiby such
powerful persons; asayuga-vikatthanaiby boasting and talking
uselessly, away from the fighting; raha-juwho is living in a solitary
place within the core of the heart; kim hariwhat is the fear from Lord
Viu; ambhun(and what is the fear) from Lord iva; veither;
vana-okaswho is living in the forest; kim indreawhat is the fear
from Indra; alpa-vryeahe is not at all powerful (having no power to
fight with you); brahmaand what is the fear from Brahm; veither;
tapasyatwho is always engaged in meditation.
The demigods boast uselessly while away from the battlefield. Only
where there is no fighting can they show their prowess. Therefore, from
such demigods we have nothing to fear. As for Lord Viu, He is in
seclusion in the core of the hearts of the yogs. As for Lord iva, he has
gone to the forest. And as for Lord Brahm, he is always engaged in
austerities and meditation. The other demigods, headed by Indra, are
devoid of prowess. Therefore you have nothing to fear.
Kasa's ministers told Kasa that all the exalted demigods had fled in
fear of him. One had gone to the forest, one to the core of the heart, and

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one to engage in tapasya. "Thus you can be free from all fear of the
demigods," they said. "Just prepare to fight."
TEXT 37
tathpi dev spatnyn
nopeky iti manmahe
tatas tan-mla-khanane
niyukvsmn anuvratn
tath apistill; devthe demigods; spatnytdue to enmity; na
upekyshould not be neglected; iti manmahethis is our opinion;
tatatherefore; tat-mla-khananeto uproot them completely;
niyukvaengage; asmnus; anuvratnwho are ready to follow you.
Nonetheless, because of their enmity, our opinion is that the demigods
should not be neglected. Therefore, to uproot them completely, engage
us in fighting with them, for we are ready to follow you.
According to moral instructions, one should not neglect to extinguish fire
completely, treat diseases completely, and clear debts completely.
Otherwise they will increase and later be difficult to stop. Therefore the
ministers advised Kasa to uproot his enemies completely.
TEXT 38
yathmayo 'ge samupekito nbhir
na akyate rha-pada cikitsitum
yathendriya-grma upekitas tath
ripur mahn baddha-balo na clyate
yathas; mayaa disease; agein the body; samupekitabeing
neglected; nbhiby men; nanot; akyateis able; rha-pada
when it is acute; cikitsitumto be treated; yathand as; indriyagrmathe senses; upekitanot controlled in the beginning; tath
similarly; ripu mahna great enemy; baddha-balaif he becomes
strong; nanot; clyatecan be controlled.
As a disease, if initially neglected, becomes acute and impossible to
cure, or as the senses, if not controlled at first, are impossible to control
later, an enemy, if neglected in the beginning, later becomes
insurmountable.

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TEXT 39
mla hi viur devn
yatra dharma santana
tasya ca brahma-go-viprs
tapo yaj sa-daki
mlamthe foundation; hiindeed; viuis Lord Viu; devnmof
the
demigods;
yatrawherein;
dharmareligious
principles;
santanatraditional or eternal; tasyaof this (foundation); caalso;
brahmabrahminical civilization; gocow protection; vipr
brhmaas; tapaausterity; yajperforming sacrifices; sadakiwith proper remuneration.
The foundation of all the demigods is Lord Viu, who lives and is
worshiped wherever there are religious principles, traditional culture,
the Vedas, cows, brhmaas, austerities, and sacrifices with proper
remuneration.
Here is a description of santana-dharma, eternal religious principles,
which must include brahminical culture, brhmaas, sacrifices and
religion. These principles establish the kingdom of Viu. Without the
kingdom of Viu, the kingdom of God, no one can be happy. Na te vidu
svrtha-gati hi vium: [SB 7.5.31] in this demoniac civilization, people
unfortunately do not understand that the self-interest of human society
lies in Viu. Duray ye bahir-artha-mnina: thus they are involved in a
hopeless hope. People want to be happy without God consciousness, or
Ka consciousness, because they are led by blind leaders who lead
human society to chaos. The asuric adherents of Kasa wanted to disrupt
the traditional condition of human happiness and thus defeat the devats,
the devotees and demigods. Unless the devotees and demigods
predominate, the asuras will increase, and human society will be in a
chaotic condition.
TEXT 40
tasmt sarvtman rjan
brhman brahma-vdina
tapasvino yaja-ln
g ca hanmo havir-dugh

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tasmttherefore; sarva-tmanin every respect; rjanO King;

brhmanthe brhmaas; brahma-vdinawho maintain the
brahminical culture, centered around Viu; tapasvinapersons who are
engaged in austerities; yaja-lnpersons engaged in offering sacrifices;
g cacows and persons engaged in protecting cows; hanmawe shall
kill; havi-dughbecause they supply milk, from which clarified butter
is obtained for the offering of sacrifice.
O King, we, who are your adherents in all respects, shall therefore kill
the Vedic brhmaas, the persons engaged in offering sacrifices and
austerities, and the cows that supply milk, from which clarified butter
is obtained for the ingredients of sacrifice.
TEXT 41
vipr gva ca ved ca
tapa satya dama ama
raddh day titik ca
kratava ca hares tan
viprthe brhmaas; gva caand the cows; ved caand the Vedic
knowledge; tapaausterity; satyamtruthfulness; damacontrol of
the senses; amacontrol of the mind; raddhfaith; daymercy;
titiktolerance; caalso; kratava caas well as sacrifices; hare
tanare the different parts of the body of Lord Viu.
The brhmaas, the cows, Vedic knowledge, austerity, truthfulness,
control of the mind and senses, faith, mercy, tolerance and sacrifice are
the different parts of the body of Lord Viu, and they are the
paraphernalia for a godly civilization.
When we offer our obeisances to the Personality of Godhead, we say:
namo brahmaya-devya
go-brhmaa-hitya ca
jagad-dhitya kya
govindya namo nama
When Ka comes to establish real perfection in the social order, He
personally gives protection to the cows and the brhmaas (go-brhmaa-

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hitya ca). This is His first interest because without protection of the
brhmaas and the cows, there can be no human civilization and no
question of happy, peaceful life. Asuras, therefore, are always interested in
killing the brhmaas and cows. Especially in this age, Kali-yuga, cows are
being killed all over the world, and as soon as there is a movement to
establish brahminical civilization, people in general rebel. Thus they
regard the Ka consciousness movement as a form of "brainwashing."
How can such envious persons be happy in their godless civilization? The
Supreme Personality of Godhead punishes them by keeping them in
darkness, birth after birth, and pushing them lower and lower into
wretched conditions of hellish life. The Ka consciousness movement
has started a brahminical civilization, but especially when it is introduced
in the Western countries, the asuras try to impede it in many ways.
Nonetheless, we must push forward this movement tolerantly for the
benefit of human society.
TEXT 42
sa hi sarva-surdhyako
hy asura-dvi guh-aya
tan-ml devat sarv
sevar sa-catur-mukh
aya vai tad-vadhopyo
yad vihisanam
saHe (Lord Viu); hiindeed; sarva-sura-adhyakathe leader of
all the demigods; hiindeed; asura-dvithe enemy of the asuras; guhayaHe is the Supersoul within the core of everyone's heart; tatmltaking shelter at His lotus feet; devatthe demigods exist;
sarvall of them; sa-varincluding Lord iva; sa-catu-mukh
as well as Lord Brahm, who has four faces; ayamthis is; vaiindeed;
tat-vadha-upyathe only means of killing Him (Viu); yatwhich;
mof great sages, saintly persons, or Vaiavas; vihisanam
suppression with all kinds of persecution.
Lord Viu, the Supersoul within the core of everyone's heart, is the
ultimate enemy of the asuras and is therefore known as asura-dvi. He is
the leader of all the demigods because all the demigods, including Lord
iva and Lord Brahm, exist under His protection. The great saintly
persons, sages and Vaiavas also depend upon Him. To persecute the

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Vaiavas, therefore, is the only way to kill Viu.

The demigods and the Vaiavas especially are part and parcel of the
Supreme Lord, Viu, because they are always obedient to His orders (o
tad vio parama pada sad payanti sraya). The demoniac
followers of Kasa thought that if the Vaiavas, saintly persons and
sages were persecuted, the original body of Viu would naturally be
destroyed. Thus they decided to suppress Vaiavism. The asuras
perpetually struggle to persecute the Vaiavas because they do not want
Vaiavism to spread. Vaiavas preach only devotional service, not
encouraging karms, jns and yogs, because if one must liberate oneself
from material, conditional life, one must ultimately become a Vaiava.
Our Ka consciousness movement is directed with this understanding,
and therefore the asuras always try to suppress it.
TEXT 43
r-uka uvca
eva durmantribhi kasa
saha sammantrya durmati
brahma-his hita mene
kla-pvto 'sura
r-uka uvcar ukadeva Gosvm said; evamin this way;
durmantribhihis bad ministers; kasaKing Kasa; sahaalong
with; sammantryaafter considering very elaborately; durmatiwithout
good intelligence; brahma-hismpersecution of the brhmaas;
hitamas the best way; meneaccepted; kla-pa-vtabeing bound
by the rules and regulations of Yamarja; asurabecause he was a
demon.
ukadeva Gosvm continued: Thus, having considered the instructions
of his bad ministers, Kasa, who was bound by the laws of Yamarja
and devoid of good intelligence because he was a demon, decided to
persecute the saintly persons, the brhmaas, as the only way to
achieve his own good fortune.
rla Locana dsa hkura has sung, pana karama, bhujye amana,
kahaye locana dsa. Instead of taking good instructions from the sages and
the stras, godless nondevotees act whimsically, according to their own

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plans. Actually, however, no one has his own plans because everyone is
bound by the laws of nature and must act according to his tendency in
material, conditional life. Therefore one must change one's own decision
and follow the decision of Ka and Ka's devotees. Then one is
rescued from punishment by Yamarja. Kasa was not uneducated. It
appears from his talks with Vasudeva and Devak that he knew all about
the laws of nature. But because of his association with bad ministers, he
could not make a clear decision about his welfare. Therefore the Caitanyacaritmta (Madhya 22.54) says:
'sdhu-saga,' 'sdhu-saga'sarva-stre kaya
lava-mtra sdhu-sage sarva-siddhi haya
If one desires his real welfare, he must associate with devotees and saintly
persons and in this way rectify the material condition of his life.
TEXT 44
sandiya sdhu-lokasya
kadane kadana-priyn
kma-rpa-dharn diku
dnavn gham viat
sandiyaafter giving permission; sdhu-lokasyaof the saintly persons;
kadanein persecution; kadana-priynto the demons, who were very
expert at persecuting others; kma-rpa-dharnwho could assume any
form, according to their own desire; dikuin all directions; dnavnto
the demons; gham viatKasa entered his own palace.
These demons, the followers of Kasa, were expert at persecuting
others, especially the Vaiavas, and could assume any form they
desired. After giving these demons permission to go everywhere and
persecute the saintly persons, Kasa entered his palace.
TEXT 45
te vai raja-praktayas
tamas mha-cetasa
sat vidveam cerur
rd gata-mtyava

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teall the asuric ministers; vaiindeed; raja-praktayasurcharged

with the mode of passion; tamasoverwhelmed by the mode of
ignorance; mha-cetasafoolish persons; satmof saintly persons;
vidveampersecution; ceruexecuted; rt gata-mtya-va
impending death having already overtaken them.
Surcharged with passion and ignorance and not knowing what was good
or bad for them, the asuras, for whom impending death was waiting,
began the persecution of the saintly persons.
As stated in Bhagavad-gt (2.13):
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." Irresponsible
persons, surcharged with passion and ignorance, foolishly do things that
are not to be done (nna pramatta kurute vikarma [SB 5.5.4]). But one
should know the results of irresponsible actions, as explained in the next
verse.
TEXT 46
yu riya yao dharma
lokn ia eva ca
hanti reysi sarvi
puso mahad-atikrama
yuthe duration of life; riyambeauty; yaafame; dharmam
religion; loknelevation to higher planets; iablessings; eva
indeed; caalso; hantidestroys; reysibenedictions; sarviall;
pusaof a person; mahat-atikramatrespassing against great
personalities.
My dear King, when a man persecutes great souls, all his benedictions
of longevity, beauty, fame, religion, blessings and promotion to higher

262

planets will be destroyed.

Thus end the Bhaktivedanta purports of the Tenth Canto, Fourth Chapter, of
the rmad-Bhgavatam, entitled "The Atrocities of King Kasa."

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5. The Meeting of Nanda Mahrja and Vasudeva

As described in this chapter, Nanda Mahrja very gorgeously performed

the birth ceremony for his newborn child. Then he went to Kasa to pay
taxes due and met his intimate friend Vasudeva.
There was great jubilation all over Vndvana due to Ka's birth.
Everyone was overwhelmed with joy. Therefore the King of Vraja,
Mahrja Nanda, wanted to perform the birth ceremony for his child, and
this he did. During this great festival, Nanda Mahrja gave in charity to
all present whatever they desired. After the festival, Nanda Mahrja put
the cowherd men in charge of protecting Gokula, and then he went to
Mathur to pay official taxes to Kasa. In Mathur, Nanda Mahrja met
Vasudeva. Nanda Mahrja and Vasudeva were brothers, and Vasudeva
praised Nanda Mahrja's good fortune because he knew that Ka had
accepted Nanda Mahrja as His father. When Vasudeva inquired from
Nanda Mahrja about the welfare of the child, Nanda Mahrja informed
him all about Vndvana, and Vasudeva was very much satisfied by this,
although he expressed his grief because Devak's many children had been
killed by Kasa. Nanda Mahrja consoled Vasudeva by saying that
everything happens according to destiny and that one who knows this is
not aggrieved. Expecting many disturbances in Gokula, Vasudeva then
advised Nanda Mahrja not to wait in Mathur, but to return to
Vndvana as soon as possible. Thus Nanda Mahrja took leave of
Vasudeva and returned to Vndvana with the other cowherd men on
their bullock carts.
TEXTS 1-2
r-uka uvca
nandas tv tmaja utpanne
jthldo mah-man
hya viprn veda-jn
snta ucir alakta
vcayitv svastyayana

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jta-karmtmajasya vai
kraym sa vidhivat
pit-devrcana tath
r-uka uvcar ukadeva Gosvm said; nandaMahrja Nanda;
tuindeed; tmajehis son; utpannehaving been born; jta
overwhelmed; hldain great jubilation; mah-manwho was great
minded; hyainvited; viprnthe brhmaas; veda-jnwho were
fully conversant in Vedic knowledge; sntataking a full bath; uci
purifying himself; alaktabeing dressed very nicely with ornaments
and fresh garments; vcayitvafter causing to be recited; svastiayanamVedic mantras (by the brhmaas); jta-karmathe festival for
the birth of the child; tmajasyaof his own son; vaiindeed; kraym
sacaused to be performed; vidhi-vataccording to the Vedic
regulations; pit-deva-arcanamthe worship of the forefathers and the
demigods; tathas well as.
ukadeva Gosvm said: Nanda Mahrja was naturally very
magnanimous, and when Lord r Ka appeared as his son, he was
overwhelmed by jubilation. Therefore, after bathing and purifying
himself and dressing himself properly, he invited brhmaas who knew
how to recite Vedic mantras. After having these qualified brhmaas
recite auspicious Vedic hymns, he arranged to have the Vedic birth
ceremony celebrated for his newborn child according to the rules and
regulations, and he also arranged for worship of the demigods and
forefathers.
rla Vivantha Cakravart hkura has discussed the significance of the
words nandas tu. The word tu, he says, is not used to fulfill the sentence,
because without tu the sentence is complete. Therefore the word tu is
used for a different purpose. Although Ka appeared as the son of
Devak, Devak and Vasudeva did not enjoy the jta-karma, the festival of
the birth ceremony. Instead, this ceremony was enjoyed by Nanda
Mahrja, as stated here (nandas tv tmaja utpanne jthldo mahman). When Nanda Mahrja met Vasudeva, Vasudeva could not
disclose, "Your son Ka is actually my son. You are His father in a
different way, spiritually." Because of fear of Kasa, Vasudeva could not
observe the festival for Ka's birth, Nanda Mahrja, however, took full
advantage of this opportunity.

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The jta-karma ceremony can take place when the umbilical cord,
connecting the child and the placenta, is cut. However, since Ka was
brought by Vasudeva to the house of Nanda Mahrja, where was the
chance for this to happen? In this regard, Vivantha Cakravart hkura
desires to prove with evidence from many stras that Ka actually took
birth as the son of Yaod before the birth of Yogamy, who is therefore
described as the Lord's younger sister. Even though there may be doubts
about the cutting of the umbilical cord, and even though it is possible that
this was not done, when the Supreme Personality of Godhead appears,
such events are regarded as factual. Ka appeared as Varhadeva from
the nostril of Brahm, and therefore Brahm is described as the father of
Varhadeva. Also significant are the words kraym sa vidhivat. Being
overwhelmed with jubilation over the birth of his son, Nanda Mahrja
did not see whether the cord was cut or not. Thus he performed the
ceremony very gorgeously. According to the opinion of some authorities,
Ka was actually born as the son of Yaod. In any case, without regard
for material understandings, we can accept that Nanda Mahrja's
celebration for the ceremony of Ka's birth was proper. This ceremony
is therefore well known everywhere as Nandotsava.
TEXT 3
dhenn niyute prdd
viprebhya samalakte
tildrn sapta ratnaughatakaumbhmbarvtn
dhennmof milk-giving cows; niyutetwo million; prdtgave in
charity; viprebhyaunto the brhmaas; samalaktecompletely
decorated; tila-adrnhills of grain; saptaseven; ratna-ogha-takaumbha-ambara-vtncovered with jewels and cloth embroidered
with gold.
Nanda Mahrja gave two million cows, completely decorated with
cloth and jewels, in charity to the brhmaas. He also gave them seven
hills of grain, covered with jewels and with cloth decorated with golden
embroidery.
TEXT 4

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klena snna-aucbhy
saskrais tapasejyay
udhyanti dnai santuy
dravyy tmtma-vidyay
klenaby due course of time (the land and other material things become
purified); snna-aucbhymby bathing (the body becomes purified)
and by cleansing (unclean things become purified); saskraiby
purificatory processes (birth becomes purified); tapasby austerity (the
senses become purified); ijyayby worship (the brhmaas become
purified); udhyantibecome purified; dnaiby charity (wealth
becomes purified); santuyby satisfaction (the mind becomes
purified); dravyiall material possessions, such as cows, land and gold;
tmthe soul (becomes purified); tma-vidyayby self-realization.
O King, by the passing of time, land and other material possessions are
purified; by bathing, the body is purified; and by being cleansed,
unclean things are purified. By purificatory ceremonies, birth is
purified; by austerity, the senses are purified; and by worship and
charity offered to the brhmaas, material possessions are purified. By
satisfaction, the mind is purified; and by self-realization, or Ka
consciousness, the soul is purified.
These are stric injunctions concerning how one can purify everything
according to Vedic civilization. Unless purified, anything we use will
infect us with contamination. In India five thousand years ago, even in the
villages such as that of Nanda Mahrja, people knew know to purify
things, and thus they enjoyed even material life without contamination.
TEXT 5
saumagalya-giro vipr
sta-mgadha-vandina
gyak ca jagur nedur
bheryo dundubhayo muhu
saumagalya-girawhose chanting of mantras and hymns purified the
environment by their vibration; viprthe brhmaas; staexperts in
reciting all the histories; mgadhaexperts in reciting the histories of
special royal families; vandinageneral professional reciters; gyak

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singers; caas well as; jaguchanted; neduvibrated; bheryaa kind

of musical instrument; dundubhayaa kind of musical instrument;
muhuconstantly.
The brhmaas recited auspicious Vedic hymns, which purified the
environment by their vibration. The experts in reciting old histories like
the Puras, the experts in reciting the histories of royal families, and
general reciters all chanted, while singers sang and many kinds of
musical instruments, like bhers and dundubhis, played in
accompaniment.
TEXT 6
vraja samma-sasiktadvrjira-ghntara
citra-dhvaja-patk-srakcaila-pallava-toraai
vrajathe land occupied by Nanda Mahrja; sammavery nicely
cleaned; sasiktavery nicely washed; dvraall the doors or entrances;
ajiracourtyards; gha-antaraeverything within the house; citra
variegated; dhvajaof festoons; patkof flags; srakof flower
garlands; cailaof pieces of cloth; pallavaof the leaves of mango trees;
toraai(decorated) by gates in different places.
Vrajapura, the residence of Nanda Mahrja, was fully decorated with
varieties of festoons and flags, and in different places, gates were made
with varieties of flower garlands, pieces of cloth, and mango leaves. The
courtyards, the gates near the roads, and everything within the rooms of
the houses were perfectly swept and washed with water.
TEXT 7
gvo v vatsatar
haridr-taila-rit
vicitra-dhtu-barhasragvastra-kcana-mlina
gvathe cows; vthe bulls; vatsatarthe calves; haridrwith
a mixture of turmeric; tailaand oil; rittheir entire bodies

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smeared; vicitradecorated varieties of; dhtucolored minerals; barhasrakpeacock-feather garlands; vastracloths; kcanagolden
ornaments; mlinabeing decorated with garlands.
The cows, the bulls and the calves were thoroughly smeared with a
mixture of turmeric and oil, mixed with varieties of minerals. Their
heads were bedecked with peacock feathers, and they were garlanded
and covered with cloth and golden ornaments.
The Supreme Personality of Godhead has instructed in Bhagavad-gt
(18.44), ki-go-rakya-vijya vaiya-karma-svabhvajam: "Farming,
cow protection and trade are the qualities of work for the vaiyas." Nanda
Mahrja belonged to the vaiya community, the agriculturalist
community. How to protect the cows and how rich this community was
are explained in these verses. We can hardly imagine that cows, bulls and
calves could be cared for so nicely and decorated so well with cloths and
valuable golden ornaments. How happy they were. As described elsewhere
in the Bhgavatam, during Mahrja Yudhihira's time the cows were so
happy that they used to muddy the pasturing ground with milk. This is
Indian civilization. Yet in the same place, India, Bhrata-vara, how much
people are suffering by giving up the Vedic way of life and not
understanding the teachings of Bhagavad-gt.
TEXT 8
mahrha-vastrbharaakacukoa-bhit
gop samyay rjan
nnopyana-paya
mah-arhaextremely valuable; vastra-bharaawith garments and
ornaments; kacukaby a particular type of garment used in Vndvana;
uawith turbans; bhitbeing nicely dressed; gopall the
cowherd men; samyayucame there; rjanO King (Mahrja
Parkit); nnvarious; upyanapresentations; payaholding in
their hands.
O King Parkit, the cowherd men dressed very opulently with valuable
ornaments and garments such as coats and turbans. Decorated in this
way and carrying various presentations in their hands, they approached

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the house of Nanda Mahrja.

When we consider the past condition of the agriculturalist in the village,
we can see how opulent he was, simply because of agricultural produce
and protection of cows. At the present, however, agriculture having been
neglected and cow protection given up, the agriculturalist is suffering
pitiably and is dressed in a niggardly torn cloth. This is the distinction
between the India of history and the India of the present day. By the
atrocious activities of ugra-karma, how we are killing the opportunity of
human civilization!
TEXT 9
gopya ckarya mudit
yaody sutodbhavam
tmna bhay cakrur
vastrkalpjandibhi
gopyathe feminine community, the wives of the cowherd men; ca
also; karyaafter hearing; muditbecame very glad; yaodyof
mother Yaod; suta-udbhavamthe birth of a male child; tmnam
personally; bhaym cakrudressed very nicely to attend the festival;
vastra-kalpa-ajana-dibhiwith proper dress, ornaments, black
ointment, and so on.
The gop wives of the cowherd men were very pleased to hear that
mother Yaod had given birth to a son, and they began to decorate
themselves very nicely with proper dresses, ornaments, black ointment
for the eyes, and so on.
TEXT 10
nava-kukuma-kijalkamukha-pakaja-bhtaya
balibhis tvarita jagmu
pthu-roya calat-kuc
nava-kukuma-kijalkawith saffron and newly grown kukuma flower;
mukha-pakaja-bhtayaexhibiting an extraordinary beauty in their
lotuslike faces; balibhiwith presentations in their hands; tvaritam
very quickly; jagmuwent (to the house of mother Yaod); pthu-

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royabearing full hips, fulfilling womanly beauty; calat-kuctheir

developed breasts were moving.
Their lotuslike faces extraordinarily beautiful, being decorated with
saffron and newly grown kukuma, the wives of the cowherd men
hurried to the house of mother Yaod with presentations in their
hands. Because of natural beauty, the wives had full hips and full
breasts, which moved as they hurried along.
The cowherd men and women in the villages lived a very natural life, and
the women developed a natural feminine beauty, with full hips and
breasts. Because women in modern civilization do not live naturally, their
hips and breasts do not develop this natural fullness. Because of artificial
living, women have lost their natural beauty, although they claim to be
independent and advanced in material civilization. This description of the
village women gives a clear example of the contrast between natural life
and the artificial life of a condemned society, such as that of the Western
countries, where topless, bottomless beauty may be easily purchased in
clubs and shops and for public advertisements. The word balibhi
indicates that the women were carrying gold coins, jeweled necklaces,
nice cloths, newly grown grass, sandalwood pulp, flower garlands and
similar offerings on plates made of gold. Such offerings are called bali.
The words tvarita jagmu indicate how happy the village women were to
understand that mother Yaod had given birth to a wonderful child
known as Ka.
TEXT 11
gopya suma-mai-kuala-nika-kahya
citrmbar pathi ikh-cyuta-mlya-var
nandlaya sa-valay vrajatr virejur
vylola-kuala-payodhara-hra-obh
gopyathe gops; su-mavery dazzling; maimade of jewels;
kualawearing earrings; nika-kahyaand having little keys and
lockets hanging from their necks; citra-ambardressed with varieties
of colored embroidery; pathion their way to Yaodmay's house; ikhcyutafell from their hair; mlya-vara shower of flower garlands;
nanda-layamto the house of Mahrja Nanda; sa-valaywith
bangles on their hands; vrajatwhile going (in that costume); vireju

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they looked very, very beautiful; vylolamoving; kualawith

earrings; payodharawith breasts; hrawith flower garlands; obh
who appeared so beautiful.
In the ears of the gops were brilliantly polished jeweled earrings, and
from their necks hung metal lockets. Their hands were decorated with
bangles, their dresses were of varied colors, and from their hair, flowers
fell onto the street like showers. Thus while going to the house of
Mahrja Nanda, the gops, their earrings, breasts and garlands moving,
were brilliantly beautiful.
The description of the gops, who were going to the house of Mahrja
Nanda to welcome Ka, is especially significant. The gops were not
ordinary women, but expansions of Ka's pleasure potency, as described
in the Brahma-sahit (5.37,29):
nanda-cinmaya-rasa-pratibhvitbhis
tbhir ya eva nija-rpatay kalbhi
goloka eva nivasaty akhiltma-bhto
govindam di-purua tam aha bhajmi
(5.37)
cintmai-prakara-sadmasu kalpa-vkalakvteu surabhr abhiplayantam
lakm-sahasra-ata-sambhrama-sevyamna
govindam di-purua tam aha bhajmi
(5.29)
Ka is always worshiped by the gops wherever He goes. Therefore
Ka is so vividly described in rmad-Bhgavatam. r Caitanya
Mahprabhu has also described Ka in this way: ramy kcid upsan
vrajavadh-vargea y kalpit. All these gops were going to offer Ka
their presentations because the gops are eternal associates of the Lord.
Now the gops were more jubilant because of the news of Ka's
appearance in Vndvana.
TEXT 12
t ia prayujn
cira phti blake

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haridr-cra-taildbhi
sicantyo 'janam ujjagu
tall the women, the wives and daughters of the cowherd men;
iablessings; prayujnoffering; ciramfor a long time; phi
may You become the King of Vraja and maintain all its inhabitants; iti
thus; blakeunto the newborn child; haridr-crapowder of
turmeric; taila-adbhimixed with oil; sicantyasprinkling; ajanam
the Supreme Personality of Godhead, who is unborn; ujjaguoffered
prayers.
Offering blessings to the newborn child, Ka, the wives and daughters
of the cowherd men said, "May You become the King of Vraja and long
maintain all its inhabitants." They sprinkled a mixture of turmeric
powder, oil and water upon the birthless Supreme Lord and offered
their prayers.
TEXT 13
avdyanta vicitri
vditri mahotsave
ke vivevare 'nante
nandasya vrajam gate
avdyantavibrated in celebration of Vasudeva's son; vicitrivarious;
vditrimusical instruments; mah-utsavein the great festival;
kewhen Lord Ka; viva-varethe master of the entire cosmic
manifestation; ananteunlimitedly; nandasyaof Mahrja Nanda;
vrajamat the pasturing place; gatehad so arrived.
Now that the all-pervading, unlimited Lord Ka, the master of the
cosmic manifestation, had arrived within the estate of Mahrja Nanda,
various types of musical instruments resounded to celebrate the great
festival.
The Lord says in Bhagavad-gt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya

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tadtmna sjmy aham

"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself." Whenever Ka comes, once in a day of Brahm, He
comes to the house of Nanda Mahrja in Vndvana. Ka is the master
of all creation (sarva-loka-mahevaram [Bg. 5.29]). Therefore, not only in
the neighborhood of Nanda Mahrja's estate, but all over the universe
and in all the other universesmusical sounds celebrated the auspicious
arrival of the Lord.
TEXT 14
gop paraspara h
dadhi-kra-ghtmbubhi
sicanto vilimpanto
navantai ca cikipu
gopthe cowherd men; parasparamon one another; hbeing so
pleased; dadhiwith curd; krawith condensed milk; ghtaambubhiwith water mixed with butter; sicantasprinkling;
vilimpantasmearing; navantai caand with butter; cikiputhey
threw on one another.
In gladness, the cowherd men enjoyed the great festival by splashing
one another's bodies with a mixture of curd, condensed milk, butter
and water. They threw butter on one another and smeared it on one
another's bodies.
From this statement we can understand that five thousand years ago not
only was there enough milk, butter and curd to eat, drink and cook with,
but when there was a festival it would be thrown about without
restriction. There was no limit to how extensively milk, butter, curd and
other such products were used in human society. Everyone had an ample
stock of milk, and by using it in many varied milk preparations, people
would keep good health in natural ways and thus enjoy life in Ka
consciousness.
TEXTS 15-16
nando mah-mans tebhyo

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vso 'lakra-go-dhanam
sta-mgadha-vandibhyo
ye 'nye vidyopajvina
tais tai kmair adntm
yathocitam apjayat
vior rdhanrthya
sva-putrasyodayya ca
nandaMahrja Nanda; mah-manwho among the cowherd men
was the greatest of all upright persons; tebhyaunto the cowherd men;
vsaclothing; alakraornaments; go-dhanamand cows; stamgadha-vandibhyaunto the stas (the professional reciters of the old
histories), the mgadhas (the professional reciters of the histories of royal
dynasties) and the vands (general singers of prayers); ye anyeas well as
others; vidy-upajvinawho were continuing their livelihood on the
basis of educational qualifications; tai taiwith whatever; kmai
improvements of desire; adna-tmMahrja Nanda, who was so
magnanimous; yath-ucitamas was suitable; apjayatworshiped them
or satisfied them; vio rdhana-arthyafor the purpose of satisfying
Lord Viu; sva-putrasyaof his own child; udayyafor the
improvement in all respects; caand.
The great-minded Mahrja Nanda gave clothing, ornaments and cows
in charity to the cowherd men in order to please Lord Viu, and thus
he improved the condition of his own son in all respects. He distributed
charity to the stas, the mgadhas, the vands, and men of all other
professions, according to their educational qualifications, and satisfied
everyone's desires.
Although it has become fashionable to speak of daridra-nryaa, the
words vior rdhanrthya do not mean that all the people satisfied by
Nanda Mahrja in this great ceremony were Vius. They were not
daridra, nor were they Nryaa. Rather, they were devotees of Nryaa,
and by their educational qualifications they would satisfy Nryaa.
Therefore, satisfying them was an indirect way of satisfying Lord Viu.
Mad-bhakta-pjbhyadhik (SB 11.19.21). The Lord says, "Worshiping My
devotees is better than worshiping Me directly." The varrama system is
entirely meant for viu-rdhana, worship of Lord Viu.

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Varramcravat puruea para pumn/ viur rdhyate [Cc. Madhya

8.58] (Viu Pura 3.8.9). The ultimate goal of life is to please Lord
Viu, the Supreme Lord. The uncivilized man or materialistic person,
however, does not know this aim of life. Na te vidu svrtha-gati hi
vium (SB 7.5.31). One's real self-interest lies in satisfying Lord Viu.
Not satisfying Lord Viu but instead attempting to become happy
through material adjustments (bahir-artha-mnina) is the wrong way for
happiness. Because Viu is the root of everything, if Viu is pleased,
everyone is pleased; in particular, one's children and family members
become happy in all respects. Nanda Mahrja wanted to see his newborn
child happy. That was his purpose. Therefore he wanted to satisfy Lord
Viu, and to satisfy Lord Viu it was necessary to satisfy His devotees,
such as the learned brhmaas, mgadhas and stas. Thus, in a
roundabout way, ultimately it was Lord Viu who was to be satisfied.
TEXT 17
rohi ca mah-bhg
nanda-gopbhinandit
vyacarad divya-vsa-srakkahbharaa-bhit
rohiRohi, the mother of Baladeva; caalso; mah-bhgthe most
fortunate mother of Baladeva (greatly fortunate because of having the
opportunity to raise Ka and Balarma together); nanda-gopabhinanditbeing honored by Mahrja Nanda and mother Yaod;
vyacaratwas busy wandering here and there; divyabeautiful; vsa
with a dress; srakwith a garland; kaha-bharaaand with an
ornament covering the neck; bhitdecorated.
The most fortunate Rohi, the mother of Baladeva, was honored by
Nanda Mahrja and Yaod, and thus she also dressed gorgeously and
decorated herself with a necklace, a garland and other ornaments. She
was busy wandering here and there to receive the women who were
guests at the festival.
Rohi, another wife of Vasudeva's, was also kept under the care of Nanda
Mahrja with her son Baladeva. Because her husband was imprisoned by
Kasa, she was not very happy, but on the occasion of Ka-janmam,
Nandotsava, when Nanda Mahrja gave dresses and ornaments to others,

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he also gave gorgeous garments and ornaments to Rohi so that she

could take part in the festival. Thus she also was busy receiving the
women who were guests. Because of her good fortune in being able to
raise Ka and Balarma together, she is described as mah-bhg, greatly
fortunate.
TEXT 18
tata rabhya nandasya
vraja sarva-samddhimn
harer nivstma-guai
ramkram abhn npa
tata rabhyabeginning from that time; nandasyaof Mahrja Nanda;
vrajaVrajabhmi, the land for protecting and breeding cows; sarvasamddhimnbecame opulent with all kinds of riches; hare nivsaof
the residence of the Supreme Personality of Godhead; tma-guaiby
the transcendental qualities; ram-kramthe place of pastimes for the
goddess of fortune; abhtbecame; npaO King (Mahrja Parkit).
O Mahrja Parkit, the home of Nanda Mahrja is eternally the abode
of the Supreme Personality of Godhead and His transcendental qualities
and is therefore always naturally endowed with the opulence of all
wealth. Yet beginning from Lord Ka's appearance there, it became
the place for the pastimes of the goddess of fortune.
As stated in the Brahma-sahit (5.29), lakm-sahasra-ata-sambhramasevyamna govindam di-purua tam aha bhajmi. The abode of Ka
is always served by hundreds and thousands of goddesses of fortune.
Wherever Ka goes, the goddess of fortune naturally resides with Him.
The chief of the goddesses of fortune is rmat Rdhr. Therefore,
Ka's appearance in the land of Vraja indicated that the chief goddess of
fortune, Rdhr, would also appear there very soon. Nanda Mahrja's
abode was already opulent, and since Ka had appeared, it would be
opulent in all respects.
TEXT 19
gopn gokula-raky
nirpya mathur gata
nanda kasasya vrikya

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kara dtu kurdvaha

gopnthe cowherd men; gokula-rakymin giving protection to the
state of Gokula; nirpyaafter appointing; mathurmto Mathur;
gatawent; nandaNanda Mahrja; kasasyaof Kasa;
vrikyamyearly taxes; karamthe share of profit; dtumto pay; kuruudvahaO Mahrja Parkit, best protector of the Kuru dynasty.
ukadeva Gosvm continued: Thereafter, my dear King Parkit, O best
protector of the Kuru dynasty, Nanda Mahrja appointed the local
cowherd men to protect Gokula and then went to Mathur to pay the
yearly taxes to King Kasa.
Because the killing of babies was going on and had already become
known, Nanda Mahrja was very much afraid for his newborn child.
Thus he appointed the local cowherd men to protect his home and child.
He wanted to go immediately to Mathur to pay the taxes due and also to
offer some presentation for the sake of his newborn son. For the
protection of the child, he had worshiped various demigods and
forefathers and given charity to everyone's satisfaction. Similarly, Nanda
Mahrja wanted not only to pay Kasa the yearly taxes but also to offer
some presentation so that Kasa too would be satisfied. His only concern
was how to protect his transcendental child, Ka.
TEXT 20
vasudeva uparutya
bhrtara nandam gatam
jtv datta-kara rje
yayau tad-avamocanam
vasudevaVasudeva; uparutyawhen he heard; bhrtaramthat his
dear friend and brother; nandamNanda Mahrja; gatamhad come to
Mathur; jtvwhen he learned; datta-karamand had already paid
the taxes; rjeunto the King; yayauhe went; tat-avamocanamto the
residential quarters of Nanda Mahrja.
When Vasudeva heard that Nanda Mahrja, his very dear friend and
brother, had come to Mathur and already paid the taxes to Kasa, he
went to Nanda Mahrja's residence.

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Vasudeva and Nanda Mahrja were so intimately connected that they

lived like brothers. Furthermore, it is learned from the notes of rpda
Madhvcrya that Vasudeva and Nanda Mahrja were stepbrothers.
Vasudeva's father, rasena, married a vaiya girl, and from her Nanda
Mahrja was born. Later, Nanda Mahrja himself married a vaiya girl,
Yaod. Therefore his family is celebrated as a vaiya family, and Ka,
identifying Himself as their son, took charge of vaiya activities (ki-gorakya-vijyam [Bg. 18.44]). Balarma represents plowing the land for
agriculture and therefore always carries in His hand a plow, whereas
Ka tends cows and therefore carries a flute in His hand. Thus the two
brothers represent ki-rakya and go-rakya.
TEXT 21
ta dv sahasotthya
deha pram ivgatam
prta priyatama dorbhy
sasvaje prema-vihvala
tamhim (Vasudeva); dvseeing; sahassuddenly; utthya
getting up; dehathe same body; pramlife; ivaas if; gatamhad
returned; prtaso pleased; priya-tamamhis dear friend and brother;
dorbhymby his two arms; sasvajeembraced; prema-vihvala
overwhelmed with love and affection.
When Nanda Mahrja heard that Vasudeva had come, he was
overwhelmed with love and affection, being as pleased as if his body
had regained its life. Seeing Vasudeva suddenly present, he got up and
embraced him with both arms.
Nanda Mahrja was older than Vasudeva. Therefore Nanda Mahrja
embraced him, and Vasudeva offered him namaskra.
TEXT 22
pjita sukham sna
pvnmayam dta
prasakta-dh svtmajayor
idam ha vimpate
pjitaVasudeva having been so dearly welcomed; sukham sna
having been given a place to sit comfortably; pvasking; anmayam

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all-auspicious inquiries; dtabeing honored and respectfully received;

prasakta-dhbecause of his being very much attached; sva-tmajayo
to his own two sons, Ka and Balarma; idamthe following; ha
inquired; vim-pateO Mahrja Parkit.
O Mahrja Parkit, having thus been received and welcomed by Nanda
Mahrja with honor, Vasudeva sat down very peacefully and inquired
about his own two sons because of intense love for them.
TEXT 23
diy bhrta pravayasa
idnm aprajasya te
prajy nivttasya
praj yat samapadyata
diyit is by great fortune; bhrtaO my dear brother; pravayasa
of you whose age is now quite advanced; idnmat the present moment;
aprajasyaof one who did not have a son before; teof you; praj-y
nivttasyaof one who was almost hopeless of getting a son at this age;
praja son; yatwhatever; samapadyatahas been gotten by chance.
My dear brother Nanda Mahrja, at an advanced age you had no son at
all and were hopeless of having one. Therefore, that you now have a son
is a sign of great fortune.
At an advanced age one generally cannot beget a male child. If by chance
one does beget a child at this age, the child is generally female. Thus
Vasudeva indirectly asked Nanda Mahrja whether he had actually
begotten a male child or a female child. Vasudeva knew that Yaod had
given birth to a female child, whom he had stolen and replaced with a
male child. This was a great mystery, and Vasudeva wanted to determine
whether this mystery was already known to Nanda Mahrja. On
inquiring, however, he was confident that the mystery of Ka's birth
and His being placed in the care of Yaod was still hidden. There was no
danger, since Kasa at least could not learn what had already happened.
TEXT 24
diy sasra-cakre 'smin
vartamna punar-bhava

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upalabdho bhavn adya

durlabha priya-daranam
diyit is also by great fortune; sasra-cakre asminin this world of
birth and death; vartamnaalthough I was existing; puna-bhavamy
meeting with you is just like another birth; upalabdhabeing obtained
by me; bhavnyou; adyatoday; durlabhamalthough it was never to
happen; priya-daranamto see you again, my very dear friend and
brother.
It is also by good fortune that I am seeing you. Having obtained this
opportunity, I feel as if I have taken birth again. Even though one is
present in this world, to meet with intimate friends and dear relatives
in this material world is extremely difficult.
Vasudeva had been imprisoned by Kasa, and therefore, although present
in Mathur, he was unable to see Nanda Mahrja for many years.
Therefore when they met again, Vasudeva considered this meeting to be
another birth.
TEXT 25
naikatra priya-savsa
suhd citra-karmam
oghena vyhyamnn
plavn srotaso yath
nanot; ekatrain one place; priya-savsaliving together with dear
friends and relatives; suhdmof friends; citra-karmamof all of us
who have had varieties of reactions to our past karma; oghenaby the
force; vyhyamnnmcarried away; plavnmof sticks and other
objects floating in the water; srotasaof the waves; yathas.
Many planks and sticks, unable to stay together, are carried away by the
force of a river's waves. Similarly, although we are intimately related
with friends and family members, we are unable to stay together
because of our varied past deeds and the waves of time.
Vasudeva was lamenting because he and Nanda Mahrja could not live
together. Yet how could they live together? Vasudeva warns that all of us,
even if intimately related, are carried away by the waves of time according

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to the results of past karma.

TEXT 26
kaccit paavya niruja
bhry-ambu-ta-vrudham
bhad vana tad adhun
yatrsse tva suhd-vta
kaccitwhether; paavyamprotection of the cows; nirujamwithout
difficulties or disease; bhrisufficient; ambuwater; tagrass;
vrudhamplants; bhat vanamthe great forest; tatall these
arrangements are there; adhunnow; yatrawhere; sseare living;
tvamyou; suht-vtasurrounded by friends.
My dear friend Nanda Mahrja, in the place where you are living with
your friends, is the forest favorable for the animals, the cows? I hope
there is no disease or inconvenience. The place must be full of water,
grass and other plants.
For human happiness, one must care for the animals, especially the cows.
Vasudeva therefore inquired whether there was a good arrangement for
the animals where Nanda Mahrja lived. For the proper pursuit of
human happiness, there must be arrangements for the protection of cows.
This means that there must be forests and adequate pasturing grounds full
of grass and water. If the animals are happy, there will be an ample supply
of milk, from which human beings will benefit by deriving many milk
products with which to live happily. As enjoined in Bhagavad-gt
(18.44), ki-go-rakya-vijya vaiya-karma-svabhvajam. Without
giving proper facilities to the animals, how can human society be happy?
That people are raising cattle to send to the slaughterhouse is a great sin.
By this demoniac enterprise, people are ruining their chance for a truly
human life. Because they are not giving any importance to the
instructions of Ka, the advancement of their so-called civilization
resembles the crazy efforts of men in a lunatic asylum.
TEXT 27
bhrtar mama suta kaccin
mtr saha bhavad-vraje
tta bhavanta manvno

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bhavadbhym upallita
bhrtamy dear brother; mamamy; sutason (Baladeva, born of
Rohi); kaccitwhether; mtr sahawith His mother, Rohi; bhavatvrajein your house; ttamas father; bhavantamunto you;
manvnathinking; bhavadbhymby you and your wife, Yaod;
upallitaproperly being raised.
My son Baladeva, being raised by you and your wife, Yaoddev,
considers you His father and mother. Is he living very peacefully in
your home with His real mother, Rohi?
TEXT 28
pusas tri-vargo vihita
suhdo hy anubhvita
na teu kliyamneu
tri-vargo 'rthya kalpate
pusaof a person; tri-vargathe three aims of life (religion,
economic development and sense gratification); vihitaenjoined
according to Vedic ritualistic ceremonies; suhdatoward relatives and
friends; hiindeed; anubhvitawhen they are properly in line; na
not; teuin them; kliyamneuif they are actually in any difficulty;
tri-vargathese three aims of life; arthyafor any purpose; kalpate
does become so.
When one's friends and relatives are properly situated, one's religion,
economic development and sense gratification, as described in the
Vedic literatures, are beneficial. Otherwise, if one's friends and relatives
are in distress, these three cannot offer any happiness.
Vasudeva regretfully informed Nanda Mahrja that although he had his
wife and children, he could not properly discharge his duty of
maintaining them and was therefore unhappy.
TEXT 29
r-nanda uvca
aho te devak-putr
kasena bahavo hat

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ekvaivaraj
kany spi diva gat
r-nanda uvcaNanda Mahrja said; ahoalas; teyour; devakputrall the sons of your wife Devak; kasenaby King Kasa;
bahavamany; hathave been killed; ekone; avairemaining
child; avarajthe youngest of all; kanya daughter also; s apishe
also; divam gatgone to the heavenly planets.
Nanda Mahrja said: Alas, King Kasa killed so many of your
children, born of Devak. And your one daughter, the youngest child of
all, entered the heavenly planets.
When Vasudeva understood from Nanda Mahrja that the mystery of
Ka's birth and His having been exchanged with Yaod's daughter was
yet undisclosed, he was happy that things were going on nicely. By saying
that Vasudeva's daughter, his youngest child, had gone to the heavenly
planets, Nanda Mahrja indicated that he did not know that this
daughter was born of Yaod and that Vasudeva had exchanged her with
Ka. Thus the doubts of Vasudeva were dispelled.
TEXT 30
nna hy ada-niho 'yam
ada-paramo jana
adam tmanas tattva
yo veda na sa muhyati
nnamcertainly; hiindeed; adaunseen; niha ayamsomething
ends there; adathe unseen destiny; paramaultimate; janaevery
living entity within this material world; adamthat destiny; tmana
of oneself; tattvamultimate truth; yaanyone who; vedaknows;
nanot; sahe; muhyatibecomes bewildered.
Every man is certainly controlled by destiny, which determines the
results of one's fruitive activities. In other words, one has a son or
daughter because of unseen destiny, and when the son or daughter is no
longer present, this also is due to unseen destiny. Destiny is the
ultimate controller of everyone. One who knows this is never
bewildered.

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Nanda Mahrja consoled his younger brother Vasudeva by saying that

destiny is ultimately responsible for everything. Vasudeva should not be
unhappy that his many children had been killed by Kasa or that the last
child, the daughter, had gone to the heavenly planets.
TEXT 31
r-vasudeva uvca
karo vai vriko datto
rje d vaya ca va
neha stheya bahu-titha
santy utpt ca gokule
r-vasudeva uvcar Vasudeva replied; karathe taxes; vaiindeed;
vrikayearly; dattahave already been paid by you; rjeto the
King; dhave been seen; vayam caboth of us; vaof you; na
not; ihain this place; stheyamshould be staying; bahu-tithamfor
many days; santimay be; utpt camany disturbances; gokulein
your home, Gokula.
Vasudeva said to Nanda Mahrja: Now, my dear brother, since you
have paid the annual taxes to Kasa and have also seen me, do not stay
in this place for many days. It is better to return to Gokula, since I
know that there may be some disturbances there.
TEXT 32
r-uka uvca
iti nanddayo gop
prokts te auri yayu
anobhir anaud-yuktais
tam anujpya gokulam
r-uka uvcar ukadeva Gosvm said; itithus; nanda-daya
Nanda Mahrja and his companions; gopthe cowherd men;
proktbeing advised; tethey; auriby Vasudeva; yayustarted
from that place; anobhiby the bullock carts; anaut-yuktaiyoked
with oxen; tam anujpyataking permission from Vasudeva; gokulam
for Gokula.
ukadeva Gosvm said: After Vasudeva advised Nanda Mahrja in this

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way, Nanda Mahrja and his associates, the cowherd men, took
permission from Vasudeva, yoked their bulls to the bullock carts, and
started riding for Gokula.

Thus end the Bhaktivedanta purports to the Tenth Canto, Fifth Chapter, of the
rmad-Bhgavatam, entitled "The Meeting of Nanda Mahrja and
Vasudeva."

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6. The Killing of the Demon Ptan

A summary of the Sixth Chapter is as follows: when Nanda Mahrja,

following the instructions of Vasudeva, was returning home, he saw a
great demoniac woman lying on the road, and then he heard about her
death.
While Nanda Mahrja, the King of Vraja, was thinking about Vasudeva's
words concerning disturbances in Gokula, he was a little afraid and
sought shelter at the lotus feet of r Hari. Meanwhile, Kasa sent to the
village of Gokula a Rkas named Ptan, who was wandering here and
there killing small babies. Of course, wherever there is no Ka
consciousness, there is the danger of such Rkass, but since the Supreme
Personality of Godhead Himself was in Gokula, Ptan could accept
nothing there but her own death.
One day, Ptan arrived from outer space in Gokula, the home of Nanda
Mahrja, and by displaying her mystic power, she assumed the disguise
of a very beautiful woman. Taking courage, she immediately entered
Ka's bedroom without anyone's permission; by the grace of Ka, no
one forbade her to enter the house or the room, because that was Ka's
desire. The baby Ka, who resembled a fire covered by ashes, looked
upon Ptan and thought that He would have to kill this demon, the
beautiful woman. Enchanted by the influence of yogamy and the
Personality of Godhead, Ptan took Ka upon her lap, and neither
Rohi nor Yaod objected. The demon Ptan offered her breast for
Ka to suck, but her breast was smeared with poison. The child Ka,
therefore, squeezed Ptan's breast so severely that in unbearable pain she
had to assume her original body and fell to the ground. Then Ka began
playing on her breast just like a small child. When Ka was playing, the
gops were pacified and took the child away to their own laps. After this
incident, the gops took precautions because of the attack of the Rkas.
Mother Yaod gave the child her breast to suck and then laid Him in bed.
Meanwhile, Nanda and his associates the cowherd men returned from
Mathur, and when they saw the great dead body of Ptan, they were
struck with wonder. Everyone was astonished that Vasudeva had foretold

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this mishap, and they praised Vasudeva for his power of foresight. The
inhabitants of Vraja cut the gigantic body of Ptan into pieces, but
because Ka had sucked her breast, she had been freed from all sins,
and therefore when the cowherd men burned the pieces of her body in a
fire, the smoke filled the air with a very pleasing fragrance. Ultimately,
although Ptan had desired to kill Ka, she attained the Lord's abode.
From this incident we gain the instruction that if one is attached to Ka
somehow or other, even as an enemy, one ultimately attains success.
What then is to be said of devotees who are naturally attached to Ka in
love? When the inhabitants of Vraja heard about the killing of Ptan and
the welfare of the child, they were very much satisfied. Nanda Mahrja
took the baby Ka on his lap and was filled with satisfaction.
TEXT 1
r-uka uvca
nanda pathi vaca aurer
na meti vicintayan
hari jagma araam
utptgama-akita
r-uka uvcar ukadeva Gosvm said; nandaNanda Mahrja;
pathion his way back home; vacathe words; aureof Vasudeva;
nanot; mwithout purpose or cause; itithus; vicintayanwhile
thinking about inauspiciousness for his little son, Ka; harimunto the
Supreme Lord, the controller; jagmatook; araamshelter; utpta
of disturbances; gamawith the expectation; akitathus being
afraid.
ukadeva Gosvm continued: My dear King, while Nanda Mahrja
was on the way home, he considered that what Vasudeva had said could
not be false or useless. There must have been some danger of
disturbances in Gokula. As Nanda Mahrja thought about the danger
for his beautiful son, Ka, he was afraid, and he took shelter at the
lotus feet of the supreme controller.
Whenever there is danger, the pure devotee thinks of the protection and
shelter of the Supreme Personality of Godhead. This is also advised in
Bhagavad-gt (9.33): anityam asukha lokam ima prpya bhajasva mm.
In this material world there is danger at every step (pada pada yad

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vipadm [SB 10.14.58]). Therefore a devotee has no other course than to

take shelter of the Lord at every step.
TEXT 2
kasena prahit ghor
ptan bla-ghtin
i cacra nighnant
pura-grma-vrajdiu
kasenaby King Kasa; prahitengaged previously; ghorvery
fierce; ptanby the name Ptan; bla-ghtina Rkas who killed;
insmall babies; cacrawandered; nighnantkilling; pura-grmavraja-diuin towns, cities and villages here and there.
While Nanda Mahrja was returning to Gokula, the same fierce Ptan
whom Kasa had previously engaged to kill babies was wandering
about in the towns, cities and villages, doing her nefarious duty.
TEXT 3
na yatra ravadni
rako-ghnni sva-karmasu
kurvanti stvat bhartur
ytudhnya ca tatra hi
nanot; yatrawherever; ravaa-dnithe activities of bhakti-yoga,
beginning with hearing and chanting; raka-ghnnithe sound vibration
to kill all danger and bad elements; sva-karmasuif one is engaged in his
own occupational duty; kurvantisuch things are done; stvatm
bhartuof the protector of the devotees; ytudhnyadisturbing
elements, bad elements; caalso; tatra hithere must be.
My dear King, wherever people in any position perform their
occupational duties of devotional service by chanting and hearing
[ravaa krtana vio SB 7.5.23], there cannot be any danger from
bad elements. Therefore there was no need for anxiety about Gokula
while the Supreme Personality of Godhead was personally present.
ukadeva Gosvm spoke this verse to mitigate the anxiety of Mahrja
Parkit. Mahrja Parkit was a devotee of Ka, and therefore when he

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understood that Ptan was causing disturbances in Gokula, he was

somewhat perturbed. ukadeva Gosvm therefore assured him that there
was no danger in Gokula. rla Bhaktivinoda hkura has sung:
nmraya kari' yatane tumi, thkaha pana kje. Everyone is thus advised
to seek shelter in the chanting of the Hare Ka mah-mantra and remain
engaged in his own occupational duty. There is no loss in this, and the
gain is tremendous. Even from a material point of view, everyone should
take to chanting the Hare Ka mantra to be saved from all kinds of
danger. This world is full of danger (pada pada yad vipadm [SB
10.14.58]). Therefore we should be encouraged to chant the Hare Ka
mah-mantra so that in our family, society, neighborhood and nation,
everything will be smooth and free from danger.
TEXT 4
s khe-cary ekadotpatya
ptan nanda-gokulam
yoitv myaytmna
prviat kma-cri
sthat (Ptan); khe-carwho traveled in outer space; ekadonce
upon a time; utpatyawas flying; ptanthe demon Ptan; nandagokulamat the place of Nanda Mahrja, Gokula; yoitvconverting
into a very beautiful woman; myayby mystic power; tmnam
herself; prviatentered; kma-crione who could move according
to her own desire.
Once upon a time, Ptan Rkas, who could move according to her
desire and was wandering in outer space, converted herself by mystic
power into a very beautiful woman and thus entered Gokula, the abode
of Nanda Mahrja.
Rkass learn mystic powers by which they can travel in outer space
without machines. In some parts of India there are still such mystical
witches, who can sit on a stick and use it to fly from one place to another
in a very short time. This art was known to Ptan. Assuming the feature
of a very beautiful woman, she entered Nanda Mahrja's abode, Gokula.
TEXTS 5-6
t kea-bandha-vyatiakta-mallik

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bhan-nitamba-stana-kcchra-madhyamm
suvsasa kalpita-kara-bhaatviollasat-kuntala-maitnanm
valgu-smitpga-visarga-vkitair
mano harant vanit vrajaukasm
amasatmbhoja-karea rpi
gopya riya draum ivgat patim
tmher; kea-bandha-vyatiakta-mallikmwhose arrangement of hair
was decorated with a garland of mallik flowers; bhatvery, very big;
nitamba-stanaby her hips and firm breasts; kcchra-madhyamm
whose slim waist was overburdened; su-vsasamnicely painted or very
attractively dressed; kalpita-kara-bhaaof the earrings arranged on
her ears; tviby the brilliance; ullasatvery attractive; kuntalamaita-nanmwhose beautiful face was surrounded by black hair;
valgu-smita-apga-visarga-vkitaiby her casting her smiling glance on
everyone very attractively; mana harantmeveryone's attention was
attracted (by her); vanitman especially attractive woman; vrajaokasmof the inhabitants of Gokula; amasatathought; ambhoja
holding a lotus flower; kareawith her hand; rpimvery beautiful;
gopyathe gop inhabitants of Gokula; riyamthe goddess of fortune;
draumto see; ivaas if; gatmhad come; patimher husband.
Her hips were full, her breasts were large and firm, seeming to
overburden her slim waist, and she was dressed very nicely. Her hair,
adorned with a garland of mallik flowers, was scattered about her
beautiful face. Her earrings were brilliant, and as she smiled very
attractively, glancing upon everyone, her beauty drew the attention of
all the inhabitants of Vraja, especially the men. When the gops saw
her, they thought that the beautiful goddess of fortune, holding a lotus
flower in her hand, had come to see her husband, Ka.
TEXT 7
bla-grahas tatra vicinvat in
yadcchay nanda-ghe 'sad-antakam
bla praticchanna-nijoru-tejasa
dadara talpe 'gnim ivhita bhasi

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bla-grahathe witch, whose business was to kill small babies; tatra

standing there; vicinvatthinking of, searching for; inchildren;
yadcchayindependently; nanda-ghein the house of Nanda
Mahrja; asat-antakamwho could kill all demons; blamthe child;
praticchannacovered; nija-uru-tejasamwhose unlimited power;
dadarashe saw; talpe(lying) on the bed; agnimfire; ivajust like;
hitamcovered; bhasiwithin ashes.
While searching for small children, Ptan, whose business was to kill
them, entered the house of Nanda Mahrja unobstructed, having been
sent by the superior potency of the Lord. Without asking anyone's
permission, she entered Nanda Mahrja's room, where she saw the
child sleeping in bed, His unlimited power covered like a powerful fire
covered by ashes. She could understand that this child was not
ordinary, but was meant to kill all demons.
Demons are always busy creating disturbances and killing. But the child
lying on the bed in the house of Nanda Mahrja was meant to kill many
demons.
TEXT 8
vibudhya t blaka-mrik-graha
carcartm sa nimlitekaa
anantam ropayad akam antaka
yathoraga suptam abuddhi-rajju-dh
vibudhyaunderstanding; tmher (Ptan); blaka-mrik-grahama
witch very expert in killing small babies; cara-acara-tmKa, the allpervading Supersoul; saHe; nimlita-kaaclosed His eyes;
anantamthe Unlimited; ropayatshe placed; akamon her lap;
antakamfor her own annihilation; yathas; uragama snake;
suptamwhile sleeping; abuddhia person who has no intelligence;
rajju-dhone who thinks a snake to be a rope.
Lord r Ka, the all-pervading Supersoul, lying on the bed,
understood that Ptan, a witch who was expert in killing small
children, had come to kill Him. Therefore, as if afraid of her, Ka
closed His eyes. Thus Ptan took upon her lap Him who was to be her
own annihilation, just as an unintelligent person places a sleeping

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snake on his lap, thinking the snake to be a rope.

In this verse there are two perplexities. When Ka saw that Ptan had
come to kill Him, He thought that since this woman was present with
motherly affection, although artificial, He had to offer her a benediction.
Therefore He looked at her with a little perplexity and then closed His
eyes again. Ptan Rkas also was perplexed. She was not intelligent
enough to understand that she was taking a sleeping snake on her lap; she
thought the snake to be an ordinary rope. The two words antakam and
anantam are contradictory. Because of not being intelligent, Ptan
thought that she could kill her antakam, the source of her annihilation;
but because He is ananta, unlimited, no one can kill Him.
TEXT 9
t tka-cittm ativma-ceit
vkyntar koa-paricchadsivat
vara-striya tat-prabhay ca dharite
nirkyame janan hy atihatm
tmthat (Ptan Rkas); tka-cittmhaving a very fierce heart for
killing the child; ati-vma-ceitmalthough she was trying to treat the
child better than a mother; vkya antarseeing her within the room;
koa-paricchada-asi-vatlike a sharp sword within a soft sheath; varastriyamthe very beautiful woman; tat-prabhayby her influence; ca
also; dharitebeing overwhelmed; nirkyamewere seeing; janan
the two mothers; hiindeed; atihatmthey remained silent, without
prohibiting.
Ptan Rkas's heart was fierce and cruel, but she looked like a very
affectionate mother. Thus she resembled a sharp sword in a soft sheath.
Although seeing her within the room, Yaod and Rohi, overwhelmed
by her beauty, did not stop her, but remained silent because she treated
the child like a mother.
Although Ptan was an outsider and although she personified fierce
death because the determination within her heart was to kill the child,
when she directly came and placed the child on her lap to offer the child
her breast to suck, the mothers were so captivated by her beauty that they
did not prohibit her. Sometimes a beautiful woman is dangerous because

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everyone, being captivated by external beauty (my-mohita), is unable to

understand what is in her mind. Those who are captivated by the beauty
of the external energy are called my-mohita. Mohita nbhijnti mm
ebhya param avyayam (Bg. 7.13). Na te vidu svrtha-gati hi viu
duray ye bahir-artha-mnina (SB 7.5.31). Here, of course, the two
mothers Rohi and Yaod were not my-mohita, deluded by the
external energy, but to develop the pastimes of the Lord, they were
captivated by yogamy. Such my-moha is the action of yogamy.
TEXT 10
tasmin stana durjara-vryam ulbaa
ghorkam dya ior dadv atha
gha karbhy bhagavn prapya tatprai sama roa-samanvito 'pibat
tasminin that very spot; stanamthe breast; durjara-vryama very
powerful weapon mixed with poison; ulbaamwhich was fierce;
ghorthe most ferocious Ptan; akamon her lap; dyaplacing;
ioin the mouth of the child; dadaupushed; athathereupon;
ghamvery hard; karbhymwith both hands; bhagavnthe
Supreme Personality of Godhead; prapyagiving her great pain; tatpraiher life; samamalong with; roa-samanvitabeing very angry
at her; apibatsucked the breast.
On that very spot, the fiercely dangerous Rkas took Ka on her lap
and pushed her breast into His mouth. The nipple of her breast was
smeared with a dangerous, immediately effective poison, but the
Supreme Personality of Godhead, Ka, becoming very angry at her,
took hold of her breast, squeezed it very hard with both hands, and
sucked out both the poison and her life.
Lord Ka was not angry at Ptan for His own sake. Rather, He was
angry because the Rkas had killed so many small children in
Vrajabhmi. Therefore He decided that she should be punished by having
to forfeit her life.
TEXT 11
s muca muclam iti prabhi
nipyamnkhila-jva-marmai

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vivtya netre caraau bhujau muhu

prasvinna-gtr kipat ruroda ha
sshe (Ptan Rkas); mucagive up; mucagive up; alamsuck
my breast no longer; itithus; prabhicrying; nipyamnbeing
pressed severely; akhila-jva-marmaiin every center of her vitality;
vivtyaopening wide; netreher two eyes; caraautwo legs; bhujau
two hands; muhuagain and again; prasvinna-gtrwith her body
perspiring; kipatthrowing; rurodacried severely; haindeed.
Unbearably pressed in every vital point, the demon Ptan began to cry,
"Please leave me, leave me! Suck my breast no longer!" Perspiring, her
eyes wide open and her arms and legs flailing, she cried very loudly
again and again.
The Rkas was severely punished by Ka. She threw her arms and legs
about, and Ka also began to kick her with His legs to punish her
properly for her mischievous activities.
TEXT 12
tasy svanentigabhra-rahas
sdrir mah dyau ca cacla sa-grah
ras dia ca pratinedire jan
petu kitau vajra-nipta-akay
tasyof the great Rkas Ptan; svanenaby the vibration of the
sound; ativery; gabhradeep; rahasforceful; sa-adriwith the
mountains; mahthe surface of the world; dyau caand outer space;
caclatrembled; sa-grahwith the stars; rasbelow the planet earth;
dia caand all directions; pratinedirevibrated; janpeople in
general; petufell down; kitauon the surface of the world; vajranipta-akayby suspecting that thunderbolts were falling.
As Ptan screamed loudly and forcefully, the earth with its mountains,
and outer space with its planets, trembled. The lower planets and all
directions vibrated, and people fell down, fearing that thunderbolts
were falling upon them.
rla Vivantha Cakravart hkura remarks that in this verse the word
ras refers to the planetary systems below the earth, such as Rastala,

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Atala, Vitala, Sutala and Taltala.

TEXT 13
i-carttha vyathita-stan vyasur
vydya ke caraau bhujv api
prasrya gohe nija-rpam sthit
vajrhato vtra ivpatan npa
ni-carthe Rkas; itthamin this way; vyathita-stanbeing
severely aggrieved because of pressure on her breast; vyasulost her life;
vydyaopening her mouth wide; kenbunch of hairs; caraauher
two legs; bhujauher two hands; apialso; prasryaexpanding;
gohein the pasturing ground; nija-rpam sthitremained in her
original demoniac form; vajra-hatakilled by the thunderbolt of Indra;
vtraVtrsura; ivaas if; apatatfell down; npaO King.
In this way the demon Ptan, very much aggrieved because her breast
was being attacked by Ka, lost her life. O King Parkit, opening her
mouth wide and spreading her arms, legs and hair, she fell down in the
pasturing ground in her original form as a Rkas, as Vtrsura had
fallen when killed by the thunderbolt of Indra.
Ptan was a great Rkas who knew the art of covering her original form
by mystic power, but when she was killed her mystic power could not
hide her, and she appeared in her original form.
TEXT 14
atamno 'pi tad-dehas
tri-gavyty-antara-drumn
craym sa rjendra
mahad st tad adbhutam
patamna apieven while falling down; tat-dehaher gigantic body;
tri-gavyti-antarawithin a limit of twelve miles; drumnall kinds of
trees; craym sasmashed; rjendraO King Parkit; mahat st
was quite gigantic; tatthat body; adbhutamand very, very wonderful.
O King Parkit, when the gigantic body of Ptan fell to the ground, it
smashed all the trees within a limit of twelve miles. Appearing in a
gigantic body, she was certainly extraordinary.

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Because of the grievous hurt imposed upon her by Ka's sucking her
breast, Ptan, while dying, not only left the room but abandoned the
village and fell down in the pasturing ground in her gigantic body.
TEXTS 15-17
-mtrogra-darsya
giri-kandara-nsikam
gaa-aila-stana raudra
prakrrua-mrdhajam
andha-kpa-gabhrka
pulinroha-bhaam
baddha-setu-bhujorv-aghri
nya-toya-hradodaram
santatrasu sma tad vkya
gop gopya kalevaram
prva tu tan-nisvanitabhinna-ht-kara-mastak
-mtralike the front of a plow; ugrafierce; darathe teeth;
syamhaving a mouth in which; giri-kandaralike mountain caves;
nsikamthe nostrils of whom; gaa-ailalike big slabs of stone;
stanamthe breasts of whom; raudramvery fierce; prakrascattered;
arua-mrdha-jamwhose hair was the color of copper; andha-kpalike
blind wells; gabhradeep; akameye sockets; pulina-roha-bhaam
whose thighs were fearful like the banks of a river; baddha-setu-bhuja-uruaghriwhose arms, thighs and feet were strongly built bridges; nyatoya-hrada-udaramwhose abdomen was like a lake without water;
santatrasu smabecame frightened; tatthat; vkyaseeing; gop
the cowherd men; gopyaand the cowherd women; kalevaramsuch a
gigantic body; prvam tubefore that; tat-nisvanitabecause of her loud
vibration; bhinnawere shocked; htwhose hearts; karaears;
mastakand heads.
The Rkas's mouth was full of teeth, each resembling the front of a
plow, her nostrils were deep like mountain caves, and her breasts
resembled big slabs of stone fallen from a hill. Her scattered hair was
the color of copper. The sockets of her eyes appeared like deep blind
wells, her fearful thighs resembled the banks of a river, her arms, legs

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and feet seemed like big bridges, and her abdomen appeared like a
dried-up lake. The hearts, ears and heads of the cowherd men and
women were already shocked by the Rkas's screaming, and when
they saw the fierce wonder of her body, they were even more
frightened.
TEXT 18
bla ca tasy urasi
krantam akutobhayam
gopyas tra samabhyetya
jaghur jta-sambhram
blam cathe child also; tasyof that (Rkas Ptan); urasion the
upper portion of the breast; krantamengaged in playing;
akutobhayamwithout fear; gopyaall the cowherd women; tram
immediately; samabhyetyacoming near; jaghupicked up; jtasambhramwith the same affection and respect they always
maintained.
Without fear, the child Ka was playing on the upper portion of
Ptan Rkas's breast, and when the gops saw the child's wonderful
activities, they immediately came forward with great jubilation and
picked Him up.
Here is the Supreme Personality of GodheadKa. Although the
Rkas Ptan could increase or decrease her bodily size by her mystic
abilities and thus gain proportionate power, the Supreme Personality of
Godhead is equally powerful in any transcendental form. Ka is the real
Personality of Godhead because whether as a child or as a grown-up
young man, He is the same person. He does not need to become powerful
by meditation or any other external endeavor. Therefore when the greatly
powerful Ptan expanded her body, Ka remained the same small
child and fearlessly played on the upper portion of her breast.
aaivarya-pra. Bhagavn, the Supreme Personality of Godhead, is
always full in all potencies, regardless of whether He is present in this
form or that. His potencies are always full. Parsya aktir vividhaiva
ryate [Cc. Madhya 13.65, purport]. He can display all potencies under
any circumstances.

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TEXT 19
yaod-rohibhy t
sama blasya sarvata
rak vidadhire samyag
go-puccha-bhramadibhi
yaod-rohibhymwith mother Yaod and mother Rohi, who
principally took charge of the child; tthe other gops; samamequally
as important as Yaod and Rohi; blasyaof the child; sarvatafrom
all dangers; rakmprotection; vidadhireexecuted; samyak
completely; go-puccha-bhramaa-dibhiby waving around the switch of
a cow.
Thereafter, mother Yaod and Rohi, along with the other elderly
gops, waved about the switch of a cow to give full protection to the
child r Ka.
When Ka was saved from such a great danger, mother Yaod and
Rohi were principally concerned, and the other elderly gops, who were
almost equally concerned, followed the activities of mother Yaod and
Rohi. Here we find that in household affairs, ladies could take charge of
protecting a child simply by taking help from the cow. As described here,
they knew how to wave about the switch of a cow so as to protect the
child from all types of danger. There are so many facilities afforded by
cow protection, but people have forgotten these arts. The importance of
protecting cows is therefore stressed by Ka in Bhagavad-gt (ki-gorakya-vijya vaiya-karma svabhvajam [Bg. 18.44]). Even now in the
Indian villages surrounding Vndvana, the villagers live happily simply
by giving protection to the cow. They keep cow dung very carefully and
dry it to use as fuel. They keep a sufficient stock of grains, and because of
giving protection to the cows, they have sufficient milk and milk products
to solve all economic problems. Simply by giving protection to the cow,
the villagers live so peacefully. Even the urine and stool of cows have
medicinal value.
TEXT 20
go-mtrea snpayitv
punar go-rajasrbhakam
rak cakru ca akt

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dvdageu nmabhi
go-mtreawith the urine of the cows; snpayitvafter thoroughly
washing; punaagain; go-rajaswith the dust floating because of the
movements of the cows; arbhakamunto the child; rakmprotection;
cakruexecuted; caalso; aktwith the cow dung; dvdaaageuin twelve places (dvdaa-tilaka); nmabhby imprinting the
holy names of the Lord.
The child was thoroughly washed with cow urine and then smeared
with the dust raised by the movements of the cows. Then different
names of the Lord were applied with cow dung on twelve different parts
of His body, beginning with the forehead, as done in applying tilaka. In
this way, the child was given protection.
TEXT 21
gopya saspa-salil
ageu karayo pthak
nyasytmany atha blasya
bja-nysam akurvata
gopyathe gops; saspa-saliltouching a cup of water and
drinking; ageuon their bodies; karayoon their two hands;
pthakseparately; nyasyaafter placing the letters of the mantra;
tmanion their own; athathen; blasyaof the child; bja-nysam
the process of mantra-nysa; akurvataexecuted.
The gops first executed the process of camana, drinking a sip of water
from the right hand. They purified their bodies and hands with the
nysa-mantra and then applied the same mantra upon the body of the
child.
Nysa-mantra includes camana, or first drinking a sip of water kept in
the right hand. There are different viu-mantras to purify the body. The
gops, and in fact any householders, knew the process for being purified
by chanting Vedic hymns. The gops executed this process first to purify
themselves and then to purify the child Ka. One executes the process
of aga-nysa and kara-nysa simply by drinking a little sip of water and
chanting the mantra. The mantra is preceded with the first letter of the

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name, followed by anusvra and the word nama: o namo 'jas tavghr
avyt, ma mano maims tava jnun avyt, and so on. By losing Indian
culture, Indian householders have forgotten how to execute the aganysa and are simply busy in sense gratification, without any advanced
knowledge of human civilization.
TEXTS 22-23
avyd ajo 'ghri maims tava jnv athor
yajo 'cyuta kai-taa jahara haysya
ht keavas tvad-ura a inas tu kaha
viur bhuja mukham urukrama vara kam
cakry agrata saha-gado harir astu pact
tvat-prvayor dhanur-as madhu-hjana ca
koeu akha urugya upary upendras
trkya kitau haladhara purua samantt
avytmay protect; ajaLord Aja; aghrilegs; maimnLord
Maimn; tavaYour; jnuknees; athathereafter; urthighs;
yajaLord Yaja; acyutaLord Acyuta; kai-taamthe upper part of
the waist; jaharamabdomen; haysyaLord Hayagrva; htthe
heart; keavaLord Keava; tvatYour; urachest; athe supreme
controller, Lord a; inaSrya, the sun-god; tubut; kahamneck;
viuLord Viu; bhujamarms; mukhamthe mouth; urukrama
Lord Urukrama; varaLord vara; kamhead; cakrthe carrier of
the disc; agratain front; saha-gadathe carrier of the club; hari
Lord Hari; astumay He remain; pacton the back; tvat-prvayo
on both sides; dhanu-asthe carrier of the bow and the sword; madhuhthe killer of the demon Madhu; ajanaLord Viu; caand;
koeuin the corners; akhathe carrier of the conchshell;
urugyawho is well worshiped; upariabove; upendraLord
Upendra; trkyaGarua; kitauon the surface; haladharaLord
Haladhara; puruathe Supreme Person; samantton all sides.
[ukadeva Gosvm informed Mahrja Parkit that the gops,
following the proper system, protected Ka, their child, with this
mantra.] May Aja protect Your legs, may Maimn protect Your knees,
Yaja Your thighs, Acyuta the upper part of Your waist, and Hayagrva
Your abdomen. May Keava protect Your heart, a Your chest, the sun-

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god Your neck, Viu Your arms, Urukrama Your face, and vara Your
head. May Cakr protect You from the front; may r Hari, Gaddhar,
the carrier of the club, protect You from the back; and may the carrier
of the bow, who is known as the enemy of Madhu, and Lord Ajana, the
carrier of the sword, protect Your two sides. May Lord Urugya, the
carrier of the conchshell, protect You from all corners; may Upendra
protect You from above; may Garua protect You on the ground; and
may Lord Haladhara, the Supreme Person, protect You on all sides.
Even in the houses of the cultivators, who were not very advanced in the
modern ways of civilization, the ladies used to know how to chant
mantras to give protection to children with the help of cow dung and cow
urine. This was a simple and practical way to give the greatest protection
from the greatest dangers. People should know how to do this, for this is a
part of Vedic civilization.
TEXT 24
indriyi hkea
prn nryao 'vatu
vetadvpa-pati citta
mano yogevaro 'vatu
indriyiall the senses; hkeaLord Hkea, the proprietor of all
the senses; prnall kinds of life air; nryaaLord Nryaa;
avatumay He give protection; vetadvpa-patithe master of
vetadvpa, Viu; cittamthe core of the heart; manathe mind;
yogevaraLord Yogevara; avatumay He give protection.
May Hkea protect Your senses, and Nryaa Your life air. May the
master of vetadvpa protect the core of Your heart, and may Lord
Yogevara protect Your mind.
TEXTS 25-26
pnigarbhas tu te buddhim
tmna bhagavn para
kranta ptu govinda
ayna ptu mdhava
vrajantam avyd vaikuha

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sna tv riya pati

bhujna yajabhuk ptu
sarva-graha-bhayakara
pnigarbhaLord Pnigarbha; tuindeed; teYour; buddhim
intelligence; tmnamYour soul; bhagavnthe Supreme Personality of
Godhead; paratranscendental; krantamwhile playing; ptumay
He protect; govindaLord Govinda; aynamwhile sleeping; ptu
may He protect; mdhavaLord Mdhava; vrajantamwhile walking;
avytmay He protect; vaikuhaLord Vaikuha; snamwhile
sitting down; tvmunto You; riya patiNryaa, the husband of
the goddess of fortune (may protect); bhujnamwhile enjoying life;
yajabhukYajabhuk; ptumay He protect; sarva-graha-bhayamkarawho is fearful to all evil planets.
May Lord Pnigarbha protect Your intelligence, and the Supreme
Personality of Godhead Your soul. While You are playing, may Govinda
protect You, and while You are sleeping may Mdhava protect You. May
Lord Vaikuha protect You while You are walking, and may Lord
Nryaa, the husband of the goddess of fortune, protect You while You
are sitting. Similarly, may Lord Yajabhuk, the fearful enemy of all evil
planets, always protect You while You enjoy life.
TEXTS 27-29
kinyo ytudhnya ca
kum ye 'rbhaka-grah
bhta-preta-pic ca
yaka-rako-vinyak
koar revat jyeh
ptan mtkdaya
unmd ye hy apasmr
deha-prendriya-druha
svapna-d mahotpt
vddh bla-grah ca ye
sarve nayantu te vior
nma-grahaa-bhrava

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kinya ytudhnya ca kumwitches and devils, enemies of

children; yethose who are; arbhaka-grahlike evil stars for children;
bhtaevil spirits; pretaevil hobgoblins; picsimilar bad spirits;
caalso; yakathe living entities known as Yakas; rakathose
known as Rkasas; vinyakthose by the name Vinyaka; koarby
the name Koar; revatby the name Revat; jyehby the name
Jyeh; ptanby the name Ptan; mtk-dayaand evil women
like Mtk; unmdthose who cause madness; yewhich others; hi
indeed; apasmrcausing loss of memory; deha-pra-indriyato the
body, life air and senses; druhagive trouble; svapna-dthe evil
spirits that cause bad dreams; mah-utptthose causing great
disturbances; vddhthe most experienced; bla-grah caand those
attacking children; yewho; sarveall of them; nayantulet be
vanquished; tethose; vioof Lord Viu; nma-grahaaby the
chanting of the name; bhravabecome afraid.
The evil witches known as kins, Ytudhns and Kumas are the
greatest enemies of children, and the evil spirits like Bhtas, Pretas,
Picas, Yakas, Rkasas and Vinyakas, as well as witches like Koar,
Revat, Jyeh, Ptan and Mtk, are always ready to give trouble to
the body, the life air and the senses, causing loss of memory, madness
and bad dreams. Like the most experienced evil stars, they all create
great disturbances, especially for children, but one can vanquish them
simply by uttering Lord Viu's name, for when Lord Viu's name
resounds, all of them become afraid and go away.
As stated in the Brahma-sahit (5.33):
advaitam acyutam andim ananta-rpam
dya pura-purua nava-yauvana ca
vedeu durlabham adurlabham tma-bhaktau
govindam di-purua tam aha bhajmi
"I worship the Supreme Personality of Godhead, Govinda, who is the
original personnondual, infallible, and without beginning. Although He
expands into unlimited forms, He is still the original, and although He is
the oldest person, He always appears as a fresh youth. Such eternal,
blissful and all-knowing forms of the Lord cannot be understood by the
academic wisdom of the Vedas, but they are always manifest to pure,

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unalloyed devotees."
While decorating the body with tilaka, we give protection to the body by
chanting twelve names of Viu. Although Govinda, or Lord Viu, is
one, He has different names and forms with which to act differently. But if
one cannot remember all the names at one time, one may simply chant,
"Lord Viu, Lord Viu, Lord Viu," and always think of Lord Viu.
Vior rdhana param: this is the highest form of worship. If one
remembers Viu always, even though one is disturbed by many bad
elements, one can be protected without a doubt. The yurveda-stra
recommends, auadhi cintayet vium: even while taking medicine, one
should remember Viu, because the medicine is not all and all and Lord
Viu is the real protector. The material world is full of danger (pada
pada yad vipadm [SB 10.14.58]). Therefore one must become a
Vaiava and think of Viu constantly. This is made easier by the
chanting of the Hare Ka mah-mantra. Therefore r Caitanya
Mahprabhu has recommended, krtanya sad hari [Cc. di 17.31]
para vijayate r-ka-sakrtanam, and krtand eva kasya muktasaga para vrajet.
TEXT 30
r-uka uvca
iti praaya-baddhbhir
gopbhi kta-rakaam
pyayitv stana mt
sannyaveayad tmajam
r-uka uvcar ukadeva Gosvm said; itiin this way; praayabaddhbhiwho were bound with maternal affection; gopbhiby the
elderly gops, headed by mother Yaod; kta-rakaamall measures
were taken to protect the child; pyayitvand after that, feeding the
child; stanamthe nipple; mtmother Yaod; sannyaveayatmade
to lie down on the bed; tmajamher son.
rla ukadeva Gosvm continued: All the gops, headed by mother
Yaod, were bound by maternal affection. After they thus chanted
mantras to protect the child, mother Yaod gave the child the nipple of
her breast to suck and then got Him to lie down on His bed.
When a baby drinks milk from the breast of his mother, this is a good

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sign of health. So the elderly gops were not satisfied with chanting
mantras to give protection to Ka; they also tested whether their child's
health was in order. When the child sucked the breast, this confirmed
that He was healthy, and when the gops were fully satisfied, they had the
child lie down on His bed.
TEXT 31
tvan nanddayo gop
mathury vraja gat
vilokya ptan-deha
babhvur ativismit
tvatin the meantime; nanda-dayaheaded by Nanda Mahrja;
gopall the cowherd men; mathuryfrom Mathur; vrajamto
Vndvana; gatcame back; vilokyawhen they saw; ptan-deham
the gigantic body of Ptan lying dead; babhvubecame; ativery
much; vismitstruck with wonder.
Meanwhile, all the cowherd men, headed by Nanda Mahrja, returned
from Mathur, and when they saw on the way the gigantic body of
Ptan lying dead, they were struck with great wonder.
Nanda Mahrja's wonder may be understood in various ways. First of all,
the cowherd men had never before seen such a gigantic body in
Vndvana, and therefore they were struck with wonder. Then they began
to consider where such a body had come from, whether it had dropped
from the sky, or whether, by some mistake or by the power of some
mystic yogin, they had come to some place other than Vndvana. They
could not actually guess what had happened, and therefore they were
struck with wonder.
TEXT 32
nna batari sajto
yogeo v samsa sa
sa eva do hy utpto
yad hnakadundubhi
nnamcertainly; bataO my friends; ia great saintly person;
sajtahas become; yoga-aa master of mystic power; vor;
samsahas become; sahe (Vasudeva); sathat; evaindeed;

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dahas been seen (by us); hibecause;

disturbance; yatthat which; hapredicted;
nakadundubhi (another name of Vasudeva).

utptakind of
nakadundubhi

Nanda Mahrja and the other gopas exclaimed: My dear friends, you
must know that nakadundubhi, Vasudeva, has become a great saint or
a master of mystic power. Otherwise how could he have foreseen this
calamity and predicted it to us?
This verse illustrates the difference between katriyas and innocent
vaiyas. By studying the political situation, Vasudeva could see what
would happen, whereas Nanda Mahrja, the king of the agriculturalists,
could only guess that Vasudeva was a great saintly person and had
developed mystic powers. Vasudeva actually had all mystic powers under
his control; otherwise he could not have become the father of Ka. But
in fact he foresaw the calamities in Vraja by studying Kasa's political
activities and thus warned Nanda Mahrja to take precautions, although
Nanda Mahrja thought that Vasudeva had predicted this incident
through wonderful mystic powers. By mystic powers gained through the
practice of haha-yoga, one can study and understand the future.
TEXT 33
kalevara paraubhi
chittv tat te vrajaukasa
dre kiptvvayavao
nyadahan kha-veitam
kalevaramthe gigantic body of Ptan; paraubhiwith the aid of axes;
chittvafter cutting to pieces; tatthat (body); teall of those; vrajaokasainhabitants of Vraja; drefar, far away; kiptvafter throwing;
avayavaadifferent parts of the body, piece by piece; nyadahan
burned to ashes; kha-veitamcovered by wood.
The inhabitants of Vraja cut the gigantic body of Ptan into pieces
with the help of axes. Then they threw the pieces far away, covered
them with wood and burned them to ashes.
It is the practice that after a snake has been killed, its body is cut into
various pieces for fear that it may come to life again simply by interacting
with air. Merely killing a serpent is not sufficient; after it is killed, it must

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be cut to pieces and burned, and then the danger will be over. Ptan
resembled a great serpent, and therefore the cowherd men took the same
precautions by burning her body to ashes.
TEXT 34
dahyamnasya dehasya
dhma cguru-saurabha
utthita ka-nirbhuktasapady hata-ppmana
dahyamnasyawhile being burnt to ashes; dehasyaof the body of
Ptan; dhmathe smoke; caand; aguru-saurabhaturned into
saintly scented smoke of the aguru herb; utthitaemanating from her
body; ka-nirbhuktabecause of Ka's having sucked her breast;
sapadiimmediately; hata-ppmanaher material body became
spiritualized or relieved of all material conditions.
Because of Ka's having sucked the breast of the Rkas Ptan,
when Ka killed her she was immediately freed of all material
contamination. Her sinful reactions automatically vanished, and
therefore when her gigantic body was being burnt, the smoke emanating
from her body was fragrant like aguru incense.
Such are the effects of Ka consciousness. If one somehow or other
becomes Ka conscious by applying his senses in the service of the
Lord, one is immediately freed from material contamination. vat
sva-kath ka puya-ravaa-krtana (SB 1.2.17). Hearing about the
activities of Ka is the beginning of purified life. Puya-ravaakrtana: simply by hearing and chanting, one becomes purified.
Therefore, in discharging devotional service, ravaa-krtana (hearing and
chanting) is most important. Then, with purified senses, one begins to
render service to the Lord (hkea hkea-sevanam [Cc. Madhya
19.170]). Bhaktir ucyate: this is called bhakti. When Ptan was somehow
or other, directly or indirectly, induced to render some service to the Lord
by feeding Him with her breast, she was immediately purified, so much so
that when her nasty material body was burnt to ashes, it gave off the
fragrance of aguru, the most agreeably scented herb.
TEXTS 35-36

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ptan loka-bla-ghn
rkas rudhiran
jighsaypi haraye
stana dattvpa sad-gatim
ki puna raddhay bhakty
kya paramtmane
yacchan priyatama ki nu
rakts tan-mtaro yath
ptanPtan, the professional Rkas; loka-bla-ghnwho used to
kill human children; rkasthe she-demon; rudhira-aansimply
hankering for blood; jighsaywith the desire to kill Ka (being
envious of Ka and having been instructed by Kasa); apistill;
harayeunto the Supreme Personality of Godhead; stanamher breast;
dattvafter offering; paobtained; sat-gatimthe most elevated
position of spiritual existence; kimwhat to speak of; punaagain;
raddhaywith faith; bhaktyby devotion; kyaunto Lord Ka;
paramtmanewho is the Supreme Person; yacchanoffering; priyatamamthe dearmost; kimsomething; nuindeed; raktthose who
have an affinity; tat-mtaraKa's affectionate mothers (offering the
beloved child their breasts); yathexactly like.
Ptan was always hankering for the blood of human children, and with
that desire she came to kill Ka; but because she offered her breast to
the Lord, she attained the greatest achievement. What then is to be said
of those who had natural devotion and affection for Ka as mothers
and who offered Him their breasts to suck or offered something very
dear, as a mother offers something to a child?
Ptan had no affection for Ka; rather, she was envious and wanted to
kill Him. Nonetheless, because with or without knowledge she offered her
breast, she attained the highest achievement in life. But the offerings of
devotees attracted to Ka in parental love are always sincere. A mother
likes to offer something to her child with affection and love; there is no
question of envy. So here we can make a comparative study. If Ptan
could attain such an exalted position in spiritual life by neglectfully,
enviously making an offering to Ka, what is to be said of mother
Yaod and the other gops, who served Ka with such great affection

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and love, offering everything for Ka's satisfaction? The gops

automatically achieved the highest perfection. Therefore r Caitanya
Mahprabhu recommended the affection of the gops, either in maternal
affection or in conjugal love, as the highest perfection in life (ramy kcid
upsan vrajavadh-vargea y kalpit).
TEXTS 37-38
padbhy bhakta-hdi-sthbhy
vandybhy loka-vanditai
aga yasy samkramya
bhagavn api tat-stanam
ytudhny api s svargam
avpa janan-gatim
ka-bhukta-stana-kr
kim u gvo 'numtara
padbhymby the two lotus feet; bhakta-hdi-sthbhymwhich are
always thought of by pure devotees, in whose heart the Lord is therefore
situated constantly; vandybhymwhich are always to be praised; lokavanditaiby Lord Brahm and Lord iva, who are praised by all the
inhabitants of the three worlds; agamthe body; yasyof whom
(Ptan); samkramyaembracing; bhagavnthe Supreme Personality
of Godhead; apialso; tat-stanamthat breast; ytudhn apialthough
she was a witch (whose only business was to kill small children and who
had tried to kill Ka also); sshe; svargamthe transcendental abode;
avpaachieved; janan-gatimthe position of a mother; ka-bhuktastana-krtherefore, because their breasts were sucked by Ka, who
drank the milk flowing from their bodies; kim uwhat to speak of;
gvathe cows; anumtaraexactly like mothers (who allowed their
nipples to be sucked by Ka).
The Supreme Personality of Godhead, Ka, is always situated within
the core of the heart of the pure devotee, and He is always offered
prayers by such worshipable personalities as Lord Brahm and Lord
iva. Because Ka embraced Ptan's body with great pleasure and
sucked her breast, although she was a great witch, she attained the
position of a mother in the transcendental world and thus achieved the
highest perfection. What then is to be said of the cows whose nipples

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Ka sucked with great pleasure and who offered their milk very
jubilantly with affection exactly like that of a mother?
These verses explain how devotional service rendered to the Supreme
Personality of Godhead, whether directly or indirectly, knowingly or
unknowingly, becomes successful. Ptan was neither a devotee nor a
nondevotee; she was actually a demoniac witch instructed by Kasa to
kill Ka. Nonetheless, in the beginning she assumed the form of a very
beautiful woman and approached Ka exactly like an affectionate
mother, so that mother Yaod and Rohi did not doubt her sincerity.
The Lord took all this into consideration, and thus she was automatically
promoted to a position like that of mother Yaod. As explained by
Vivantha Cakravart hkura, there are various roles one may play in
such a position. Ptan was immediately promoted to Vaikuhaloka,
which is also sometimes described as Svarga. The Svarga mentioned in
this verse is not the material heavenly planet, but the transcendental
world. In Vaikuhaloka, Ptan attained the position of a nurse (dhtryucitm), as described by Uddhava. Ptan was elevated to the position of a
nurse and maidservant in Goloka Vndvana to assist mother Yaod.
TEXTS 39-40
paysi ysm apibat
putra-sneha-snutny alam
bhagavn devak-putra
kaivalydy-akhila-prada
tsm avirata ke
kurvatn sutekaam
na puna kalpate rjan
sasro 'jna-sambhava
paysimilk (coming from the body); ysmof all of whom; apibat
Lord Ka drank; putra-sneha-snutnithat milk coming from the bodies
of the gops, not artificially but because of maternal affection; alam
sufficiently; bhagavnthe Supreme Personality of Godhead; devakputrawho appeared as the son of Devak; kaivalya-dilike liberation
or merging into the Brahman effulgence; akhila-pradathe bestower of
all similar blessings; tsmof all of them (of all the gops); aviratam
constantly; keunto Lord Ka; kurvatnmmaking; suta-

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kaamas a mother looks upon her child; nanever; punaagain;

kalpatecan be imagined; rjanO King Parkit; sasrathe
material bondage of birth and death; ajna-sambhavawhich is to be
accepted by foolish persons ignorantly trying to become happy.
The Supreme Personality of Godhead, Ka, is the bestower of many
benedictions, including liberation [kaivalya], or oneness with the
Brahman effulgence. For that Personality of Godhead, the gops always
felt maternal love, and Ka sucked their breasts with full satisfaction.
Therefore, because of their relationship as mother and son, although
the gops were engaged in various family activities, one should never
think that they returned to this material world after leaving their
bodies.
The advantage of Ka consciousness is described herein. Ka
consciousness gradually develops on the transcendental platform. One
may think of Ka as the supreme personality, one may think of Ka as
the supreme master, one may think of Ka as the supreme friend, one
may think of Ka as the supreme son, or one may think of Ka as the
supreme conjugal lover. If one is connected with Ka in any of these
transcendental relationships, the course of one's material life is
understood to have already ended. As confirmed in Bhagavad-gt (4.9),
tyaktv deha punar janma naiti mm eti: for such devotees, going back
home, back to Godhead, is guaranteed. Na puna kalpate rjan sasro
jna-sambhava. This verse also guarantees that devotees who constantly
think of Ka in a particular relationship will never return to this
material world. In this material world of sasra, there are the same
relationships. One thinks, "Here is my son," "Here is my wife," "Here is
my lover," or "Here is my friend." But these relationships are temporary
illusions. Ajna-sambhava: such a consciousness awakens in ignorance.
But when the same relationships awaken in Ka consciousness, one's
spiritual life is revived, and one is guaranteed to return home, back to
Godhead. Even though the gops who were friends of Rohi and mother
Yaod and who allowed their breasts to be sucked by Ka were not
directly Ka's mothers, they all had the same chance as Rohi and
Yaod to go back to Godhead and act as Ka's mothers-in-law, servants
and so on. The word sasra refers to attachment for one's body, home,
husband or wife, and children, but although the gops and all the other
inhabitants of Vndvana had the same affection and attachment for

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husband and home, their central affection was for Ka in some

transcendental relationship, and therefore they were guaranteed to be
promoted to Goloka Vndvana in the next life, to live with Ka
eternally in spiritual happiness. The easiest way to attain spiritual
elevation, to be liberated from this material world, and to go back home,
back to Godhead, is recommended by Bhaktivinoda hkura: kera
sasra kara chi' ancra. One should give up all sinful activities and
remain in the family of Ka. Then one's liberation is guaranteed.
TEXT 41
kaa-dhmasya saurabhyam
avaghrya vrajaukasa
kim ida kuta eveti
vadanto vrajam yayu
kaa-dhmasyaof the smoke emanating from the fire burning the
different parts of Ptan's body; saurabhyamthe fragrance; avaghrya
when they smelled through their nostrils; vraja-okasathe inhabitants
of Vrajabhmi in distant places; kim idamwhat is this fragrance; kuta
where does it come from; evaindeed; itiin this way; vadanta
speaking; vrajamthe place of Nanda Mahrja, Vrajabhmi; yayu
reached.
Upon smelling the fragrance of the smoke emanating from Ptan's
burning body, many inhabitants of Vrajabhmi in distant places were
astonished. "Where is this fragrance coming from?" they asked. Thus
they went to the spot where Ptan's body was being burnt.
The aroma of the smoke emanating from a burning fire is not always very
favorable. Therefore upon smelling such a wonderful fragrance, the
inhabitants of Vraja were astonished.
TEXT 42
te tatra varita gopai
ptangamandikam
rutv tan-nidhana svasti
io csan suvismit
teall those persons who arrived; tatrathere (in the vicinity of Nanda
Mahrja's estate); varitamdescribed; gopaiby the cowherd men;

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ptan-gamana-dikameverything about how Ptan the witch had

come there and played havoc; rutvafter hearing; tat-nidhanamand
about how Ptan had died; svastiall auspiciousness; iofor the
baby; caand; sanoffered; su-vismitbeing struck with great
wonder because of what had happened.
When the inhabitants of Vraja who had come from distant places heard
the whole story of how Ptan had come and then been killed by Ka,
they were certainly astonished, and they offered their blessings to the
child for His wonderful deed of killing Ptan. Nanda Mahrja, of
course, was very much obliged to Vasudeva, who had foreseen the
incident, and simply thanked him, thinking how wonderful Vasudeva
was.
TEXT 43
nanda sva-putram dya
pretygatam udra-dh
mrdhny upghrya param
muda lebhe kurdvaha
nandaMahrja Nanda; sva-putram dyataking his son Ka on his
lap; pretya-gatamas if Ka had returned from death (no one could
even imagine that from such danger a child could be saved); udra-dh
because he was always liberal and simple; mrdhnion the head of Ka;
upghryaformally smelling; parammhighest; mudampeace;
lebheachieved; kuru-udvahaO Mahrja Parkit.
O Mahrja Parkit, best of the Kurus, Nanda Mahrja was very
liberal and simple. He immediately took his son Ka on his lap as if
Ka had returned from death, and by formally smelling his son's
head, Nanda Mahrja undoubtedly enjoyed transcendental bliss.
Nanda Mahrja could not understand how the inhabitants of his house
had allowed Ptan to enter the house, nor could he imagine the gravity
of the situation. He did not understand that Ka had wanted to kill
Ptan and that His pastimes were performed by yogamy. Nanda
Mahrja simply thought that someone had entered his house and created
havoc. This was Nanda Mahrja's simplicity.

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TEXT 44
ya etat ptan-moka
kasyrbhakam adbhutam
uyc chraddhay martyo
govinde labhate ratim
yaanyone who; etatthis; ptan-mokamsalvation of Ptan;
kasyaof Ka; rbhakamthe childhood pastimes; adbhutam
wonderful; uytshould hear; raddhaywith faith and devotion;
martyaany person within this material world; govindefor the
Supreme Person, Govinda, di-purua; labhategains; ratim
attachment.
Any person who hears with faith and devotion about how Ka, the
Supreme Personality of Godhead, killed Ptan, and who thus invests
his hearing in such childhood pastimes of Ka, certainly attains
attachment for Govinda, the supreme, original person.
The incident in which the great witch attempted to kill the child but was
killed herself is certainly wonderful. Therefore this verse uses the word
adbhutam, meaning "specifically wonderful." Ka has left us many
wonderful narrations about Him. Simply by reading these narrations, as
they are described in Ka, the Supreme Personality of Godhead, one gains
salvation from this material world and gradually develops attachment to
and devotion for Govinda, di-purua.
Thus end the Bhaktivedanta purports of the Tenth Canto, Sixth Chapter, of
the rmad-Bhgavatam, entitled "The Killing of the Demon Ptan."

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7. The Killing of the Demon Tvarta

In this chapter, r Ka's pastimes of breaking the cart (akaabhajana), killing the asura known as Tvarta, and demonstrating the
entire universe within His mouth are especially described.
When ukadeva Gosvm saw that Mahrja Parkit was eagerly waiting
to hear about Lord Ka's pastimes as a child, he was very much pleased,
and he continued to speak. When r Ka was only three months old
and was just trying to turn backside up, before He even attempted to
crawl, mother Yaod wanted to observe a ritualistic ceremony with her
friends for the good fortune of the child. Such a ritualistic ceremony is
generally performed with ladies who also have small children. When
mother Yaod saw that Ka was falling asleep, because of other
engagements she put the child underneath a household cart, called akaa,
and while the child was sleeping, she engaged herself in other business
pertaining to the auspicious ritualistic ceremony. Underneath the cart was
a cradle, and mother Yaod placed the child in that cradle. The child was
sleeping, but suddenly He awakened and, as usual for a child, began to
kick His small legs. This kicking shook the cart, which collapsed with a
great sound, breaking completely and spilling all its contents. Children
who were playing nearby immediately informed mother Yaod that the
cart had broken, and therefore she hastily arrived there in great anxiety
with the other gops. Mother Yaod immediately took the child on her lap
and allowed Him to suck her breast. Then various types of Vedic
ritualistic ceremonies were performed with the help of the brhmaas.
Not knowing the real identity of the child, the brhmaas showered the
child with blessings.
Another day, when mother Yaod was sitting with her child on her lap,
she suddenly observed that he had assumed the weight of the entire
universe. She was so astonished that she had to put the child down, and
in the meantime Tvarta, one of the servants of Kasa, appeared there
as a whirlwind and took the child away. The whole tract of land known as
Gokula became surcharged with dust, no one could see where the child
had been taken, and all the gops were overwhelmed because He had been

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taken away in the dust storm. But up in the sky, the asura, being
overburdened by the child, could not carry the child far away, although
he also could not drop the child because the child had caught him so
tightly that it was difficult for him to separate the child from his body.
Thus Tvarta himself fell down from a very great height, the child
grasping him tightly by the shoulder, and immediately died. The demon
having fallen, the gops picked the child up and delivered Him to the lap
of mother Yaod. Thus mother Yaod was struck with wonder, but
because of yogamy's influence, no one could understand who Ka was
and what had actually happened. Rather, everyone began to praise fortune
for the child's having been saved from such a calamity. Nanda Mahrja,
of course, was thinking of the wonderful foretelling of Vasudeva and
began to praise him as a great yog. Later, when the child was on the lap of
mother Yaod, the child yawned, and mother Yaod could see within
His mouth the entire universal manifestation.
TEXTS 1-2
r-rjovca
yena yenvatrea
bhagavn harir vara
karoti kara-ramyi
mano-jni ca na prabho
yac-chvato 'paity aratir vit
sattva ca uddhyaty acirea pusa
bhaktir harau tat-purue ca sakhya
tad eva hra vada manyase cet
r-rj uvcathe King inquired (from ukadeva Gosvm); yena yena
avatreathe pastimes exhibited by different varieties of incarnations;
bhagavnthe Supreme Personality of Godhead; harithe Lord;
varathe controller; karotipresents; kara-ramyiwere all very
pleasing to the ear; mana-jnivery attractive to the mind; caalso;
naof us; prabhomy lord, ukadeva Gosvm; yat-vataof
anyone who simply hears these narrations; apaitivanishes; arati
unattractiveness; vitdirty things within the mind that make us
uninterested in Ka consciousness; sattvam cathe existential position
in the core of the heart; uddhyatibecomes purified; acireavery soon;
pusaof any person; bhakti haraudevotional attachment and

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service to the Lord; tat-puruewith Vaiavas; caalso; sakhyam

attraction to association; tat evathat only; hramthe activities of the
Lord, which should be heard and kept on the neck as a garland; vada
kindly speak; manyaseyou think it fit; cetif.
King Parkit said: My lord, ukadeva Gosvm, all the various activities
exhibited by the incarnations of the Supreme Personality of Godhead
are certainly pleasing to the ear and to the mind. Simply by one's
hearing of these activities, the dirty things in one's mind immediately
vanish. Generally we are reluctant to hear about the activities of the
Lord, but Ka's childhood activities are so attractive that they are
automatically pleasing to the mind and ear. Thus one's attachment for
hearing about material things, which is the root cause of material
existence, vanishes, and one gradually develops devotional service to
the Supreme Lord, attachment for Him, and friendship with devotees
who give us the contribution of Ka consciousness. If you think it fit,
kindly speak about those activities of the Lord.
As stated in the Prema-vivarta:
ka-bahirmukha haiy bhoga-vch kare
nikaa-stha my tre jpaiy dhare
Our material existence is my, or illusion, in which we desire different
varieties of material enjoyment and therefore change to different varieties
of bodies (bhrmayan sarva-bhtni yantrrhni myay [Bg. 18.61]).
Asann api kleada sa deha: [SB 5.5.4] as long as we have these temporary
bodies, they give us many varieties of tribulationdhytmika,
dhibhautika and dhidaivika. This is the root cause of all suffering, but
this root cause of suffering can be removed by revival of our Ka
consciousness. All the Vedic literatures presented by Vysadeva and other
great sages are therefore intended to revive our Ka consciousness,
which begins to revive with ravaa-krtanam. vat sva-kath ka
(SB 1.2.17). rmad-Bhgavatam and other Vedic literatures exist simply
to give us a chance to hear about Ka. Ka has different avatras, or
incarnations, all of which are wonderful and which arouse one's
inquisitiveness, but generally such avatras as Matsya, Krma and Varha
are not as attractive as Ka. First of all, however, we have no attraction
for hearing about Ka, and this is the root cause of our suffering.

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But Parkit Mahrja specifically mentions that the wonderful activities

of baby Ka, which amazed mother Yaod and the other inhabitants of
Vraja, are especially attractive. From the very beginning of His childhood,
Ka killed Ptan, Tvarta and akasura and showed the entire
universe within His mouth. Thus the pastimes of Ka, one after another,
kept mother Yaod and all the inhabitants of Vraja in great astonishment.
The process to revive one's Ka consciousness is dau raddh tata
sdhu-saga (Bhakti-rasmta-sindhu 1.4.15). The pastimes of Ka can
be properly received from devotees. If one has developed a little bit of
Ka consciousness by hearing from Vaiavas about the activities of
Ka, one becomes attached to Vaiavas who are interested only in
Ka consciousness. Therefore Parkit Mahrja recommends that one
hear about Ka's childhood activities, which are more attractive than
the activities of other incarnations, such as Matsya, Krma and Varha.
Wanting to hear more and more from ukadeva Gosvm, Mahrja
Parkit requested him to continue describing Ka's childhood activities,
which are especially easy to hear and which create more and more
inquisitiveness.
TEXT 3
athnyad api kasya
tokcaritam adbhutam
mnua lokam sdya
taj-jtim anurundhata
athaalso; anyat apiother pastimes also; kasyaof child Ka;
toka-caritam adbhutamthey are also wonderful childhood pastimes;
mnuamas if playing as a human child; lokam sdyaappearing on
this planet earth in human society; tat-jtimexactly like a human child;
anurundhatawho was imitating.
Please describe other pastimes of Ka, the Supreme Personality, who
appeared on this planet earth, imitating a human child and performing
wonderful activities like killing Ptan.
Mahrja Parkit requested ukadeva Gosvm to narrate other childhood
pastimes exhibited by Ka while playing as a human child. The
Supreme Personality of Godhead incarnates at different times in different
planets and universes, and according to the nature of those places, He

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exhibits His unlimited potency. That a child sitting on the lap of his
mother was able to kill the gigantic Ptan is extremely wonderful for the
inhabitants of this planet, but on other planets the inhabitants are more
advanced, and therefore the pastimes the Lord performs there are still
more wonderful. Ka's appearance on this planet like a human being
makes us more fortunate than the demigods in the higher planets, and
therefore Mahrja Parkit was very much interested in hearing about
Him.
TEXT 4
r-uka uvca
kadcid autthnika-kautukplave
janmarka-yoge samaveta-yoitm
vditra-gta-dvija-mantra-vcakai
cakra snor abhiecana sat
r-uka uvcar ukadeva Gosvm continued to speak (at the
request of Mahrja Parkit); kadcitat that time (when Ka was
three months old); autthnika-kautuka-plavewhen Ka was three or
four months old and His body was developing, He attempted to turn
around, and this pleasing occasion was observed with a festival and
bathing ceremony; janma-ka-yogeat that time, there was also a
conjunction of the moon with the auspicious constellation Rohi;
samaveta-yoitm(the ceremony was observed) among the assembled
women, a ceremony of mothers; vditra-gtadifferent varieties of music
and singing; dvija-mantra-vcakaiwith chanting of Vedic hymns by
qualified brhmaas; cakraexecuted; snoof her son; abhiecanam
the bathing ceremony; satmother Yaod.
ukadeva Gosvm said: When mother Yaod's baby was slanting His
body to attempt to rise and turn around, this attempt was observed by a
Vedic ceremony. In such a ceremony, called utthna, which is
performed when a child is due to leave the house for the first time, the
child is properly bathed. Just after Ka turned three months old,
mother Yaod celebrated this ceremony with other women of the
neighborhood. On that day, there was a conjunction of the moon with
the constellation Rohi. As the brhmaas joined by chanting Vedic
hymns and professional musicians also took part, this great ceremony
was observed by mother Yaod

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There is no question of overpopulation or of children's being a burden for

their parents in a Vedic society. Such a society is so well organized and
people are so advanced in spiritual consciousness that childbirth is never
regarded as a burden or a botheration. The more a child grows, the more
his parents become jubilant, and the child's attempts to turn over are also
a source of jubilation. Even before the child is born, when the mother is
pregnant, many recommended ritualistic ceremonies are performed. For
example, when the child has been within the womb for three months and
for seven months, there is a ceremony the mother observes by eating with
neighboring children. This ceremony is called svda-bhakaa. Similarly,
before the birth of the child there is the garbhdhna ceremony. In Vedic
civilization, childbirth or pregnancy is never regarded as a burden; rather,
it is a cause for jubilation. In contrast, people in modern civilization do
not like pregnancy or childbirth, and when there is a child, they
sometimes kill it. We can just consider how human society has fallen
since the inauguration of Kali-yuga. Although people still claim to be
civilized, at the present moment there is actually no human civilization,
but only an assembly of two-legged animals.
TEXT 5
nandasya patn kta-majjandika
viprai kta-svastyayana supjitai
anndya-vsa-srag-abha-dhenubhi
sajta-nidrkam aayac chanai
nandasyaof Mahrja Nanda; patnthe wife (mother Yaod); ktamajjana-dikamafter she and the other members of the house had
bathed and the child had been bathed also; vipraiby the brhmaas;
kta-svastyayanamengaging them in chanting auspicious Vedic hymns;
su-pjitaiwho were all received and worshiped with proper respect;
anna-dyaby offering them sufficient grains and other eatables; vsa
garments; srak-abha-dhenubhiby offering flower garlands and very
desirable cows; sajta-nidrhad become sleepy; akamwhose eyes;
aayatlaid the child down; anaifor the time being.
After completing the bathing ceremony for the child, mother Yaod
received the brhmaas by worshiping them with proper respect and
giving them ample food grains and other eatables, clothing, desirable
cows, and garlands. The brhmaas properly chanted Vedic hymns to

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observe the auspicious ceremony, and when they finished and mother
Yaod saw that the child felt sleepy, she lay down on the bed with the
child until He was peacefully asleep.
An affectionate mother takes great care of her child and is always anxious
to see that the child is not disturbed even for a moment. As long as the
child wants to remain with the mother, the mother stays with the child,
and the child feels very comfortable. Mother Yaod saw that her child felt
sleepy, and to give Him all facilities for sleep, she lay down with the child,
and when He was peaceful, she got up to attend to her other household
affairs.
TEXT 6
autthnikautsukya-man manasvin
samgatn pjayat vrajaukasa
naivod vai rudita sutasya s
rudan stanrth carav udakipat
autthnika-autsukya-manmother Yaod was very busy celebrating
the utthna ceremony of her child; manasvinvery liberal in distributing
food, clothing, ornaments and cows, according to necessity; samgatn
to the assembled guests; pjayatjust to satisfy them; vraja-okasato
the inhabitants of Vraja; nanot; evacertainly; aotdid hear; vai
indeed; ruditamthe crying; sutasyaof her child; smother Yaod;
rudancrying; stana-arthKa, who was hankering to drink His
mother's milk by sucking her breast; caraau udakipatout of anger,
threw His two legs hither and thither.
The liberal mother Yaod, absorbed in celebrating the utthna
ceremony, was busy receiving guests, worshiping them with all respect
and offering them clothing, cows, garlands and grains. Thus she could
not hear the child crying for His mother. At that time, the child Ka,
demanding to drink the milk of His mother's breast, angrily threw His
legs upward.
Ka had been placed underneath a household handcart, but this
handcart was actually another form of the akasura, a demon who had
come there to kill the child. Now, on the plea of demanding to suck His
mother's breast, Ka took this opportunity to kill the demon. Thus He

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kicked akasura just to expose him. Although Ka's mother was

engaged in receiving guests, Lord Ka wanted to draw her attention by
killing the akasura, and therefore he kicked that cart-shaped demon.
Such are the pastimes of Ka. Ka wanted to draw the attention of His
mother, but while doing so He created a great havoc not understandable
by ordinary persons. These narrations are wonderfully enjoyable, and
those who are fortunate are struck with wonder upon hearing of these
extraordinary activities of the Lord. Although the less intelligent regard
them as mythological because a dull brain cannot understand them, they
are real facts. These narrations are actually so enjoyable and enlightening
that Mahrja Parkit and ukadeva Gosvm took pleasure in them, and
other liberated persons, following in their footsteps, become fully jubilant
by hearing about the wonderful activities of the Lord.
TEXT 7
adha-aynasya ior ano 'lpakapravla-mdv-aghri-hata vyavartata
vidhvasta-nn-rasa-kupya-bhjana
vyatyasta-cakrka-vibhinna-kbaram
adha-aynasyawho was put underneath the handcart; ioof the
child; anathe cart; alpakanot very much grown; pravlajust like a
new leaf; mdu-aghri-hatamstruck by His beautiful, delicate legs;
vyavartataturned over and fell down; vidhvastascattered; nn-rasakupya-bhjanamutensils made of various metals; vyatyastadislocated;
cakra-akathe two wheels and the axle; vibhinnabroken; kbaram
the pole of the handcart.
Lord r Ka was lying down underneath the handcart in one corner
of the courtyard, and although His little legs were as soft as leaves,
when He struck the cart with His legs, it turned over violently and
collapsed. The wheels separated from the axle, the hubs and spokes fell
apart, and the pole of the handcart broke. On the cart there were many
little utensils made of various metals, and all of them scattered hither
and thither.
rla Vivantha Cakravart hkura has commented on this verse as
follows. When Lord Ka was of a very tender age, His hands and legs
resembled soft new leaves, yet simply by touching the handcart with His

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legs, He made the cart fall to pieces. It was quite possible for Him to act in
this way and yet not exert Himself very much. The Lord in His Vmana
avatra had to extend His foot to the greatest height to penetrate the
covering of the universe, and when the Lord killed the gigantic demon
Hirayakaipu, He had to assume the special bodily feature of
Nsihadeva. But in His Ka avatra, the Lord did not need to exert
such energy. Therefore, kas tu bhagavn svayam: [SB 1.3.28] Ka is
the Supreme Personality of Godhead Himself. In other incarnations, the
Lord had to exert some energy according to the time and circumstances,
but in this form He exhibited unlimited potency. Thus the handcart
collapsed, its joints broken, and all the metal pots and utensils scattered.
The Vaiava-toa remarks that although the handcart was higher than
the child, the child could easily touch the wheel of the cart, and this was
sufficient to send the demon down to the earth. The Lord simultaneously
pushed the demon to the earth and superficially broke the handcart.
TEXT 8
dv yaod-pramukh vraja-striya
autthnike karmai y samgat
nanddaya cdbhuta-darankul
katha svaya vai akaa viparyagt
dvafter seeing; yaod-pramukhheaded by mother Yaod;
vraja-striyaall the ladies of Vraja; autthnike karmaiin the
celebration of the utthna ceremony; ythose who; samgat
assembled there; nanda-daya caand the men, headed by Nanda
Mahrja; adbhuta-daranaby seeing the wonderful calamity (that the
heavily loaded cart had broken upon the small baby, who still lay there
unhurt); kuland thus they were very much perturbed as to how it
had happened; kathamhow; svayamby itself; vaiindeed; akaam
the handcart; viparyagtbecame so heavily damaged, dismantled.
When mother Yaod and the other ladies who had assembled for the
utthna festival, and all the men, headed by Nanda Mahrja, saw the
wonderful situation, they began to wonder how the handcart had
collapsed by itself. They began to wander here and there, trying to find
the cause, but were unable to do so.

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TEXT 9
cur avyavasita-matn
gopn gop ca blak
rudatnena pdena
kiptam etan na saaya
cusaid; avyavasita-matnwho had lost all intelligence in the present
situation; gopnto the cowherd men; gop caand to the ladies;
blakthe children; rudat anenaas soon as the child cried; pdena
with one leg; kiptam etatthis cart was dashed apart and immediately
fell dismantled; na saayathere is no doubt about it.
The assembled cowherd men and ladies began to contemplate how this
thing had happened. "Is it the work of some demon or evil planet?" they
asked. At that time, the small children present asserted that the cart
had been kicked apart by the baby Ka. As soon as the crying baby
bad kicked the cart's wheel, the cart had collapsed. There was no doubt
about it.
We have heard of people's being haunted by ghosts. Having no gross
material body, a ghost seeks shelter of a gross body to stay in and haunt.
The akasura was a ghost who had taken shelter of the handcart and
was looking for the opportunity to do mischief to Ka. When Ka
kicked the cart with His small and very delicate legs, the ghost was
immediately pushed down to the earth and his shelter dismantled, as
already described. This was possible for Ka because He has full
potency, as confirmed in the Brahma-sahit (5.32):
agni yasya sakalendriya-vttimanti
payanti pnti kalayanti cira jaganti
nanda-cinmaya-sad-ujjvala-vigrahasya
govindam di-purua tam aha bhajmi
Ka's body is sac-cid-nanda-vigraha [Bs. 5.1], or nanda-cinmaya-rasavigraha. That is, any of the parts of His nanda-cinmaya body can act for
any other part. Such are the inconceivable potencies of the Supreme
Personality of Godhead. The Supreme Lord does not need to acquire these
potencies; He already has them. Thus Ka kicked His little legs, and His
whole purpose was fulfilled. Also, when the handcart broke, an ordinary

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child could have been injured in many ways, but because Ka is the
Supreme Personality of Godhead, He enjoyed the dismantling of the cart,
and nothing injured Him. Everything done by Him is nanda-cinmayarasa, full transcendental bliss. Thus Ka factually enjoyed.
The nearby children saw that actually Ka had kicked the wheel of the
cart and this was how the accident happened. By the arrangement of
yogamy, all the gops and gopas thought that the accident had taken
place because of some bad planet or some ghost, but in fact everything
was done by Ka and enjoyed by Him. Those who enjoy the activities of
Ka are also on the platform of nanda-cinmaya-rasa; they are liberated
from the material platform. When one develops the practice of hearing
ka-kath, he is certainly transcendental to material existence, as
confirmed in Bhagavad-gt (sa gun samattyaitn brahma-bhyya
kalpate [Bg. 14.26]). Unless one is on the spiritual platform, one cannot
enjoy the transcendental activities of Ka; or in other words, whoever
engages in hearing the transcendental activities of Ka is not on the
material platform, but on the transcendental, spiritual platform.
TEXT 10
na te raddadhire gop
bla-bhitam ity uta
aprameya bala tasya
blakasya na te vidu
nanot; tethe cowherd men and ladies; raddadhireput their faith (in
such statements); gopthe cowherd men and women; bla-bhitam
childish talk from the assembled children; iti utathus spoken;
aprameyamunlimited, inconceivable; balamthe power; tasya
blakasyaof the small baby Ka; nanot; tethe gops and gopas;
viduwere aware of.
The assembled gops and gopas, unaware that Ka is always
unlimited, could not believe that baby Ka had such inconceivable
power. They could not believe the statements of the children, and
therefore they neglected these statements as being childish talk.
TEXT 11
rudanta sutam dya

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yaod graha-akit
kta-svastyayana viprai
sktai stanam apyayat
rudantamcrying; sutamson; dyapicking up; yaodmother
Yaod; graha-akitfearing some bad planet; kta-svastyayanam
immediately performed a ritualistic ceremony for good fortune; viprai
by calling all the brhmaas; sktaiby Vedic hymns; stanamher
breast; apyayatmade the child suck.
Thinking that some bad planet had attacked Ka, mother Yaod
picked up the crying child and allowed Him to suck her breast. Then
she called for experienced brhmaas to chant Vedic hymns and
perform an auspicious ritualistic ceremony.
Whenever there is some danger or some inauspicious occurrence, it is the
custom of Vedic civilization to have qualified brhmaas immediately
chant Vedic hymns to counteract it. Mother Yaod did this properly and
allowed the baby to suck her breast.
TEXT 12
prvavat sthpita gopair
balibhi sa-paricchadam
vipr hutvrcay cakrur
dadhy-akata-kumbubhi
prva-vatas the handcart had been situated before; sthpitamagain
assembled with the pots situated properly; gopaiby the cowherd men;
balibhiall of whom were very strong and stout and who could
therefore assemble the parts without difficulty; sa-paricchadamwith all
the paraphernalia kept on it; viprthe brhmaas; hutvafter
performing a fire ceremony; arcaym cakruperformed ritualistic
ceremonies; dadhiwith curd; akatagrains of rice; kuaand kua
grass; ambubhiwith water.
After the strong, stout cowherd men assembled the pots and
paraphernalia on the handcart and set it up as before, the brhmaas
performed a ritualistic ceremony with a fire sacrifice to appease the bad
planet, and then, with rice grains, kua, water and curd, they worshiped
the Supreme Lord.

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The handcart was loaded with heavy utensils and other paraphernalia. To
set the cart back in its original position required much strength, but this
was easily done by the cowherd men. Then, according to the system of the
gopa jti, various Vedic ceremonies were performed to appease the
calamitous situation.
TEXTS 13-15
ye 'synta-dambherhis-mna-vivarjit
na te satya-lnm
io viphal kt
iti blakam dya
smarg-yajur-upktai
jalai pavitrauadhibhir
abhiicya dvijottamai
vcayitv svastyayana
nanda-gopa samhita
hutv cgni dvijtibhya
prdd anna mah-guam
yethose brhmaas who; asyaenvy; antauntruthfulness;
dambhafalse pride; rgrudges; hisbeing disturbed by the
opulence of others; mnafalse prestige; vivarjitcompletely devoid
of; nanot; temof such brhmaas; satya-lnmwho are endowed
with perfect brahminical qualifications (satya, ama, dama, etc.); ia
the blessings; viphaluseless; kthave become; iticonsidering all
these things; blakamthe child; dyataking care of; smaaccording
to the Sma Veda; kaccording to the g Veda; yajuand according to
the Yajur Veda; upktaipurified by such means; jalaiwith water;
pavitra-auadhibhimixed with pure herbs; abhiicyaafter bathing
(the child); dvija-uttamaiwith ceremonies performed by first-class
brhmaas with the above qualifications; vcayitvrequested to be
chanted; svasti-ayanamauspicious hymns; nanda-gopaMahrja
Nanda, the head of the cowherd men; samhitaliberal and good;
hutvafter offering oblations; caalso; agnimunto the sacred fire;
dvijtibhyaunto those first-class brhmaas; prdtgave in charity;
annamfood grains; mah-guamexcellent.

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When brhmaas are free from envy, untruthfulness, unnecessary

pride, grudges, disturbance by the opulence of others, and false
prestige, their blessings never go in vain. Considering this, Nanda
Mahrja soberly took Ka on his lap and invited such truthful
brhmaas to perform a ritualistic ceremony according to the holy
hymns of the Sma Veda, g Veda and Yajur Veda. Then, while the
hymns were being chanted, he bathed the child with water mixed with
pure herbs, and after performing a fire ceremony, he sumptuously fed
all the brhmaas with first-class grains and other food.
Nanda Mahrja was very confident about the qualifications of the
brhmaas and their blessings. He was fully confident that simply if the
good brhmaas showered their blessings, the child Ka would be
happy. The blessings of qualified brhmaas can bring happiness not only
to Ka, the Supreme Personality of Godhead, but to everyone. Because
Ka is self-sufficient, He does not require anyone's blessings, yet Nanda
Mahrja thought that Ka required the blessings of the brhmaas.
What then is to be said of others? In human society, therefore, there must
be an ideal class of men, brhmaas, who can bestow blessings upon
others, namely, upon the katriyas, vaiyas and dras, so that everyone
will be happy. Ka therefore says in Bhagavad-gt (4.13) that human
society must have four social orders (ctur-varya may sa guakarma-vibhgaa); it is not that everyone should become a dra or a
vaiya and human society will prosper. As enunciated in Bhagavad-gt,
there must be a class of brhmaas with qualities like satya (truthfulness),
ama (peacefulness), dama (self-control) and titik (tolerance).
Here also, in the Bhgavatam, Nanda Mahrja invites qualified
brhmaas. There may be caste brhmaas, and we have all respect for
them, but their birth in brhmaa families does not mean that they are
qualified to bestow blessings upon the other members of human society.
This is the verdict of the stras. In Kali-yuga, caste brhmaas are
accepted as brhmaas. Vipratve stram eva hi (SB 12.2.3): in Kali-yuga,
simply by putting on a thread worth two paise, one becomes a brhmaa.
Such brhmaas were not called for by Nanda Mahrja. As stated by
Nrada Muni (SB 7.11.35), yasya yal lakaa proktam. The symptoms of
a brhmaa are stated in stra, and one must be qualified with these
symptoms.
The blessings of brhmaas who are not envious, disturbed or puffed up

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with pride and false prestige and who are fully qualified with truthfulness
will be useful. Therefore a class of men must be trained as brhmaas
from the very beginning. Brahmacr guru-kule vasan dnto guror hitam
(SB 7.12.1). The word dnta is very important. Dnta refers to one who
is not envious, disturbing or puffed up with false prestige. With the Ka
consciousness movement, we are trying to introduce such brhmaas in
society. Brhmaas must ultimately be Vaiavas, and if one is a Vaiava,
he has already acquired the qualifications of a brhmaa. Brahma-bhta
prasanntm (Bg. 18.54). The word brahma-bhta [SB 4.30.20] refers to
becoming a brhmaa, or understanding what is Brahman (brahma jntti
brhmaa). One who is brahma-bhta is always happy (prasanntm). Na
ocati na kkati: he is never disturbed about material necessities. Sama
sarveu bhteu: he is ready to bestow blessings upon everyone equally.
Mad-bhakti labhate parm: [Bg. 18.54] then he becomes a Vaiava. In
this age, rla Bhaktisiddhnta Sarasvat hkura introduced the sacred
thread ceremony for his Vaiava disciples, with the idea that people
should understand that when one becomes a Vaiava he has already
acquired the qualifications of a brhmaa. Therefore in the International
Society for Krishna Consciousness, those who are twice initiated so as to
become brhmaas must bear in mind their great responsibility to be
truthful, control the mind and senses, be tolerant, and so on. Then their
life will be successful. It was such brhmaas that Nanda Mahrja invited
to chant the Vedic hymns, not ordinary brhmaas. Verse thirteen
distinctly mentions his-mna. The word mna refers to false prestige or
false pride. Those who were falsely proud, thinking that they were
brhmaas because they were born in brhmaa families, were never
invited by Nanda Mahrja on such occasions.
Verse fourteen mentions pavitrauadhi. In any ritualistic ceremony, many
herbs and leaves were required. These were known as pavitra-patra.
Sometimes there were nimba leaves, sometimes bael leaves, mango leaves,
avattha leaves or malak leaves. Similarly, there were paca-gavya,
paca-asya and paca-ratna. Although Nanda Mahrja belonged to the
vaiya community, everything was known to him.
The most important word in these verses is mah-guam, indicating that
the brhmaas were offered very palatable food of exalted quality. Such
palatable dishes were generally prepared with two things, namely food
grains and milk products. Bhagavad-gt (18.44) therefore enjoins that
human society must give protection to the cows and encourage

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agriculture (ki-go-rakya-vijya vaiya-karma svabhvajam). Simply

by expert cooking, hundreds and thousands of palatable dishes can be
prepared from agricultural produce and milk products. This is indicated
here by the words anna mah-guam. Still today in India, from these two
things, namely food grains and milk, hundreds and thousands of varieties
of food are prepared, and then they are offered to the Supreme Personality
of Godhead. (Catur-vidha-r-bhagavat-prasda**. patra pupa phala
toya yo me bhakty prayacchati [Bg. 9.26].) Then the prasda is
distributed. Even today in Jaganntha-ketra and other big temples, very
palatable dishes are offered to the Deity, and prasda is distributed
profusely. Cooked by first-class brhmaas with expert knowledge and
then distributed to the public, this prasda is also a blessing from the
brhmaas or Vaiavas. There are four kinds of prasda (catur-vidha).
Salty, sweet, sour and pungent tastes are made with different types of
spices, and the food is prepared in four divisions, called carvya, cya,
lehya and peya-prasda that is chewed, prasda that is licked, prasda
tasted with the tongue, and prasda that is drunk. Thus there are many
varieties of prasda, prepared very nicely with grains and ghee, offered to
the Deity and distributed to the brhmaas and Vaiavas and then to the
general public. This is the way of human society. Killing the cows and
spoiling the land will not solve the problem of food. This is not
civilization. Uncivilized men living in the jungle and being unqualified to
produce food by agriculture and cow protection may eat animals, but a
perfect human society advanced in knowledge must learn how to produce
first-class food simply by agriculture and protection of cows.
TEXT 16
gva sarva-guopet
vsa-srag-rukma-mlin
tmajbhyudayrthya
prdt te cnvayujata
gvacows; sarva-gua-upetbeing fully qualified by giving sufficient
milk, etc.; vsawell dressed; srakwith flower garlands; rukmamlinand with garlands of gold; tmaja-abhyudaya-arthyafor the
purpose of his son's affluence; prdtgave in charity; tethose
brhmaas; caalso; anvayujataaccepted them.
Nanda Mahrja, for the sake of the affluence of his own son Ka,

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gave the brhmaas cows fully decorated with garments, flower

garlands and gold necklaces. These cows, fully qualified to give ample
milk, were given to the brhmaas in charity, and the brhmaas
accepted them and bestowed blessings upon the whole family, and
especially upon Ka.
Nanda Mahrja first fed the brhmaas sumptuously and then gave them
in charity first-class cows fully decorated with golden necklaces, garments
and flower garlands.
TEXT 17
vipr mantra-vido yukts
tair y prokts tathia
t niphal bhaviyanti
na kadcid api sphuam
viprthe brhmaas; mantra-vidacompletely expert in chanting the
Vedic hymns; yuktperfect mystic yogs; taiby them; y
whatsoever; proktwas spoken; tathbecomes just so; iaall
blessings; tsuch words; niphaluseless, without fruit; bhaviyanti
nanever will become; kadcitat any time; apiindeed; sphuam
always factual, as it is.
The brhmaas, who were completely expert in chanting the Vedic
hymns, were all yogs fully equipped with mystic powers. Whatever
blessings they spoke were certainly never fruitless.
Brhmaas fully equipped with the brahminical qualifications are always
yogs fully powerful in mystic yoga. Their words never fail. In every
transaction with other members of society, brhmaas are certainly
dependable. In this age, however, one must take into account that the
brhmaas are uncertain in their qualifications. Because there are no
yajic brhmaas, all yajas are forbidden. The only yaja recommended
in this age is sakrtana-yaja. Yajai sakrtana-pryair yajanti hi
sumedhasa (SB 11.5.32). Yaja is meant to satisfy Viu (yajrtht
karmao 'nyatra loko 'ya karma-bandhana [Bg. 3.9])). Because in this
age there are no qualified brhmaas, people should perform yaja by
chanting the Hare Ka mantra (yajai sakrtana-pryair yajanti hi
sumedhasa). Life is meant for yaja, and yaja is performed by the

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chanting of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma,
Hare Rma, Rma Rma, Hare Hare.
TEXT 18
ekadroham rha
llayant suta sat
garima ior vohu
na sehe giri-kavat
ekadone time (estimated to have been when Ka was one year old);
rohamon His mother's lap; rhamwho was sitting; llayantwas
patting; sutamher son; satmother Yaod; garimambecause of an
increase in heaviness; ioof the child; vohumto bear Him; nanot;
sehewas able; giri-ka-vatappearing like the weight of a mountain
peak.
One day, a year after Ka's appearance, mother Yaod was patting
her son on her lap. But suddenly she felt the child to be heavier than a
mountain peak, and she could no longer bear His weight.
Llayant. Sometimes a mother lifts her child, and when the child falls in
her hands, the child laughs, and the mother also enjoys pleasure. Yaod
used to do this, but this time Ka became very heavy, and she could not
bear His weight. Under the circumstances, it is to be understood that
Ka was aware of the coming of Tvartsura, who would take Him far
away from His mother. Ka knew that when Tvarta came and took
Him away from His mother's lap, mother Yaod would be greatly
bereaved. He did not want His mother to suffer any difficulty from the
demon. Therefore, because He is the source of everything (janmdy asya
yata [SB 1.1.1]), He assumed the heaviness of the entire universe. The
child was on the lap of Yaod, who was therefore in possession of
everything in the world, but when the child assumed such heaviness, she
had to put Him down in order to give Tvartsura an opportunity to
take Him away and play with Him for some time before the child returned
to the lap of His mother.
TEXT 19
bhmau nidhya ta gop
vismit bhra-pit

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mah-puruam dadhyau
jagatm sa karmasu
bhmauon the ground; nidhyaplacing; tamthe child; gopmother
Yaod; vismitbeing astonished; bhra-pitbeing aggrieved by the
weight of the child; mah-puruamLord Viu, Nryaa; dadhyau
took shelter of; jagatmas if the weight of the whole world; sa
engaged herself; karmasuin other household affairs.
Feeling the child to be as heavy as the entire universe and therefore
being anxious, thinking that perhaps the child was being attacked by
some other ghost or demon, the astonished mother Yaod put the child
down on the ground and began to think of Nryaa. Foreseeing
disturbances, she called for the brhmaas to counteract this heaviness,
and then she engaged in her other household affairs. She had no
alternative than to remember the lotus feet of Nryaa, for she could
not understand that Ka was the original source of everything.
Mother Yaod did not understand that Ka is the heaviest of all heavy
things and that Ka rests within everything (mat-sthni sarva-bhtni).
As confirmed in Bhagavad-gt (9.4), may tatam ida sarva jagad
avyakta-mrtin: Ka is everywhere in His impersonal form, and
everything rests upon Him. Nonetheless, na cha tev avasthita: Ka
is not everywhere. Mother Yaod was unable to understand this
philosophy because she was dealing with Ka as His real mother by the
arrangement of yogamy. Not understanding the importance of Ka,
she could only seek shelter of Nryaa for Ka's safety and call the
brhmaas to counteract the situation.
TEXT 20
daityo nmn tvarta
kasa-bhtya praodita
cakravta-svarpea
jahrsnam arbhakam
daityaanother demon; nmnby the name; tvarta
Tvartsura; kasa-bhtyaa servant of Kasa; praoditahaving
been induced by him; cakravta-svarpeain the form of a whirlwind;
jahraswept away; snamthe sitting; arbhakamchild.

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While the child was sitting on the ground, a demon named Tvarta,
who was a servant of Kasa's, came there as a whirlwind, at Kasa's
instigation, and very easily carried the child away into the air.
Ka's heaviness was unbearable for the child's mother, but when
Tvartsura came, he immediately carried the child away. This was
another demonstration of Ka's inconceivable energy. When the
Tvarta demon came, Ka became lighter than the grass so that the
demon could carry Him away. This was nanda-cinmaya-rasa, Ka's
blissful, transcendental pleasure.
TEXT 21
gokula sarvam vvan
mua caki reubhi
rayan sumah-ghoraabdena pradio dia
gokulamthe whole tract of land known as Gokula; sarvameverywhere;
vvancovering; muantaking away; cakithe power of vision;
reubhiby particles of dust; rayanwas vibrating; su-mah-ghora
very fierce and heavy; abdenawith a sound; pradia diaentered
everywhere, in all directions.
Covering the whole land of Gokula with particles of dust, that demon,
acting as a strong whirlwind, covered everyone's vision and began
vibrating everywhere with a greatly fearful sound.
Tvartsura assumed the form of a whirlwind and covered with a dust
storm the whole tract of land known as Gokula, so that no one could see
even the nearest thing.
TEXT 22
muhrtam abhavad goha
rajas tamasvtam
suta yaod npayat
tasmin nyastavat yata
muhrtamfor a moment; abhavatthere was; gohamthroughout the
whole pasturing ground; rajasby big particles of dust; tamas vtam
covered with darkness; sutamher son; yaodmother Yaod; na

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apayatcould not find; tasminin that very spot; nyastavatshe had

placed Him; yatawhere.
For a moment, the whole pasturing ground was overcast with dense
darkness from the dust storm, and mother Yaod was unable to find
her son where she had placed Him.
TEXT 23
npayat kacantmna
para cpi vimohita
tvarta-nisbhi
arkarbhir upadruta
nanot; apayatsaw; kacanaanyone; tmnamhimself; param ca
apior another; vimohitabeing illusioned; tvarta-nisbhi
thrown by Tvartsura; arkarbhiby the sands; upadrutaand
thus being disturbed.
Because of the bits of sand thrown about by Tvarta, people could not
see themselves or anyone else, and thus they were illusioned and
disturbed.
TEXT 24
iti khara-pavana-cakra-pu-vare
suta-padavm abalvilakya mt
atikaruam anusmaranty aocad
bhuvi patit mta-vatsak yath gau
itithus; kharavery strong; pavana-cakraby a whirlwind; puvarewhen there were showers of dust and small dust particles; sutapadavmthe place of her son; abalthe innocent woman; avilakya
not seeing; mtbecause of being His mother; ati-karuamvery
pitifully; anusmarantshe was thinking of her son; aocatlamented
extraordinarily; bhuvion the ground; patitfell down; mta-vatsak
who has lost her calf; yathlike; gaua cow.
Because of the dust storm stirred up by the strong whirlwind, mother
Yaod could find no trace of her son, nor could she understand why.

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Thus she fell down on the ground like a cow who has lost her calf and
began to lament very pitifully.
TEXT 25
ruditam anuniamya tatra gopyo
bham anutapta-dhiyo 'ru-pra-mukhya
rurudur anupalabhya nanda-snu
pavana uprata-pu-vara-vege
ruditammother Yaod, crying pitifully; anuniamyaafter hearing;
tatrathere; gopyathe other ladies, the gops; bhamhighly;
anutaptalamenting sympathetically after mother Yaod; dhiyawith
such feelings; aru-pra-mukhyaand the other gops, their faces full of
tears; ruruduthey were crying; anupalabhyawithout finding; nandasnumthe son of Nanda Mahrja, Ka; pavanewhen the whirlwind;
upratahad ceased; pu-vara-vegeits force of showering dust.
When the force of the dust storm and the winds subsided, Yaod's
friends, the other gops, approached mother Yaod, hearing her pitiful
crying. Not seeing Ka present, they too felt very much aggrieved and
joined mother Yaod in crying, their eyes full of tears.
This attachment of the gops to Ka is wonderful and transcendental.
The center of all the activities of the gops was Ka. When Ka was
there they were happy, and when Ka was not there, they were
unhappy. Thus when mother Yaod was lamenting Ka's absence, the
other ladies also began to cry.
TEXT 26
tvarta nta-rayo
vty-rpa-dharo haran
ka nabho-gato gantu
naknod bhri-bhra-bht
tvartathe demon Tvarta; nta-rayathe force of the blast
reduced; vty-rpa-dharawho had assumed the form of a forceful
whirlwind; haranand had thus taken away; kamKa, the
Supreme Personality of Godhead; nabha-gatawent up to the top of
the sky; gantumto go further; na aaknotwas not able; bhri-bhra-

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bhtbecause Ka then became more powerful and heavy than the

demon.
Having assumed the form of a forceful whirlwind, the demon Tvarta
took Ka very high in the sky, but when Ka became heavier than
the demon, the demon had to stop his force and could go no further.
Here is a competition in yogic power between Ka and Tvartsura.
By practicing mystic yoga, asuras generally attain some perfection in the
eight siddhis, or perfections, namely aim, laghim, mahim, prpti,
prkmya, itva, vaitva and kmvasyit. But although a demon may
acquire such powers to a very limited extent, he cannot compete with the
mystic power of Ka, for Ka is Yogevara, the source of all mystic
power (yatra yogevaro hari [Bg. 18.78]). No one can compete with
Ka. Sometimes, of course, having acquired a fragmental portion of
Ka's mystic power, asuras demonstrate their power to the foolish
public and assert themselves to be God, not knowing that God is the
supreme Yogevara. Here also we see that Tvarta assumed the mahimsiddhi and took Ka away as if Ka were an ordinary child. But Ka
also became a mystic mahim-siddha. When mother Yaod was carrying
Him, He became so heavy that His mother, who was usually accustomed
to carrying Him, could not bear Him and had to place Him down on the
ground. Thus Tvarta had been able to take Ka away in the presence
of mother Yaod. But when Ka, high in the sky, assumed the mahimsiddhi, the demon, unable to go further, was obliged to stop his force and
come down according to Ka's desire. One should not, therefore,
compete with Ka's mystic power.
Devotees automatically have all mystic power, but they do not like to
compete with Ka. Instead, they fully surrender to Ka, and their
yogic power is demonstrated by Ka's mercy. Devotees can show mystic
yoga so powerful that a demon could not even dream of it, but they never
try to demonstrate it for their personal sense gratification. Whatever they
do is for the service of the Lord, and therefore they are always in a
position superior to that of the demons. There are many karms, yogs and
jns who artificially try to compete with Ka, and thus ordinary,
foolish people who do not care to hear rmad-Bhgavatam from
authorities consider some rascal yog to be Bhagavn, the Supreme
Personality of Godhead. At the present moment there are many so-called
bbs who present themselves as incarnations of God by showing some

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insignificant mystic wonder, and foolish people regard them as God

because of lacking knowledge of Ka.
TEXT 27
tam amna manyamna
tmano guru-mattay
gale ghta utsrau
naknod adbhutrbhakam
tamKa; amnamvery heavy stone like a lump of iron;
manyamnathinking like that; tmana guru-mattaybecause of
being heavier than he could personally perceive; galehis neck; ghte
being embraced or encircled by His arms; utsraumto give up; na
aaknotwas not able; adbhuta-arbhakamthis wonderful child who was
different from an ordinary child.
Because of Ka's weight, Tvarta considered Him to be like a great
mountain or a hunk of iron. But because Ka had caught the demon's
neck, the demon was unable to throw Him off. He therefore thought of
the child as wonderful, since he could neither bear the child nor cast
aside the burden.
Tvarta intended to take Ka up in the sky and kill Him, but Ka
enjoyed the pastime of riding on Tvarta's body and traveling for a
while in the sky. Thus Tvarta's attempt to kill Ka failed, while
Ka, nanda-cinmaya-rasa-vigraha, enjoyed this pastime. Now, since
Tvarta was falling because of Ka's heaviness, he wanted to save
himself by throwing Ka off from his neck, but was unable to do so
because Ka held him very tightly. Consequently, this would be the last
time for Tvarta's yogic power. Now he was going to die by the
arrangement of Ka.
TEXT 28
gala-grahaa-niceo
daityo nirgata-locana
avyakta-rvo nyapatat
saha-blo vyasur vraje
gala-grahaa-niceabecause of Ka's grasping the neck of the
demon Tvarta, the demon choked and could not do anything;

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daityathe demon; nirgata-locanahis eyes popped out because of

pressure; avyakta-rvabecause of choking, he could not even make a
sound; nyapatatfell down; saha-blawith the child; vyasu vraje
lifeless on the ground of Vraja.
With Ka grasping him by the throat, Tvarta choked, unable to
make even a sound or even to move his hands and legs. His eyes
popping out, the demon lost his life and fell, along with the little boy,
down to the ground of Vraja.
TEXT 29
tam antarikt patita ily
vira-sarvvayava karlam
pura yath rudra-area viddha
striyo rudatyo dadu samet
tamunto the demon Tvarta; antariktfrom outer space; patitam
fallen; ilymon a slab of stone; virascattered, separated; sarvaavayavamall the parts of his body; karlamvery fierce hands and legs;
puramthe place of Tripursura; yathas; rudra-areaby the arrow
of Lord iva; viddhampierced; striyaall the women, the gops;
rudatyaalthough crying because Ka was separated from them;
daduthey saw in front of them; sametall together.
While the gops who had gathered were crying for Ka, the demon fell
from the sky onto a big slab of stone, his limbs dislocated, as if he had
been pierced by the arrow of Lord iva like Tripursura.
In transcendental life, as soon as devotees of the Lord merge in
lamentation, they immediately experience the Lord's transcendental
activities and merge in transcendental bliss. Actually such devotees are
always in transcendental bliss, and such apparent calamities provide a
further impetus for that bliss.
TEXT 30
prdya mtre pratihtya vismit
ka ca tasyorasi lambamnam
ta svastimanta puruda-nta
vihyas mtyu-mukht pramuktam

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gopya ca gop kila nanda-mukhy

labdhv puna prpur atva modam
prdyaafter picking up; mtreunto His mother (Yaod);
pratihtyadelivered; vismitall surprised; kam caand Ka;
tasyaof the demon; urasion the chest; lambamnamsituated; tam
Ka; svastimantamendowed with all auspiciousness; puruda-ntam
who was taken by the man-eating demon; vihyasinto the sky; mtyumukhtfrom the mouth of death; pramuktamnow liberated; gopya
the gops; caand; gopthe cowherd men; kilaindeed; nandamukhyheaded by Nanda Mahrja; labdhvafter getting; puna
again (their son); prpuenjoyed; atvavery much; modambliss.
The gops immediately picked Ka up from the chest of the demon
and delivered Him, free from all inauspiciousness, to mother Yaod.
Because the child, although taken into the sky by the demon, was
unhurt and now free from all danger and misfortune, the gops and
cowherd men, headed by Nanda Mahrja, were extremely happy.
The demon fell flat from the sky, and Ka was playing on his chest very
happily, uninjured and free from misfortune. Not at all disturbed because
of being taken high in the sky by the demon, Ka was playing and
enjoying. This is nanda-cinmaya-rasa-vigraha. In any condition, Ka is
sac-cid-nanda-vigraha [Bs. 5.1]. He has no unhappiness. Others might
have thought that He was in difficulty, but because the demon's chest was
sufficiently broad to play on, the baby was happy in all respects. It was
most astonishing that although the demon went so high in the sky, the
child did not fall down. Therefore, the child had been saved virtually from
the mouth of death. Now that He was saved, all the inhabitants of
Vndvana were happy.
TEXT 31
aho batty-adbhutam ea rakas
blo nivtti gamito 'bhyagt puna
hisra sva-ppena vihisita khala
sdhu samatvena bhayd vimucyate
ahoalas; bataindeed; ativery much; adbhutamthis incident is
wonderfully astonishing; eathis (child); rakasby the man-eating

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demon; blathe innocent child Ka; nivttimtaken away just to be

killed and eaten; gamitawent away; abhyagt punabut He has come
back again unhurt; hisraone who is envious; sva-ppenabecause of
his own sinful activities; vihisitanow (that demon) has been killed;
khalabecause he was envious and polluted; sdhuany person who
is innocent and free from sinful life; samatvenabeing equal to everyone;
bhaytfrom all kinds of fear; vimucyatebecomes relieved.
It is most astonishing that although this innocent child was taken away
by the Rkasa to be eaten, He has returned without having been killed
or even injured. Because this demon was envious, cruel and sinful, he
has been killed for his own sinful activities. This is the law of nature.
An innocent devotee is always protected by the Supreme Personality of
Godhead, and a sinful person is always vanquished for his sinful life.
Ka conscious life means innocent devotional life, and a sdhu is one
who is fully devoted to Ka. As confirmed by Ka in Bhagavad-gt
(9.30), bhajate m ananya-bhk sdhur eva sa mantavya: anyone fully
attached to Ka is a sdhu. Nanda Mahrja and the gops and other
cowherd men could not understand that Ka was the Supreme
Personality of Godhead playing as a human child and that His life was not
in danger under any circumstances. Rather, because of their intense
parental love for Ka, they thought that Ka was an innocent child
and had been saved by the Supreme Lord.
In the material world, because of intense lust and desire for enjoyment,
one becomes implicated in sinful life more and more (kma ea krodha ea
rajo-gua-samudbhava). Therefore the quality of fear is one of the aspects
of material life (hra-nidr-bhaya-maithuna ca). But if one becomes
Ka conscious, the process of devotional service, ravaa krtanam [SB
7.5.23], diminishes one's polluted life of material existence, and one is
purified and protected by the Supreme Personality of Godhead. vat
sva-kath ka puya-ravaa-krtana [SB 1.2.17]. In devotional life,
one has faith in this process. Such faith is one of the six kinds of
surrender. Rakiyatti vivsa (Hari-bhakti-vilsa 11.676). One of the
processes of surrender is that one should simply depend on Ka,
convinced that He will give one all protection. That Ka will protect His
devotee is a fact, and Nanda Mahrja and the other inhabitants of
Vndvana accepted this very simply, although they did not know that the
Supreme Lord Himself was present before them. There have been many

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instances in which a devotee like Prahlda Mahrja or Dhruva Mahrja

has been put in difficulty even by his father but has been saved under all
circumstances. Therefore our only business is to become Ka conscious
and depend fully on Ka for all protection.
TEXT 32
ki nas tapa cram adhokajrcana
prtea-dattam uta bhta-sauhdam
yat sampareta punar eva blako
diy sva-bandhn praayann upasthita
kimwhat kind of; naby us; tapaausterity; cramhas been done
for a very long time; adhokajaof the Supreme Personality of Godhead;
arcanamworshiping; prtaconstructing public roads, etc.; ia
activities for public benefit; dattamgiving charity; utaor else; bhtasauhdambecause of love for the general public; yatby the result of
which; samparetaeven though the child was practically lost in death;
puna evaeven again because of pious activities; blakathe child;
diyby fortune; sva-bandhnall His relatives; praayanto please;
upasthitais present here.
Nanda Mahrja and the others said: We must previously have
performed austerities for a very long time, worshiped the Supreme
Personality of Godhead, performed pious activities for public life,
constructing public roads and wells, and also given charity, as a result
of which this boy, although faced with death, has returned to give
happiness to His relatives.
Nanda Mahrja confirmed that by pious activities one can become a
sdhu so that one will be happy at home and one's children will be
protected. In stra there are many injunctions for karms and jns,
especially for karms, by which they can become pious and happy even in
material life. According to Vedic civilization, one should perform
activities for the benefit of the public, such as constructing public roads,
planting trees on both sides of the road so that people can walk in the
shade, and constructing public wells so that everyone can take water
without difficulty. One should perform austerity to control one's desires,
and one must simultaneously worship the Supreme Personality of
Godhead. Thus one becomes pious, and as a result one is happy even in

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material conditions of life.

TEXT 33
dvdbhutni bahuo
nanda-gopo bhadvane
vasudeva-vaco bhyo
mnaym sa vismita
dvafter seeing; adbhutnithe very wonderful and astonishing
incidents; bahuamany times; nanda-gopaNanda Mahrja, the
head of the cowherd men; bhadvanein Bhadvana; vasudeva-vacathe
words spoken by Vasudeva when Nanda Mahrja was in Mathur;
bhyaagain and again; mnaym saaccepted how true they were;
vismitain great astonishment.
Having seen all these incidents in Bhadvana, Nanda Mahrja became
more and more astonished, and he remembered the words spoken to
him by Vasudeva in Mathur.
TEXT 34
ekadrbhakam dya
svkam ropya bhmin
prasnuta pyaym sa
stana sneha-pariplut
ekadonce upon a time; arbhakamthe child; dyataking; svaakamon her own lap; ropyaand placing Him; bhminmother
Yaod; prasnutambreast milk oozing out; pyaym safed the child;
stanamher breast; sneha-pariplutwith great affection and love.
One day mother Yaod, having taken Ka up and placed Him on her
lap, was feeding Him milk from her breast with maternal affection. The
milk was flowing from her breast, and the child was drinking it.
TEXTS 35-36
pta-pryasya janan
sutasya rucira-smitam
mukha llayat rja

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jmbhato dade idam

kha rodas jyotir-ankam
sryendu-vahni-vasanmbudh ca
dvpn nags tad-duhitr vanni
bhtni yni sthira-jagamni
pta-pryasyaof child Ka, who was being offered breast milk and was
almost satisfied; jananmother Yaod; sutasyaof her son; rucirasmitamseeing the child fully satisfied and smiling; mukhamthe face;
llayatpatting and softly rubbing with her hand; rjanO King;
jmbhatawhile the child was yawning; dadeshe saw; idamthe
following; khamthe sky; rodasboth the higher planetary system and
the earth; jyoti-ankamthe luminaries; the directions; srya
the sun; induthe moon; vahnifire; vasanathe air; ambudhnthe
seas; caand; dvpnthe islands; nagnthe mountains; tat-duhit
the daughters of the mountains (the rivers); vanniforests; bhtniall
kinds of living entities; yniwhich are; sthira-jagamninonmoving
and moving.
O King Parkit, when the child Ka was almost finished drinking His
mother's milk and mother Yaod was touching Him and looking at His
beautiful, brilliantly smiling face, the baby yawned, and mother Yaod
saw in His mouth the whole sky, the higher planetary system and the
earth, the luminaries in all directions, the sun, the moon, fire, air, the
seas, islands, mountains, rivers, forests, and all kinds of living entities,
moving and nonmoving.
By the arrangement of yogamy, Ka's pastimes with mother Yaod
were all regarded as ordinary. So here was an opportunity for Ka to
show His mother that the whole universe is situated within Him. In His
small form, Ka was kind enough to show His mother the vir-rpa,
the universal form, so that she could enjoy seeing what kind of child she
had on her lap. The rivers have been mentioned here as the daughters of
the mountains (nags tad-duhit). It is the flowing of the rivers that
makes big forests possible. There are living entities everywhere, some of
them moving and some of them not moving. No place is vacant. This is a
special feature of God's creation.

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TEXT 37
s vkya viva sahas
rjan sajta-vepathu
sammlya mgavk
netre st suvismit
smother Yaod; vkyaby seeing; vivamthe whole universe;
sahassuddenly within the mouth of her son; rjanO King (Mahrja
Parkit); sajta-vepathuwhose heart was beating; sammlya
opening; mgava-aklike the eyes of a deer cub; netreher two eyes;
stbecame; su-vismitastonished.
When mother Yaod saw the whole universe within the mouth of her
child, her heart began to throb, and in astonishment she wanted to
close her restless eyes.
Because of her pure maternal love, mother Yaod thought that this
wonderful child playing so many tricks must have had some disease. She
did not appreciate the wonders shown by her child; rather, she wanted to
close her eyes. She was expecting another danger, and therefore her eyes
became restless like those of a deer cub. This was all the arrangement of
yogamy. The relationship between mother Yaod and Ka is one of
pure maternal love. In that love, mother Yaod did not very much
appreciate the display of the Supreme Personality of Godhead's opulences.
At the beginning of this chapter, two extra verses sometimes appear:
eva bahni karmi
gopn a sa-yoitm
nandasya gehe vavdhe
kurvan viu-janrdana
"In this way, to chastise and kill the demons, the child Ka
demonstrated many activities in the house of Nanda Mahrja, and the
inhabitants of Vraja enjoyed these incidents."
eva sa vavdhe viur
nanda-gehe janrdana
kurvann aniam nanda
gopln sa-yoitm

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"To increase the transcendental pleasure of the gopas and the gops, Ka,
the killer of all demons, was thus raised by His father and mother, Nanda
and Yaod."
rpda Vijayadhvaja Trtha also adds another verse after the third verse in
this chapter:
vistareeha kruyt
sarva-ppa-praanam
vaktum arhasi dharma-ja
daylus tvam iti prabho
"Parkit Mahrja then requested ukadeva Gosvm to continue
speaking such narrations about the pastimes of Ka, so that the King
could enjoy from them transcendental bliss."
Thus end the Bhaktivedanta purports of the Tenth Canto, Seventh Chapter, of
the rmad-Bhgavatam, entitled "The Killing of the Demon Tvarta."

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8. Lord Ka Shows the Universal Form Within His Mouth

The summary of the Eighth Chapter is as follows. This chapter describes

the ceremony of giving a name to Ka. It also describes His crawling,
His playing with the cows, and His eating earth and again showing the
universal form to His mother.
One day, Vasudeva sent for Gargamuni, the family priest of the yaduvaa, and thus Gargamuni went to the house of Nanda Mahrja, who
received him very well and requested him to give names to Ka and
Balarma. Gargamuni, of course, reminded Nanda Mahrja that Kasa
was looking for the son of Devak and said that if he performed the
ceremony very gorgeously, the ceremony would come to the notice of
Kasa, who would then suspect that Ka was the son of Devak. Nanda
Mahrja therefore requested Gargamuni to perform this ceremony
without anyone's knowledge, and Gargamuni did so. Because Balarma,
the son of Rohi, increases the transcendental bliss of others, His name is
Rma, and because of His extraordinary strength, He is called Baladeva.
He attracts the Yadus to follow His instructions, and therefore His name is
Sakaraa. Ka, the son of Yaod, previously appeared in many other
colors, such as white, red and yellow, and He had now assumed the color
black. Because He was sometimes the son of Vasudeva, His name is
Vsudeva. According to His various activities and qualities, He has many
other names. After thus informing Nanda Mahrja and completing the
name-giving ceremony, Gargamuni advised Nanda Mahrja to protect his
son very carefully and then departed.
ukadeva Gosvm next described how the two children crawled, walked
on Their small legs, played with the cows and calves, stole butter and
other milk products and broke the butter pots. In this way, he described
many naughty activities of Ka and Balarma. The most wonderful of
these occurred when Ka's playmates complained to mother Yaod that
Ka was eating earth. Mother Yaod wanted to open Ka's mouth to
see the evidence so that she could chastise Him. Sometimes she assumed
the position of a chastising mother, and at the next moment she was
overwhelmed with maternal love. After describing all this to Mahrja

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Parkit, ukadeva Gosvm, at Mahrja Parkit's request, praised the

fortune of mother Yaod and Nanda. Nanda and Yaod were formerly
Droa and Dhar, and by the order of Brahm they came to this earth and
had the Supreme Personality of Godhead as their son.
TEXT 1
r-uka uvca
garga purohito rjan
yadn sumah-tap
vraja jagma nandasya
vasudeva-pracodita
r-uka uvcar ukadeva Gosvm said; gargaGargamuni;
purohitathe priest; rjanO King Parkit; yadnmof the Yadu
dynasty; su-mah-taphighly elevated in austerity and penance;
vrajamto the village known as Vrajabhmi; jagmawent; nandasya
of Mahrja Nanda; vasudeva-pracoditabeing inspired by Vasudeva.
ukadeva Gosvm said: O Mahrja Parkit, the priest of the Yadu
dynasty, namely Gargamuni, who was highly elevated in austerity and
penance, was then inspired by Vasudeva to go see Nanda Mahrja at
his home.
TEXT 2
ta dv parama-prta
pratyutthya ktjali
narcdhokaja-dhiy
praipta-purasaram
tamhim (Gargamuni); dvafter seeing; parama-prtaNanda
Mahrja was very much pleased; pratyutthyastanding up to receive
him; kta-ajaliwith folded hands; narcaworshiped; adhokajadhiyalthough Gargamuni was visible to the senses, Nanda Mahrja
maintained a very high respect for him; praipta-purasaramNanda
Mahrja fell down before him and offered obeisances.
When Nanda Mahrja saw Gargamuni present at his home, Nanda was
so pleased that he stood up to receive him with folded hands. Although
seeing Gargamuni with his eyes, Nanda Mahrja could appreciate that

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Gargamuni was adhokaja; that is, he was not an ordinary person seen
by material senses.
TEXT 3
spavia kttithya
gir sntay munim
nandayitvbravd brahman
prasya karavma kim
su-upaviamwhen Gargamuni was seated very comfortably; ktatithyamand he had been properly received as a guest; girby words;
sntayvery sweet; munimGargamuni; nandayitvpleasing him in
this way; abravtsaid; brahmanO brhmaa; prasyaof one who is
full in everything; karavma kimwhat can I do for you (kindly order
me).
When Gargamuni had been properly received as a guest and was very
comfortably seated, Nanda Mahrja submitted with gentle and
submissive words: Dear sir, because you are a devotee, you are full in
everything. Yet my duty is to serve you. Kindly order me. What can I do
for you?
TEXT 4
mahad-vicalana n
ghi dna-cetasm
nireyasya bhagavan
kalpate nnyath kvacit
mahat-vicalanamthe movement of great personalities; nmin the
houses of ordinary persons; ghimespecially householders; dnacetasmwho are very simple-minded, being engaged in family
maintenance and nothing more; nireyasyaa great personality has no
reason to go to the ghastha but to benefit him; bhagavanO most
powerful devotee; kalpateis to be taken that way; na anyathnot for
any other purpose; kvacitat any time.
O my lord, O great devotee, persons like you move from one place to
another not for their own interests but for the sake of poor-hearted

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ghasthas [householders]. Otherwise they have no interest in going

from one place to another.
As factually stated by Nanda Mahrja, Gargamuni, being a devotee, had
no needs. Similarly, when Ka comes He has no needs, for He is pra,
tmrma. Nonetheless, He descends to this material world to protect the
devotees and vanquish miscreants (paritrya sdhn vinya ca
duktm [Bg. 4.8]). This is the mission of the Supreme Personality of
Godhead, and devotees also have the same mission. One who executes
this mission of para-upakra, performing welfare activities for people in
general, is recognized by Ka, the Supreme Personality of Godhead, as
being very, very dear to Him (na ca tasmn manuyeu kacin me priyakttama [Bg. 18.69]). Similarly, Caitanya Mahprabhu has advised this
para-upakra, and He has especially advised the inhabitants of India:
bhrata-bhmite haila manuya-janma yra
janma srthaka kari' kara para-upakra
"One who has taken his birth as a human being in the land of India
[Bhrata-vara] should make his life successful and work for the benefit of
all other people." (Cc. di 9.41) On the whole, the duty of a pure
Vaiava devotee is to act for the welfare of others.
Nanda Mahrja could understand that Gargamuni had come for this
purpose and that his own duty now was to act according to Gargamuni's
advice. Thus he said, "Please tell me what is my duty." This should be the
attitude of everyone, especially the householder. The varrama society
is organized into eight divisions: brhmaa, katriya, vaiya, dra,
brahmacarya, ghastha, vnaprastha and sannysa. Nanda Mahrja
represented himself as ghim, a householder. A brahmacr factually has
no needs, but gh, householders, are engaged in sense gratification. As
stated in Bhagavad-gt (2.44), bhogaivarya-prasaktn taypahtacetasm. Everyone has come to this material world for sense gratification,
and the position of those who are too attached to sense gratification and
who therefore accept the ghastha-rama is very precarious. Since
everyone in this material world is searching for sense gratification,
ghasthas are required to be trained as mahat, great mahtms. Therefore
Nanda Mahrja specifically used the word mahad-vicalanam. Gargamuni
had no interest to serve by going to Nanda Mahrja, but Nanda

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Mahrja, as a ghastha, was always perfectly ready to receive instructions

from a mahtm to gain the real benefit in life. Thus he was ready to
execute Gargamuni's order.
TEXT 5
jyotim ayana skd
yat taj jnam atndriyam
prata bhavat yena
pumn veda parvaram
jyotimknowledge of astrology (along with other aspects of culture in
human society, and specifically in civilized society, there must be
knowledge of astrology); ayanamthe movements of the stars and
planets in relationship to human society; sktdirectly; yat tat
jnamsuch knowledge; ati-indriyamwhich an ordinary person
cannot understand because it is beyond his vision; pratam bhavatyou
have prepared a perfect book of knowledge; yenaby which; pumnany
person; vedacan understand; para-avaramthe cause and effect of
destiny.
O great saintly person, you have compiled the astrological knowledge
by which one can understand past and present unseen things. By the
strength of this knowledge, any human being can understand what he
has done in his past life and how it affects his present life. This is
known to you.
The word "destiny" is now defined. Unintelligent persons who do not
understand the meaning of life are just like animals. Animals do not know
the past, present and future of life, nor are they able to understand it. But
a human being can understand this, if he is sober. Therefore, as stated in
Bhagavad-gt (2.13), dhras tatra na muhyati: a sober person is not
bewildered. The simple truth is that although life is eternal, in this
material world one changes from one body to another. Foolish people,
especially in this age, do not understand this simple truth. Ka says:
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati

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"As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13) Ka,
the greatest authority, says that the body will change. And as soon as the
body changes, one's whole program of work changes also. Today I am a
human being or a great personality, but with a little deviation from
nature's law, I shall have to accept a different type of body. Today I am a
human being, but tomorrow I may become a dog, and then whatever
activities I have performed in this life will be a failure. This simple truth is
now rarely understood, but one who is a dhra can understand this. Those
in this material world for material enjoyment should know that because
their present position will cease to exist, they must be careful in how they
act. This is also stated by abhadeva. Na sdhu manye yata tmano 'yam
asann api kleada sa deha (SB 5.5.4). Although this body is temporary,
as long as we have to live in this body we must suffer. Whether one has a
short life or a long life, one must suffer the threefold miseries of material
life. Therefore any gentleman, dhra, must be interested in jyotia,
astrology.
Nanda Mahrja was trying to take advantage of the opportunity afforded
by Gargamuni's presence, for Gargamuni was a great authority in this
knowledge of astrology, by which one can see the unseen events of past,
present and future. It is the duty of a father to understand the astrological
position of his children and do what is needed for their happiness. Now,
taking advantage of the opportunity afforded by the presence of
Gargamuni, Nanda Mahrja suggested that Gargamuni prepare a
horoscope for Nanda's two sons, Ka and Balarma.
TEXT 6
tva hi brahma-vid reha
saskrn kartum arhasi
blayor anayor n
janman brhmao guru
tvamYour Holiness; hiindeed; brahma-vidmof all brhmaas, or
persons who understand what is Brahman (brahma jntti brhmaa);
rehayou are the best; saskrnceremonies performed for
reformation (because by these reformatory activities one takes one's
second birth: saskrd bhaved dvija); kartum arhasibecause you have

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kindly come here, kindly execute; blayoof these two sons (Ka and
Balarma); anayoof both of Them; nmnot only of Them, but of
all human society; janmanas soon as he takes birth; brhmaa
immediately the brhmaa becomes; guruthe guide.7*
My lord, you are the best of the brhmaas, especially because you are
fully aware of the jyoti-stra, the astrological science. Therefore you
are naturally the spiritual master of every human being. This being so,
since you have kindly come to my house, kindly execute the
reformatory activities for my two sons.
The Supreme Personality of Godhead, Ka, says in Bhagavad-gt (4.13),
ctur-varya may sa gua-karma-vibhgaa: the four varasbrhmaa, katriya, vaiya and dramust be present in society. The
brhmaas are required for the guidance of the whole society. If there is
no such institution as varrama-dharma and if human society has no
such guide as the brhmaa, human society will be hellish. In Kali-yuga,
especially at the present moment, there is no such thing as a real
brhmaa, and therefore society is in a chaotic condition. Formerly there
were qualified brhmaas, but at present, although there are certainly
persons who think themselves brhmaas, they actually have no ability to
guide society. The Ka consciousness movement is therefore very much
eager to reintroduce the varrama system into human society so that
those who are bewildered or less intelligent will be able to take guidance
from qualified brhmaas.
Brhmaa means Vaiava. After one becomes a brhmaa, the next stage
of development in human society is to become a Vaiava. People in
general must be guided to the destination or goal of life, and therefore
they must understand Viu, the Supreme Personality of Godhead. The
whole system of Vedic knowledge is based on this principle, but people
have lost the clue (na te vidu svrtha-gati hi vium [SB 7.5.31]), and
they are simply pursuing sense gratification, with the risk of gliding down
to a lower grade of life (mtyu-sasra-vartmani [Bg. 9.3]). It doesn't

The stras enjoin, tad-vijnrtha sa gurum evbhigacchet

(Muaka Upaniad 1.2.12). It is the duty of everyone to

approach a brhmaa as the guru.

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matter whether one is born a brhmaa or not. No one is born a

brhmaa; everyone is born a dra. But by the guidance of a brhmaa
and by saskra, one can become dvija, twice-born, and then gradually
become a brhmaa. Brhmaism is not a system meant to create a
monopoly for a particular class of men. Everyone should be educated so
as to become a brhmaa. At least there must be an opportunity to allow
everyone to attain the destination of life. Regardless of whether one is
born in a brhmaa family, a katriya family or a dra family, one may be
guided by a proper brhmaa and be promoted to the highest platform of
being a Vaiava. Thus the Ka consciousness movement affords an
opportunity to develop the right destiny for human society. Nanda
Mahrja took advantage of the opportunity of Gargamuni's presence by
requesting him to perform the necessary reformatory activities for his
sons to guide Them toward the destination of life.
TEXT 7
r-garga uvca
yadnm aham crya
khyta ca bhuvi sarvad
suta may saskta te
manyate devak-sutam
r-garga uvcaGargamuni said; yadnmof the Yadu dynasty;
ahamI am; cryathe priestly guide, or purohita; khyta cathis is
already known; bhuvieverywhere; sarvadalways; sutamthe son;
mayby me; sasktamhaving undergone the purificatory process;
teof you; manyatewould be considered; devak-sutamthe son of
Devak.
Gargamuni said: My dear Nanda Mahrja, I am the priestly guide of
the Yadu dynasty. This is known everywhere. Therefore, if I perform
the purificatory process for your sons, Kasa will consider Them the
sons of Devak.
Gargamuni indirectly disclosed that Ka was the son of Devak, not of
Yaod. Since Kasa was already searching for Ka, if the purificatory
process were undertaken by Gargamuni, Kasa might be informed, and
that would create a catastrophe. It may be argued that although
Gargamuni was the priest of the Yadu dynasty, Nanda Mahrja also

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belonged to that dynasty. Nanda Mahrja, however, was not acting as a

katriya. Therefore Gargamuni said, "If I act as your priest, this will
confirm that Ka is the son of Devak."
TEXTS 8-9
kasa ppa-mati sakhya
tava cnakadundubhe
devaky aamo garbho
na str bhavitum arhati
iti sacintaya chrutv
devaky drik-vaca
api hant gatakas
tarhi tan no 'nayo bhavet
kasaKing Kasa; ppa-mativery, very sinful, having a polluted
mind; sakhyamfriendship; tavayour; caalso; naka-dundubheof
Vasudeva; devakyof Devak; aama garbhathe eighth pregnancy;
nanot; stra woman; bhavitum arhatiis possible to be; itiin this
way; sacintayanconsidering; rutvand hearing (this news);
devakyof Devak; drik-vacathe message from the daughter;
apialthough there was; hant gata-akathere is a possibility that
Kasa would take steps to kill this child; tarhitherefore; tatthat
incident; nafor us; anaya bhavetmay not be very good.
Kasa is both a great diplomat and a very sinful man. Therefore, having
heard from Yogamy, the daughter of Devak, that the child who will
kill him has already been born somewhere else, having heard that the
eighth pregnancy of Devak could not bring forth a female child, and
having understood your friendship with Vasudeva, Kasa, upon
hearing that the purificatory process has been performed by me, the
priest of the Yadu dynasty, may certainly consider all these points and
suspect that Ka is the son of Devak and Vasudeva. Then he might
take steps to kill Ka. That would be a catastrophe.
Kasa knew very well that Yogamy was, after all, the maidservant of
Ka and Viu and that although Yogamy had appeared as the
daughter of Devak, she might have been forbidden to disclose this fact.
Actually this was what had happened. Gargamuni argued very soberly

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that his taking part in performing the reformatory process for Ka

would give rise to many doubts, so that Kasa might take very severe
steps to kill the child. Kasa had already sent many demons to attempt to
kill this child, but none of them had survived. If Gargamuni were to
perform the purificatory process, Kasa's suspicions would be fully
confirmed, and he would take very severe steps. Gargamuni gave this
warning to Nanda Mahrja.
TEXT 10
r-nanda uvca
alakito 'smin rahasi
mmakair api go-vraje
kuru dvijti-saskra
svasti-vcana-prvakam
r-nanda uvcaNanda Mahrja said (to Gargamuni); alakita
without Kasa's knowledge; asminin this cow shed; rahasiin a very
solitary place; mmakaieven by my relatives; apia still more
secluded place; go-vrajein the cow shed; kurujust execute; dvijtisaskramthe purificatory process of second birth (saskrd bhaved
dvija); svasti-vcana-prvakamby chanting the Vedic hymns to
perform the purificatory process.
Nanda Mahrja said: My dear great sage, if you think that your
performing this process of purification will make Kasa suspicious,
then secretly chant the Vedic hymns and perform the purifying process
of second birth here in the cow shed of my house, without the
knowledge of anyone else, even my relatives, for this process of
purification is essential.
Nanda Mahrja did not like the idea of avoiding the purificatory process.
Despite the many obstacles, he wanted to take advantage of Gargamuni's
presence and do what was needed. The purificatory process is essential
specifically for brhmaas, katriyas and vaiyas. Therefore, since Nanda
Mahrja presented himself as a vaiya, this process of purification was
essential. Formerly, such institutional activities were compulsory. Cturvarya may sa gua-karma-vibhgaa (Bg. 4.13). Without these
activities of purification, the society would be considered a society of
animals. To take advantage of Gargamuni's presence, Nanda Mahrja

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wanted to perform the nma-karaa ceremonies, even secretly, without

any gorgeous arrangements. Therefore, the opportunity for purification
should be regarded as the essential duty of human society. In Kali-yuga,
however, people have forgotten the essence. Mand sumanda-matayo
manda-bhgy hy upadrut (SB 1.1.10). In this age, people are all bad and
unfortunate, and they do not accept Vedic instructions to make their life
successful. Nanda Mahrja, however, did not want to neglect anything.
To keep intact a happy society advanced in spiritual knowledge, he took
full advantage of Gargamuni's presence to do what was necessary. How
degraded society has become within five thousand years. Mand
sumanda-matayo manda-bhgy. The human life is obtained after many,
many millions of births, and it is intended for purification. Previously, a
father was eager to give all kinds of help to elevate his children, but at
present, because of being misguided, people are prepared even to kill to
avoid the responsibility of raising children.
TEXT 11
r-uka uvca
eva samprrthito vipra
sva-cikritam eva tat
cakra nma-karaa
gho rahasi blayo
r-uka uvcar ukadeva Gosvm said; evamin this way;
samprrthitabeing eagerly requested; viprathe brhmaa
Gargamuni; sva-cikritam evawhich he already desired to do and for
which he had gone there; tatthat; cakraperformed; nma-karaam
the name-giving ceremony; ghaconfidentially; rahasiin a secluded
place; blayoof the two boys (Ka and Balarma).
ukadeva Gosvm continued: Having thus been especially requested by
Nanda Mahrja to do that which he already desired to do, Gargamuni
performed the name-giving ceremony for Ka and Balarma in a
solitary place.
TEXT 12
r-garga uvca
aya hi rohi-putro

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ramayan suhdo guai

khysyate rma iti
baldhikyd bala vidu
yadnm apthag-bhvt
sakaraam uanty api
r-garga uvcaGargamuni said; ayamthis; hiindeed; rohiputrathe son of Rohi; ramayanpleasing; suhdaall His friends
and relatives; guaiby transcendental qualities; khysyatewill be
called; rmaby the name Rma, the supreme enjoyer; itiin this way;
bala-dhikytbecause of extraordinary strength; balam viduwill be
known as Balarma; yadnmof the Yadu dynasty; apthak-bhvt
because of not being separated from you; sakaraamby the name
Sakaraa, or uniting two families; uantiattracts; apialso.
Gargamuni said: This child, the son of Rohi, will give all happiness to
His relatives and friends by His transcendental qualities. Therefore He
will be known as Rma. And because He will manifest extraordinary
bodily strength, He will also be known as Bala. Moreover, because He
unites two familiesVasudeva's family and the family of Nanda
MahrjaHe will be known as Sakaraa.
Baladeva was actually the son of Devak, but He was transferred from
Devak's womb to that of Rohi. This fact was not disclosed. According
to a statement in the Hari-vaa:
pratyuvca tato rma
sarvs tn abhita sthitn
ydavev api sarveu
bhavanto mama vallabh
Gargamuni did disclose to Nanda Mahrja that Balarma would be
known as Sakaraa because of uniting two familiesthe yadu-vaa
and the vaa of Nanda Mahrjaone of which was known as katriya
and the other as vaiya. Both families had the same original forefather, the
only difference being that Nanda Mahrja was born of a vaiya wife
whereas Vasudeva was born of a katriya wife. Later, Nanda Mahrja
married a vaiya wife, and Vasudeva married a katriya wife. So although
the families of Nanda Mahrja and Vasudeva both came from the same

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father, they were divided as katriya and vaiya. Now Baladeva united
them, and therefore He was known as Sakaraa.
TEXT 13
san vars trayo hy asya
ghato 'nuyuga tan
uklo raktas tath pta
idn kat gata
sanwere assumed; var trayathree colors; hiindeed; asyaof
your son Ka; ghataaccepting; anuyugam tantranscendental
bodies according to the different yugas; uklasometimes white;
raktasometimes red; tathas well as; ptasometimes yellow;
idnm katm gataat the present moment He has assumed a
blackish color.
Your son Ka appears as an incarnation in every millennium. In the
past, He assumed three different colorswhite, red and yellowand
now He has appeared in a blackish color. [In another Dvpara-yuga, He
appeared (as Lord Rmacandra) in the color of uka, a parrot.] All such
incarnations have now assembled in Ka.]
Partially explaining the position of Lord Ka and partially covering the
facts, Gargamuni indicated, "Your son is a great personality, and He can
change the color of His body in different ages." The word ghata
indicates that Ka is free to make His choice. In other words, He is the
Supreme Personality of Godhead and may therefore do whatever He
desires. In Vedic literature the different colors assumed by the Personality
of Godhead in different millenniums are stated, and therefore when
Gargamuni said, "Your son has assumed these colors," he indirectly said,
"He is the Supreme Personality of Godhead." Because of Kasa's
atrocities, Gargamuni tried to avoid disclosing this fact, but he indirectly
informed Nanda Mahrja that Ka, his son, was the Supreme
Personality of Godhead.
It may be noted that rla Jva Gosvm, in his book Krama-sandarbha, has
enunciated the purport of this verse. In every millennium, Ka appears
in a different form, either as white, red or yellow, but this time He
personally appeared in His original, blackish form and, as predicted by
Gargamuni, exhibited the power of Nryaa. Because in this form the

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Supreme Personality of Godhead exhibits Himself fully, His name is r

Ka, the all-attractive.
Factually, Ka is the source of all avatras, and therefore all the
different features of the different avatras are present in Ka. When
Ka incarnates, all the features of other incarnations are already present
within Him. Other incarnations are partial representations of Ka, who
is the full-fledged incarnation of the Supreme Being. It is to be understood
that the Supreme Being, whether appearing as ukla, rakta or pta (white,
red or yellow), is the same person. When He appears in different
incarnations, He appears in different colors, just like the sunshine, which
contains seven colors. Sometimes the colors of sunshine are represented
separately; otherwise the sunshine is observed mainly as bright light. The
different avatras, such as the manvantara-avatras, ll-avatras and
daa-avatras, are all included in the ka-avatra. When Ka appears,
all the avatras appear with Him. As described in rmad-Bhgavatam
(1.3.26):
avatr hy asakhyey
hare sattva-nidher dvij
yathvidsina kuly
sarasa syu sahasraa
The avatras incessantly appear, like incessantly flowing water. No one
can count how many waves there are in flowing water, and similarly there
is no limitation of the avatras. And Ka is the full representation of all
avatras because He is the source of all avatras. Ka is a, whereas
others are aa, part of Ka. All living entities, including us, are aas
(mamaivo jva-loke jva-bhta santana [Bg. 15.7]). These aas are
of different magnitude. Human beings (who are minute aas) and the
demigods, viu-tattva and all other living beings are all part of the
Supreme. Nityo nityn cetana cetannm (Kaha Upaniad 2.2.13).
Ka is the full representation of all living entities, and when Ka is
present, all avatras are included in Him.
The Eleventh Canto of rmad-Bhgavatam describes the incarnations for
each yuga in chronological order. The Bhgavatam says, kte ukla caturbhu, trety rakta-varo'sau, dvpare bhagavn yma and kavara tvikam [SB 11.5.32]. We actually see that in Kali-yuga,
Bhagavn has appeared in pta-vara, or a yellow color, as Gaurasundara,

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although the Bhgavatam speaks of ka-varam. To adjust all these

statements, one should understand that although in some yugas some of
the colors are prominent, in every yuga, whenever Ka appears, all the
colors are present. Ka-vara tvikam: although Caitanya
Mahprabhu appears without ka, or a blackish color, He is understood
to be Ka Himself. Idn kat gata. The same original Ka who
appears in different varas has now appeared. The word san indicates
that He is always present. Whenever the Supreme Personality of Godhead
appears in His full feature, He is understood to be ka-varam, although
He appears in different colors. Prahlda Mahrja states that Caitanya
Mahprabhu is channa; that is, although He is Ka, He is covered by a
yellow color. Thus the Gauya Vaiavas accept the conclusion that
although Caitanya Mahprabhu appeared in pta color, He is Ka.
ka-vara tvika
sgopgstra-pradam
yajai sakrtana-pryair
yajanti hi sumedhasa
[SB 11.5.32]
TEXT 14
prg aya vasudevasya
kvacij jtas tavtmaja
vsudeva iti rmn
abhij sampracakate
prkbefore; ayamthis child; vasudevasyaof Vasudeva; kvacit
sometimes; jtawas born; tavayour; tmajaKa, who has taken
birth as your child; vsudevatherefore He may be given the name
Vsudeva; itithus; rmnvery beautiful; abhijthose who are
learned; sampracakatealso say that Ka is Vsudeva.
For many reasons, this beautiful son of yours sometimes appeared
previously as the son of Vasudeva. Therefore, those who are learned
sometimes call this child Vsudeva.
Gargamuni indirectly disclosed, "This child was originally born as the son
of Vasudeva, although He is acting as your child. Generally He is your
child, but sometimes He is the son of Vasudeva."

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TEXT 15
bahni santi nmni
rpi ca sutasya te
gua-karmnurpi
tny aha veda no jan
bahnivarious; santithere are; nmninames; rpiforms; ca
also; sutasyaof the son; teyour; gua-karma-anu-rpiaccording to
His attributes and activities; tnithem; ahamI; vedaknow; no
jannot ordinary persons.
For this son of yours there are many forms and names according to His
transcendental qualities and activities. These are known to me, but
people in general do not understand them.
Bahni: the Lord has many names. Advaitam acyutam andim anantarpam dya pura-purua nava-yauvana ca. As stated in the Brahmasahit (5.33), the Lord is one, but He has many forms and many names.
It was not that because Gargamuni gave the child the name Ka, that
was His only name. He has other names, such as Bhaktavatsala, Giridhr,
Govinda and Gopla. If we analyze the nirukti, or semantic derivation, of
the word "Ka," we find that na signifies that He stops the repetition of
birth and death, and k means sattrtha, or "existence." (Ka is the
whole of existence.) Also, k means "attraction," and na means nanda,
or "bliss." Ka is known as Mukunda because He wants to give
everyone spiritual, eternal, blissful life. Unfortunately, because of the
living entity's little independence, the living entity wants to "deprogram"
the program of Ka. This is the material disease. Nonetheless, because
Ka wants to give transcendental bliss to the living entities, He appears
in various forms. Therefore He is called Ka. Because Gargamuni was an
astrologer, he knew what others did not know. Yet Ka has so many
names that even Gargamuni did not know them all. It is to be concluded
that Ka, according to His transcendental activities, has many names
and many forms.
TEXT 16
ea va reya dhsyad
gopa-gokula-nandana
anena sarva-durgi

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yyam ajas tariyatha

eathis child; vafor all of you people; reyathe most auspicious;
dhsyatwill act all-auspiciously; gopa-gokula-nandanajust like a
cowherd boy, born in a family of cowherd men as the son of the estate of
Gokula; anenaby Him; sarva-durgiall kinds of miserable
conditions; yyamall of you; ajaeasily; tariyathawill overcome.
To increase the transcendental bliss of the cowherd men of Gokula, this
child will always act auspiciously for you. And by His grace only, you
will surpass all difficulties.
For the cowherd men and the cows, Ka is the supreme friend.
Therefore He is worshiped by the prayer namo brahmaya-devya gobrhmaa-hitya ca. His pastimes in Gokula, His dhma, are always
favorable to the brhmaas and the cows. His first business is to give all
comfort to the cows and the brhmaas. In fact, comfort for the
brhmaas is secondary, and comfort for the cows is His first concern.
Because of His presence, all people would overcome all difficulties and
always be situated in transcendental bliss.
TEXT 17
purnena vraja-pate
sdhavo dasyu-pit
arjake rakyam
jigyur dasyn samedhit
purformerly; anenaby Ka; vraja-pateO King of Vraja;
sdhavathose who were honest; dasyu-pitbeing disturbed by
rogues and thieves; arjakewhen there was an irregular government;
rakyamwere protected; jigyuconquered; dasynthe rogues
and thieves; samedhitflourished.
O Nanda Mahrja, as recorded in history, when there was an irregular,
incapable government, Indra having been dethroned, and people were
being harassed and disturbed by thieves, this child appeared in order to
protect the people and enable them to flourish, and He curbed the
rogues and thieves.
Indra is the king of the universe. Demons, thieves and rogues always

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disturb Indra (indrri-vykula lokam), but when indrris, the enemies of

Indra, become prominent, Ka appears. Kas tu bhagavn svaya/
indrri-vykula loka mayanti yuge yuge (SB 1.3.28).
TEXT 18
ya etasmin mah-bhg
prti kurvanti mnav
nrayo 'bhibhavanty etn
viu-pakn ivsur
yethose persons who; etasminunto this child; mah-bhgvery
fortunate; prtimaffection; kurvantiexecute; mnavsuch persons;
nanot; arayathe enemies; abhibhavantido overcome; etnthose
who are attached to Ka; viu-paknthe demigods, who always have
Lord Viu on their side; ivalike; asurthe demons.
Demons [asuras] cannot harm the demigods, who always have Lord
Viu on their side. Similarly, any person or group attached to Ka is
extremely fortunate. Because such persons are very much affectionate
toward Ka, they cannot be defeated by demons like the associates of
Kasa [or by the internal enemies, the senses].
TEXT 19
tasmn nandtmajo 'ya te
nryaa-samo guai
riy krtynubhvena
gopyasva samhita
tasmttherefore; nandaO Nanda Mahrja; tmajayour son;
ayamthis; teof you; nryaa-samais as good as Nryaa
(Nryaa Himself showing transcendental qualities); guaiby
qualities; riyby opulence; krtyespecially by His name and fame;
anubhvenaand by His influence; gopyasvajust raise this child;
samhitawith great attention and precaution.
In conclusion, therefore, O Nanda Mahrja, this child of yours is as
good as Nryaa. In His transcendental qualities, opulence, name,
fame and influence, He is exactly like Nryaa. You should all raise
this child very carefully and cautiously.

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In this verse, the word nryaa-sama is significant. Nryaa has no

equal. He is asamaurdhva: no one is equal to Him, and no one is greater
than He is. As stated in stra:
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
[Cc. Madhya 18.116]
One who equates Nryaa even with great exalted demigods like Lord
iva or Lord Brahm is a pa, an agnostic. No one can equal Nryaa.
Nonetheless, Gargamuni used the word sama, meaning "equal," because
he wanted to treat Ka as the Supreme Personality of Godhead who had
become Nanda Mahrja's son. Gargamuni wanted to impress upon the
mind of Nanda Mahrja, "Your worshipable Deity, Nryaa, is so
pleased with you that He has sent you a son almost equal to Him in
qualifications. Therefore you may designate your son with a similar name,
such as Mukunda or Madhusdana. But you must always remember that
whenever you want to do something very good, there will be many
hindrances. Therefore you should raise and protect this child with great
care. If you can protect this child very cautiously, as Nryaa always
protects you, the child will be as good as Nryaa." Gargamuni also
indicated that although the child was exaltedly qualified like Nryaa,
He would enjoy more than Nryaa as rsa-vihr, the central enjoyer of
the rsa dance. As stated in the Brahma-sahit, lakm-sahasra-atasambhrama-sevyamnam: [Bs. 5.29] He would be served by many gops,
who would all be as good as the goddess of fortune.
TEXT 20
r-uka uvca
ity tmna samdiya
garge ca sva-gha gate
nanda pramudito mene
tmna pram im
r-uka uvcar ukadeva Gosvm said; itithus; tmnamabout
the Absolute Truth, the Supreme Soul; samdiyaafter fully instructing;
gargewhen Gargamuni; caalso; sva-ghamto his own abode; gate

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had departed; nandaMahrja Nanda; pramuditabecame extremely

pleased; meneconsidered; tmnamhis own self; pram imfull
of all good fortune.
rla ukadeva Gosvm continued: After Gargamuni, having instructed
Nanda Mahrja about Ka, departed for his own home, Nanda
Mahrja was very pleased and considered himself full of all good
fortune.
Ka is the Supersoul, and Nanda Mahrja is the individual soul. By the
instructions of Gargamuni, both of them were blessed. Nanda Mahrja
was thinking of Ka's safety from the hands of demons like Ptan and
akasura, and because he possessed such a son, he thought of himself as
most fortunate.
TEXT 21
klena vrajatlpena
gokule rma-keavau
jnubhy saha pibhy
rigamau vijahratu
klenaof time; vrajatpassing; alpenaa very small duration;
gokulein Gokula, Vraja-dhma; rma-keavauboth Balarma and
Ka; jnubhymby the strength of Their knees; saha pibhym
resting on Their hands; rigamaucrawling; vijahratuenjoyed
childhood play.
After a short time passed, both brothers, Rma and Ka, began to
crawl on the ground of Vraja with the strength of Their hands and
knees and thus enjoy Their childhood play.
One brhmaa devotee says:
rutim apare smtim itare bhratam anye bhajantu bhava-bht
aham iha nanda vande yasylinde para brahma
"Let others, fearing material existence, worship the Vedas, the Vedic
supplementary puras and the Mahbhrata, but I shall worship Nanda
Mahrja, in whose courtyard the Supreme Brahman is crawling." For a
highly exalted devotee, kaivalya, merging into the existence of the

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Supreme, appears no better than hell (narakyate). But here one can
simply think of the crawling of Ka and Balarma in the courtyard of
Nanda Mahrja and always merge in transcendental happiness. As long
as one is absorbed in thoughts of ka-ll, especially Ka's childhood
pastimes, as Parkit Mahrja desired to be, one is always merged in
actual kaivalya. Therefore Vysadeva compiled rmad-Bhgavatam.
Lokasyjnato vidv cakre stvata-sahitm (SB 1.7.6). Vysadeva
compiled rmad-Bhgavatam, under the instruction of Nrada, so that
anyone can take advantage of this literature, think of Ka's pastimes and
always be liberated.
rutim apare smtim itare bhratam anye bhajantu bhava-bht
aham iha nanda vande yasylinde para brahma
TEXT 22
tv aghri-yugmam anukya sarspantau
ghoa-praghoa-rucira vraja-kardameu
tan-nda-ha-manasv anustya loka
mugdha-prabhtavad upeyatur anti mtro
tauKa and Balarma; aghri-yugmam anukyadragging Their legs;
sarspantaucrawling like snakes; ghoa-praghoa-ruciramproducing a
sound with Their ankle bells that was very, very sweet to hear; vrajakardameuin the mud created by cow dung and cow urine on the earth
of Vrajabhmi; tat-ndaby the sound of those ankle bells; hamanasaubeing very much pleased; anustyafollowing; lokamother
persons; mugdhathus being enchanted; prabhta-vatthen again being
afraid of them; upeyatuimmediately returned; anti mtrotoward
Their mothers.
When Ka and Balarma, with the strength of Their legs, crawled in
the muddy places created in Vraja by cow dung and cow urine, Their
crawling resembled the crawling of serpents, and the sound of Their
ankle bells was very charming. Very much pleased by the sound of
other people's ankle bells, They used to follow these people as if going
to Their mothers, but when They saw that these were other people,
They became afraid and returned to Their real mothers, Yaod and
Rohi.

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When Ka and Balarma were crawling about Vrajabhmi, They were

enchanted by the sound of ankle bells. Thus They sometimes followed
other people, who would enjoy the crawling of Ka and Balarma and
exclaim, "Oh, see how Ka and Balarma are crawling!" Upon hearing
this, Ka and Balarma could understand that these were not Their
mothers They were following, and They would return to Their actual
mothers. Thus the crawling of Ka and Balarma was enjoyed by the
people of the neighborhood, as well as by mother Yaod and Rohi and
the two children Themselves.
TEXT 23
tan-mtarau nija-sutau ghay snuvantyau
pakga-rga-rucirv upaghya dorbhym
dattv stana prapibato sma mukha nirkya
mugdha-smitlpa-daana yayatu pramodam
tat-mtarauTheir mothers (Rohi and Yaod); nija-sutautheir own
respective sons; ghaywith great affection; snuvantyauallowed to
suck the flowing milk from their breasts very happily; paka-aga-rgarucirauwhose beautiful transcendental bodies were covered with muddy
cow dung and urine; upaghyataking care of; dorbhymby their arms;
dattvdelivering Them; stanamthe breast; prapibatowhen the
babies were sucking; smaindeed; mukhamthe mouth; nirkyaand
seeing; mugdha-smita-alpa-daanamsmiling with little teeth coming out
of Their mouths (they were more and more attracted); yayatuand
enjoyed; pramodamtranscendental bliss.
Dressed with muddy earth mixed with cow dung and cow urine, the
babies looked very beautiful, and when They went to Their mothers,
both Yaod and Rohi picked Them up with great affection, embraced
Them and allowed Them to suck the milk flowing from their breasts.
While sucking the breast, the babies smiled, and Their small teeth were
visible. Their mothers, upon seeing those beautiful teeth, enjoyed great
transcendental bliss.
As the mothers cared for their respective babies, by the arrangement of
yogamy the babies thought, "Here is My mother," and the mothers
thought, "Here is my son." Because of affection, milk naturally flowed
from the mothers' breasts, and the babies drank it. When the mothers saw

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small teeth coming in, they would count them and be happy, and when
the babies saw Their mothers allowing Them to drink their breast milk,
the babies also felt transcendental pleasure. As this transcendental
affection continued between Rohi and Balarma and Yaod and Ka,
they all enjoyed transcendental bliss.
TEXT 24
yarhy agan-daranya-kumra-llv
antar-vraje tad abal praghta-pucchai
vatsair itas tata ubhv anukyamau
prekantya ujjhita-gh jahur hasantya
yarhiwhen; agan-daranyavisible only to the ladies within the
house; kumra-llauthe pastimes r Ka and Balarma exhibited as
children; anta-vrajewithin the inside of Vraja, in the house of Nanda
Mahrja; tatat that time; abalall the ladies; praghta-pucchai
the ends of their tails having been caught by Ka and Balarma;
vatsaiby the calves; ita tatahere and there; ubhauboth Ka and
Balarma; anukyamaubeing dragged; prekantyaseeing such
things; ujjhitagiven up; ghtheir household affairs; jahu
enjoyed very much; hasantyawhile laughing.
Within the house of Nanda Mahrja, the cowherd ladies would enjoy
seeing the pastimes of the babies Rma and Ka. The babies would
catch the ends of the calves' tails, and the calves would drag Them here
and there. When the ladies saw these pastimes, they certainly stopped
their household activities and laughed and enjoyed the incidents.
While crawling in curiosity, Ka and Balarma would sometimes catch
the ends of the tails of calves. The calves, feeling that someone had caught
them, would begin to flee here and there, and the babies would hold on
very tightly, being afraid of how the calves were moving. The calves,
seeing that the babies were holding them tightly, would also become
afraid. Then the ladies would come to rescue the babies and gladly laugh.
This was their enjoyment.
TEXT 25
gy-agni-dary-asi-jala-dvija-kaakebhya
kr-parv aticalau sva-sutau nieddhum

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ghyi kartum api yatra na taj-jananyau

ekta patur ala manaso 'navasthm
gwith the cows; agnifire; darmonkeys and dogs; asi
swords; jalawater; dvijabirds; kaakebhyaand thorns; kr-parau
ati-calauthe babies, being too restless, engaged in play; sva-sutautheir
own two sons; nieddhumjust to stop Them; ghyihousehold duties;
kartum apiby executing; yatrawhen; nanot; tat-jananyauTheir
mothers (Rohi and Yaod); ekteable; patuobtained; alam
indeed; manasaof the mind; anavasthmequilibrium.
When mother Yaod and Rohi were unable to protect the babies
from calamities threatened by horned cows, by fire, by animals with
claws and teeth such as monkeys, dogs and cats, and by thorns, swords
and other weapons on the ground, they were always in anxiety, and
their household engagements were disturbed. At that time, they were
fully equipoised in the transcendental ecstasy known as the distress of
material affection, for this was aroused within their minds.
All these pastimes of Ka, and the great enjoyment exhibited by the
mothers, are transcendental; nothing about them is material. They are
described in the Brahma-sahit as nanda-cinmaya-rasa. In the spiritual
world there is anxiety, there is crying, and there are other feelings similar
to those of the material world, but because the reality of these feelings is
in the transcendental world, of which this world is only an imitation,
mother Yaod and Rohi enjoyed them transcendentally.
TEXT 26
klenlpena rjare
rma ka ca gokule
agha-jnubhi padbhir
vicakramatur ajas
klena alpenawithin a very short time; rjareO King (Mahrja
Parkit); rma ka caboth Rma and Ka; gokulein the village
of Gokula; agha-jnubhiwithout the help of crawling on Their
knees; padbhiby Their legs alone; vicakramatubegan to walk;
ajasvery easily.
O King Parkit, within a very short time both Rma and Ka began to

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walk very easily in Gokula on Their legs, by Their own strength,

without the need to crawl.
Instead of crawling with Their knees, the babies could now stand up by
holding on to something and walk little by little, without difficulty, by the
strength of Their legs.
TEXT 27
tatas tu bhagavn ko
vayasyair vraja-blakai
saha-rmo vraja-str
cikre janayan mudam
tatathereafter; tubut; bhagavnthe Supreme Personality of
Godhead; kaLord Ka; vayasyaiwith Their playmates; vrajablakaiwith other small children in Vraja; saha-rmaalong with
Balarma; vraja-strmof all the ladies of Vraja; cikreplayed very
happily; janayanawakening; mudamtranscendental bliss.
Thereafter, Lord Ka, along with Balarma, began to play with the
other children of the cowherd men, thus awakening the transcendental
bliss of the cowherd women.
The word saha-rma, meaning "along with Balarma," is significant in
this verse. In such transcendental pastimes, Ka is the chief hero, and
Balarma provides additional help.
TEXT 28
kasya gopyo rucira
vkya kaumra-cpalam
vanty kila tan-mtur
iti hocu samgat
kasyaof Ka; gopyaall the gops; ruciramvery attractive;
vkyaobserving; kaumra-cpalamthe restlessness of the childish
pastimes; vantyjust to hear them again and again; kilaindeed;
tat-mtuin the presence of His mother; itithus; haindeed; cu
said; samgatassembled there.
Observing the very attractive childish restlessness of Ka, all the

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gops in the neighborhood, to hear about Ka's activities again and

again, would approach mother Yaod and speak to her as follows.
Ka's activities are always very attractive to devotees. Therefore the
neighbors, who were friends of mother Yaod, informed mother Yaod
of whatever they saw Ka doing in the neighborhood. Mother Yaod,
just to hear about the activities of her son, stopped her household duties
and enjoyed the information given by the neighborhood friends.
TEXT 29
vatsn mucan kvacid asamaye kroa-sajta-hsa
steya svdv atty atha dadhi-paya kalpitai steya-yogai
markn bhokyan vibhajati sa cen ntti bha bhinnatti
dravylbhe sagha-kupito yty upakroya tokn
vatsnthe calves; mucanreleasing; kvacitsometimes; asamayeat
odd times; kroa-sajta-hsaafter this, when the head of the house is
angry, Ka begins to smile; steyamobtained by stealing; svduvery
tasteful; attieats; athathus; dadhi-payapot of curd and milk;
kalpitaidevised; steya-yogaiby some sort of stealing process;
marknto the monkeys; bhokyangiving to eat; vibhajatidivides
their portion; sathe monkey; cetif; nanot; attieats; bham
the pot; bhinnattiHe breaks; dravya-albhewhen eatables are
unavailable or He cannot find such pots; sa-gha-kupitaHe becomes
angry at the residents of the house; ytiHe goes away; upakroya
irritating and pinching; toknthe small children.
"Our dear friend Yaod, your son sometimes comes to our houses
before the milking of the cows and releases the calves, and when the
master of the house becomes angry, your son merely smiles. Sometimes
He devises some process by which He steals palatable curd, butter and
milk, which He then eats and drinks. When the monkeys assemble, He
divides it with them, and when the monkeys have their bellies so full
that they won't take more, He breaks the pots. Sometimes, if He gets no
opportunity to steal butter or milk from a house, He will be angry at the
householders, and for His revenge He will agitate the small children by
pinching them. Then, when the children begin crying, Ka will go
away.

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The narration of Ka's naughty childhood activities would be presented

to mother Yaod in the form of complaints. Sometimes Ka would
enter the house of a neighbor, and if He found no one there, He would
release the calves before the time for the cows to be milked. The calves are
actually supposed to be released when their mothers are milked, but
Ka would release them before that time, and naturally the calves would
drink all the milk from their mothers. When the cowherd men saw this,
they would chase Ka and try to catch Him, saying, "Here is Ka
doing mischief," but He would flee and enter another house, where He
would again devise some means to steal butter and curd. Then the
cowherd men would again try to capture Him, saying, "Here is the butter
thief. Better capture Him!" And they would be angry. But Ka would
simply smile, and they would forget everything. Sometimes, in their
presence, He would begin eating the curd and butter. There was no need
for Ka to eat butter, since His belly was always full, but He would try
to eat it, or else He would break the pots and distribute the contents to
the monkeys. In this way, Ka was always engaged in mischief-making.
If in any house He could not find any butter or curd to steal, He would go
into a room and agitate the small children sleeping there by pinching
them, and when they cried He would go away.
TEXT 30
hastgrhye racayati vidhi phakolkhaldyai
chidra hy antar-nihita-vayuna ikya-bheu tad-vit
dhvntgre dhta-mai-gaa svgam artha-pradpa
kle gopyo yarhi gha-ktyeu suvyagra-citt
hasta-agrhyewhen the destination is out of the reach of His hands;
racayatiHe arranges to make; vidhima means; phakaby wooden
planks piled together; ulkhala-dyaiand by overturning the stone
mortar for grinding spices; chidrama hole; hiindeed; anta-nihita
about the contents of the pot; vayunawith such knowledge; ikya
hanging by a swing; bheuin the pots; tat-vitexpert in that
knowledge, or in full knowledge; dhvnta-grein a very dark room;
dhta-mai-gaambecause of being decorated with valuable jewels; svaagamHis own body; artha-pradpamis the light required for seeing in
darkness; kleafter that, in due course of time; gopyathe elderly
gops; yarhias soon as; gha-ktyeuin discharging household affairs;
su-vyagra-cittare busily engaged.

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"When the milk and curd are kept high on a swing hanging from the
ceiling and Ka and Balarma cannot reach it, They arrange to reach it
by piling up various planks and turning upside down the mortar for
grinding spices. Being quite aware of the contents of a pot, They pick
holes in it. While the elderly gops go about their household affairs,
Ka and Balarma sometimes go into a dark room, brightening the
place with the valuable jewels and ornaments on Their bodies and
taking advantage of this light by stealing.
Formerly, in every household, yogurt and butter were kept for use in
emergencies. But Ka and Balarma would pile up planks so that They
could reach the pots and would then pick holes in the pots with Their
hands so that the contents would leak out and They could drink it. This
was another means for stealing butter and milk. When the butter and
milk were kept in a dark room, Ka and Balarma would go there and
make the place bright with the valuable jewels on Their bodies. On the
whole, Ka and Balarma engaged in stealing butter and milk from the
neighborhood houses in many ways.
TEXT 31
eva dhryny uati kurute mehandni vstau
steyopyair viracita-kti supratko yathste
ittha strbhi sa-bhaya-nayana-r-mukhlokinbhir
vykhytrth prahasita-mukh na hy uplabdhum aicchat
evamin this way; dhryninaughty activities; uatiin a neat and
clean place; kurutesometimes does; mehana-dnipassing stool and
urine; vstauin our houses; steya-upyaiand by inventing different
devices to steal butter and milk; viracita-ktiis very expert; supratkais now sitting down here like a very good, well-behaved child;
yath stewhile staying here; itthamall these topics of conversation;
strbhiby the gops; sa-bhaya-nayanajust now sitting there with
fearful eyes; r-mukhasuch a beautiful face; lokinbhiby the gops,
who were enjoying the pleasure of seeing; vykhyta-arthand while
complaining against Him before mother Yaod; prahasita-mukhthey
were smiling and enjoying; nanot; hiindeed; uplabdhumto chastise
and threaten (rather, she enjoyed how Ka was sitting there as a very
good boy); aicchatshe desired.

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"When Ka is caught in His naughty activities, the master of the

house will say to Him, 'Oh, You are a thief,' and artificially express
anger at Ka. Ka will then reply, 'I am not a thief. You are a thief.'
Sometimes, being angry, Ka passes urine and stool in a neat, clean
place in our houses. But now, our dear friend Yaod, this expert thief
is sitting before you like a very good boy." Sometimes all the gops
would look at Ka sitting there, His eyes fearful so that His mother
would not chastise Him, and when they saw Ka's beautiful face,
instead of chastising Him they would simply look upon His face and
enjoy transcendental bliss. Mother Yaod would mildly smile at all this
fun, and she would not want to chastise her blessed transcendental
child.
Ka's business in the neighborhood was not only to steal but sometimes
to pass stool and urine in a neat, clean house. When caught by the master
of the house, Ka would chastise him, saying, "You are a thief." Aside
from being a thief in His childhood affairs, Ka acted as an expert thief
when He was young by attracting young girls and enjoying them in the
rsa dance. This is Ka's business. He is also violent, as the killer of
many demons. Although mundane people like nonviolence and other
such brilliant qualities, God, the Absolute Truth, being always the same,
is good in any activities, even so-called immoral activities like stealing,
killing and violence. Ka is always pure, and He is always the Supreme
Absolute Truth. Ka may do anything supposedly abominable in
material life, yet still He is attractive. Therefore His name is Ka,
meaning "all-attractive." This is the platform on which transcendental
loving affairs and service are exchanged. Because of the features of Ka's
face, the mothers were so attracted that they could not chastise Him.
Instead of chastising Him, they smiled and enjoyed hearing of Ka's
activities. Thus the gops remained satisfied, and Ka enjoyed their
happiness. Therefore another name of Ka is Gop-jana-vallabha
because He invented such activities to please the gops.
TEXT 32
ekad kramns te
rmdy gopa-drak
ko mda bhakitavn
iti mtre nyavedayan

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ekadonce upon a time; kramnnow Ka, being still more

grown up, was playing with other children of the same age; tethey;
rma-dyBalarma and others; gopa-drakother boys born in the
same neighborhood of the cowherd men; ka mdam bhakitavnO
Mother, Ka has eaten earth (a complaint was lodged); itithus;
mtreunto mother Yaod; nyavedayanthey submitted.
One day while Ka was playing with His small playmates, including
Balarma and other sons of the gopas, all His friends came together and
lodged a complaint to mother Yaod. "Mother," they submitted, "Ka
has eaten earth."
Here is another of Ka's transcendental activities invented to please the
gops. First a complaint was lodged with mother Yaod about Ka's
stealing, but mother Yaod did not chastise Him. Now, in an attempt to
awaken mother Yaod's anger so that she would chastise Ka, another
complaint was invented-that Ka had eaten earth.
TEXT 33
s ghtv kare kam
uplabhya hitaii
yaod bhaya-sambhrntaprekakam abhata
smother Yaod; ghtvtaking; karewithin the hands (being
anxious about what Ka might have eaten); kamKa;
uplabhyawanted to chastise Him; hita-eibecause she was anxious
for the welfare of Ka, she became very much agitated, thinking, "How
is it that Ka has eaten earth?"; yaodmother Yaod; bhayasambhrnta-prekaa-akambegan to look very carefully within Ka's
mouth in fear, to see if Ka had eaten something dangerous; abhata
began to address Ka.
Upon hearing this from Ka's playmates, mother Yaod, who was
always full of anxiety over Ka's welfare, picked Ka up with her
hands to look into His mouth and chastise Him. Her eyes fearful, she
spoke to her son as follows.
TEXT 34

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kasmn mdam adnttman

bhavn bhakitavn raha
vadanti tvak hy ete
kumrs te 'grajo 'py ayam
kasmtwhy; mdamdirt; adnta-tmanYou restless boy; bhavn
You; bhakitavnhave eaten; rahain a solitary place; vadantiare
lodging this complaint; tvakYour friends and playmates; hiindeed;
eteall of them; kumrboys; teYour; agrajaolder brother; api
also (confirms); ayamthis.
Dear Ka, why are You so restless that You have eaten dirt in a
solitary place? This complaint has been lodged against You by all Your
playmates, including Your elder brother, Balarma. How is this?
Mother Yaod was agitated by Ka's restless misbehavior. Her house
was full of sweetmeats. Why then should the restless boy eat dirt in a
solitary place? Ka replied, "My dear mother, they have plotted together
and lodged a complaint against Me so that you will punish Me. My elder
brother, Balarma, has joined them. Actually, I have not done this. Take
My words as true. Do not be angry and chastise Me."
TEXT 35
nha bhakitavn amba
sarve mithybhiasina
yadi satya-giras tarhi
samaka paya me mukham
nanot; ahamI; bhakitavnhave eaten dirt; ambaMy dear mother;
sarveall of them; mithya-abhiasinaall liars, simply complaining
against Me so that you may chastise Me; yadiif it is actually a fact;
satya-girathat they have spoken the truth; tarhithen; samakam
directly; payasee; meMy; mukhammouth.
Lord r Ka replied: My dear mother, I have never eaten dirt. All My
friends complaining against Me are liars. If you think they are being
truthful, you can directly look into My mouth and examine it.
Ka presented Himself as an innocent child to increase the
transcendental ecstasy of maternal affection. As described in the stra,

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tana-bhayn mithyoktir vtsalya-rasa-poik. This means that sometimes

a small child speaks lies. For example, he may have stolen something or
eaten something and yet deny that he has done so. We ordinarily see this
in the material world, but in relation to Ka it is different; such
activities are meant to endow the devotee with transcendental ecstasy.
The Supreme Personality of Godhead was playing as a liar and accusing
all the other devotees of being liars. As stated in rmad-Bhgavatam
(10.12.11), kta-puya-puj: a devotee may attain such an ecstatic
position after many, many births of devotional service. Persons who have
amassed the results of a vast amount of pious activities can attain the
stage of associating with Ka and playing with Him like ordinary
playmates. One should not consider these transactions of transcendental
service to be untruthful accusations. One should never accuse such
devotees of being ordinary boys speaking lies, for they attained this stage
of associating with Ka by great austerities (tapas brahmacaryea
amena ca damena ca [SB 6.1.13]).
TEXT 36
yady eva tarhi vydehty ukta sa bhagavn hari
vydattvyhataivarya
kr-manuja-blaka
yadiif; evamit is so; tarhithen; vydehiopen Your mouth wide (I
want to see); iti uktain this way ordered by mother Yaod; saHe;
bhagavnthe Supreme Personality of Godhead; harithe Supreme
Lord; vydattaopened His mouth; avyhata-aivaryawithout
minimizing any potencies of absolute opulence (aivaryasya samagrasya);
krpastimes; manuja-blakaexactly like the child of a human
being.
Mother Yaod challenged Ka, "If You have not eaten earth, then
open Your mouth wide." When challenged by His mother in this way,
Ka, the son of Nanda Mahrja and Yaod, to exhibit pastimes like
a human child, opened His mouth. Although the Supreme Personality of
Godhead, Ka, who is full of all opulences, did not disturb His
mother's parental affection, His opulence was automatically displayed,
for Ka's opulence is never lost at any stage, but is manifest at the
proper time.

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Without disturbing the ecstasy of His mother's affection, Ka opened

His mouth and displayed His own natural opulences. When a person is
given varieties of food, there may be a hundred and one varieties, but if
one likes ordinary ka, spinach, he prefers to eat that. Similarly, although
Ka was full of opulences, now, by the order of mother Yaod, He
opened wide His mouth like a human child and did not neglect the
transcendental humor of maternal affection.
TEXTS 37-39
s tatra dade viva
jagat sthsnu ca kha dia
sdri-dvpbdhi-bhgola
sa-vyv-agnndu-trakam
jyoti-cakra jala tejo
nabhasvn viyad eva ca
vaikrikndriyi
mano mtr gus traya
etad vicitra saha-jva-klasvabhva-karmaya-liga-bhedam
snos tanau vkya vidritsye
vraja sahtmnam avpa akm
smother Yaod; tatrawithin the wide-open mouth of Ka;
dadesaw; vivamthe whole universe; jagatmoving entities;
sthsnumaintenance of nonmoving entities; caand; khamthe sky;
diathe directions; sa-adriwith the mountains; dvpaislands;
abdhiand oceans; bh-golamthe surface of the earth; sa-vyuwith
the blowing wind; agnifire; induthe moon; trakamstars; jyoticakramthe planetary systems; jalamwater; tejalight; nabhasvn
outer space; viyatthe sky; evaalso; caand; vaikrikicreation by
transformation of ahakra; indriyithe senses; manamind;
mtrsense perception; gu trayathe three material qualities
(sattva, rajas and tamas); etatall these; vicitramvarieties; sahaalong
with; jva-klathe duration of life of all living entities; svabhva
natural instinct; karma-ayaresultant action and desire for material
enjoyment; liga-bhedamvarieties of bodies according to desire; sno
tanauin the body of her son; vkyaseeing; vidrita-syewithin the

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wide-open mouth; vrajamVndvana-dhma, Nanda Mahrja's place;

saha-tmnamalong with herself; avpawas struck; akmwith all
doubts and wonder.
When Ka opened His mouth wide by the order of mother Yaod,
she saw within His mouth all moving and nonmoving entities, outer
space, and all directions, along with mountains, islands, oceans, the
surface of the earth, the blowing wind, fire, the moon and the stars. She
saw the planetary systems, water, light, air, sky, and creation by
transformation of ahakra. She also saw the senses, the mind, sense
perception, and the three qualities goodness, passion and ignorance.
She saw the time allotted for the living entities, she saw natural instinct
and the reactions of karma, and she saw desires and different varieties
of bodies, moving and nonmoving. Seeing all these aspects of the
cosmic manifestation, along with herself and Vndvana-dhma, she
became doubtful and fearful of her son's nature.
All the cosmic manifestations that exist on the gross and subtle elements,
as well as the means of their agitation, the three guas, the living entity,
creation, maintenance, annihilation and everything going on in the
external energy of the Lordall this comes from the Supreme Personality
of Godhead, Govinda. Everything is within the control of the Supreme
Personality of Godhead. This is also confirmed in Bhagavad-gt (9.10).
Maydhyakea prakti syate sa-carcaram: everything in the material
nature (prakti) works under His control. Because all these manifestations
come from Govinda, they could all be visible within the mouth of
Govinda. Quite astonishingly, mother Yaod was afraid because of
intense maternal affection. She could not believe that within the mouth of
her son such things could appear. Yet she saw them, and therefore she
was struck with fear and wonder.
TEXT 40
ki svapna etad uta devamy
ki v madyo bata buddhi-moha
atho amuyaiva mamrbhakasya
ya kacanautpattika tma-yoga
kimwhether; svapnaa dream; etatall this; utaor otherwise; devamyan illusory manifestation by the external energy; kim vor else;

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madyamy personal; bataindeed; buddhi-mohaillusion of

intelligence; athootherwise; amuyaof such; evaindeed; mama
arbhakasyaof my child; yawhich; kacanasome; autpattika
natural; tma-yogapersonal mystic power.
[Mother Yaod began to argue within herself:] Is this a dream, or is it
an illusory creation by the external energy? Has this been manifested by
my own intelligence, or is it some mystic power of my child?
When mother Yaod saw this wonderful manifestation within the mouth
of her child, she began to argue within herself about whether it was a
dream. Then she considered, "I am not dreaming, because my eyes are
open. I am actually seeing what is happening. I am not sleeping, nor am I
dreaming. Then maybe this is an illusion created by devamy. But that is
also not possible. What business would the demigods have showing such
things to me? I am an insignificant woman with no connection with the
demigods. Why should they take the trouble to put me into devamy?
That also is not possible." Then mother Yaod considered whether the
vision might be due to bewilderment: "I am fit in health; I am not
diseased. Why should there be any bewilderment? It is not possible that
my brain is deranged, since I am ordinarily quite fit to think. Then this
vision must be due to some mystic power of my son, as predicted by
Gargamuni." Thus she finally concluded that the vision was due to her
son's activities, and nothing else.
TEXT 41
atho yathvan na vitarka-gocara
ceto-mana-karma-vacobhir ajas
yad-raya yena yata pratyate
sudurvibhvya praatsmi tat-padam
athotherefore she decided to surrender unto the Supreme Lord; yathvatas perfectly as one can perceive; nanot; vitarka-gocarambeyond
all arguments, reason and sense perception; cetaby consciousness;
manaby mind; karmaby activities; vacobhior by words; ajas
taking all of them together, we cannot understand them; yat-rayam
under whose control; yenaby whom; yatafrom whom; pratyate
can be conceived only that from Him everything emanates; sudurvibhvyambeyond our sense perception or consciousness; praat

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asmilet me surrender; tat-padamat His lotus feet.

Therefore let me surrender unto the Supreme Personality of Godhead
and offer my obeisances unto Him, who is beyond the conception of
human speculation, the mind, activities, words and arguments, who is
the original cause of this cosmic manifestation, by whom the entire
cosmos is maintained, and by whom we can conceive of its existence.
Let me simply offer my obeisances, for He is beyond my contemplation,
speculation and meditation. He is beyond all of my material activities.
One simply has to realize the greatness of the Supreme Personality of
Godhead. One should not try to understand Him by any material means,
subtle or gross. Mother Yaod, being a simple woman, could not find out
the real cause of the vision; therefore, out of maternal affection, she
simply offered obeisances unto the Supreme Lord to protect her child. She
could do nothing but offer obeisances to the Lord. It is said, acinty
khalu ye bhv na ts tarkea yojayet (Mahbhrata, Bhma parva 5.22).
One should not try to understand the supreme cause by argument or
reasoning. When we are beset by some problem for which we can find no
reason, there is no alternative than to surrender to the Supreme Lord and
offer Him our respectful obeisances. Then our position will be secure.
This was the means adopted in this instance also by mother Yaod.
Whatever happens, the original cause is the Supreme Personality of
Godhead (sarva-kraa-kraam [Bs. 5.1]). When the immediate cause
cannot be ascertained, let us simply offer our obeisances at the lotus feet
of the Lord. Mother Yaod concluded that the wonderful things she saw
within the mouth of her child were due to Him, although she could not
clearly ascertain the cause. Therefore when a devotee cannot ascertain the
cause of suffering, he concludes:
tat te 'nukamp susamkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
(SB 10.14.8)
The devotee accepts that it is due to his own past misdeeds that the
Supreme Personality of Godhead has caused him some small amount of
suffering. Thus he offers obeisances to the Lord again and again. Such a

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devotee is called mukti-pade sa dya-bhk; that is, he is guaranteed his

liberation from this material world. As stated in Bhagavad-gt (2.14):
mtr-spars tu kaunteya
toa-sukha-dukha-d
gampyino nitys
ts titikasva bhrata
We should know that material suffering due to the material body will
come and go. Therefore we must tolerate the suffering and proceed with
discharging our duty as ordained by our spiritual master.
TEXT 42
aha mamsau patir ea me suto
vrajevarasykhila-vittap sat
gopya ca gop saha-godhan ca me
yan-myayettha kumati sa me gati
ahammy existence ("I am something"); mamamy; asauNanda
Mahrja; patihusband; eathis (Ka); me sutais my son;
vraja-varasyaof my husband, Nanda Mahrja; akhila-vitta-pI am
the possessor of unlimited opulence and wealth; satbecause I am his
wife; gopya caand all the damsels of the cowherd men; gopall the
cowherd men (are my subordinates); saha-godhan cawith the cows
and calves; memy; yat-myayall such things addressed by me are,
after all, given by the mercy of the Supreme; itthamthus; kumatiI am
wrongly thinking they are my possessions; sa me gatiHe is therefore
my only shelter (I am simply instrumental).
It is by the influence of the Supreme Lord's my that I am wrongly
thinking that Nanda Mahrja is my husband, that Ka is my son, and
that because I am the queen of Nanda Mahrja, all the wealth of cows
and calves are my possessions and all the cowherd men and their wives
are my subjects. Actually, I also am eternally subordinate to the
Supreme Lord. He is my ultimate shelter.
Following in the footsteps of mother Yaod, everyone should follow this
mentality of renunciation. Whatever wealth, opulence or whatever else we
may possess belongs not to us but to the Supreme Personality of

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Godhead, who is the ultimate shelter of everyone and the ultimate owner
of everything. As stated by the Lord Himself in Bhagavad-gt (5.29):
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and
austerities, the Supreme Lord of all planets and demigods and the
benefactor and well-wisher of all living entities, attains peace from the
pangs of material miseries."
We should not be proud of our possessions. As expressed by mother
Yaod herein, "I am not the owner of possessions, the opulent wife of
Nanda Mahrja. The estate, the possessions, the cows and calves and the
subjects like the gops and cowherd men are all given to me." One should
give up thinking of "my possessions, my son and my husband" (janasya
moho'yam aha mameti [SB 5.5.8]). Nothing belongs to anyone but the
Supreme Lord. Only because of illusion do we wrongly think, "I am
existing" or "Everything belongs to me." Thus mother Yaod completely
surrendered unto the Supreme Lord. For the moment, she was rather
disappointed, thinking, "My endeavors to protect my son by charity and
other auspicious activities are useless. The Supreme Lord has given me
many things, but unless He takes charge of everything, there is no
assurance of protection. I must therefore ultimately seek shelter of the
Supreme Personality of Godhead." As stated by Prahlda Mahrja (SB
7.9.19), blasya neha araa pitarau nsiha: a father and mother cannot
ultimately take care of their children. Ato gha-ketra-sutpta-vittair
janasya moho 'yam aha mameti (SB 5.5.8). One's land, home, wealth and
all of one's possessions belong to the Supreme Personality of Godhead,
although we wrongly think, "I am this" and "These things are mine."
TEXT 43
ittha vidita-tattvy
gopiky sa vara
vaiav vyatanon my
putra-snehamay vibhu
itthamin this way; vidita-tattvymwhen she understood the truth of

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everything philosophically; gopikymunto mother Yaod; sathe

Supreme Lord; varathe supreme controller; vaiavmviumy,
or yogamy; vyatanotexpanded; mymyogamy; putra-snehamaymvery much attached because of maternal affection for her son;
vibhuthe Supreme Lord.
Mother Yaod, by the grace of the Lord, could understand the real
truth. But then again, the supreme master, by the influence of the
internal potency, yogamy, inspired her to become absorbed in intense
maternal affection for her son.
Although mother Yaod understood the whole philosophy of life, at the
next moment she was overwhelmed by affection for her son by the
influence of yogamy. Unless she took care of her son Ka, she
thought, how could He be protected? She could not think otherwise, and
thus she forgot all her philosophical speculations. This forgetfulness is
described by rla Vivantha Cakravart hkura as being inspired by the
influence of yogamy (mohana-sdharmyn mym). Materialistic
persons are captivated by mahmy, whereas devotees, by the
arrangement of the spiritual energy, are captivated by yogamy.
TEXT 44
sadyo naa-smtir gop
sropyroham tmajam
pravddha-sneha-kalilahdaysd yath pur
sadyaafter all these philosophical speculations, mother Yaod fully
surrendered to the Supreme Personality of Godhead; naa-smti
having gotten rid of the memory of seeing the universal form within
Ka's mouth; gopmother Yaod; sshe; ropyaseating;
rohamon the lap; tmajamher son; pravddhaincreased; snehaby
affection; kalilaaffected; hdaythe core of her heart; stbecame
situated; yath puras she was formerly.
Immediately forgetting yogamy's illusion that Ka had shown the
universal form within His mouth, mother Yaod took her son on her
lap as before, feeling increased affection in her heart for her
transcendental child.

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Mother Yaod regarded the vision of the universal form within Ka's
mouth as an arrangement of yogamy, like a dream. As one forgets
everything after a dream, mother Yaod immediately forgot the entire
incident. As her natural feeling of affection increased, she decided to
herself, "Now let this incident be forgotten. I do not mind. Here is my
son. Let me kiss Him."
TEXT 45
trayy copaniadbhi ca
skhya-yogai ca stvatai
upagyamna-mhtmya
hari smanyattmajam
trayyby studying the three Vedas (Sma, Yajur and Atharva); caalso;
upaniadbhi caand by studying the Vedic knowledge of the Upaniads;
skhya-yogaiby reading the literature of skhya-yoga; caand;
stvataiby the great sages and devotees, or by reading Vaiava-tantra,
Pacartras; upagyamna-mhtmyamwhose glories are worshiped (by
all these Vedic literatures); harimunto the Supreme Personality of
Godhead; sshe; amanyataconsidered (ordinary); tmajamas her
own son.
The glories of the Supreme Personality of Godhead are studied through
the three Vedas, the Upaniads, the literature of Skhya-yoga, and
other Vaiava literature, yet mother Yaod considered that Supreme
Person her ordinary child.
As stated in Bhagavad-gt (15.15) by the Supreme Personality of
Godhead, Ka, the purpose of studying the Vedas is to understand Him
(vedai ca sarvair aham eva vedya). r Caitanya Mahprabhu explained
to Santana Gosvm that there are three purposes in the Vedas. One is to
understand our relationship with Ka (sambandha), another is to act
according to that relationship (abhidheya), and the third is to reach the
ultimate goal (prayojana). The word prayojana means "necessities," and
the ultimate necessity is explained by r Caitanya Mahprabhu. prem
pum-artho mahn: the greatest necessity for a human being is the
achievement of love for the Supreme Personality of Godhead. Here we see
that mother Yaod is on the highest stage of necessity, for she is
completely absorbed in love for Ka.

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In the beginning, the Vedic purpose is pursued in three ways (tray)by

karma-ka, jna-ka and upsan-ka. When one reaches the
complete, perfect stage of upsan-ka, one comes to worship
Nryaa, or Lord Viu. When Prvat asked Lord Mahdeva, Lord iva,
what is the best method of upsan, or worship, Lord iva answered,
rdhann sarve vior rdhana param. Vipsan, or vivrdhana, worship of Lord Viu, is the highest stage of perfection, as
realized by Devak. But here mother Yaod performs no upsan, for she
has developed transcendental ecstatic love for Ka. Therefore her
position is better than that of Devak. In order to show this, rla
Vysadeva enunciates this verse, trayy copaniadbhi etc.
When a human being enters into the study of the Vedas to obtain vidy,
knowledge, he begins to take part in human civilization. Then he
advances further to study the Upaniads and gain brahma jna,
impersonal realization of the Absolute Truth, and then he advances still
further, to skhya-yoga, in order to understand the supreme controller,
who is indicated in Bhagavad-gt (para brahma para dhma pavitra
parama bhavn/purua vatam [Bg. 10.12]). When one understands
that purua, the supreme controller, to be Paramtm, one is engaged in
the method of yoga (dhynvasthita-tad-gatena manas payanti ya
yogina [SB 12.13.1]). But mother Yaod has surpassed all these stages.
She has come to the platform of loving Ka as her beloved child, and
therefore she is accepted to be on the highest stage of spiritual realization.
The Absolute Truth is realized in three features (brahmeti paramtmeti
bhagavn iti abdyate [SB 1.2.11]), but she is in such ecstasy that she does
not care to understand what is Brahman, what is Paramtm or what is
Bhagavn. Bhagavn has personally descended to become her beloved
child. Therefore there is no comparison to mother Yaod's good fortune,
as declared by r Caitanya Mahprabhu (ramy kcid upsan
vrajavadh-vargea y kalpit). The Absolute Truth, the Supreme
Personality of Godhead, may be realized in different stages. As the Lord
says in Bhagavad-gt (4.11):
ye yath m prapadyante
ts tathaiva bhajmy aham
mama vartmnuvartante
manuy prtha sarvaa
"As men surrender unto Me, I reward them accordingly. Everyone follows

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My path in all respects, O son of Pth." One may be a karm, a jn, a

yog and then a bhakta or prema-bhakta. But the ultimate stage of
realization is prema-bhakti, as actually demonstrated by mother Yaod.
TEXT 46
r-rjovca
nanda kim akarod brahman
reya eva mahodayam
yaod ca mah-bhg
papau yasy stana hari
r-rj uvcaMahrja Parkit further inquired (from ukadeva
Gosvm); nandaMahrja Nanda; kimwhat; akarotperformed;
brahmanO learned brhmaa; reyaauspicious activities, like
performing penances and austerities; evamas exhibited by him; mahudayamfrom which they achieved the greatest perfection; yaod
mother Yaod; caalso; mah-bhgmost fortunate; papaudrank;
yasyof whom; stanamthe breast milk; harithe Supreme
Personality of Godhead.
Having heard of the great fortune of mother Yaod, Parkit Mahrja
inquired from ukadeva Gosvm: O learned brhmaa, mother
Yaod's breast milk was sucked by the Supreme Personality of
Godhead. What past auspicious activities did she and Nanda Mahrja
perform to achieve such perfection in ecstatic love?
As stated in Bhagavad-gt (7.16), catur-vidh bhajante m jan suktino
'rjuna. Without sukti, or pious activities, no one can come to the shelter
of the Supreme Personality of Godhead. The Lord is approached by four
kinds of pious men (rto jijsur arthrth jn ca), but here we see that
Nanda Mahrja and Yaod surpassed all of them. Therefore Parkit
Mahrja naturally inquired, "What kind of pious activities did they
perform in their past lives by which they achieved such a stage of
perfection?" Of course, Nanda Mahrja and Yaod are accepted as the
father and mother of Ka, yet mother Yaod was more fortunate than
Nanda Mahrja, Ka's father, because Nanda Mahrja was sometimes
separated from Ka whereas Yaod, Ka's mother, was not separated
from Ka at any moment. From Ka's babyhood to His childhood and
from His childhood to His youth, mother Yaod was always in

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association with Ka. Even when Ka was grown up, He would go to

Vndvana and sit on the lap of mother Yaod. Therefore there is no
comparison to the fortune of mother Yaod, and Parkit Mahrja
naturally inquired, yaod ca mah-bhg.
TEXT 47
pitarau nnvavindet
kodrrbhakehitam
gyanty adypi kavayo
yal loka-amalpaham
pitarauthe actual father and mother of Ka; nanot; anvavindetm
enjoyed; kaof Ka; udramagnanimous; arbhaka-hitamthe
childhood pastimes He performed; gyantiare glorifying; adya api
even today; kavayagreat, great sages and saintly persons; yatwhich
is; loka-amala-apahamby hearing of which the contamination of the
whole material world is vanquished.
Although Ka was so pleased with Vasudeva and Devak that He
descended as their son, they could not enjoy Ka's magnanimous
childhood pastimes, which are so great that simply chanting about them
vanquishes the contamination of the material world. Nanda Mahrja
and Yaod, however, enjoyed these pastimes fully, and therefore their
position is always better than that of Vasudeva and Devak.
Ka actually took birth from the womb of Devak, but just after His
birth He was transferred to the home of mother Yaod. Devak could not
even have Ka suck her breast. Therefore Parkit Mahrja was
astonished. How had mother Yaod and Nanda Mahrja become so
fortunate that they enjoyed the complete childhood pastimes of Ka,
which are still glorified by saintly persons? What had they done in the
past by which they were elevated to such an exalted position?
TEXT 48
r-uka uvca
droo vasn pravaro
dharay bhryay saha
kariyama den
brahmaas tam uvca ha

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r-uka uvcar ukadeva Gosvm said; droaby the name

Droa; vasnmof the eight Vasus (a type of demigod); pravarawho
was the best; dharaywith Dhar; bhryayHis wife; sahawith;
kariyamajust to execute; denthe orders; brahmaaof Lord
Brahm; tamunto him; uvcasaid; hain the past.
ukadeva Gosvm said: To follow the orders of Lord Brahm, Droa,
the best of the Vasus, along with his wife, Dhar, spoke to Lord Brahm
in this way.
As stated in the Brahma-sahit (5.37):
nanda-cinmaya-rasa-pratibhvitbhis
tbhir ya eva nija-rpatay kalbhi
goloka eva nivasaty akhiltma-bhto
govindam di-purua tam aha bhajmi
When Ka descends anywhere, He is accompanied by His own
associates. These associates are not ordinary living beings. Ka's
pastimes are eternal, and when He descends, He comes with His
associates. Therefore Nanda and mother Yaod are the eternal father and
mother of Ka. This means that whenever Ka descends, Nanda and
Yaod, as well as Vasudeva and Devak, also descend as the Lord's father
and mother. Their personalities are expansions of Ka's personal body;
they are not ordinary living beings. Mahrja Parkit knew this, but he
was curious to know from ukadeva Gosvm whether it is possible for an
ordinary human being to come to this stage by sdhana-siddhi. There are
two kinds of perfectionnitya-siddhi and sdhana-siddhi. A nitya-siddha is
one who is eternally Ka's associate, an expansion of Ka's personal
body, whereas a sdhana-siddha is an ordinary human being who, by
executing pious activities and following regulative principles of
devotional service, also comes to that stage. Thus the purpose of Mahrja
Parkit's inquiry was to determine whether an ordinary human being can
attain the position of mother Yaod and Nanda Mahrja. ukadeva
Gosvm answered this question as follows.
TEXT 49
jtayor nau mahdeve
bhuvi vivevare harau

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bhakti syt param loke

yayjo durgati taret
jtayoafter we two have taken birth; nauboth husband and wife,
Droa and Dhar; mahdevein the Supreme Person, the Supreme
Personality of Godhead; bhuvion the earth; viva-varein the master
of all the planetary systems; harauin the Supreme Lord; bhakti
devotional service; sytwill be spread; paramthe ultimate goal of life;
lokein the world; yayby which; ajavery easily; durgatim
miserable life; taretone can avoid and be delivered.
Droa and Dhar said: Please permit us to be born on the planet earth
so that after our appearance, the Supreme Lord, the Personality of
Godhead, the supreme controller and master of all planets, will also
appear and spread devotional service, the ultimate goal of life, so that
those born in this material world may very easily be delivered from the
miserable condition of materialistic life by accepting this devotional
service.
This statement by Droa clearly indicates that Droa and Dhar are the
eternal father and mother of Ka. Whenever there is a necessity of
Ka's appearance, Droa and Dhar appear first, and then Ka
appears. Ka says in Bhagavad-gt that His birth is not ordinary (janma
karma ca me divyam [Bg. 4.9]).
ajo 'pi sann avyaytm
bhtnm varo 'pi san
prakti svm adhihya
sambhavmy tma-myay
"Although I am unborn and My transcendental body never deteriorates,
and although I am the Lord of all sentient beings, I still appear in every
millennium in My original transcendental form." (Bg. 4.6) Before Ka's
appearance, Droa and Dhar appear in order to become His father and
mother. It is they who appear as Nanda Mahrja and his wife, Yaod. In
other words, it is not possible for a sdhana-siddha living being to become
the father or mother of Ka, for Ka's father and mother are already
designated. But by following the principles exhibited by Nanda Mahrja
and Yaod and their associates, the inhabitants of Vndvana, ordinary

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living beings may attain such affection as exhibited by Nanda and Yaod.
When Droa and Dhar were requested to beget children, they chose to
come to this world to have the Supreme Personality of Godhead as their
son, Ka. Ka's appearance means paritrya sdhn vinya ca
duktm [Bg. 4.8]the devotees are protected, and the miscreants are
vanquished. Whenever Ka comes, He distributes the highest goal of
life, devotional service. He appears as Caitanya Mahprabhu for the same
purpose because unless one comes to devotional service, one cannot be
delivered from the miseries of the material world (dukhlayam avatam
[Bg. 8.15]), where the living beings struggle for existence. The Lord says
in Bhagavad-gt (15.7):
mamaivo jva-loke
jva-bhta santana
mana ahnndriyi
prakti-sthni karati
"The living entities in this conditioned world are My eternal, fragmental
parts. Because of conditioned life, they are struggling very hard with the
six senses, which include the mind." The living entities are struggling to
become happy, but unless they take to the bhakti cult, their happiness is
not possible. Ka clearly says:
araddadhn puru
dharmasysya parantapa
aprpya m nivartante
mtyu-sasra-vartmani
"Those who are not faithful on the path of devotional service cannot
attain Me, O conqueror of foes, but return to birth and death in this
material world." (Bg. 9.3)
Foolish persons do not know how risky life is here if one does not follow
the instructions of Ka. The Ka consciousness movement, therefore,
has been started so that by practicing Ka consciousness one can avoid
the risky life of this material existence. There is no question of accepting
or not accepting Ka consciousness. It is not optional; it is compulsory.
If we do not take to Ka consciousness, our life is very risky. Everything
is explained in Bhagavad-gt. Therefore, to learn how to become free

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from the miserable condition of material existence, Bhagavad-gt As It Is

is the preliminary study. Then, if one understands Bhagavad-gt, one can
proceed to rmad-Bhgavatam, and if one advances further, one may
study Caitanya-caritmta. We are therefore presenting these invaluable
books to the whole world so that people may study them and be happy,
being delivered from miserable conditional life.
TEXT 50
astv ity ukta sa bhagavn
vraje droo mah-ya
jaje nanda iti khyto
yaod s dharbhavat
astuwhen Brahm agreed, "Yes, it is all right"; iti uktathus being
ordered by him; sahe (Droa); bhagavneternally the father of Ka
(Bhagavn's father is also Bhagavn); vrajein Vrajabhmi, Vndvana;
droaDroa, the most powerful Vasu; mah-yathe very famous
transcendentalist; jajeappeared; nandaas Nanda Mahrja; iti
thus; khytais celebrated; yaodas mother Yaod; sshe; dhar
the same Dhar; abhavatappeared.
When Brahm said, "Yes, let it be so," the most fortune Droa, who was
equal to Bhagavn, appeared in Vrajapura, Vndvana, as the most
famous Nanda Mahrja, and his wife, Dhar, appeared as mother
Yaod.
Because whenever Ka appears on this earth He superficially needs a
father and mother, Droa and Dhar, His eternal father and mother,
appeared on earth before Ka as Nanda Mahrja and Yaod. In
contrast to Sutap and Pnigarbha, they did not undergo severe penances
and austerities to become the father and mother of Ka. This is the
difference between nitya-siddha and sdhana-siddha.
TEXT 51
tato bhaktir bhagavati
putr-bhte janrdane
dampatyor nitarm sd
gopa-gopu bhrata
tatathereafter; bhakti bhagavatithe cult of bhakti, devotional service

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unto the Supreme Personality of Godhead; putr-bhtein the Lord, who

had appeared as the son of mother Yaod; janrdanein Lord Ka;
dam-patyoof both husband and wife; nitarmcontinuously; st
there was; gopa-gopuall the inhabitants of Vndvana, the gopas and
the gops, associating with Nanda Mahrja and Yaod and following in
their footsteps; bhrataO Mahrja Parkit.
Thereafter, O Mahrja Parkit, best of the Bhratas, when the
Supreme Personality of Godhead became the son of Nanda Mahrja
and Yaod, they maintained continuous, unswerving devotional love in
parental affection. And in their association, all the other inhabitants of
Vndvana, the gopas and gops, developed the culture of ka-bhakti.
Although when the Supreme Personality of Godhead stole the butter, curd
and milk of the neighboring gopas and gops this teasing superficially
seemed troublesome, in fact it was an exchange of affection in the ecstasy
of devotional service. The more the gopas and gops exchanged feelings
with the Lord, the more their devotional service increased. Sometimes we
may superficially see that a devotee is in difficulty because of being
engaged in devotional service, but the fact is different. When a devotee
suffers for Ka, that suffering is transcendental enjoyment. Unless one
becomes a devotee, this cannot be understood. When Ka exhibited His
childhood pastimes, not only did Nanda Mahrja and Yaod increase
their devotional affection, but those in their association also increased in
devotional service. In other words, persons who follow the activities of
Vndvana will also develop devotional service in the highest perfection.
TEXT 52
ko brahmaa dea
satya kartu vraje vibhu
saha-rmo vasa cakre
te prti sva-llay
kathe Supreme Personality, Ka; brahmaaof Lord Brahm;
deamthe order; satyamtruthful; kartumto make; vrajein
Vrajabhmi, Vndvana; vibhuthe supreme powerful; saha-rma
along with Balarma; vasanresiding; cakreincreased; temof all the
inhabitants of Vndvana; prtimthe pleasure; sva-llayby His
transcendental pastimes.

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Thus the Supreme Personality, Ka, along with Balarma, lived in

Vrajabhmi, Vndvana, just to substantiate the benediction of Brahm.
By exhibiting different pastimes in His childhood, He increased the
transcendental pleasure of Nanda and the other inhabitants of
Vndvana.

Thus end the Bhaktivedanta purports of the Tenth Canto, Eighth Chapter, of
the rmad-Bhgavatam, entitled, "Lord Ka Shows the Universal Form
Within His Mouth."

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9. Mother Yaod Binds Lord Ka

While mother Yaod was allowing Ka to drink her breast milk, she
was forced to stop because she saw the milk pan boiling over on the oven.
The maidservants being engaged in other business, she stopped allowing
Ka to drink from her breast and immediately attended to the
overflowing milk pan. Ka became very angry because of His mother's
behavior and devised a means of breaking the pots of yogurt. Because He
created this disturbance, mother Yaod decided to bind Him. These
incidents are described in this chapter.
One day, the maidservants being engaged in other work, mother Yaod
was churning the yogurt into butter herself, and in the meantime Ka
came and requested her to allow Him to suck her breast milk. Of course,
mother Yaod immediately allowed Him to do so, but then she saw that
the hot milk on the oven was boiling over, and therefore she immediately
stopped allowing Ka to drink the milk of her breast and went to stop
the milk on the oven from overflowing. Ka, however, having been
interrupted in His business of sucking the breast, was very angry. He took
a piece of stone, broke the churning pot and entered a room, where He
began to eat the freshly churned butter. When mother Yaod, after
attending to the overflowing milk, returned and saw the pot broken, she
could understand that this was the work of Ka, and therefore she went
to search for Him. When she entered the room, she saw Ka standing
on the ulkhala, a large mortar for grinding spices. Having turned the
mortar upside down, He was stealing butter hanging from a swing and
was distributing the butter to the monkeys. As soon as Ka saw that His
mother had come, He immediately began to run away, and mother Yaod
began to follow Him. After going some distance, mother Yaod was able
to catch Ka, who because of His offense was crying. Mother Yaod, of
course, threatened to punish Ka if He acted that way again, and she
decided to bind Him with rope. Unfortunately, when the time came to
knot the rope, the rope with which she wanted to bind Him was short by
a distance equal to the width of two fingers. When she made the rope
longer by adding another rope, she again saw that it was short by two

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fingers. Again and again she tried, and again and again she found the rope
too short by two fingers. Thus she became very tired, and Ka, seeing
His affectionate mother so tired, allowed Himself to be bound. Now, being
compassionate, He did not show her His unlimited potency. After mother
Yaod bound Ka and became engaged in other household affairs,
Ka observed two yamala-arjuna trees, which were actually Nalakvara
and Maigrva, two sons of Kuvera who had been condemned by Nrada
Muni to become trees. Ka, by His mercy, now began to proceed toward
the trees to fulfill the desire of Nrada Muni.
TEXTS 1-2
r-uka uvca
ekad gha-dsu
yaod nanda-gehin
karmntara-niyuktsu
nirmamantha svaya dadhi
yni ynha gtni
tad-bla-caritni ca
dadhi-nirmanthane kle
smarant tny agyata
r-uka uvcar ukadeva Gosvm said; ekadone day; ghadsuwhen all the maidservants of the household were otherwise
engaged; yaodmother Yaod; nanda-gehinthe queen of Nanda
Mahrja; karma-antarain other household affairs; niyuktsubeing
engaged; nirmamanthachurned; svayampersonally; dadhithe yogurt;
yniall such; ynisuch; ihain this connection; gtnisongs; tatbla-caritniin which the activities of her own child were enacted; ca
and; dadhi-nirmanthanewhile churning the yogurt; kleat that time;
smarantremembering; tniall of them (in the form of songs);
agyatachanted.
r ukadeva Gosvm continued: One day when mother Yaod saw
that all the maidservants were engaged in other household affairs, she
personally began to churn the yogurt. While churning, she remembered
the childish activities of Ka, and in her own way she composed
songs and enjoyed singing to herself about all those activities.

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rla Vivantha Cakravart hkura, quoting from the Vaiava-toa of

rla Santana Gosvm, says that the incident of Ka's breaking the pot
of yogurt and being bound by mother Yaod took place on the Dpval
Day, or Dpa-mlik. Even today in India, this festival is generally
celebrated very gorgeously in the month of Krtika by fireworks and
lights, especially in Bombay. It is to be understood that among all the
cows of Nanda Mahrja, several of mother Yaod's cows ate only grasses
so flavorful that the grasses would automatically flavor the milk. Mother
Yaod wanted to collect the milk from these cows, make it into yogurt
and churn it into butter personally, since she thought that this child
Ka was going to the houses of neighborhood gopas and gops to steal
butter because He did not like the milk and yogurt ordinarily prepared.
While churning the butter, mother Yaod was singing about the
childhood activities of Ka. It was formerly a custom that if one wanted
to remember something constantly, he would transform it into poetry or
have this done by a professional poet. It appears that mother Yaod did
not want to forget Ka's activities at any time. Therefore she poeticized
all of Ka's childhood activities, such as the killing of Ptan, Aghsura,
akasura and Tvarta, and while churning the butter, she sang about
these activities in poetical form. This should be the practice of persons
eager to remain Ka conscious twenty-four hours a day. This incident
shows how Ka conscious mother Yaod was. To stay in Ka
consciousness, we should follow such persons.
TEXT 3
kauma vsa pthu-kai-tae bibhrat stra-naddha
putra-sneha-snuta-kuca-yuga jta-kampa ca subhr
rajjv-kara-rama-bhuja-calat-kakaau kuale ca
svinna vaktra kabara-vigalan-mlat nirmamantha
kaumamsaffron and yellow mixed; vsamother Yaod was wearing
such a sari; pthu-kai-taesurrounding her large hips; bibhrat
shaking; stra-naddhambound with a belt; putra-sneha-snutabecause
of intense love for her child, became wet with milk; kuca-yugamthe
nipples of her breasts; jta-kampam caas they were very nicely moving
and quivering; su-bhrwho had very beautiful eyebrows; rajjukaraby pulling on the rope of the churning rod; ramabecause of
the labor; bhujaon whose hands; calat-kakaauthe two bangles were
moving; kualethe two earrings; caalso; svinnamher hair was

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black like a cloud, so perspiration was dropping like rain; vaktram

throughout her face; kabara-vigalat-mlatand mlat flowers were
dropping from her hair; nirmamanthathus mother Yaod was churning
the butter.
Dressed in a saffron-yellow sari, with a belt tied about her full hips,
mother Yaod pulled on the churning rope, laboring considerably, her
bangles and earrings moving and vibrating and her whole body shaking.
Because of her intense love for her child, her breasts were wet with
milk. Her face, with its very beautiful eyebrows, was wet with
perspiration, and mlat flowers were falling from her hair.
Anyone who desires to be Ka conscious in motherly affection or
parental affection should contemplate the bodily features of mother
Yaod. It is not that one should desire to become like Yaod, for this is
Myvda. Either in parental affection or conjugal love, friendship or
servitorshipin any waywe must follow in the footsteps of the
inhabitants of Vndvana, not try to become like them. Therefore this
description is provided here. Advanced devotees must cherish this
description, always thinking of mother Yaod's featureshow she was
dressed, how she was working and perspiring, how beautifully the flowers
were arranged in her hair, and so on. One should take advantage of the
full description provided here by thinking of mother Yaod in maternal
affection for Ka.
TEXT 4
t stanya-kma sdya
mathnant janan hari
ghtv dadhi-manthna
nyaedhat prtim vahan
tmunto mother Yaod; stanya-kmaKa, who was desiring to
drink her breast milk; sdyaappearing before her; mathnantmwhile
she was churning butter; jananmto the mother; hariKa;
ghtvcatching; dadhi-manthnamthe churning rod; nyaedhat
forbade; prtim vahancreating a situation of love and affection.
While mother Yaod was churning butter, Lord Ka, desiring to
drink the milk of her breast, appeared before her, and in order to

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increase her transcendental pleasure, He caught hold of the churning

rod and began to prevent her from churning.
Ka was sleeping within the room, and as soon as He got up, He became
hungry and went to His mother. Wanting to stop her from churning and
drink the milk of her breasts, He stopped her from moving the churning
rod.
TEXT 5
tam akam rham apyayat stana
sneha-snuta sa-smitam kat mukham
atptam utsjya javena s yayv
utsicyamne payasi tv adhirite
tamunto Ka; akam rhamvery affectionately allowing Him to
sit down on her lap; apyayatallowed to drink; stanamher breast;
sneha-snutamwhich was flowing with milk because of intense affection;
sa-smitam kat mukhammother Yaod was smiling and observing the
smiling face of Ka; atptamKa, who was still not fully satisfied by
drinking the milk; utsjyaputting Him aside; javenavery hastily; s
mother Yaod; yayauleft that place; utsicyamne payasibecause of
seeing that the milk was overflowing; tubut; adhiritein the milk pan
on the oven.
Mother Yaod then embraced Ka, allowed Him to sit down on her
lap, and began to look upon the face of the Lord with great love and
affection. Because of her intense affection, milk was flowing from her
breast. But when she saw that the milk pan on the oven was boiling
over, she immediately left her son to take care of the overflowing milk,
although the child was not yet fully satisfied with drinking the milk of
His mother's breast.
Everything in the household affairs of mother Yaod was meant for
Ka. Although Ka was drinking the breast milk of mother Yaod,
when she saw that the milk pan in the kitchen was overflowing, she had
to take care of it immediately, and thus she left her son, who then became
very angry, not having been fully satisfied with drinking the milk of her
breast. Sometimes one must take care of more than one item of important
business for the same purpose. Therefore mother Yaod was not unjust

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when she left her son to take care of the overflowing milk. On the
platform of love and affection, it is the duty of the devotee to do one thing
first and other things later. The proper intuition by which to do this is
given by Ka.
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
(Bg. 10.10)
In Ka consciousness, everything is dynamic. Ka guides the devotee
in what to do first and what to do next on the platform of absolute truth.
TEXT 6
sajta-kopa sphuritrudhara
sandaya dadbhir dadhi-mantha-bhjanam
bhittv mrur dad-aman raho
jaghsa haiyagavam antara gata
sajta-kopain this way, Ka being very angry; sphurita-aruaadharamswollen reddish lips; sandayacapturing; dadbhiby His
teeth; dadhi-mantha-bhjanamthe pot in which yogurt was being
churned; bhittvbreaking; m-aruwith false tears in the eyes;
dat-amanwith a piece of stone; rahain a solitary place; jaghsa
began to eat; haiyagavamthe freshly churned butter; antaramwithin
the room; gatahaving gone.
Being very angry and biting His reddish lips with His teeth, Ka, with
false tears in His eyes, broke the container of yogurt with a piece of
stone. Then He entered a room and began to eat the freshly churned
butter in a solitary place.
It is natural that when a child becomes angry he can begin crying with
false tears in his eyes. So Ka did this, and biting His reddish lips with
His teeth, He broke the pot with a stone, entered a room and began to eat
the freshly churned butter.
TEXT 7

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uttrya gop suta paya puna

praviya sadya ca dadhy-amatrakam
bhagna vilokya sva-sutasya karma taj
jahsa ta cpi na tatra payat
uttryaputting down from the oven; gopmother Yaod; su-tam
very hot; payathe milk; punaagain; praviyaentered the churning
spot; sadyaby observing; caalso; dadhi-amatrakamthe container
of yogurt; bhagnambroken; vilokyaseeing this; sva-sutasyaof her
own child; karmawork; tatthat; jahsasmiled; tam caKa also;
apiat the same time; nanot; tatrathere; payatfinding.
Mother Yaod, after taking down the hot milk from the oven, returned
to the churning spot, and when she saw that the container of yogurt was
broken and that Ka was not present, she concluded that the breaking
of the pot was the work of Ka.
Seeing the pot broken and Ka not present, Yaod definitely concluded
that the breaking of the pot was the work of Ka. There was no doubt
about it.
TEXT 8
ulkhalghrer upari vyavasthita
markya kma dadata ici sthitam
haiyagava caurya-viakitekaa
nirkya pact sutam gamac chanai
ulkhala-aghreof the mortar in which spices were ground and which
was being kept upside down; uparion top; vyavasthitamKa was
sitting; markyaunto a monkey; kmamaccording to His satisfaction;
dadatamdelivering shares; ici sthitamsituated in the butter pot
hanging on the swing; haiyagavambutter and other milk preparations;
caurya-viakitabecause of stealing, were anxiously looking hither and
thither; kaamwhose eyes; nirkyaby seeing these activities;
pactfrom behind; sutamher son; gamatshe reached; anai
very slowly, cautiously.
Ka, at that time, was sitting on an upside-down wooden mortar for
grinding spices and was distributing milk preparations such as yogurt
and butter to the monkeys as He liked. Because of having stolen, He

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was looking all around with great anxiety, suspecting that He might be
chastised by His mother. Mother Yaod, upon seeing Him, very
cautiously approached Him from behind.
Mother Yaod was able to trace Ka by following His butter-smeared
footprints. She saw that Ka was stealing butter, and thus she smiled.
Meanwhile, the crows also entered the room and came out in fear. Thus
mother Yaod found Ka stealing butter and very anxiously looking
here and there.
TEXT 9
tm tta-yai prasamkya satvaras
tato 'varuhypasasra bhtavat
gopy anvadhvan na yam pa yogin
kama praveu tapaserita mana
tmunto mother Yaod; tta-yaimcarrying in her hand a stick;
prasamkyaKa, seeing her in that attitude; satvaravery quickly;
tatafrom there; avaruhyagetting down; apasasrabegan to flee;
bhta-vatas if very much afraid; gopmother Yaod; anvadhvat
began to follow Him; nanot; yamunto whom; pafailed to reach;
yoginmof great yogs, mystics; kamamwho could reach Him;
praveumtrying to enter into the Brahman effulgence or Paramtm;
tapaswith great austerities and penances; ritamtrying for that
purpose; manaby meditation.
When Lord r Ka saw His mother, stick in hand, He very quickly
got down from the top of the mortar and began to flee as if very much
afraid. Although yogs try to capture Him as Paramtm by meditation,
desiring to enter into the effulgence of the Lord with great austerities
and penances, they fail to reach Him. But mother Yaod, thinking that
same Personality of Godhead, Ka, to be her son, began following
Ka to catch Him.
Yogs, mystics, want to catch Ka as Paramtm, and with great
austerities and penances they try to approach Him, yet they cannot. Here
we see, however, that Ka is going to be caught by Yaod and is
running away in fear. This illustrates the difference between the bhakta
and the yog. Yogs cannot reach Ka, but for pure devotees like mother

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Yaod, Ka is already caught. Ka was even afraid of mother Yaod's

stick. This was mentioned by Queen Kunt in her prayers: bhayabhvanay sthitasya (SB 1.8.31). Ka is afraid of mother Yaod, and
yogs are afraid of Ka. Yogs try to reach Ka by jna-yoga and other
yogas, but fail. Yet although mother Yaod was a woman, Ka was
afraid of her, as clearly described in this verse.
TEXT 10
anvacamn janan bhac-calacchro-bharkrnta-gati sumadhyam
javena visrasita-kea-bandhanacyuta-prasnnugati parmat
anvacamnfollowing Ka very swiftly; jananmother Yaod;
bhat-calat-ro-bhara-krnta-gatibeing overburdened by the weight
of her large breasts, she became tired and had to reduce her speed; sumadhyambecause of her thin waist; javenabecause of going very fast;
visrasita-kea-bandhanafrom her arrangement of hair, which had
become loosened; cyuta-prasna-anugatishe was followed by the
flowers falling after her; parmatfinally captured Ka without fail.
While following Ka, mother Yaod, her thin waist overburdened by
her heavy breasts, naturally had to reduce her speed. Because of
following Ka very swiftly, her hair became loose, and the flowers in
her hair were falling after her. Yet she did not fail to capture her son
Ka.
Yogs cannot capture Ka by severe penances and austerities, but
mother Yaod, despite all obstacles, was finally able to catch Ka
without difficulty. This is the difference between a yog and a bhakta.
Yogs cannot enter even the effulgence of Ka. Yasya prabh prabhavato
jagad-aa-koi-koiu (Bs. 5.40). In that effulgence there are millions of
universes, but yogs and jns cannot enter that effulgence even after
many, many years of austerities, whereas bhaktas can capture Ka
simply by love and affection. This is the example shown here by mother
Yaod. Ka therefore confirms that if one wants to capture Him, one
must undertake devotional service.
bhakty mm abhijnti

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yvn ya csmi tattvata

tato m tattvato jtv
viate tad-anantaram
(Bg. 18.55)
Bhaktas enter even the planet of Ka very easily, but the less intelligent
yogs and jns, by their meditation, remain running after Ka. Even if
they enter Ka's effulgence, they fall down.
TEXT 11
ktgasa ta prarudantam aki
kaantam ajan-mai sva-pin
udvkama bhaya-vihvalekaa
haste ghtv bhiayanty avgurat
kta-gasamwho was an offender; tamunto Ka; prarudantamwith
a crying attitude; akiHis two eyes; kaantamrubbing; ajatmaifrom whose eyes the blackish ointment was distributed all over
His face with tears; sva-pinwith His own hand; udvkamamwho
was seen in that attitude by mother Yaod; bhaya-vihvala-kaam
whose eyes appeared distressed because of such fear of His mother;
hasteby the hand; ghtvcatching; bhiayantmother Yaod was
threatening Him; avguratand thus she very mildly chastised Him.
When caught by mother Yaod, Ka became more and more afraid
and admitted to being an offender. As she looked upon Him, she saw
that He was crying, His tears mixing with the black ointment around
His eyes, and as He rubbed His eyes with His hands, He smeared the
ointment all over His face. Mother Yaod, catching her beautiful son by
the hand, mildly began to chastise Him.
From these dealings between mother Yaod and Ka, we can
understand the exalted position of a pure devotee in loving service to the
Lord. Yogs, jns, karms and Vedntists cannot even approach Ka;
they must remain very, very far away from Him and try to enter His bodily
effulgence, although this also they are unable to do. Great demigods like
Lord Brahm and Lord iva always worship the Lord by meditation and
by service. Even the most powerful Yamarja fears Ka. Therefore, as we
find in the history of Ajmila, Yamarja instructed his followers not even

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to approach the devotees, what to speak of capturing them. In other

words, Yamarja also fears Ka and Ka's devotees. Yet this Ka
became so dependent on mother Yaod that when she simply showed
Ka the stick in her hand, Ka admitted to being an offender and
began to cry like an ordinary child. Mother Yaod, of course, did not
want to chastise her beloved child very much, and therefore she
immediately threw her stick away and simply rebuked Ka, saying,
"Now I shall bind You so that You cannot commit any further offensive
activities. Nor for the time being can You play with Your playmates." This
shows the position of a pure devotee, in contrast with others, like jns,
yogs and the followers of Vedic ritualistic ceremonies, in regarding the
transcendental nature of the Absolute Truth.
TEXT 12
tyaktv yai suta bhta
vijyrbhaka-vatsal
iyea kila ta baddhu
dmntad-vrya-kovid
tyaktvthrowing away; yaimthe stick in her hand; sutamher son;
bhtamconsidering her son's great fear; vijyaunderstanding;
arbhaka-vatsalthe most affectionate mother of Ka; iyeadesired;
kilaindeed; tamKa; baddhumto bind; dmnwith a rope; a-tatvrya-kovidwithout knowledge of the supremely powerful Personality
of Godhead (because of intense love for Ka).
Mother Yaod was always overwhelmed by intense love for Ka, not
knowing who Ka was or how powerful He was. Because of maternal
affection for Ka, she never even cared to know who He was.
Therefore, when she saw that her son had become excessively afraid,
she threw the stick away and desired to bind Him so that He would not
commit any further naughty activities.
Mother Yaod wanted to bind Ka not in order to chastise Him but
because she thought that the child was so restless that He might leave the
house in fear. That would be another disturbance. Therefore, because of
full affection, to stop Ka from leaving the house, she wanted to bind
Him with rope. Mother Yaod wanted to impress upon Ka that since
He was afraid merely to see her stick, He should not perform such

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disturbing activities as breaking the container of yogurt and butter and

distributing its contents to the monkeys. Mother Yaod did not care to
understand who Ka was and how His power spreads everywhere. This
is an example of pure love for Ka.
TEXTS 13-14
na cntar na bahir yasya
na prva npi cparam
prvpara bahi cntar
jagato yo jagac ca ya
ta matvtmajam avyakta
martya-ligam adhokajam
gopikolkhale dmn
babandha prkta yath
nanot; caalso; antainterior; nanor; bahiexterior; yasya
whose; naneither; prvambeginning; nanor; apiindeed; caalso;
aparamend; prva-aparamthe beginning and the end; bahi ca
antathe external and the internal; jagataof the whole cosmic
manifestation; yaone who is; jagat ca yaand who is everything in
creation in total; tamHim; matvconsidering; tmajamher own son;
avyaktamthe unmanifested; martya-ligamappearing as a human
being; adhokajambeyond sense perception; gopikmother Yaod;
ulkhaleto the grinding mortar; dmnby a rope; babandhabound;
prktam yathas done to a common human child.
The Supreme Personality of Godhead has no beginning and no end, no
exterior and no interior, no front and no rear. In other words, He is allpervading. Because He is not under the influence of the element of time,
for Him there is no difference between past, present and future; He
exists in His own transcendental form at all times. Being absolute,
beyond relativity, He is free from distinctions between cause and effect,
although He is the cause and effect of everything. That unmanifested
person, who is beyond the perception of the senses, had now appeared
as a human child, and mother Yaod, considering Him her own
ordinary child, bound Him to the wooden mortar with a rope.
In Bhagavad-gt (10.12), Ka is described as the Supreme Brahman

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(para brahma para dhma). The word brahma means "the greatest."
Ka is greater than the greatest, being unlimited and all-pervading. How
can it be possible for the all-pervading to be measured or bound? Then
again, Ka is the time factor. Therefore, He is all-pervading not only in
space but also in time. We have measurements of time, but although we
are limited by past, present and future, for Ka these do not exist. Every
individual person can be measured, but Ka has already shown that
although He also is an individual, the entire cosmic manifestation is
within His mouth. All these points considered, Ka cannot be
measured. How then did Yaod want to measure Him and bind Him? We
must conclude that this took place simply on the platform of pure
transcendental love. This was the only cause.
advaitam acyutam andim ananta-rpam
dya pura-purua nava-yauvana ca
vedeu durlabham adurlabham tma-bhaktau
govindam di-purua tam aha bhajmi
(Bs. 5.33)
Everything is one because Ka is the supreme cause of everything.
Ka cannot be measured or calculated by Vedic knowledge (vedeu
durlabham). He is available only to devotees (adurlabham tma-bhaktau).
Devotees can handle Him because they act on the basis of loving service
(bhakty mm abhijnti yvn ya csmi tattvata) [Bg. 18.55]. Thus
mother Yaod wanted to bind Him.
TEXT 15
tad dma badhyamnasya
svrbhakasya ktgasa
dvy-agulonam abht tena
sandadhe 'nyac ca gopik
tat dmathat binding rope; badhyamnasyawho was being bound by
mother Yaod; sva-arbhakasyaof her own son; kta-gasawho was
an offender; dvi-agulaby a measurement of two fingers; namshort;
abhtbecame; tenawith that rope; sandadhejoined; anyat ca
another rope; gopikmother Yaod.
When mother Yaod was trying to bind the offending child, she saw

409

that the binding rope was short by a distance the width of two fingers.
Thus she brought another rope to join to it.
Here is the first chapter in Ka's exhibition of unlimited potency to
mother Yaod when she tried to bind Him: the rope was too short. The
Lord had already shown His unlimited potency by killing Ptan,
akasura and Tvarta. Now Ka exhibited another vibhti, or
display of potency, to mother Yaod. "Unless I agree," Ka desired to
show, "you cannot bind Me." Thus although mother Yaod, in her
attempt to bind Ka, added one rope after another, ultimately she was a
failure. When Ka agreed, however, she was successful. In other words,
one must be in transcendental love with Ka, but that does not mean
that one can control Ka. When Ka is satisfied with one's devotional
service, He does everything Himself. Sevonmukhe hi jihvdau svayam eva
sphuraty ada. He reveals more and more to the devotee as the devotee
advances in service. Jihvdau: this service begins with the tongue, with
chanting and with taking the prasda of Ka.
ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
[Cc. Madhya 17.136]
TEXT 16
yadst tad api nyna
tennyad api sandadhe
tad api dvy-agula nyna
yad yad datta bandhanam
yadwhen; stbecame; tat apieven the new rope that had been
joined; nynamstill short; tenathen, with the second rope; anyat api
another rope also; sandadheshe joined; tat apithat also; dvi-agulam
by a measurement of two fingers; nynamremained short; yat yat
dattain this way, one after another, whatever ropes she joined;
bandhanamfor binding Ka.
This new rope also was short by a measurement of two fingers, and

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when another rope was joined to it, it was still two fingers too short. As
many ropes as she joined, all of them failed; their shortness could not
be overcome.
TEXT 17
eva sva-geha-dmni
yaod sandadhaty api
gopn susmayantn
smayant vismitbhavat
evamin this manner; sva-geha-dmniall the ropes available in the
household; yaodmother Yaod; sandadhati apialthough she was
joining one after another; gopnmwhen all the other elderly gop
friends of mother Yaod; su-smayantnmwere all taking pleasure in
this funny affair; smayantmother Yaod was also smiling; vismit
abhavatall of them were struck with wonder.
Thus mother Yaod joined whatever ropes were available in the
household, but still she failed in her attempt to bind Ka. Mother
Yaod's friends, the elderly gops in the neighborhood, were smiling
and enjoying the fun. Similarly, mother Yaod, although laboring in
that way, was also smiling. All of them were struck with wonder.
Actually this incident was wonderful because Ka was only a child with
small hands. To bind Him should have required only a rope not more
than two feet long. All the ropes in the house combined together might
have been hundreds of feet long, but still He was impossible to bind, for
all the ropes together were still too short. Naturally mother Yaod and
her gop friends thought, "How is this possible?" Seeing this funny affair,
all of them were smiling. The first rope was short by a measurement the
width of two fingers, and after the second rope was added, it was still two
fingers too short. If the shortness of all the ropes were added together, it
must have amounted to the width of hundreds of fingers. Certainly this
was astonishing. This was another exhibition of Ka's inconceivable
potency to His mother and His mother's friends.
TEXT 18
sva-mtu svinna-gtry

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visrasta-kabara-sraja
dv parirama ka
kpayst sva-bandhane
sva-mtuof His own mother (Ka's mother, Yaoddev); svinnagtrywhen Ka saw His mother perspiring all over because of
unnecessary labor; visrastawere falling down; kabarafrom her hair;
srajaof whom the flowers; dvby seeing the condition of His
mother; pariramamHe could understand that she was now overworked
and feeling fatigued; kathe Supreme Personality of Godhead;
kpayby His causeless mercy upon His devotee and mother; st
agreed; sva-bandhanein binding Him.
Because of mother Yaod's hard labor, her whole body became covered
with perspiration, and the flowers and comb were falling from her hair.
When child Ka saw His mother thus fatigued, He became merciful to
her and agreed to be bound.
When mother Yaod and the other ladies finally saw that Ka,
although decorated with many bangles and other jeweled ornaments,
could not be bound with all the ropes available in the house, they decided
that Ka was so fortunate that He could not be bound by any material
condition. Thus they gave up the idea of binding Him. But in competition
between Ka and His devotee, Ka sometimes agrees to be defeated.
Thus Ka's internal energy, yogamy, was brought to work, and Ka
agreed to be bound by mother Yaod.
TEXT 19
eva sandarit hy aga
hari bhtya-vayat
sva-vaenpi kena
yasyeda sevara vae
evamin this manner; sandaritwas exhibited; hiindeed; agaO
Mahrja Parkit; hariby the Supreme Personality of Godhead;
bhtya-vayatHis transcendental quality of becoming subordinate to
His servitor or devotee; sva-vaenawho is within the control only of His
own self; apiindeed; kenaby Ka; yasyaof whom; idamthe
whole universe; sa-varamwith the powerful demigods like Lord iva

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and Lord Brahm; vaeunder the control.

O Mahrja Parkit, this entire universe, with its great, exalted
demigods like Lord iva, Lord Brahm and Lord Indra, is under the
control of the Supreme Personality of Godhead. Yet the Supreme Lord
has one transcendental attribute: He comes under the control of His
devotees. This was now exhibited by Ka in this pastime.
This pastime of Ka's is very difficult to understand, but devotees can
understand it. It is therefore said, darayas tad-vid loka tmano
bhakta-vayatm (SB 10.11.9): the Lord displays the transcendental
attribute of coming under the control of His devotees. As stated in the
Brahma-sahit (5.35):
eko 'py asau racayitu jagad-aa-koi
yac-chaktir asti jagad-aa-cay yad-anta
antara-stha-paramu-cayntara-stha
govindam di-purua tam aha bhajmi
By His one plenary portion as Paramtm, the Lord controls innumerable
universes, with all their demigods; yet He agrees to be controlled by a
devotee. In the Upaniads it is said that the Supreme Personality of
Godhead can run with more speed than the mind, but here we see that
although Ka wanted to avoid being arrested by His mother, He was
finally defeated, and mother Yaod captured Him. Lakm-sahasra-atasambhrama-sevyamnam: [Bs. 5.29] Ka is served by hundreds and
thousands of goddesses of fortune. Nonetheless, He steals butter like one
who is poverty-stricken. Yamarja, the controller of all living entities,
fears the order of Ka, yet Ka is afraid of His mother's stick. These
contradictions cannot be understood by one who is not a devotee, but a
devotee can understand how powerful is unalloyed devotional service to
Ka; it is so powerful that Ka can be controlled by an unalloyed
devotee. This bhtya-vayat does not mean that He is under the control
of the servant; rather, He is under the control of the servant's pure love. In
Bhagavad-gt (1.21) it is said that Ka became the chariot driver of
Arjuna. Arjuna ordered Him, senayor ubhayor madhye ratha sthpaya me
'cyuta: "My dear Ka, You have agreed to be my charioteer and to
execute my orders. Place my chariot between the two armies of soldiers."
Ka immediately executed this order, and therefore one may argue that

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Ka also is not independent. But this is one's ajna, ignorance. Ka is

always fully independent; when He becomes subordinate to His devotees,
this is a display of nanda-cinmaya-rasa, the humor of transcendental
qualities that increases His transcendental pleasure. Everyone worships
Ka as the Supreme Personality of Godhead, and therefore He
sometimes desires to be controlled by someone else. Such a controller can
be no one else but a pure devotee.
TEXT 20
nema virico na bhavo
na rr apy aga-saray
prasda lebhire gop
yat tat prpa vimuktidt
nanot; imamthis exalted position; viricaLord Brahm; nanor;
bhavaLord iva; nanor; rthe goddess of fortune; apiindeed;
aga-sarayalthough she is always the better half of the Supreme
Personality of Godhead; prasdammercy; lebhireobtained; gop
mother Yaod; yat tatas that which; prpaobtained; vimukti-dt
from Ka, who gives deliverance from this material world.
Neither Lord Brahm, nor Lord iva, nor even the goddess of fortune,
who is always the better half of the Supreme Lord, can obtain from the
Supreme Personality of Godhead, the deliverer from this material
world, such mercy as received by mother Yaod.
This is a comparative study between mother Yaod and other devotees of
the Lord. As stated in Caitanya caritmta (di 5.142), ekale vara ka,
ra saba bhtya: the only supreme master is Ka, and all others are His
servants. Ka has the transcendental quality of bhtya-vayat,
becoming subordinate to His bhtya, or servant. Now, although everyone
is bhtya and although Ka has the quality of becoming subordinate to
His bhtya, the position of mother Yaod is the greatest. Lord Brahm is
bhtya, a servant of Ka, and he is di-kavi, the original creator of this
universe (tene brahma hd ya di-kavaye [SB 1.1.1]). Nonetheless, even
he could not obtain such mercy as mother Yaod. As for Lord iva, he is
the topmost Vaiava (vaiavn yath ambhu). What to speak of
Lord Brahm and Lord iva, the goddess of fortune, Lakm, is the Lord's
constant companion in service, since she always associates with His body.

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But even she could not get such mercy. Therefore Mahrja Parkit was
surprised, thinking, "What did mother Yaod and Nanda Mahrja do in
their previous lives by which they got such a great opportunity, the
opportunity to be the affectionate father and mother of Ka?"
In this verse there are three negative pronouncements-na, na, na. When
anything is uttered three times"do it, do it, do it"one should
understand that this is meant to indicate great stress on a fact. In this
verse, we find na lebhire, na lebhire, na lebhire. Yet mother Yaod is in the
supermost exalted position, and thus Ka has become completely
subordinate to her.
The word vimuktidt is also significant. There are different types of
liberation, such as syujya, slokya, srpya, sri and smpya [Cc.
Madhya 6.266], but vimukti means "special mukti." When after liberation
one is situated on the platform of prema-bhakti, one is said to have
achieved vimukti, "special mukti." Therefore the word na is mentioned.
That exalted platform of prem is described by r Caitanya Mahprabhu
as prem pum-artho mahn, and mother Yaod naturally acts in such an
exalted position in loving affairs. She is therefore a nitya-siddha devotee,
an expansion of Ka's hldin potency, His potency to enjoy
transcendental bliss through expansions who are special devotees
(nanda-cinmaya-rasa-pratibhvitbhi [Bs. 5.37]). Such devotees are not
sdhana-siddha.
TEXT 21
nya sukhpo bhagavn
dehin gopik-suta
jnin ctma-bhtn
yath bhaktimatm iha
nanot; ayamthis; sukha-pavery easily obtainable, or an object of
happiness; bhagavnthe Supreme Personality of Godhead; dehinmof
persons in the bodily concept of life, especially the karms; gopik-suta
Ka, the son of mother Yaod (Ka as the son of Vasudeva is called
Vsudeva, and as the son of mother Yaod He is known as Ka);
jninm caand of the jns, who try to be free from material
contamination; tma-bhtnmof self-sufficient yogs; yathas; bhaktimatmof the devotees; ihain this world.
The Supreme Personality of Godhead, Ka, the son of mother Yaod,

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is accessible to devotees engaged in spontaneous loving service, but He

is not as easily accessible to mental speculators, to those striving for
self-realization by severe austerities and penances, or to those who
consider the body the same as the self.
Ka, the Supreme Personality of Godhead as the son of mother Yaod,
is very easily available to devotees, but not to tapasvs, yogs, jns and
others who have a bodily concept of life. Although they may sometimes
be called nta-bhaktas, real bhakti begins with dsya-rasa. Ka says in
Bhagavad-gt (4.11):
ye yath m prapadyante
ts tathaiva bhajmy aham
mama vartmnuvartante
manuy prtha sarvaa
"As living entities surrender unto Me, I reward them accordingly.
Everyone follows My path in all respects, O son of Pth." Everyone is
seeking Ka, for He is the Supersoul of all individual souls. Everyone
loves his body and wants to protect it because he is within the body as the
soul, and everyone loves the soul because the soul is part and parcel of the
Supersoul. Therefore, everyone is actually seeking to achieve happiness by
reviving his relationship with the Supersoul. As the Lord says in
Bhagavad-gt (15.15), vedai ca sarvair aham eva vedya: "By all the
Vedas, it is I who am to be known." Therefore, the karms, jns, yogs
and saintly persons are all seeking Ka. But by following in the footsteps
of devotees who are in a direct relationship with Ka, especially the
inhabitants of Vndvana, one can reach the supreme position of
associating with Ka. As it is said, vndvana parityajya padam eka
na gacchati: Ka does not leave Vndvana even for a moment. The
vndvana-vssmother Yaod, Ka's friends and Ka's conjugal
lovers, the younger gops with whom He danceshave very intimate
relationships with Ka, and if one follows in the footsteps of these
devotees, Ka is available. Although the nitya-siddha expansions of
Ka always remain with Ka, if those engaged in sdhana-siddhi follow
in the footsteps of Ka's nitya-siddha associates, such sdhana-siddhas
also can easily attain Ka without difficulty. But there are those who are
attached to bodily concepts of life. Lord Brahm and Lord iva, for
example, have very prestigious positions, and thus they have the sense of

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being very exalted varas. In other words, because Lord Brahm and Lord
iva are gua-avatras and have exalted positions, they have some small
sense of being like Ka. But the pure devotees who inhabit Vndvana
do not possess any bodily conception. They are fully dedicated to the
service of the Lord in sublime affection, prem. r Caitanya Mahprabhu
has therefore recommended, prem pum-artho mahn: the highest
perfection of life is prem, pure love in relationship with Ka. And
mother Yaod appears to be the topmost of devotees who have attained
this perfection.
TEXT 22
kas tu gha-ktyeu
vyagry mtari prabhu
adrkd arjunau prva
guhyakau dhanadtmajau
ka tuin the meantime; gha-ktyeuin engagement in household
affairs; vyagrymvery busy; mtariwhen His mother; prabhuthe
Lord; adrktobserved; arjunauthe twin arjuna trees; prvambefore
Him; guhyakauwhich in a former millennium had been demigods;
dhanada-tmajauthe sons of Kuvera, the treasurer of the demigods.
While mother Yaod was very busy with household affairs, the
Supreme Lord, Ka, observed twin trees known as yamala-arjuna,
which in a former millennium had been the demigod sons of Kuvera.
TEXT 23
pur nrada-pena
vkat prpitau madt
nalakvara-maigrvv
iti khytau riynvitau
purformerly; nrada-penabeing cursed by Nrada Muni;
vkatmthe forms of trees; prpitauobtained; madtbecause of
madness; nalakvaraone of them was Nalakvara; maigrvauthe
other was Maigrva; itithus; khytauwell known; riy anvitauvery
opulent.
In their former birth, these two sons, known as Nalakvara and

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Maigrva, were extremely opulent and fortunate. But because of pride

and false prestige, they did not care about anyone, and thus Nrada
Muni cursed them to become trees.

Thus end the Bhaktivedanta purports of the Tenth Canto, Ninth Chapter, of
the rmad-Bhgavatam, entitled "Mother Yaod Binds Lord Ka."

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10. Deliverance of the Yamala-arjuna Trees

This chapter describes how Ka broke the twin arjuna trees, from which
Nalakvara and Maigrva, the sons of Kuvera, then came out.
Nalakvara and Maigrva were great devotees of Lord iva, but because
of material opulence they became so extravagant and senseless that one
day they were enjoying with naked girls in a lake and shamelessly walking
here and there. Suddenly Nrada Muni passed by, but they were so
maddened by their wealth and false prestige that even though they saw
Nrada Muni present, they remained naked and were not even ashamed.
In other words, because of opulence and false prestige, they lost their
sense of common decency. Of course, it is the nature of the material
qualities that when one becomes very much opulent in terms of wealth
and a prestigious position, one loses one's sense of etiquette and does not
care about anyone, even a sage like Nrada Muni. For such bewildered
persons (ahakra-vimhtm), who especially deride devotees, the
proper punishment is to be again stricken with poverty. The Vedic rules
and regulations prescribe how to control the false sense of prestige by the
practice of yama, niyama and so on (tapas brahmacaryea amena ca
damena ca [SB 6.1.13]). A poor man can be convinced very easily that the
prestige of an opulent position in this material world is temporary, but a
rich man cannot. Therefore Nrada Muni set an example by cursing these
two persons, Nalakvara and Maigrva, to become dull and unconscious
like trees. This was a fit punishment. But because Ka is always
merciful, even though they were punished they were fortunate enough to
see the Supreme Personality of Godhead face to face. Therefore the
punishment given by Vaiavas is not at all punishment; rather, it is
another kind of mercy. By the curse of the devari, Nalakvara and
Maigrva became twin arjuna trees and remained in the courtyard of
mother Yaod and Nanda Mahrja, waiting for the opportunity to see
Ka directly. Lord Ka, by the desire of His devotee, uprooted these
yamala-arjuna trees, and when Nalakvara and Maigrva were thus
delivered by Ka after one hundred years of the devas, their old
consciousness revived, and they offered Ka prayers suitable to be

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offered by demigods. Having thus gotten the opportunity to see Ka face

to face, they understood how merciful Nrada Muni was, and therefore
they expressed their indebtedness to him and thanked him. Then, after
circumambulating the Supreme Personality of Godhead, Ka, they
departed for their respective abodes.
TEXT 1
r-rjovca
kathyat bhagavann etat
tayo pasya kraam
yat tad vigarhita karma
yena v devares tama
r-rj uvcathe King further inquired; kathyatmplease describe;
bhagavanO supremely powerful one; etatthis; tayoof both of them;
pasyaof cursing; kraamthe cause; yatwhich; tatthat;
vigarhitamabominable; karmaact; yenaby which; veither;
devare tamathe great sage Nrada became so angry.
King Parkit inquired from ukadeva Gosvm: O great and powerful
saint, what was the cause of Nalakvara's and Maigrva's having been
cursed by Nrada Muni? What did they do that was so abominable that
even Nrada, the great sage, became angry at them? Kindly describe this
to me.
TEXTS 2-3
r-uka uvca
rudrasynucarau bhtv
sudptau dhanadtmajau
kailsopavane ramye
mandkiny madotkaau
vru madir ptv
madghrita-locanau
str-janair anugyadbhi
ceratu pupite vane
r-uka uvcar ukadeva Gosvm replied; rudrasyaof Lord iva;
anucarautwo great devotees or associates; bhtvbeing elevated to

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that post; su-dptaubeing proud of that position and their beautiful

bodily features; dhanada-tmajauthe two sons of Kuvera, treasurer of
the demigods; kailsa-upavanein a small garden attached to Kailsa
Parvata, the residence of Lord iva; ramyein a very beautiful place;
mandkinymon the River Mandkin; mada-utkaauterribly proud
and mad; vruma kind of liquor named Vru; madirm
intoxication; ptvdrinking; mada-ghrita-locanautheir eyes rolling
with intoxication; str-janaiwith women; anugyadbhivibrating
songs sung by them; ceratuwandered; pupite vanein a nice flower
garden.
ukadeva Gosvm said: O King Parkit, because the two sons of
Kuvera had been elevated to the association of Lord iva, of which they
were very much proud, they were allowed to wander in a garden
attached to Kailsa Hill, on the bank of the Mandkin River. Taking
advantage of this, they used to drink a kind of liquor called Vru.
Accompanied by women singing after them, they would wander in that
garden of flowers, their eyes always rolling in intoxication.
This verse mentions some of the material advantages afforded to persons
associated with or devoted to Lord iva. Apart from Lord iva, if one is a
devotee of any other demigod, one receives some material advantages.
Foolish people, therefore, become devotees of demigods. This has been
pointed out and criticized by Lord Ka in Bhagavad-gt (7.20): kmais
tais tair hta jn prapadyante 'nya-devat. Those who are not devotees
of Ka have a taste for women, wine and so forth, and therefore they
have been described as hta jna, bereft of sense. The Ka
consciousness movement can very easily point out such foolish persons,
for they have been indicated in Bhagavad-gt (7.15), where Lord Ka
says:
na m duktino mh
prapadyante nardham
myaypahta-jn
sura bhva rit
"Those miscreants who are grossly foolish, lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of
demons, do not surrender unto Me." Anyone who is not a devotee of

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Ka and does not surrender to Ka must be considered nardhama,

the lowest of men, and dukt, one who always commits sinful activities.
Thus there is no difficulty in finding out who is a third-class or fourthclass man, for one's position can be understood simply by this crucial test:
is he or is he not a devotee of Ka?
Why are devotees of the demigods greater in number than the Vaiavas?
The answer is given herein. Vaiavas are not interested in such fourthclass pleasures as wine and women, nor does Ka allow them such
facilities.
TEXT 4
anta praviya gagym
ambhoja-vana-rjini
cikratur yuvatibhir
gajv iva kareubhi
antawithin; praviyaentering; gagymthe Ganges, known as
Mandkin; ambhojaof lotus flowers; vana-rjiniwhere there was a
congested forest; cikratuthe two of them used to enjoy; yuvatibhi
in the company of young girls; gajautwo elephants; ivajust like;
kareubhiwith female elephants.
Within the waters of the Mandkin Ganges, which were crowded with
gardens of lotus flowers, the two sons of Kuvera would enjoy young
girls, just like two male elephants enjoying in the water with female
elephants.
People generally go to the Ganges to be purified of the effects of sinful
life, but here is an example of how foolish persons enter the Ganges to
become involved in sinful life. It is not that everyone becomes purified by
entering the Ganges. Everything, spiritual and material, depends on one's
mental condition.
TEXT 5
yadcchay ca devarir
bhagavs tatra kaurava
apayan nrado devau
kbau samabudhyata

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yadcchayby chance, while wandering all over the universe; caand;

deva-ithe supreme saintly person among the demigods; bhagavn
the most powerful; tatrathere (where the two sons of Kuvera were
enjoying life); kauravaO Mahrja Parkit; apayatwhen he saw;
nradathe great saint; devauthe two boys of the demigods;
kbauwith eyes maddened by intoxication; samabudhyatahe could
understand (their position).
O Mahrja Parkit, by some auspicious opportunity for the two boys,
the great saint Devari Nrada once appeared there by chance. Seeing
them intoxicated, with rolling eyes, he could understand their situation.
It is said:
'sdhu-saga,' 'sdhu-saga'sarva-stre kaya
lava-mtra sdhu-sage sarva-siddhi haya
(Cc. Madhya 22.54)
Wherever Nrada Muni goes, any moment at which he appears is
understood to be extremely auspicious. It is also said:
brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
"According to their karma, all living entities are wandering throughout
the entire universe. Some of them are being elevated to the upper
planetary systems, and some are going down into the lower planetary
systems. Out of many millions of wandering living entities, one who is
very fortunate gets an opportunity to associate with a bona fide spiritual
master by the grace of Ka. By the mercy of both Ka and the spiritual
master, such a person receives the seed of the creeper of devotional
service." (Cc. Madhya 19.151) Nrada appeared in the garden to give the
two sons of Kuvera the seed of devotional service, even though they were
intoxicated. Saintly persons know how to bestow mercy upon the fallen
souls.
TEXT 6
ta dv vrit devyo
vivastr pa-akit

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vssi paryadhu ghra

vivastrau naiva guhyakau
tamNrada Muni; dvseeing; vritbeing ashamed; devya
the young girls of the demigods; vivastralthough they were naked;
pa-akitbeing afraid of being cursed; vssigarments;
paryadhucovered the body; ghramvery swiftly; vivastrauwho
were also naked; nanot; evaindeed; guhyakauthe two sons of
Kuvera.
Upon seeing Nrada, the naked young girls of the demigods were very
much ashamed. Afraid of being cursed, they covered their bodies with
their garments. But the two sons of Kuvera did not do so; instead, not
caring about Nrada, they remained naked.
TEXT 7
tau dv madir-mattau
r-madndhau surtmajau
tayor anugrahrthya
pa dsyann ida jagau
tauthe two boys of the demigods; dvseeing; madir-mattauvery
intoxicated because of drinking liquor; r-mada-andhaubeing blind
with false prestige and opulence; sura-tmajauthe two sons of the
demigods; tayounto them; anugraha-arthyafor the purpose of
giving special mercy; pama curse; dsyandesiring to offer them;
idamthis; jagauuttered.
Seeing the two sons of the demigods naked and intoxicated by opulence
and false prestige, Devari Nrada, in order to show them special
mercy, desired to give them a special curse. Thus he spoke as follows.
Although in the beginning Nrada Muni appeared very angry and cursed
them, at the end the two demigods Nalakvara and Maigrva were able
to see the Supreme Personality of Godhead, Ka, face to face. Thus the
curse was ultimately auspicious and brilliant. One has to judge what kind
of curse Nrada placed upon them. rla Vivantha Cakravart hkura
gives herein a good example. When a father finds his child deeply asleep
but the child has to take some medicine to cure some disease, the father

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pinches the child so that the child will get up and take the medicine. In a
similar way, Nrada Muni cursed Nalakvara and Maigrva in order to
cure their disease of material blindness.
TEXT 8
r-nrada uvca
na hy anyo juato joyn
buddhi-bhrao rajo-gua
r-madd bhijtydir
yatra str dytam sava
r-nrada uvcaNrada Muni said; nathere is not; hiindeed;
anyaanother material enjoyment; juataof one who is enjoying;
joynthings very attractive in the material world (different varieties of
eating, sleeping, mating and defense); buddhi-bhraasuch enjoyments
attract the intelligence; raja-guabeing controlled by the mode of
passion; r-madtthan riches; bhijtya-diamong the four material
principles (attractive personal bodily features, birth in an aristocratic
family, being very learned, and being very rich); yatrawherein; str
women; dytamgambling; savawine (wine, women and gambling
are very prominent).
Nrada Muni said: Among all the attractions of material enjoyment, the
attraction of riches bewilders one's intelligence more than having
beautiful bodily features, taking birth in an aristocratic family, and
being learned. When one is uneducated but falsely puffed up by wealth,
the result is that one engages his wealth in enjoying wine, women and
gambling.
Among the three modes of material nature-goodness, passion and
ignorancepeople are certainly conducted by the lower qualities, namely
passion and ignorance, and especially by passion. Conducted by the mode
of passion, one becomes more and more involved in material existence.
Therefore human life is meant for subduing the modes of passion and
ignorance and advancing in the mode of goodness.
tad rajas-tamo-bhv
kma-lobhdaya ca ye
ceta etair anviddha

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sthita sattve prasdati

(SB 1.2.19)
This is culture: one must subdue the modes of passion and ignorance. In
the mode of passion, when one is falsely proud of wealth, one engages his
wealth only for three things, namely wine, women and gambling. We can
actually see, especially in this age, that those who have unnecessary riches
simply try to enjoy these three things. In Western civilization, these three
things are very prominent because of an unnecessary increase of wealth.
Nrada Muni considered all this in the case of Maigrva and Nalakvara
because he found in them so much pride in the wealth of their father,
Kuvera.
TEXT 9
hanyante paavo yatra
nirdayair ajittmabhi
manyamnair ima deham
ajarmtyu navaram
hanyanteare killed in many ways (especially by slaughterhouses);
paavafour-legged animals (horses, sheep, cows, hogs, etc.); yatra
wherein; nirdayaiby those merciless persons who are conducted by the
mode of passion; ajita-tmabhirascals who are unable to control the
senses; manyamnaiare thinking; imamthis; dehambody; ajara
will never become old or diseased; amtyudeath will never come;
navaramalthough the body is destined to be annihilated.
Unable to control their senses, rascals who are falsely proud of their
riches or their birth in aristocratic families are so cruel that to maintain
their perishable bodies, which they think will never grow old or die,
they kill poor animals without mercy. Sometimes they kill animals
merely to enjoy an excursion.
When the modes of passion and ignorance increase in human society,
giving rise to unnecessary economic development, the result is that
people become involved with wine, women and gambling. Then, being
mad, they maintain big slaughterhouses or occasionally go on pleasure
excursions to kill animals. Forgetting that however one may try to
maintain the body, the body is subject to birth, death, old age and disease,

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such foolish rascals engage in sinful activities, one after another. Being
dukts, they completely forget the existence of the supreme controller,
who is sitting within the core of everyone's heart (vara sarva-bhtn
hd-dee 'rjuna tihati [Bg. 18.61]). That supreme controller is observing
every bit of one's activity, and He rewards or punishes everyone by giving
one a suitable body made by material nature (bhrmayan sarva-bhtni
yantrrhni myay [Bg. 18.61]). In this way, sinful persons
automatically receive punishment in different types of bodies. The root
cause of this punishment is that when one unnecessarily accumulates
wealth, one becomes more and more degraded, not knowing that his
wealth will be finished with his next birth.
na sdhu manye yata tmano 'yam
asann api kleada sa deha
(SB 5.5.4)
Animal killing is prohibited. Every living being, of course, has to eat
something (jvo jvasya jvanam). But one should be taught what kind of
food one should take. Therefore the opaniad instructs, tena tyaktena
bhujth: one should eat whatever is allotted for human beings [o
mantra 1]. Ka says in Bhagavad-gt (9.26):
patra pupa phala toya
yo me bhakty prayacchati
tad aha bhakty-upahtam
anmi prayattmana
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I
will accept it." A devotee, therefore, does not eat anything that would
require slaughterhouses for poor animals. Rather, devotees take prasda of
Ka (tena tyaktena bhujth). Ka recommends that one give Him
patra pupa phala toyama leaf, a flower, fruit or water [Bg. 9.26].
Animal food is never recommended for human beings; instead, a human
being is recommended to take prasda, remnants of food left by Ka.
Yaja-iina santo mucyante sarva-kilbiai (Bg. 3.13). If one practices
eating prasda, even if there is some little sinful activity involved, one
becomes free from the results of sinful acts.
TEXT 10

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deva-sajitam apy ante

kmi-vi-bhasma-sajitam
bhta-dhruk tat-kte svrtha
ki veda nirayo yata
deva-sajitamthe body now known as a very exalted person, like
president, minister or even demigod; apieven if the body is so exalted;
anteafter death; kmiturns into worms; vior into stool; bhasmasajitamor into ashes; bhta-dhruka person who does not accept the
stric injunctions and is unnecessarily envious of other living entities;
tat-kteby acting in that way; sva-arthamself-interest; kimwho is
there; vedawho knows; niraya yatabecause from such sinful
activities one must suffer hellish conditions.
While living one may be proud of one's body, thinking oneself a very
big man, minister, president or even demigod, but whatever one may
be, after death this body will turn either into worms, into stool or into
ashes. If one kills poor animals to satisfy the temporary whims of this
body, one does not know that he will suffer in his next birth, for such a
sinful miscreant must go to hell and suffer the results of his actions.
In this verse the three words kmi-vid-bhasma are significant. After death,
the body may become kmi, which means "worms," for if the body is
disposed of without cremation, it may be eaten by worms; or else it may
be eaten by animals like hogs and vultures and be turned into stool. Those
who are more civilized burn the dead body, and thus it becomes ashes
(bhasma-sajitam). Yet although the body will be turned into worms,
stool or ashes, foolish persons, just to maintain it, commit many sinful
activities. This is certainly regrettable. The human form of body is actually
meant for jvasya tattva jijs, enlightenment in knowledge of spiritual
values. Therefore, one must seek shelter of a bona fide spiritual master.
Tasmd guru prapadyeta: one must approach a guru. Who is a guru?
bde pare ca nitam (SB 11.3.21): a guru is one who has full
transcendental knowledge. Unless one approaches a spiritual master, one
remains in ignorance. cryavn puruo veda (Chndogya Upaniad
6.14.2): one has full knowledge about life when one is cryavn,
controlled by the crya. But when one is conducted by rajo-gua and
tamo-gua, one does not care about anything; instead, one acts like an
ordinary foolish animal, risking his life (mtyu-sasra-vartmani [Bg.

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9.3]) and therefore continuing to go through suffering after suffering. Na

te vidu svrtha-gati hi vium (SB 7.5.31). Such a foolish person does
not know how to elevate himself in this body. Instead, he indulges in
sinful activities and goes deeper and deeper into hellish life.
TEXT 11
deha kim anna-dtu sva
niektur mtur eva ca
mtu pitur v balina
kretur agne uno 'pi v
dehathis body; kim anna-dtudoes it belong to the employer who
gives me the money to maintain it; svamor does it belong to me
personally; niektu(or does it belong) to the person who discharged
the semen; mtu eva(or does it belong) to the mother who maintained
this body within her womb; caand; mtu pitu vor (does it belong)
to the father of the mother (because sometimes the father of the mother
takes a grandson as an adopted son); balina(or does it belong) to the
person who takes this body away by force; kretuor to the person who
purchases the body as a slave; agneor to the fire (because ultimately
the body is burned); unaor to the dogs and vultures that ultimately
eat it; apieven; vor.
While alive, does this body belong to its employer, to the self, to the
father, the mother, or the mother's father? Does it belong to the person
who takes it away by force, to the slave master who purchases it, or to
the sons who burn it in the fire? Or, if the body is not burned, does it
belong to the dogs that eat it? Among the many possible claimants, who
is the rightful claimant? Not to ascertain this but instead to maintain
the body by sinful activities is not good.
TEXT 12
eva sdhraa deham
avyakta-prabhavpyayam
ko vidvn tmast ktv
hanti jantn te 'sata
evamin this way; sdhraamcommon property; dehamthe body;
avyaktafrom unmanifested nature; prabhavamanifested in that way;

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apyayamand again merged with the unmanifested ("for dust thou art,
and unto dust shalt thou return"); kawho is that person; vidvnone
who is actually in knowledge; tmast ktvclaiming as his own; hanti
kills; jantnpoor animals; teexcept; asatarascals who have no
knowledge, no clear understanding.
This body, after all, is produced by the unmanifested nature and again
annihilated and merged in the natural elements. Therefore, it is the
common property of everyone. Under the circumstances, who but a
rascal claims this property as his own and while maintaining it commits
such sinful activities as killing animals just to satisfy his whims? Unless
one is a rascal, one cannot commit such sinful activities.
Atheists do not believe in the existence of the soul. Nonetheless, unless
one is very cruel, why should one kill animals unnecessarily? The body is
a manifestation of a combination of matter. In the beginning it was
nothing, but by a combination of matter it has come into existence. Then
again, when the combination is dismantled, the body will no longer exist.
In the beginning it was nothing, and in the end it will be nothing. Why
then should one commit sinful activities when it is manifested? It is not
possible for anyone to do this unless he is rascal number one.
TEXT 13
asata r-madndhasya
dridrya param ajanam
tmaupamyena bhtni
daridra param kate
asataof such a foolish rascal; r-mada-andhasyawho is blinded by
temporarily possessing riches and opulence; dridryampoverty; param
ajanamthe best ointment for the eyes, by which to see things as they
are; tma-aupamyenawith comparison to himself; bhtniliving
beings; daridraa poverty-stricken man; paramperfectly; katecan
see things as they are.
Atheistic fools and rascals who are very much proud of wealth fail to
see things as they are. Therefore, returning them to poverty is the
proper ointment for their eyes so they may see things as they are. At
least a poverty-stricken man can realize how painful poverty is, and

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therefore he will not want others to be in a painful condition like his

own.
Even today, if a man who was formerly poverty-stricken gets money, he is
inclined to utilize his money to perform many philanthropic activities,
like opening schools for uneducated men and hospitals for the diseased.
In this connection there is an instructive story called punar miko bhava,
"Again Become a Mouse." A mouse was very much harassed by a cat, and
therefore the mouse approached a saintly person to request to become a
cat. When the mouse became a cat, he was harassed by a dog, and then
when he became a dog, he was harassed by a tiger. But when he became a
tiger, he stared at the saintly person, and when the saintly person asked
him, "What do you want?" the tiger said, "I want to eat you." Then the
saintly person cursed him, saying, "May you again become a mouse." A
similar thing is going on all over the universe. One is going up and down,
sometimes becoming a mouse, sometimes a tiger, and so on. r Caitanya
Mahprabhu said:
brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
(Cc. Madhya 19.151)
The living entities are promoted and degraded by the laws of nature, but if
one is very, very fortunate, by association with saintly persons he gets the
seed of devotional service, and his life becomes successful. Nrada Muni
wanted to bring Nalakvara and Maigrva to the platform of devotional
service through poverty, and thus he cursed them. Such is the mercy of a
Vaiava. Unless one is brought to the Vaiava platform, one cannot be a
good man. Harv abhaktasya kuto mahad-gu (SB 5.18.12). An
avaiava never becomes a good man, however severely he is punished.
TEXT 14
yath kaaka-viddhgo
jantor necchati t vyathm
jva-smya gato ligair
na tathviddha-kaaka
yathjust as; kaaka-viddha-agaa person whose body has been
pinpricked; jantoof such an animal; nanot; icchatidesires; tma

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particular; vyathmpain; jva-smyam gatawhen he understands that

the position is the same for everyone; ligaiby possessing a particular
type of body; nanot; tathso; aviddha-kaakaa person who has
not been pinpricked.
By seeing their faces, one whose body has been pricked by pins can
understand the pain of others who are pinpricked. Realizing that this
pain is the same for everyone, he does not want others to suffer in this
way. But one who has never been pricked by pins cannot understand
this pain.
There is a saying, "The happiness of wealth is enjoyable by a person who
has tasted the distress of poverty." There is also another common saying,
vandhy ki bujhibe prasava-vedan: "A woman who has not given birth to a
child cannot understand the pain of childbirth." Unless one comes to the
platform of actual experience, one cannot realize what is pain and what is
happiness in this material world. The laws of nature act accordingly. If
one has killed an animal, one must himself be killed by that same animal.
This is called msa. Mm means "me," and sa means "he." As I am
eating an animal, that animal will have the opportunity to eat me. In every
state, therefore, it is ordinarily the custom that if a person commits
murder he is hanged.
TEXT 15
daridro niraha-stambho
mukta sarva-madair iha
kcchra yadcchaypnoti
tad dhi tasya para tapa
daridraa
poverty-stricken
person;
nir-aham-stambhais
automatically freed from all false prestige; muktaliberated; sarvaall;
madaifrom false ego; ihain this world; kcchramwith great
difficulty; yadcchay pnotiwhat he gains by chance from providence;
tatthat; hiindeed; tasyahis; paramperfect; tapaausterity.
A poverty-stricken man must automatically undergo austerities and
penances because he does not have the wealth to possess anything.
Thus his false prestige is vanquished. Always in need of food, shelter
and clothing, he must be satisfied with what is obtained by the mercy of

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providence. Undergoing such compulsory austerities is good for him

because this purifies him and completely frees him from false ego.
A saintly person voluntarily accepts a state of poverty just to become free
from material false prestige. Many great kings left their princely standard
of living and went to the forest to practice austerity according to Vedic
culture, just to become purified. But if one who cannot voluntarily accept
such austerity is put into a situation of poverty, he automatically must
practice austerity. Austerity is good for everyone because it frees one from
material conditions. Therefore, if one is very much proud of his material
position, putting him into poverty is the best way to rectify his
foolishness. Dridrya-doo gua-ri-ni: when a person is povertystricken, naturally his false pride in aristocracy, wealth, education and
beauty is smashed. Thus corrected, he is in the right position for
liberation.
TEXT 16
nitya kut-kma-dehasya
daridrasynna-kkia
indriyy anuuyanti
hispi vinivartate
nityamalways; kutwith hunger; kmaweak, without necessary
strength; dehasyaof the body of a poor man; daridrasyapovertystricken; anna-kkiaalways desiring to get sufficient food;
indriyithe senses, which are compared to snakes; anuuyanti
gradually become weaker and weaker, with less potency; his apithe
tendency to be envious of others; vinivartatereduces.
Always hungry, longing for sufficient food, a poverty-stricken man
gradually becomes weaker and weaker. Having no extra potency, his
senses are automatically pacified. A poverty-stricken man, therefore, is
unable to perform harmful, envious activities. In other words, such a
man automatically gains the results of the austerities and penances
adopted voluntarily by saintly persons.
According to the opinion of experienced medical practitioners, diabetes is
a result of voracious eating, and tuberculosis is a disease of undereating.
We should desire neither to be diabetic nor to be tubercular. Yvad artha-

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prayojanam. We should eat frugally and keep the body fit for advancing in
Ka consciousness. As recommended elsewhere in rmad-Bhgavatam
(1.2.10):
kmasya nendriya-prtir
lbho jveta yvat
jvasya tattva-jijs
nrtho ya ceha karmabhi
The real business of human life is to keep oneself fit for advancement in
spiritual realization. Human life is not meant for making the senses
unnecessarily strong so that one suffers from disease and one increases in
an envious, fighting spirit. In this age of Kali, however, human civilization
is so misled that people are unnecessarily increasing in economic
development, and as a result they are opening more and more
slaughterhouses, liquor shops and brothels. In this way, the whole
civilization is being spoiled.
TEXT 17
daridrasyaiva yujyante
sdhava sama-darina
sadbhi kioti ta tara
tata rd viuddhyati
daridrasyaof a person who is poverty-stricken; evaindeed; yujyante
may easily associate; sdhavasaintly persons; sama-darinaalthough
sdhus are equal to everyone, to the poor and the rich, the poor man can
take advantage of their association; sadbhiby the association of such
saintly persons; kiotireduces; tamthe original cause of material
suffering; taramthe desire for material enjoyment; tatathereafter;
rtvery soon; viuddhyatihis material contamination is cleansed off.
Saintly persons may freely associate with
stricken, but not with those who are rich. A
association with saintly persons, very soon
material desires, and the dirty things within
cleansed away.

those who are povertypoverty-stricken man, by

becomes uninterested in
the core of his heart are

It is said, mahad-vicalana n ghi dna-cetasm (SB 10.8.4). The

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only business of a saintly person or sannys, a person in the renounced

order, is to preach Ka consciousness. Sdhus, saintly persons, want to
preach to both the poor and the rich, but the poor take more advantage of
the sdhus' preaching than the rich do. A poor man receives sdhus very
quickly, offers them obeisances, and tries to take advantage of their
presence, whereas a rich man keeps a big greyhound dog at his door so
that no one can enter his house. He posts a sign saying "Beware of Dog"
and avoids the association of saintly persons, whereas a poor man keeps
his door open for them and thus benefits by their association more than a
rich man does. Because Nrada Muni, in his previous life, was the
poverty-stricken son of a maidservant, he got the association of saintly
persons and later became the exalted Nrada Muni. This was his actual
experience. Therefore, he is now comparing the position of a poor man
with that of a rich man.
sat prasagn mama vrya-savido
bhavanti ht-kara-rasyan kath
taj-joad v apavarga-vartmani
raddh ratir bhaktir anukramiyati
(SB 3.25.25)
If one gets the advantage of association with saintly persons, by their
instructions one becomes more and more purified of material desires.
ka-bahirmukha haiy bhoga-vch kare
nikaa-stha my tre jpaiy dhare
(Prema-vivarta)
Material life means that one forgets Ka and that one increases in one's
desires for sense gratification. But if one receives the advantage of
instructions from saintly persons and forgets the importance of material
desires, one is automatically purified. Ceto-darpaa-mrjana bhavamah-dvgni-nirvpaam [Cc. Antya 20.12] (ikaka 1). Unless the
core of a materialistic person's heart is purified, he cannot get rid of the
pangs of bhava-mah-dvgni, the blazing fire of material existence.
TEXT 18
sdhn sama-cittn
mukunda-caraaiim

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upekyai ki dhana-stambhair
asadbhir asad-rayai
sdhnmof saintly persons; sama-cittnmof those who are equal to
everyone; mukunda-caraa-eimwhose only business is to serve
Mukunda, the Supreme Personality of Godhead, and who always aspire
for that service; upekyaineglecting the association; kimwhat; dhanastambhairich and proud; asadbhiwith the association of undesirable
persons; asat-rayaitaking shelter of those who are asat, or
nondevotees.
Saintly persons [sdhus] think of Ka twenty-four hours a day. They
have no other interest. Why should people neglect the association of
such exalted spiritual personalities and try to associate with
materialists, taking shelter of nondevotees, most of whom are proud
and rich?
A sdhu is one who is engaged in devotional service to the Lord without
deviation (bhajate mm ananya-bhk).
titikava kruik
suhda sarva-dehinm
ajta-atrava nt
sdhava sdhu-bha
"The symptoms of a sdhu are that he is tolerant, merciful and friendly to
all living entities. He has no enemies, he is peaceful, he abides by the
scriptures, and all his characteristics are sublime." (SB 3.25.21) A sdhu is
suhda sarva-dehinm, the friend of everyone. Why then should the rich,
instead of associating with sdhus, waste their valuable time in association
with other rich men who are averse to spiritual life? Both the poor man
and the rich man can take advantage of the Ka consciousness
movement, and here it is advised that everyone do so. There is no profit
in avoiding the association of the members of the Ka consciousness
movement. Narottama dsa hkura has said:
sat-saga chi' kainu asate vilsa
te-krae lgila ye karma-bandha-phsa

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If we give up the association of sdhus, saintly persons engaged in Ka

consciousness, and associate with persons seeking sense gratification and
accumulating wealth for this purpose, our life is spoiled. The word asat
refers to an avaiava, one who is not a devotee of Ka, and sat refers to
a Vaiava, Ka's devotee. One should always seek the association of
Vaiavas and not spoil one's life by mixing with avaiavas. In Bhagavadgt (7.15), the distinction between Vaiava and avaiava is enunciated:
na m duktino mh
prapadyante nardham
myaypahta-jn
sura bhvam rit
Anyone who is not surrendered to Ka is a most sinful person (dukt),
a rascal (mha), and the lowest of men (nardhama). Therefore one
should not avoid the association of Vaiavas, which is now available all
over the world in the form of the Ka consciousness movement.
TEXT 19
tad aha mattayor mdhvy
vruy r-madndhayo
tamo-mada hariymi
straiayor ajittmano
tattherefore; ahamI; mattayoof these two drunken persons;
mdhvyby drinking liquor; vruynamed Vru; r-madaandhayowho are blinded by celestial opulence; tama-madamthis
false prestige due to the mode of ignorance; hariymiI shall take away;
straiayobecause they have become so attached to women; ajitatmanobeing unable to control the senses.
Therefore, since these two persons, drunk with the liquor named
Vru, or Mdhv, and unable to control their senses, have been
blinded by the pride of celestial opulence and have become attached to
women, I shall relieve them of their false prestige.
When a sdhu chastises or punishes someone, he does not do so for
revenge. Mahrja Parkit had inquired why Nrada Muni was subject to
such a spirit of revenge (tama). But this was not tama, for Nrada Muni,

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in full knowledge of what was for the good of the two brothers, wisely
thought of how to cure them. Vaiavas are good physicians. They know
how to protect a person from material disease. Thus they are never in
tamo-gua. Sa gun samattyaitn brahma-bhyya kalpate (Bg. 14.26).
Vaiavas are always situated on the transcendental platform, the
Brahman platform. They cannot be subject to mistakes or the influence of
the modes of material nature. Whatever they do, after full consideration,
is meant just to lead everyone back home, back to Godhead.
TEXTS 20-22
yad imau loka-plasya
putrau bhtv tama-plutau
na vivsasam tmna
vijnta sudurmadau
ato 'rhata sthvarat
syt naiva yath puna
smti syn mat-prasdena
tatrpi mad-anugraht
vsudevasya snnidhya
labdhv divya-arac-chate
vtte svarlokat bhyo
labdha-bhakt bhaviyata
yatbecause; imauthese two young demigods; loka-plasyaof the
great demigod Kuvera; putrauborn as sons; bhtvbeing so (they
should not have become like that); tama-plutauso absorbed in the
mode of darkness; nanot; vivsasamwithout any dress, completely
naked; tmnamtheir personal bodies; vijntacould understand that
they were naked; su-durmadaubecause they were very much fallen due
to false pride; atatherefore; arhatathey deserve; sthvaratm
immobility like that of a tree; sytmthey may become; nanot;
evamin this way; yathas; punaagain; smtiremembrance;
sytmay continue; mat-prasdenaby my mercy; tatra apiover and
above that; mat-anugrahtby my special favor; vsudevasyaof the
Supreme Personality of Godhead; snnidhyamthe personal association,
face to face; labdhvobtaining; divya-arat-ate vtteafter the expiry of
one hundred years by the measurement of the demigods; svarlokatm

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the desire to live in the celestial world; bhyaagain; labdha-bhakt

having revived their natural condition of devotional service;
bhaviyatawill become.
These two young men, Nalakvara and Maigrva, are by fortune the
sons of the great demigod Kuvera, but because of false prestige and
madness after drinking liquor, they are so fallen that they are naked but
cannot understand that they are. Therefore, because they are living like
trees (for trees are naked but are not conscious), these two young men
should receive the bodies of trees. This will be proper punishment.
Nonetheless, after they become trees and until they are released, by my
mercy they will have remembrance of their past sinful activities.
Moreover, by my special favor, after the expiry of one hundred years by
the measurement of the demigods, they will be able to see the Supreme
Personality of Godhead, Vsudeva, face to face, and thus revive their
real position as devotees.
A tree has no consciousness: when cut, it feels no pain. But Nrada Muni
wanted the consciousness of Nalakvara and Maigrva to continue, so
that even after being released from the life of trees, they would not forget
the circumstances under which they had been punished. Therefore, to
bestow upon them special favor, Nrada Muni arranged things in such a
way that after being released, they would be able to see Ka in
Vndvana and thus revive their dormant bhakti.
Each day of the demigods in the upper planetary system equals six
months of our measurement. Although the demigods in the upper
planetary system are attached to material enjoyment, they are all devotees,
and therefore they are called demigods. There are two kinds of persons,
namely the devas and the asuras. Asuras forget their relationship with
Ka (sura bhvam rit), whereas the devas do not forget.
dvau bhta-sargau loke 'smin
daiva sura eva ca
viu-bhakta smto daiva
suras tad-viparyaya
[Bg. 16.6]
(Padma Pura)
The distinction between a pure devotee and a karma-mira devotee is this:

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a pure devotee does not desire anything for material enjoyment, whereas a
mixed devotee becomes a devotee to become a first-class enjoyer of this
material world. One who is in direct touch with the Supreme Personality
of Godhead in devotional service remains pure, uncontaminated by
material desires (anybhilit-nya jna-karmdy-anvtam [Bhaktirasmta-sindhu 81.1.11]).
By karma-mira-bhakti one is elevated to the celestial kingdom, by jnamira-bhakti one is able to merge in the Brahman effulgence, and by yogamira-bhakti one is able to realize the omnipotency of the Supreme
Personality of Godhead. But pure bhakti does not depend on karma, jna
or yoga, for it simply consists of loving affairs. The liberation of the
bhakta, therefore, which is called not just mukti but vimukti, surpasses the
five other kinds of liberation-syujya, srpya, slokya, sri and smpya.
A pure devotee always engages in pure service (nuklyena
knulana bhaktir uttam [Cc. Madhya 19.167]). Taking birth in the
upper planetary system as a demigod is a chance to become a further
purified devotee and go back home, back to Godhead. Nrada Muni
indirectly gave Maigrva and Nalakvara the greatest opportunity by his
so-called curse.
TEXT 23
r-uka uvca
evam uktv sa devarir
gato nryaramam
nalakvara-maigrvv
satur yamalrjunau

anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
8

"One should render transcendental loving service to the Supreme Lord

Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasmta-sindhu 1.1.11

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r-uka uvcar ukadeva Gosvm continued to speak; evam uktv

thus uttering; sahe; devarithe greatest saintly person, Nrada;
gataleft that place; nryaa-ramamfor his own rama, known as
Nryaa-rama; nalakvaraNalakvara; maigrvauand Maigrva;
saturemained there to become; yamala-arjunautwin arjuna trees.
ukadeva Gosvm continued: Having thus spoken, the great saint
Devari Nrada returned to his rama, known as Nryaa-rama, and
Nalakvara and Maigrva became twin arjuna trees.
Arjuna trees are still found in many forests, and their skin is used by
cardiologists to prepare medicine for heart trouble. This means that even
though they are trees, they are disturbed when skinned for medical
science.
TEXT 24
er bhgavata-mukhyasya
satya kartu vaco hari
jagma anakais tatra
yatrst yamalrjunau
eof the great sage and saintly person Nrada; bhgavatamukhyasyaof the topmost of all devotees; satyamtruthful; kartumto
prove; vacahis words; harithe Supreme Personality of Godhead,
Ka; jagmawent there; anakaivery slowly; tatrathere; yatra
to the spot where; stmthere were; yamala-arjunauthe twin arjuna
trees.
The Supreme Personality of Godhead, r Ka, to fulfill the
truthfulness of the words of the greatest devotee, Nrada, slowly went
to that spot where the twin arjuna trees were standing.
TEXT 25
devarir me priyatamo
yad imau dhanadtmajau
tat tath sdhayiymi
yad gta tan mahtman
devarithe great saint Devari Nrada; meMy; priya-tamamost

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beloved devotee; yatalthough; imauthese two persons (Nalakvara

and Maigrva); dhanada-tmajauborn of a rich father and being
nondevotees; tatthe words of Devari; tathjust so; sdhayiymiI
shall execute (because he wanted Me to come face to face with the
yamala-arjuna, I shall do so); yat gtamas already stated; tatthat;
mahtmanby Nrada Muni.
"Although these two young men are the sons of the very rich Kuvera
and I have nothing to do with them, Devari Nrada is My very dear and
affectionate devotee, and therefore because he wanted Me to come face
to face with them, I must do so for their deliverance."
Nalakvara and Maigrva actually had nothing to do with devotional
service or seeing the Supreme Personality of Godhead face to face, for this
is not an ordinary opportunity. It is not that because one is very rich or
learned or was born in an aristocratic family one will be able to see the
Supreme Personality of Godhead face to face. This is impossible. But in
this case, because Nrada Muni desired that Nalakvara and Maigrva
see Vsudeva face to face, the Supreme Personality of Godhead wanted to
fulfill the words of His very dear devotee Nrada Muni. If one seeks the
favor of a devotee instead of directly asking favors from the Supreme
Personality of Godhead, one is very easily successful. rla Bhaktivinoda
hkura has therefore recommended: vaiava hkura tomra kukkura
bhuliy jnaha more, ka se tomra ka dite pra. One should desire to
become like a dog in strictly following a devotee. Ka is in the hand of a
devotee. Adurlabham tma-bhaktau. Thus without the favor of a devotee,
one cannot directly approach Ka, what to speak of engaging in His
service. Narottama dsa hkura therefore sings, chiy vaiava-sev
nistra pyeche keb: unless one becomes a servant of a pure devotee, one
cannot be delivered from the material condition of life. In our Gauya
Vaiava society, following in the footsteps of Rpa Gosvm, our first
business is to seek shelter of a bona fide spiritual master (dau gurvraya).
TEXT 26
ity antarerjunayo
kas tu yamayor yayau
tma-nirvea-mtrea
tiryag-gatam ulkhalam

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itithus deciding; antareabetween; arjunayothe two arjuna trees;

ka tuLord Ka; yamayo yayauentered between the two trees;
tma-nirvea-mtreaas soon as He entered (between the two trees);
tiryakcrossways; gatamso became; ulkhalamthe big mortar for
grinding spices.
Having thus spoken, Ka soon entered between the two arjuna trees,
and thus the big mortar to which He was bound turned crosswise and
stuck between them.
TEXT 27
blena nikarayatnvag ulkhala tad
dmodarea tarasotkalitghri-bandhau
nipetatu parama-vikramittivepaskandha-pravla-viapau kta-caa-abdau
blenaby the boy Ka; nikarayatwho was dragging; anvak
following the dragging of Ka; ulkhalamthe wooden mortar; tat
that; dma-udareaby Ka, who was tied by the belly; taraswith
great force; utkalitauprooted; aghri-bandhauthe roots of the two
trees; nipetatufell down; parama-vikramitaby the supreme power;
ati-vepatrembling severely; skandhatrunk; pravlabunches of
leaves; viapauthose two trees, along with their branches; ktahaving
made; caa-abdaua fierce sound.
By dragging behind Him with great force the wooden mortar tied to His
belly, the boy Ka uprooted the two trees. By the great strength of the
Supreme Person, the two trees, with their trunks, leaves and branches,
trembled severely and fell to the ground with a great crash.
This is the pastime of Ka known as dmodara-ll. Therefore another of
Ka's names is Dmodara. As stated in the Hari-vaa:
sa ca tenaiva nmn tu
ko vai dma-bandhant
gohe dmodara iti
gopbhi parigyate

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TEXT 28
tatra riy paramay kakubha sphurantau
siddhv upetya kujayor iva jta-ved
ka praamya iraskhila-loka-ntha
baddhjal virajasv idam catu sma
tatrathere, on the very spot where the two arjunas fell; riywith
beautification; paramaysuperexcellent; kakubhaall directions;
sphurantauilluminating by effulgence; siddhautwo perfect persons;
upetyathen coming out; kujayofrom between the two trees; iva
like; jta-vedfire personified; kamunto Lord Ka; praamya
offering obeisances; iraswith the head; akhila-loka-nthamto the
Supreme Person, the controller of everything; baddha-ajalwith folded
hands; virajasaufully cleansed of the mode of ignorance; idamthe
following words; catu smauttered.
Thereafter, in that very place where the two arjuna trees had fallen, two
great, perfect personalities, who appeared like fire personified, came
out of the two trees. The effulgence of their beauty illuminating all
directions, with bowed heads they offered obeisances to Ka, and
with hands folded they spoke the following words.
TEXT 29
ka ka mah-yogis
tvam dya purua para
vyaktvyaktam ida viva
rpa te brhma vidu
ka kaO Lord Ka, O Lord Ka; mah-yoginO master of
mysticism; tvamYou, the exalted personality; dyathe root cause of
everything; puruathe Supreme Person; parabeyond this material
creation; vyakta-avyaktamthis material cosmic manifestation, consisting
of cause and effect, or gross and subtle forms; idamthis; vivamwhole
world; rpamform; teYour; brhmalearned brhmaas; vidu
know.
O Lord Ka, Lord Ka, Your opulent mysticism is inconceivable.
You are the supreme, original person, the cause of all causes, immediate
and remote, and You are beyond this material creation. Learned

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brhmaas know [on the basis of the Vedic statement sarva khalv
ida brahma] that You are everything and that this cosmic
manifestation, in its gross and subtle aspects, is Your form.
The two demigods Nalakvara and Maigrva, because of their continuing
memory, could understand the supremacy of Ka by the grace of
Nrada. Now they admitted, "That we should be delivered by the
blessings of Nrada Muni was all Your plan. Therefore You are the
supreme mystic. Everythingpast, present and futureis known to You.
Your plan was made so nicely that although we stayed here as twin arjuna
trees, You have appeared as a small boy to deliver us. This was all Your
inconceivable arrangement. Because You are the Supreme Person, You can
do everything."
TEXTS 30-31
tvam eka sarva-bhtn
dehsv-tmendriyevara
tvam eva klo bhagavn
viur avyaya vara
tva mahn prakti skm
raja-sattva-tamomay
tvam eva puruo 'dhyaka
sarva-ketra-vikra-vit
tvamYour Lordship; ekaone; sarva-bhtnmof all living entities;
dehaof the body; asuof the life force; tmaof the soul; indriyaof
the senses; varathe Supersoul, the controller; tvamYour Lordship;
evaindeed; klathe time factor; bhagavnthe Supreme Personality
of Godhead; viuall-pervading; avyayaimperishable; vara
controller; tvamYour Lordship; mahnthe greatest; praktithe
cosmic manifestation; skmsubtle; raja-sattva-tama-may
consisting of three modes of nature (passion, goodness and ignorance);
tvam evaYour Lordship is indeed; puruathe Supreme Person;
adhyakathe proprietor; sarva-ketrain all living entities; vikravitknowing the restless mind.
You are the Supreme Personality of Godhead, the controller of
everything. The body, life, ego and senses of every living entity are Your

445

own self. You are the Supreme Person, Viu, the imperishable
controller. You are the time factor, the immediate cause, and You are
material nature, consisting of the three modes passion, goodness and
ignorance. You are the original cause of this material manifestation. You
are the Supersoul, and therefore You know everything within the core
of the heart of every living entity.
rpda Madhvcrya has quoted from the Vmana Pura as follows:
rpyatvt tu jagad rpa
vio skt sukhtmakam
nitya-pra samuddia
svarpa paramtmana
TEXT 32
ghyamais tvam agrhyo
vikrai prktair guai
ko nv ihrhati vijtu
prk siddha gua-savta
ghyamaiaccepting the body made of material nature as existing at
the present moment because of being visible; tvamYou; agrhyanot
confined in a body made of material nature; vikraiagitated by the
mind; prktai guaiby the material modes of nature (sattva-gua,
rajo-gua and tamo-gua); kawho is there; nuafter that; ihain this
material world; arhatiwho deserves; vijtumto know; prk
siddhamthat which existed before the creation; gua-savtabecause
of being covered by the material qualities.
O Lord, You exist before the creation. Therefore, who, trapped by a
body of material qualities in this material world, can understand You?
As it is said:
ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
[Cc. Madhya 17.136]

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Ka's name, attributes and form are Absolute Truth, existing before the
creation. Therefore, how can those who are created-that is, those
entrapped in bodies created of material elementsunderstand Ka
perfectly? This is not possible. But, sevonmukhe hi jihvdau svayam eva
sphuraty ada: Ka reveals Himself to those engaged in devotional
service. This is also confirmed in Bhagavad-gt (18.15) by the Lord
Himself: bhakty mm abhijnti. Even the descriptions of Ka in
rmad-Bhgavatam are sometimes misunderstood by less intelligent men
with a poor fund of knowledge. Therefore, the best course by which to
know Him is to engage oneself in pure devotional activities. The more one
advances in devotional activities, the more one can understand Him as He
is. If from the material platform one could understand Ka, then, since
Ka is everything (sarva khalv ida brahma), one could understand
Ka by seeing anything within this material world. But that is not
possible.
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
(Bg. 9.4)
Everything is resting on Ka, and everything is Ka, but this is not to
be realized by persons on the material platform.
TEXT 33
tasmai tubhya bhagavate
vsudevya vedhase
tma-dyota-guai channamahimne brahmae nama
tasmai(because You are not to be understood from the material
platform, we simply offer obeisances) unto Him; tubhyamunto You;
bhagavateunto the Supreme Personality of Godhead; vsudevyaunto
Vsudeva, the origin of Sakaraa, Pradyumna and Aniruddha;
vedhaseunto the origin of creation; tma-dyota-guai channamahimneunto You whose glories are covered by Your personal energy;
brahmaeunto the Supreme Brahman; namaour respectful

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obeisances.
O Lord, whose glories are covered by Your own energy, You are the
Supreme Personality of Godhead. You are Sakaraa, the origin of
creation, and You are Vsudeva, the origin of the caturvyha. Because
You are everything and are therefore the Supreme Brahman, we simply
offer our respectful obeisances unto You.
Instead of trying to understand Ka in detail, it is better to offer our
respectful obeisances unto Him, for He is the origin of everything and He
is everything. Because we are covered by the material modes of nature, He
is very difficult for us to understand unless He reveals Himself to us.
Therefore it is better for us to acknowledge that He is everything and offer
obeisances unto His lotus feet.
TEXTS 34-35
yasyvatr jyante
arrev aarria
tais tair atulytiayair
vryair dehiv asagatai
sa bhavn sarva-lokasya
bhavya vibhavya ca
avatro 'a-bhgena
smprata patir im
yasyaof whom; avatrthe different incarnations, like Matsya,
Krma and Varha; jyanteare speculated; arreuin different
bodies, differently visible; aarriathey are not ordinary material
bodies, but are all transcendental; tai taiby such bodily activities;
atulyaincomparable; ati-ayaiunlimited; vryaiby strength and
power; dehiuby those who actually have material bodies; asagatai
which activities, enacted in different incarnations, are impossible to be
performed; sathe same Supreme; bhavnYour Lordship; sarvalokasyaof everyone; bhavyafor the elevation; vibhavyafor the
liberation; caand; avatrahave now appeared; aa-bhgenain
full potency, with different parts and parcels; smpratamat the present
moment; pati imYou are the Supreme Personality of Godhead, the
master of all auspiciousness.

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Appearing in bodies like those of an ordinary fish, tortoise and hog,

You exhibit activities impossible for such creatures to perform
extraordinary, incomparable, transcendental activities of unlimited
power and strength. These bodies of Yours, therefore, are not made of
material elements, but are incarnations of Your Supreme Personality.
You are the same Supreme Personality of Godhead, who have now
appeared, with full potency, for the benefit of all living entities within
this material world.
As stated in Bhagavad-gt (4.7-8):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
Ka appears as an incarnation when real spiritual life declines and when
rogues and thieves increase to disturb the situation of the world.
Unfortunate, less intelligent persons, bereft of devotional service, cannot
understand the Lord's activities, and therefore such persons describe these
activities as kalpan-mythology or imagination-because they are rascals
and the lowest of men (na m duktino mh prapadyante
nardham [Bg. 7.15]). Such men cannot understand that the events
described by Vysadeva in the puras and other stras are not fictitious
or imaginary, but factual.
Ka, in His full, unlimited potency, here shows that He is the Supreme
Personality of Godhead, for although the two trees were so large and
sturdy that even many elephants could not move them, Ka, as a child,
exhibited such extraordinary strength that they fell down with a great
sound. From the very beginning, by killing Ptan, akasura and
Tvartsura, by causing the trees to fall, and by showing the entire
universe within His mouth, Ka proved that He is the Supreme
Personality of Godhead. The lowest of men (mhas), because of sinful

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activities, cannot understand this, but devotees can accept it without a

doubt. Thus the position of a devotee is different from that of a
nondevotee.
TEXT 36
nama parama-kalya
nama parama-magala
vsudevya ntya
yadn pataye nama
namawe therefore offer our respectful obeisances; parama-kalya
You are the supreme auspiciousness; namaour respectful obeisances
unto You; parama-magalawhatever You do is good; vsudevyaunto
the original Personality of Godhead, Vsudeva; ntyaunto the most
peaceful; yadnmof the Yadu dynasty; patayeunto the controller;
namaour respectful obeisances unto You.
O supremely auspicious, we offer our respectful obeisances unto You,
who are the supreme good. O most famous descendant and controller of
the Yadu dynasty, O son of Vasudeva, O most peaceful, let us offer our
obeisances unto Your lotus feet.
The word parama-kalya is significant because Ka, in any of His
incarnations, appears in order to protect the sdhus (paritrya
sdhnm [Bg. 4.8]). The sdhus, saintly persons or devotees, are always
harassed by nondevotees, and Ka appears in His incarnations to give
them relief. This is His first concern. If we study the history of Ka's
life, we shall find that for most of His life He predominantly engaged in
killing demons one after another.
TEXT 37
anujnhi nau bhmas
tavnucara-kikarau
darana nau bhagavata
er sd anugraht
anujnhimay we have permission; nauwe; bhmanO greatest
universal form; tava anucara-kikaraubecause of being servants of Your
most confidential devotee Nrada Muni; daranamto see personally;
nauof us; bhagavataof You, the Supreme Personality of Godhead;

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eof the great saint Nrada; stthere was (in the form of a curse);
anugrahtfrom the mercy.
O supreme form, we are always servants of Your servants, especially of
Nrada Muni. Now give us permission to leave for our home. It is by
the grace and mercy of Nrada Muni that we have been able to see You
face to face.
Unless delivered or blessed by a devotee, one cannot realize that Ka is
the Supreme Personality of Godhead. Manuy sahasreu kacid yatati
siddhaye. According to this verse of Bhagavad-gt (7.3), there are so many
siddhas or yogs who cannot understand Ka; instead, they
misunderstand Him. But if one takes shelter of a devotee descending from
the parampar system of Nrada (svayambhr nrada ambhu [SB
6.3.20]), one can then understand who is an incarnation of the Supreme
Personality of Godhead. In this age, many pseudo incarnations are
advertised simply for having exhibited some magical performances, but
except for persons who are servants of Nrada and other servants of
Ka, no one can understand who is God and who is not. This is
confirmed by Narottama dsa hkura. Chiy vaiava-sev nistra
pyeche keb: no one is delivered from the material conception of life
unless favored by a Vaiava. Others can never understand, neither by
speculation nor by any other bodily or mental gymnastics.
TEXT 38
v gunukathane ravaau kathy
hastau ca karmasu manas tava pdayor na
smty iras tava nivsa-jagat-prame
di sat darane 'stu bhavat-tannm
vwords, the power of speech; gua-anukathanealways engaged in
talking about Your pastimes; ravaauthe ear, or aural reception;
kathymin talks about You and Your pastimes; hastauhands and legs
and other senses; caalso; karmasuengaging them in executing Your
mission; manathe mind; tavaYour; pdayoof Your lotus feet;
naour; smtymin remembrance always engaged in meditation;
irathe head; tavaYour; nivsa-jagat-pramebecause You are allpervading, You are everything, and our heads should bow down, not
looking for enjoyment; dithe power of sight; satmof the

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Vaiavas; daranein seeing; astulet all of them be engaged in this

way; bhavat-tannmwho are nondifferent from You.
Henceforward, may all our words describe Your pastimes, may our ears
engage in aural reception of Your glories, may our hands, legs and other
senses engage in actions pleasing to You, and may our minds always
think of Your lotus feet. May our heads offer our obeisances to
everything within this world, because all things are also Your different
forms, and may our eyes see the forms of Vaiavas, who are
nondifferent from You.
Here the process of understanding the Supreme Personality of Godhead is
given. This process is bhakti.
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
(SB 7.5.23)
Everything should be engaged in the service of the Lord. Hkea
hkea-sevana bhaktir ucyate [Cc. Madhya 19.170] (Nradapacartra). Everythingthe mind, the body and all the sense organs
should be engaged in Ka's service. This is to be learned from expert
devotees like Nrada, Svayambh and ambhu. This is the process. We
cannot manufacture our own way of understanding the Supreme
Personality of Godhead, for it is not that everything one manufactures or
concocts will lead to understanding God. Such a propositionyata mata,
tata pathais foolish. Ka says, bhaktyham ekay grhya: "Only by
executing the activities of bhakti can one understand Me." (SB 11.14.21)
This is called nuklyena knulanam [Cc. Madhya 19.167], remaining
engaged favorably in the service of the Lord.
TEXT 39
r-uka uvca
ittha sakrtitas tbhy
bhagavn gokulevara
dmn colkhale baddha
prahasann ha guhyakau

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r-uka uvcar ukadeva Gosvm continued to speak; itthamin

this way, as aforesaid; sakrtitabeing glorified and praised; tbhym
by the two young demigods; bhagavnthe Supreme Personality of
Godhead; gokula-varathe master of Gokula (because He is sarvaloka-mahevara); dmnby the rope; caalso; ulkhaleon the wooden
mortar; baddhabound; prahasansmiling; hasaid; guhyakauunto
the two young demigods.
ukadeva Gosvm continued: The two young demigods thus offered
prayers to the Supreme Personality of Godhead. Although r Ka,
the Supreme Godhead, is the master of all and was certainly
Gokulevara, the master of Gokula, He was bound to the wooden
mortar by the ropes of the gops, and therefore, smiling widely, He
spoke to the sons of Kuvera the following words.
Ka was smiling because He was thinking to Himself, "These two young
demigods fell from the higher planetary system to this planet, and I have
delivered them from the bondage of standing for a long time as trees, but
as for Me, I am bound by the ropes of the gops and am subject to their
chastisements." In other words, Ka submits to being chastised and
bound by the gops because of pure love and affection worthy of being
praised by a devotee in so many ways.
TEXT 40
r-bhagavn uvca
jta mama puraivaitad
i karutman
yac chr-madndhayor vgbhir
vibhrao 'nugraha kta
r-bhagavn uvcathe Supreme Personality of Godhead said; jtam
everything is known; mamato Me; purin the past; evaindeed;
etatthis incident; iby the great sage Nrada; karu-tman
because he was very, very kind to you; yatwhich; r-mada-andhayo
who had become mad after material opulence and had thus become blind;
vgbhiby words or by cursing; vibhraafalling down from the
heavenly planet to become arjuna trees here; anugraha ktathis was a
great favor done by him to you.

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The Supreme Personality of Godhead said: The great saint Nrada Muni
is very merciful. By his curse, he showed the greatest favor to both of
you, who were mad after material opulence and who had thus become
blind. Although you fell from the higher planet Svargaloka and became
trees, you were most favored by him. I knew of all these incidents from
the very beginning.
It is now confirmed by the Supreme Personality of Godhead that the curse
of a devotee is also to be regarded as mercy. As Ka, God, is all-good, a
Vaiava is also all-good. Whatever he does is good for everyone. This is
explained in the following verse.
TEXT 41
sdhn sama-cittn
sutar mat-kttmanm
darann no bhaved bandha
puso 'ko savitur yath
sdhnmof devotees; sama-cittnmwho are equally disposed toward
everyone; sutarmexcessively, completely; mat-kta-tmanmof
persons who are fully surrendered, determined to render service unto Me;
darantsimply by the audience; no bhavet bandhafreedom from all
material bondage; pusaof a person; akoof the eyes; savitu
yathas by being face to face with the sun.
When one is face to face with the sun, there is no longer darkness for
one's eyes. Similarly, when one is face to face with a sdhu, a devotee,
who is fully determined and surrendered to the Supreme Personality of
Godhead, one will no longer be subject to material bondage.
As stated by Caitanya Mahprabhu (Cc. Madhya 22.54):
'sdhu-saga,' 'sdhu-saga'sarva-stre kaya
lava-mtra sdhu-sage sarva-siddhi haya
If by chance one meets a sdhu, a devotee, one's life is immediately
successful, and one is freed from material bondage. It may be argued that
whereas someone may receive a sdhu with great respect, someone else
may not receive a sdhu with such respect. A sdhu, however, is always
equipoised toward everyone. Because of being a pure devotee, a sdhu is

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always ready to deliver Ka consciousness without discrimination. As

soon as one sees a sdhu, one naturally becomes free. Nonetheless,
persons who are too much offensive, who commit vaiava-apardhas, or
offenses to a sdhu, will have to take some time before being rectified.
This is also indicated herein.
TEXT 42
tad gacchata mat-paramau
nalakvara sdanam
sajto mayi bhvo vm
psita paramo 'bhava
tat gacchatamnow both of you may return; mat-paramauaccepting Me
as the supreme destination of life; nalakvaraO Nalakvara and
Maigrva; sdanamto your home; sajtabeing saturated with;
mayiunto Me; bhvadevotional service; vmby you; psita
which was desired; paramasupreme, highest, always engaged with all
senses; abhavafrom which there is no falldown into material existence.
O Nalakvara and Maigrva, now you may both return home. Since
you desire to be always absorbed in My devotional service, your desire
to develop love and affection for Me will be fulfilled, and now you will
never fall from that platform.
The highest perfection of life is to come to the platform of devotional
service and always engage in devotional activities. Understanding this,
Nalakvara and Maigrva desired to attain that platform, and the
Supreme Personality of Godhead blessed them with the fulfillment of
their transcendental desire.
TEXT 43
r-uka uvca
ity uktau tau parikramya
praamya ca puna puna
baddholkhalam mantrya
jagmatur diam uttarm
r-uka uvcar ukadeva Gosvm said; iti uktauhaving been
ordered by the Supreme Personality of Godhead in this way; tau

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Nalakvara and Maigrva; parikramyacircumambulating; praamya

offering obeisances; caalso; puna punaagain and again; baddhaulkhalam mantryataking the permission of the Supreme Personality of
Godhead, who was bound to the wooden mortar; jagmatudeparted;
diam uttarmto their respective destinations.
ukadeva Gosvm said: The Supreme Personality of Godhead having
spoken to the two demigods in this way, they circumambulated the
Lord, who was bound to the wooden mortar, and offered obeisances to
Him. After taking the permission of Lord Ka, they returned to their
respective homes.

Thus end the Bhaktivedanta purports of the Tenth Canto, Tenth Chapter, of
the rmad-Bhgavatam, entitled "Deliverance of the Yamala-arjuna Trees."

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11. The Childhood Pastimes of Ka

This chapter describes how the inhabitants of Gokula left Gokula and
went to Vndvana and how Ka killed Vatssura and Baksura.
When the yamala-arjuna trees fell, they made a tremendous sound, like
that of falling thunderbolts. Being surprised, Ka's father, Nanda, and
the other elderly inhabitants of Gokula went to the spot, where they saw
the fallen trees and Ka standing between them, bound to the ulkhala,
the wooden mortar. They could find no cause for the trees' having fallen
and Ka's being there. They thought this might be the work of some
other asura who had met Ka on this spot, and they inquired from the
playmates of Ka about how the whole incident had taken place. The
children properly described how everything had happened, but the elderly
persons could not believe the story. Some of them, however, thought that
it might be true, since they had already seen many wonderful incidents in
connection with Ka. Anyway, Nanda Mahrja immediately released
Ka from the ropes.
In this way, Ka, at every day and every moment, displayed wonderful
incidents to increase the parental affection of Nanda Mahrja and
Yaod, who thus felt both surprise and joy. The breaking of the yamalaarjunas was one of these wonderful pastimes.
One day a fruit vendor approached Nanda Mahrja's house, and Ka
gathered some food grains with His little palms and went to the vendor to
exchange the grains for fruit. On the way, almost all the grains fell from
His palms, only one or two grains remaining, but the fruit vendor, out of
full affection, accepted these grains in exchange for as much fruit as Ka
could take. As soon as she did this, her basket became filled with gold and
jewels.
Thereafter, all the elderly gopas decided to leave Gokula because they saw
that in Gokula there was always some disturbance. They decided to go to
Vndvana, Vraja-dhma, and the next day they all departed. In
Vndvana, both Ka and Balarma, after finishing Their childhood
pastimes, began to take charge of the calves and send them to the
pasturing grounds (go-caraa). During this time, a demon named

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Vatssura entered among the calves and was killed, and another asura, in
the shape of a big duck, was also killed. The playmates of Ka narrated
all these stories to their mothers. The mothers could not believe their
children, Ka's playmates, but because of full affection they enjoyed
these narrations of Ka's activities.
TEXT 1
r-uka uvca
gop nanddaya rutv
drumayo patato ravam
tatrjagmu kuru-reha
nirghta-bhaya-akit
r-uka uvcar ukadeva Gosvm said; gopall the cowherd
men; nanda-dayaheaded by Nanda Mahrja; rutvhearing;
drumayoof the two trees; patatofalling down; ravamthe high
sound, as terrible as a thunderbolt; tatrathere, on the spot; jagmu
went; kuru-rehaO Mahrja Parkit; nirghta-bhaya-akitwho
were afraid of falling thunderbolts.
ukadeva Gosvm continued: O Mahrja Parkit, when the yamalaarjuna trees fell, all the cowherd men in the neighborhood, hearing the
fierce sound and fearing thunderbolts, went to the spot.
TEXT 2
bhmy nipatitau tatra
dadur yamalrjunau
babhramus tad avijya
lakya patana-kraam
bhmymon the ground; nipatitauwhich had fallen; tatrathere;
daduall of them saw; yamala-arjunauthe twin arjuna trees;
babhramuthey became bewildered; tatthat; avijyabut they could
not trace out; lakyamalthough they could directly perceive that the
trees had fallen; patana-kraamthe cause of their falling (how could it
have happened all of a sudden?).
There they saw the fallen yamala-arjuna trees on the ground, but they
were bewildered because even though they could directly perceive that

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the trees had fallen, they could not trace out the cause for their having
done so.
Considering all the circumstances, had this been done by Ka? He was
standing on the spot, and His playmates described that this had been done
by Him. Had Ka actually done this, or were these merely stories? This
was a cause of bewilderment.
TEXT 3
ulkhala vikaranta
dmn baddha ca blakam
kasyeda kuta caryam
utpta iti ktar
ulkhalamthe wooden mortar; vikarantamdragging; dmnwith
the rope; baddham caand bound by the belly; blakamKa; kasya
of whom; idamthis; kutawherefrom; caryamthese wonderful
happenings; utptadisturbance; itithus; ktarthey were very
much agitated.
Ka was bound by the rope to the ulkhala, the mortar, which He was
dragging. But how could He have pulled down the trees? Who had
actually done it? Where was the source for this incident? Considering
all these astounding things, the cowherd men were doubtful and
bewildered.
The cowherd men were very much agitated because the child Ka, after
all, had been standing between the two trees, and if by chance the trees
had fallen upon Him, He would have been smashed. But He was standing
as He was, and still the things had happened, so who had done all this?
How could these events have happened in such a wonderful way? These
considerations were some of the reasons they were agitated and
bewildered. They thought, however, that by chance Ka had been saved
by God so that nothing had happened to Him.
TEXT 4
bl cur aneneti
tiryag-gatam ulkhalam
vikarat madhya-gena

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puruv apy acakmahi

blall the other boys; cusaid; anenaby Him (Ka); itithus;
tiryakcrosswise; gatamwhich had become; ulkhalamthe wooden
mortar; vikaratby Ka, who was dragging; madhya-genagoing
between the two trees; puruautwo beautiful persons; apialso;
acakmahiwe have seen with our own eyes.
Then all the cowherd boys said: It is Ka who has done this. When
He was in between the two trees, the mortar fell crosswise. Ka
dragged the mortar, and the two trees fell down. After that, two
beautiful men came out of the trees. We have seen this with our own
eyes.
Ka's playmates wanted to inform Ka's father of the exact situation
by explaining that not only did the trees break, but out of the broken trees
came two beautiful men. "All these things happened," they said. "We have
seen them with our own eyes."
TEXT 5
na te tad-ukta jaghur
na ghaeteti tasya tat
blasyotpana tarvo
kecit sandigdha-cetasa
nanot; teall the gopas; tat-uktambeing spoken by the boys;
jaghuwould accept; na ghaetait cannot be; itithus; tasyaof
Ka; tatthe activity; blasyaof a small boy like Ka; utpanam
the uprooting; tarvoof the two trees; kecitsome of them; sandigdhacetasabecame doubtful about what could be done (because Gargamuni
had predicted that this child would be equal to Nryaa).
Because of intense paternal affection, the cowherd men, headed by
Nanda, could not believe that Ka could have uprooted the trees in
such a wonderful way. Therefore they could not put their faith in the
words of the boys. Some of the men, however, were in doubt. "Since
Ka was predicted to equal Nryaa," they thought, "it might be that
He could have done it."
One view was that it was impossible for a small boy like this to have done

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such a thing as pulling down the trees. But there were doubts because
Ka had been predicted to equal Nryaa. Therefore the cowherd men
were in a dilemma.
TEXT 6
ulkhala vikaranta
dmn baddha svam tmajam
vilokya nanda prahasadvadano vimumoca ha
ulkhalamthe wooden mortar; vikarantamdragging; dmnby the
rope; baddhambound; svam tmajamhis own son Ka; vilokyaby
seeing; nandaMahrja Nanda; prahasat-vadanawhose face began to
smile when he saw the wonderful child; vimumoca hareleased Him from
the bonds.
When Nanda Mahrja saw his own son bound with ropes to the
wooden mortar and dragging it, he smiled and released Ka from His
bonds.
Nanda Mahrja was surprised that Yaod, Ka's mother, could have
bound her beloved child in such a way. Ka was exchanging love with
her. How then could she have been so cruel as to bind Him to the wooden
mortar? Nanda Mahrja understood this exchange of love, and therefore
he smiled and released Ka. In other words, as Ka, the Supreme
Personality of Godhead, binds a living entity in fruitive activities, He
binds mother Yaod and Nanda Mahrja in parental affection. This is
His pastime.
TEXT 7
gopbhi stobhito 'ntyad
bhagavn blavat kvacit
udgyati kvacin mugdhas
tad-vao dru-yantravat
gopbhiby the gops (by flattery and offers of prizes); stobhita
encouraged, induced; antyatthe small Ka danced; bhagavn
although He was the Supreme Personality of Godhead; bla-vatexactly
like a human child; kvacitsometimes; udgyatiHe would sing very
loudly; kvacitsometimes; mugdhabeing amazed; tat-vaaunder

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their control; dru-yantra-vatlike a wooden doll.

The gops would say, "If You dance, my dear Ka, then I shall give
You half a sweetmeat." By saying these words or by clapping their
hands, all the gops encouraged Ka in different ways. At such times,
although He was the supremely powerful Personality of Godhead, He
would smile and dance according to their desire, as if He were a
wooden doll in their hands. Sometimes He would sing very loudly, at
their bidding. In this way, Ka came completely under the control of
the gops.
TEXT 8
bibharti kvacid japta
phakonmna-pdukam
bhu-kepa ca kurute
svn ca prtim vahan
bibhartiKa would simply stand and touch articles as if unable to
raise them; kvacitsometimes; japtabeing ordered; phakaunmnathe wooden seat and wooden measuring pot; pdukam
bringing the wooden shoes; bhu-kepam castriking the arms on the
body; kurutedoes; svnm caof His own relatives, the gops and other
intimate friends; prtimthe pleasure; vahaninviting.
Sometimes mother Yaod and her gop friends would tell Ka, "Bring
this article" or "Bring that article." Sometimes they would order Him to
bring a wooden plank, wooden shoes or a wooden measuring pot, and
Ka, when thus ordered by the mothers, would try to bring them.
Sometimes, however, as if unable to raise these things, He would touch
them and stand there. Just to invite the pleasure of His relatives, He
would strike His body with His arms to show that He had sufficient
strength.
TEXT 9
darayas tad-vid loka
tmano bhtya-vayatm
vrajasyovha vai hara
bhagavn bla-ceitai

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darayanexhibiting; tat-vidmunto persons who can understand

Ka's activities; lokethroughout the whole world; tmanaof
Himself; bhtya-vayatmhow He is agreeable to carrying out the orders
of His servants, His devotees; vrajasyaof Vrajabhmi; uvhaexecuted;
vaiindeed; harampleasure; bhagavnthe Supreme Personality of
Godhead; bla-ceitaiby His activities like those of a child trying to do
so many things.
To pure devotees throughout the world who could understand His
activities, the Supreme Personality of Godhead, Ka, exhibited how
much He can be subdued by His devotees, His servants. In this way He
increased the pleasure of the Vrajavss by His childhood activities.
That Ka performed childhood activities to increase the pleasure of His
devotees was another transcendental humor. He exhibited these activities
not only to the inhabitants of Vrajabhmi, but also to others, who were
captivated by His external potency and opulence. Both the internal
devotees, who were simply absorbed in love of Ka, and the external
devotees, who were captivated by His unlimited potency, were informed
of Ka's desire to be submissive to His servants.
TEXT 10
krhi bho phalnti
rutv satvaram acyuta
phalrth dhnyam dya
yayau sarva-phala-prada
krhiplease come and purchase; bhoO neighborhood residents;
phalniripe fruits; itithus; rutvhearing; satvaramvery soon;
acyutaKa; phala-arthas if He wanted some fruits; dhnyam
dyacapturing some grains of paddy; yayauwent to the fruit vendor;
sarva-phala-pradathe Supreme Personality of Godhead, who can give
all kinds of fruit to everyone, had now become in need of fruits.
Once a woman selling fruit was calling, "O inhabitants of Vrajabhmi, if
you want to purchase some fruits, come here!" Upon hearing this,
Ka immediately took some grains and went to barter as if He needed
some fruits.
Aborigines generally go to the villagers to sell fruits. How much the

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aborigines were attached to Ka is here described. Ka, to show His

favor to the aborigines, would immediately go purchase fruits, bartering
with paddy in His hand as He had seen others do.
TEXT 11
phala-vikrayi tasya
cyuta-dhnya-kara-dvayam
phalair aprayad ratnai
phala-bham apri ca
phala-vikrayithe aborigine fruit vendor, who was an elderly woman;
tasyaof Ka; cyuta-dhnyathe paddy He brought to barter having
mostly fallen; kara-dvayampalms of the hands; phalai aprayatthe
fruit vendor filled His small palms with fruits; ratnaiin exchange for
jewels and gold; phala-bhamthe basket of fruit; apri cafilled.
While Ka was going to the fruit vendor very hastily, most of the
grains He was holding fell. Nonetheless, the fruit vendor filled Ka's
hands with fruits, and her fruit basket was immediately filled with
jewels and gold.
In Bhagavad-gt (9.26) Ka says:
patra pupa phala toya
yo me bhakty prayacchati
tad aha bhakty-upahtam
anmi prayattmana
Ka is so kind that if anyone offers Him a leaf, a fruit, a flower or some
water, He will immediately accept it. The only condition is that these
things should be offered with bhakti (yo me bhakty prayacchati).
Otherwise, if one is puffed up with false prestige, thinking, "I have so
much opulence, and I am giving something to Ka," one's offering will
not be accepted by Ka. The fruit vendor, although a woman belonging
to the poor aborigine class, dealt with Ka with great affection, saying,
"Ka, You have come to me to take some fruit in exchange for grains.
All the grains have fallen, but still You may take whatever You like." Thus
she filled Ka's palms with whatever fruits He could carry. In exchange,
Ka filled her whole basket with jewels and gold.

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From this incident one should learn that for anything offered to Ka
with love and affection, Ka can reciprocate many millions of times
over, both materially and spiritually. The basic principle involved is an
exchange of love. Therefore Ka teaches in Bhagavad-gt (9.27):
yat karoi yad ansi
yaj juhoi dadsi yat
yat tapasyasi kaunteya
tat kuruva mad-arpaam
"O son of Kunt, all that you do, all that you eat, all that you offer and
give away, as well as all austerities that you may perform, should be done
as an offering unto Me." With love and affection, one should try to give
something to Ka from one's source of income. Then one's life will be
successful. Ka is full in all opulences; He does not need anything from
anyone. But if one is prepared to give something to Ka, that is for one's
own benefit. The example given in this connection is that when one's real
face is decorated, the reflection of one's face is automatically decorated.
Similarly, if we try to serve Ka with all our opulences, we, as parts and
parcels or reflections of Ka, will become happy in exchange. Ka is
always happy, for He is tmrma, fully satisfied with His own opulence.
TEXT 12
sarit-tra-gata ka
bhagnrjunam athhvayat
rma ca rohi dev
kranta blakair bham
sarit-trato the riverside; gatamwho had gone; kamunto Ka;
bhagna-arjunamafter the pastime of breaking the yamala-arjuna trees;
athathen; hvayatcalled; rmam caas well as Balarma; rohithe
mother of Balarma; devthe goddess of fortune; krantamwho were
engaged in playing; blakaiwith many other boys; bhamwith deep
attention.
Once, after the uprooting of the yamala-arjuna trees, Rohidev went to
call Rma and Ka, who had both gone to the riverside and were
playing with the other boys with deep attention.

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Mother Yaod was more attached to Ka and Balarma than Rohidev

was, although Rohidev was the mother of Balarma. Mother Yaod
sent Rohidev to call Rma and Ka from Their play, since it was the
right time for lunch. Therefore Rohidev went to call Them, breaking
Their engagement in play.
TEXT 13
nopeyt yadhtau
kr-sagena putrakau
yaod preaym sa
rohi putra-vatsalm
na upeytmwould not return home; yadwhen; htauThey were
called back from playing; kr-sagenabecause of so much attachment
to playing with other boys; putrakauthe two sons (Ka and Balarma);
yaodm preaym sasent mother Yaod to call Them; rohimother
Rohi; putra-vatsalmbecause mother Yaod was a more affectionate
mother to Ka and Balarma.
Because of being too attached to playing with the other boys, Ka and
Balarma did not return upon being called by Rohi. Therefore Rohi
sent mother Yaod to call Them back, because mother Yaod was
more affectionate to Ka and Balarma.
Yaod preaym sa. These very words show that since Ka and
Balarma did not care to return in response to the order of Rohi, Rohi
thought that if Yaod called They would have to return, for Yaod was
more affectionate to Ka and Balarma.
TEXT 14
kranta s suta blair
ativela sahgrajam
yaodjohavt ka
putra-sneha-snuta-stan
krantamengaged in playing; smother Yaod; sutamher son;
blaiwith the other boys; ati-velamalthough it was too late; sahaagrajamwho was playing with His elder brother, Balarma; yaod
mother Yaod; ajohavtcalled ("Ka and Balarma, come here!");
kamunto Ka; putra-sneha-snuta-stanwhile she was calling

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Them, milk flowed from her breast because of her ecstatic love and
affection.
Ka and Balarma, being attached to Their play, were playing with
the other boys although it was very late. Therefore mother Yaod
called Them back for lunch. Because of her ecstatic love and affection
for Ka and Balarma, milk flowed from her breasts.
The word ajohavt means "calling them again and again." "Ka and
Balarma," she called, "please come back. You are late for Your lunch.
You have played sufficiently. Come back."
TEXT 15
ka kravindka
tta ehi stana piba
ala vihrai kut-knta
kr-rnto 'si putraka
ka ka aravinda-akaO Ka, my son, lotus-eyed Ka; ttaO
darling; ehicome here; stanamthe milk of my breast; pibadrink;
alam vihraiafter this there is no necessity of playing; kut-knta
tired because of hunger; kr-rntafatigued from playing; asiYou
must be; putrakaO my son.
Mother Yaod said: My dear son Ka, lotus-eyed Ka, come here
and drink the milk of my breast. My dear darling, You must be very
tired because of hunger and the fatigue of playing so long. There is no
need to play any more.
TEXT 16
he rmgaccha ttu
snuja kula-nandana
prtar eva kthras
tad bhavn bhoktum arhati
he rmamy dear son Balarma; gacchaplease come here; ttamy
dear darling; uimmediately; sa-anujawith Your younger brother;
kula-nandanathe great hope of our family; prta evacertainly in the
morning; kta-hrahave taken Your breakfast; tattherefore;

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bhavnYou; bhoktumto eat something more; arhatideserve.

My dear Baladeva, best of our family, please come immediately with
Your younger brother, Ka. You both ate in the morning, and now
You ought to eat something more.
TEXT 17
pratkate tv drha
bhokyamo vrajdhipa
ehy vayo priya dhehi
sva-ghn yta blak
pratkateis waiting; tvmfor both of You (Ka and Balarma);
drhaO Balarma; bhokyamadesiring to eat; vraja-adhipathe
King of Vraja, Nanda Mahrja; ehicome here; vayoour; priyam
pleasure; dhehijust consider; sva-ghnto their respective homes;
ytalet them go; blakthe other boys.
Nanda Mahrja, the King of Vraja, is now waiting to eat. O my dear
son Balarma, he is waiting for You. Therefore, come back to please us.
All the boys playing with You and Ka should now go to their homes.
It appears that Nanda Mahrja regularly took his food with his two sons,
Ka and Balarma. Yaod told the other boys, "Now you should go to
your homes." Father and son generally sit together, so mother Yaod
requested Ka and Balarma to return, and she advised the other boys to
go home so that their parents would not have to wait for them.
TEXT 18
dhli-dhsaritgas tva
putra majjanam vaha
janmarka te 'dya bhavati
viprebhyo dehi g uci
dhli-dhsarita-aga tvamYou have become covered with dust and
sand all over Your body; putramy dear son; majjanam vahanow
come here, take Your bath and cleanse Yourself; janma-kamthe
auspicious star of Your birth; teof You; adyatoday; bhavatiit is;
viprebhyaunto the pure brhmaas; dehigive in charity; gcows;

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ucibeing purified.
Mother Yaod further told Ka: My dear son, because of playing all
day, Your body has become covered with dust and sand. Therefore,
come back, take Your bath and cleanse Yourself. Today the moon is
conjoined with the auspicious star of Your birth. Therefore, be pure and
give cows in charity to the brhmaas.
It is a custom of Vedic culture that whenever there is any auspicious
ceremony, one should give valuable cows in charity to the brhmaas.
Therefore mother Yaod requested Ka, "Instead of being enthusiastic
in playing, now please come and be enthusiastic in charity." Yaja-dnatapa-karma na tyjya kryam eva tat. As advised in Bhagavad-gt
(18.5), sacrifice, charity and austerity should never be given up. Yajo
dna tapa caiva pvanni manim: even if one is very much advanced
in spiritual life, one should not give up these three duties. To observe
one's birthday ceremony, one should do something in terms of one of
these three items (yaja, dna or tapa), or all of them together.
TEXT 19
paya paya vayasys te
mt-mn svalaktn
tva ca snta kthro
viharasva svalakta
paya payajust see, just see; vayasynboys of Your age; teYour;
mt-mncleansed by their mothers; su-alaktndecorated with
nice ornaments; tvam caYou also; sntaafter taking a bath; ktahraand eating Your lunch; viharasvaenjoy with them; sualaktafully decorated like them.
Just see how all Your playmates of Your own age have been cleansed
and decorated with beautiful ornaments by their mothers. You should
come here, and after You have taken Your bath, eaten Your lunch and
been decorated with ornaments, You may play with Your friends again.
Generally young boys are competitive. If one friend has done something,
another friend also wants to do something. Therefore mother Yaod
pointed out how Ka's playmates were decorated, so that Ka might
be induced to decorate Himself like them.

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TEXT 20
ittha yaod tam aea-ekhara
matv suta sneha-nibaddha-dhr npa
haste ghtv saha-rmam acyuta
ntv sva-va ktavaty athodayam
itthamin this way; yaodmother Yaod; tam aea-ekharamunto
Ka, who was on the peak of everything auspicious, with no question of
dirtiness or uncleanliness; matvconsidering; sutamas her son; snehanibaddha-dhbecause of an intense spirit of love; npaO King
(Mahrja Parkit); hastein the hand; ghtvtaking; saha-rmam
with Balarma; acyutamKa, the infallible; ntvbringing; svavamat home; ktavatperformed; athanow; udayambrilliancy by
bathing Him, dressing Him and decorating Him with ornaments.
My dear Mahrja Parkit, because of intense love and affection,
mother Yaod, Ka's mother, considered Ka, who was at the peak
of all opulences, to be her own son. Thus she took Ka by the hand,
along with Balarma, and brought Them home, where she performed
her duties by fully bathing Them, dressing Them and feeding Them.
Ka is always neat, clean and opulent and does not need to be washed,
bathed or dressed, yet mother Yaod, because of affection, considered
Him her ordinary child and did her duties to keep her son brilliant.
TEXT 21
r-uka uvca
gopa-vddh mahotptn
anubhya bhadvane
nanddaya samgamya
vraja-kryam amantrayan
r-uka uvcar ukadeva Gosvm said; gopa-vddhthe elderly
persons among the cowherd men; mah-utptnvery great disturbances;
anubhyaafter experiencing; bhadvanein the place known as
Bhadvana; nanda-dayathe cowherd men, headed by Nanda Mahrja;
samgamyaassembled, came together; vraja-kryamthe business of
Vrajabhmi; amantrayandeliberated on how to stop the continuous
disturbances in Mahvana.

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r ukadeva Gosvm continued: Then one time, having seen the great
disturbances in Bhadvana, all the elderly persons among the cowherd
men, headed by Nanda Mahrja, assembled and began to consider
what to do to stop the continuous disturbing situations in Vraja.
TEXT 22
tatropnanda-nmha
gopo jna-vayo-'dhika
dea-klrtha-tattva-ja
priya-kd rma-kayo
tatrain the assembly; upananda-nmby the name Upananda (the
elder brother of Nanda Mahrja); hasaid; gopathe cowherd man;
jna-vaya-adhikawho by knowledge and by age was the eldest of all;
dea-kla-artha-tattva-javery experienced according to time, place
and circumstances; priya-ktjust for the benefit; rma-kayoof
Balarma and Ka, the Supreme Personalities of Godhead.
At this meeting of all the inhabitants of Gokula, a cowherd man named
Upananda, who was the most mature in age and knowledge and was
very experienced according to time, circumstances and country, made
this suggestion for the benefit of Rma and Ka.
TEXT 23
utthtavyam ito 'smbhir
gokulasya hitaiibhi
ynty atra mahotpt
bln na-hetava
utthtavyamnow this place should be left; itafrom here, from
Gokula; asmbhiby all of us; gokulasyaof this place, Gokula; hitaeibhiby persons who desire good for this place; yntiare
happening; atrahere; mah-utptmany great disturbances;
blnmfor the boys like Rma and Ka; na-hetavahaving the
definite purpose of killing Them.
He said: My dear friends the cowherd men, in order to do good to this
place, Gokula, we should leave it, because so many disturbances are

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always occurring here, just for the purpose of killing Rma and Ka.
TEXT 24
mukta kathacid rkasy
bla-ghny blako hy asau
harer anugrahn nnam
ana copari npatat
muktawas delivered; kathacitsomehow or other; rkasyfrom
the hands of the Rkas Ptan; bla-ghnywho was determined to
kill small children; blakaespecially the child Ka; hibecause;
asauHe; hare anugrahtby the mercy of the Supreme Personality of
Godhead; nnamindeed; ana caand the handcart; uparion top of
the child; nanot; apatatdid fall down.
The child Ka, simply by the mercy of the Supreme Personality of
Godhead, was somehow or other rescued from the hands of the Rkas
Ptan, who was determined to kill Him. Then, again by the mercy of
the Supreme Godhead, the handcart missed falling upon the child.
TEXT 25
cakra-vtena nto 'ya
daityena vipada viyat
ily patitas tatra
paritrta surevarai
cakra-vtenaby the demon in the shape of a whirlwind (Tvarta);
nta ayamKa was taken away; daityenaby the demon; vipadam
dangerous; viyatto the sky; ilymon a slab of stone; patitafallen;
tatrathere; paritrtawas saved; sura-varaiby the mercy of Lord
Viu or His associates.
Then again, the demon Tvarta, in the form of a whirlwind, took the
child away into the dangerous sky to kill Him, but the demon fell down
onto a slab of stone. In that case also, by the mercy of Lord Viu or His
associates, the child was saved.

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TEXT 26
yan na mriyeta drumayor
antara prpya blaka
asv anyatamo vpi
tad apy acyuta-rakaam
yatthen again; na mriyetadid not die; drumayo antarambetween
the two trees; prpyaalthough He was between; blaka asauthat
child, Ka; anyatamaanother child; v apior; tat api acyutarakaamin that case also, He was saved by the Supreme Personality of
Godhead.
Even the other day, neither Ka nor any of His playmates died from
the falling of the two trees, although the children were near the trees or
even between them. This also is to be considered the mercy of the
Supreme Personality of Godhead.
TEXT 27
yvad autptiko 'rio
vraja nbhibhaved ita
tvad bln updya
ysymo 'nyatra snug
yvatso long; autptikadisturbing; ariathe demon; vrajam
this Gokula Vrajabhmi; nanot; abhibhavet itago away from this
place; tvatso long; bln updyafor the benefit of the boys;
ysymawe shall go; anyatrasomewhere else; sa-anugwith our
followers.
All these incidents are being caused by some unknown demon. Before
he comes here to create another disturbance, it is our duty to go
somewhere else with the boys until there are no more disturbances.
Upananda suggested, "By the mercy of Lord Viu, Ka has always been
saved from so many dangerous incidents. Now let us leave this place and
go someplace where we may worship Lord Viu undisturbed, before
there is another cause of death from some demon who may attack us." A
devotee desires only that he may execute devotional service undisturbed.
Actually we see, however, that even during the presence of Ka, when

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Nanda Mahrja and the other cowherd men had the Supreme Personality
of Godhead in their presence, there were disturbances. Of course, in every
case, Ka came out victorious. The instruction we may derive from this
is that we should not be disturbed by so-called disturbances. There have
been so many disturbances to our Ka consciousness movement, but we
cannot give up our forward march. On the contrary, people are receiving
this movement very enthusiastically all over the world, and they are
purchasing literature about Ka consciousness with redoubled energy.
Thus there are both encouragements and disturbances. This was so even
in Ka's time.
TEXT 28
vana vndvana nma
paavya nava-knanam
gopa-gop-gav sevya
puydri-ta-vrudham
vanamanother forest; vndvanam nmanamed Vndvana;
paavyama very suitable place for maintenance of the cows and other
animals; nava-knanamthere are many new gardenlike places; gopagop-gavmfor all the cowherd men, the members of their families, and
the cows; sevyama very happy, very suitable place; puya-adrithere
are nice mountains; taplants; vrudhamand creepers.
Between Nandevara and Mahvana is a place named Vndvana. This
place is very suitable because it is lush with grass, plants and creepers
for the cows and other animals. It has nice gardens and tall mountains
and is full of facilities for the happiness of all the gopas and gops and
our animals.
Vndvana is situated between Nandevara and Mahvana. Formerly the
cowherd men had shifted to Mahvana, but still there were disturbances.
Therefore the cowherd men selected Vndvana, which was between the
two villages, and decided to go there.
TEXT 29
tat tatrdyaiva ysyma
akan yukta m ciram
godhanny agrato yntu

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bhavat yadi rocate

tattherefore; tatrathere; adya evajust today; ysymalet us go;
akanall the carts; yuktamake ready; m ciramwithout delay; godhanniall the cows; agratain front; yntulet them go; bhavatm
of all of you; yadiif; rocateit is pleasing to accept it.
Therefore, let us immediately go today. There is no need to wait any
further. If you agree to my proposal, let us prepare all the bullock carts
and put the cows in front of us, and let us go there.
TEXT 30
tac chrutvaika-dhiyo gop
sdhu sdhv iti vdina
vrajn svn svn samyujya
yay rha-paricchad
tat rutvhearing this advice of Upnanda's; eka-dhiyavoting
unanimously; gopall the cowherd men; sdhu sdhuvery nice, very
nice; itithus; vdinaspeaking, declaring; vrajncows; svn svn
own respective; samyujyaassembling; yayustarted; rhaparicchadall the dresses and paraphernalia having been kept on the
carts.
Upon hearing this advice from Upananda, the cowherd men
unanimously agreed. "Very nice," they said. "Very nice." Thus they
sorted out their household affairs, placed their clothing and other
paraphernalia on the carts, and immediately started for Vndvana.
TEXTS 31-32
vddhn bln striyo rjan
sarvopakarani ca
anasv ropya gopl
yatt tta-arsan
godhanni purasktya
gy prya sarvata
trya-ghoea mahat

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yayu saha-purohit
vddhnfirst all the old men; blnchildren; striyawomen; rjan
O King Parkit; sarva-upakarani cathen all sorts of necessities and
whatever belongings they had; anasuon the bullock carts; ropya
keeping; goplall the cowherd men; yattwith great care; ttaara-asanfully equipped with arrows and bows; go-dhanniall the
cows; purasktyakeeping in front; gibugles or horns; prya
vibrating; sarvataall around; trya-ghoeawith the resounding of
the bugles; mahatloud; yayustarted; saha-purohitwith the
priests.
Keeping all the old men, women, children and household paraphernalia
on the bullock carts and keeping all the cows in front, the cowherd men
picked up their bows and arrows with great care and sounded bugles
made of horn. O King Parkit, in this way, with bugles vibrating all
around, the cowherd men, accompanied by their priests, began their
journey.
In this connection it is to be noted that although the inhabitants of
Gokula were mostly cowherd men and cultivators, they knew how to
defend themselves from danger and how to give protection to the women,
the old men, the cows and the children, as well as to the brahminical
purohitas.
TEXT 33
gopyo rha-rath ntnakuca-kukuma-kntaya
ka-ll jagu prty
nika-kahya suvsasa
gopyaall the cowherd women; rha-rathwhile riding on the
bullock carts; ntna-kuca-kukuma-kntayatheir bodies, especially
their breasts, were decorated with fresh kukuma; ka-llthe
pastimes of Ka; jaguthey chanted; prtywith great pleasure;
nika-kahyadecorated with lockets on their necks; su-vsasavery
well dressed.
The cowherd women, riding on the bullock carts, were dressed very
nicely with excellent garments, and their bodies, especially their

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breasts, were decorated with fresh kukuma powder. As they rode, they
began to chant with great pleasure the pastimes of Ka.
TEXT 34
tath yaod-rohiyv
eka akaam sthite
rejatu ka-rmbhy
tat-kath-ravaotsuke
tathas well as; yaod-rohiyauboth mother Yaod and mother
Rohi; ekam akaamon one bullock cart; sthiteseated; rejatu
very beautiful; ka-rmbhymKa and Balarma, along with Their
mothers; tat-kathof the pastimes of Ka and Balarma; ravaautsukebeing situated in hearing with great transcendental pleasure.
Thus hearing about the pastimes of Ka and Balarma with great
pleasure, mother Yaod and Rohidev, so as not to be separated from
Ka and Balarma for even a moment, got up with Them on one
bullock cart. In this situation, they all looked very beautiful.
It appears that mother Yaod and Rohi could not be separated from
Ka and Balarma even for a moment. They used to pass their time
either by taking care of Ka and Balarma or by chanting about Their
pastimes. Thus mother Yaod and Rohi looked very beautiful.
TEXT 35
vndvana sampraviya
sarva-kla-sukhvaham
tatra cakrur vrajvsa
akaair ardha-candravat
vndvanamthe sacred place by the name Vndvana; sampraviya
after entering; sarva-kla-sukha-vahamwhere in all seasons it is
pleasing to live; tatrathere; cakruthey made; vraja-vsam
inhabitation of Vraja; akaaiby the bullock carts; ardha-candravat
making a semicircle like a half moon.
In this way they entered Vndvana, where it is always pleasing to live
in all seasons. They made a temporary place to inhabit by placing their

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bullock carts around them in the shape of a half moon.

As stated in the Viu Pura:
aka-va-paryanta
candrrdha-kra-sasthite
And as stated in the Hari-vaa:
kaakbhi pravddhbhis
tath kaakbhir drumai
nikhtocchrita-khbhir
abhigupta samantata
There was no need to make fences all around. One side was already
defended by thorn trees, and thus the thorn trees, the bullock carts and
the animals encircled the inhabitants in their temporary residence.
TEXT 36
vndvana govardhana
yamun-pulinni ca
vkysd uttam prt
rma-mdhavayor npa
vndvanamthe place known as Vndvana; govardhanamalong with
Govardhana Hill; yamun-pulinni caand the banks of the River
Yamun; vkyaseeing this situation; stremained or was enjoyed;
uttam prtfirst-class pleasure; rma-mdhavayoof Ka and
Balarma; npaO King Parkit.
O King Parkit, when Rma and Ka saw Vndvana, Govardhana
and the banks of the River Yamun, They both enjoyed great pleasure.
TEXT 37
eva vrajaukas prti
yacchantau bla-ceitai
kala-vkyai sva-klena
vatsa-plau babhvatu

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evamin this way; vraja-okasmto all the inhabitants of Vraja; prtim

pleasure; yacchantaugiving; bla-ceitaiby the activities and
pastimes of childhood; kala-vkyaiand by very sweet broken language;
sva-klenain due course of time; vatsa-plauto take care of the calves;
babhvatuwere grown up.
In this way, Ka and Balarma, acting like small boys and talking in
half-broken language, gave transcendental pleasure to all the
inhabitants of Vraja. In due course of time, They became old enough to
take care of the calves.
As soon as Ka and Balarma were a little grown up, They were meant
for taking care of the calves. Although born of a very well-to-do family,
They still had to take care of the calves. This was the system of education.
Those who were not born in brhmaa families were not meant for
academic education. The brhmaas were trained in a literary, academic
education, the katriyas were trained to take care of the state, and the
vaiyas learned how to cultivate the land and take care of the cows and
calves. There was no need to waste time going to school to be falsely
educated and later increase the numbers of the unemployed. Ka and
Balarma taught us by Their personal behavior. Ka took care of the
cows and played His flute, and Balarma took care of agricultural
activities with a plow in His hand.
TEXT 38
avidre vraja-bhuva
saha gopla-drakai
craym satur vatsn
nn-kr-paricchadau
avidrenot very far from the residential quarters of the Vrajavss; vrajabhuvafrom the land known as Vraja; saha gopla-drakaiwith other
boys of the same profession (cowherd boys); craym satutended;
vatsnthe small calves; nnvarious; krsporting; paricchadau
dressed very nicely in different ways and equipped with implements.
Not far away from Their residential quarters, both Ka and Balarma,
equipped with all kinds of playthings, played with other cowherd boys
and began to tend the small calves.

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TEXTS 39-40
kvacid vdayato veu
kepaai kipata kvacit
kvacit pdai kikibhi
kvacit ktrima-go-vai
vyamau nardantau
yuyudhte parasparam
anuktya rutair jant
ceratu prktau yath
kvacitsometimes; vdayatablowing; veumon the flute;
kepaaiwith a device of rope for throwing; kipatathrowing stones
to get fruit; kvacitsometimes; kvacit pdaisometimes with the legs;
kikibhiwith the sound of ankle bells; kvacitsometimes; ktrimago-vaiby becoming artificial cows and bulls; vyamauimitating
the animals; nardantauroaring loudly; yuyudhteThey both used to
fight; parasparamwith one another; anuktyaimitating; rutaiby
resounding; jantnall the animals; ceratuThey used to wander;
prktautwo ordinary human children; yathlike.
Sometimes Ka and Balarma would play on Their flutes, sometimes
They would throw ropes and stones devised for getting fruits from the
trees, sometimes They would throw only stones, and sometimes, Their
ankle bells tinkling, They would play football with fruits like bael and
malak. Sometimes They would cover Themselves with blankets and
imitate cows and bulls and fight with one another, roaring loudly, and
sometimes They would imitate the voices of the animals. In this way
They enjoyed sporting, exactly like two ordinary human children.
Vndvana is full of peacocks. Kjat-kokila-hasa-srasa-gakre
mayrkule. The Vndvana forest is always full of cuckoos, ducks, swans,
peacocks, cranes and also monkeys, bulls and cows. So Ka and
Balarma used to imitate the sounds of these animals and enjoy sporting.
TEXT 41
kadcid yamun-tre
vats crayato svakai
vayasyai ka-balayor

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jighsur daitya gamat

kadcitsometimes; yamun-treon the bank of the Yamun; vatsn
the calves; crayatowhen They were tending; svakaiTheir own;
vayasyaiwith other playmates; ka-balayoboth Ka and
Balarma; jighsudesiring to kill Them; daityaanother demon;
gamatreached there.
One day while Rma and Ka, along with Their playmates, were
tending the calves on the bank of the River Yamun, another demon
arrived there, desiring to kill Them.
TEXT 42
ta vatsa-rpia vkya
vatsa-ytha-gata hari
darayan baladevya
anair mugdha ivsadat
tamunto the demon; vatsa-rpiamassuming the form of a calf;
vkyaseeing; vatsa-ytha-gatamwhen the demon entered the group of
all the other calves; harithe Supreme Personality of Godhead, Ka;
darayanindicating; baladevyaunto Baladeva; anaivery slowly;
mugdha ivaas if He did not understand anything; sadatcame near
the demon.
When the Supreme Personality of Godhead saw that the demon had
assumed the form of a calf and entered among the groups of other
calves, He pointed out to Baladeva, "Here is another demon." Then He
very slowly approached the demon, as if He did not understand the
demon's intentions.
The import of the words mugdha iva is that although Ka knows
everything, here He pretended that He did not understand why the demon
had entered among the calves, and He informed Baladeva by a sign.
TEXT 43
ghtvpara-pdbhy
saha-lglam acyuta
bhrmayitv kapitthgre

481

prhiod gata-jvitam
sa kapitthair mah-kya
ptyamnai papta ha
ghtvcapturing; apara-pdbhymwith the hind legs; sahaalong
with; lglamthe tail; acyutaKa, the Supreme Personality of
Godhead; bhrmayitvtwirling around very severely; kapittha-agreon
the top of a kapittha tree; prhiotthrew him; gata-jvitamlifeless
body; sathat demon; kapitthaiwith the kapittha trees; mahkyaassumed a great body; ptyamnaiand while the tree fell
down; papta hahe fell dead on the ground.
Thereafter, r Ka caught the demon by the hind legs and tail,
twirled the demon's whole body very strongly until the demon was
dead, and threw him into the top of a kapittha tree, which then fell
down, along with the body of the demon, who had assumed a great
form.
Ka killed the demon in such a way as to get the kapittha fruits to fall so
that He and Balarma and the other boys could take advantage of the
opportunity to eat them. The kapittha is sometimes called katbelphala.
The pulp of this fruit is very palatable. It is sweet and sour, and everyone
likes it.
TEXT 44
ta vkya vismit bl
aasu sdhu sdhv iti
dev ca parisantu
babhvu pupa-varia
tamthis incident; vkyaobserving; vismitvery much astonished;
blall the other boys; aasupraised highly; sdhu sdhu iti
exclaiming, "Very good, very good"; dev caand all the demigods from
the heavenly planets; parisantubeing very much satisfied;
babhvubecame; pupa-variashowered flowers on Ka.
Upon seeing the dead body of the demon, all the cowherd boys
exclaimed, "Well done, Ka! Very good, very good! Thank You." In
the upper planetary system, all the demigods were pleased, and
therefore they showered flowers on the Supreme Personality of

482

Godhead.
TEXT 45
tau vatsa-plakau bhtv
sarva-lokaika-plakau
saprtar-au go-vats
crayantau viceratu
tauKa and Balarma; vatsa-plakauas if taking care of the calves;
bhtvso becoming; sarva-loka-eka-plakaualthough They are the
maintainers of all living beings throughout the whole universe; sa-prtaaufinishing breakfast in the morning; go-vatsnall the calves;
crayantautending; viceratuwandered here and there.
After the killing of the demon, Ka and Balarma finished Their
breakfast in the morning, and while continuing to take care of the
calves, They wandered here and there. Ka and Balarma, the
Supreme Personalities of Godhead, who maintain the entire creation,
now took charge of the calves as if cowherd boys.
Paritrya sdhn vinya ca duktm [Bg. 4.8]. Ka's daily
business here in this material world was to kill the dukts. This did not
hamper His daily affairs, for it was routine work. While He tended the
calves on the bank of the River Yamun, two or three incidents took place
every day, and although these were serious, killing the demons one after
another appeared to be His daily routine work.
TEXT 46
sva sva vatsa-kula sarve
pyayiyanta ekad
gatv jalaybhya
pyayitv papur jalam
svam svamown respective; vatsa-kulamthe group of calves; sarveall
the boys and Ka and Balarma; pyayiyantadesiring to have them
drink water; ekadone day; gatvgoing; jala-aya-abhyamnear
the water tank; pyayitvafter allowing the animals to drink water;
papu jalamthey also drank water.

483

One day all the boys, including Ka and Balarma, each boy taking
his own group of calves, brought the calves to a reservoir of water,
desiring to allow them to drink. After the animals drank water, the boys
drank water there also.
TEXT 47
te tatra dadur bl
mah-sattvam avasthitam
tatrasur vajra-nirbhinna
gire gam iva cyutam
tethey; tatrathere; daduobserved; blall the boys; mahsattvama gigantic body; avasthitamsituated; tatrasubecame afraid;
vajra-nirbhinnambroken by a thunderbolt; gire gamthe peak of a
mountain; ivalike; cyutamfallen there.
Right by the reservoir, the boys saw a gigantic body resembling a
mountain peak broken and struck down by a thunderbolt. They were
afraid even to see such a huge living being.
TEXT 48
sa vai bako nma mahn
asuro baka-rpa-dhk
gatya sahas ka
tka-tuo 'grasad bal
sathat creature; vaiindeed; baka nmaby the name Baksura;
mahn asuraa great, gigantic demon; baka-rpa-dhkassumed the
bodily shape of a big duck; gatyacoming there; sahasall of a
sudden; kamKa; tka-tuasharp beak; agrasatswallowed;
balvery powerful.
That great-bodied demon was named Baksura. He had assumed the
body of a duck with a very sharp beak. Having come there, he
immediately swallowed Ka.
TEXT 49

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ka mah-baka-grasta
dv rmdayo 'rbhak
babhvur indriyva
vin pra vicetasa
kamunto Ka; mah-baka-grastamswallowed by the great duck;
dvseeing this incident; rma-daya arbhakall the other boys,
headed by Balarma; babhvubecame overwhelmed; indriyisenses;
ivalike; vinwithout; pramlife; vicetasavery much bewildered,
almost unconscious.
When Balarma and the other boys saw that Ka had been devoured
by the gigantic duck, they became almost unconscious, like senses
without life.
Although Balarma can do everything, because of intense affection for His
brother He was momentarily bewildered. A similar thing is stated to have
happened in connection with rukmi-haraa, the kidnapping of Rukmi.
When Ka, after kidnapping Rukmi, was attacked by all the kings,
Rukmi was momentarily bewildered, until the Lord took the proper
steps.
TEXT 50
ta tlu-mla pradahantam agnivad
gopla-snu pitara jagad-guro
caccharda sadyo 'tirukata bakas
tuena hantu punar abhyapadyata
tamKa; tlu-mlamthe root of the throat; pradahantamburning;
agni-vatlike fire; gopla-snumKa, the son of a cowherd man;
pitaramthe father; jagat-guroof Lord Brahm; cacchardagot out of
his mouth; sadyaimmediately; ati-ruwith great anger; akatam
without being hurt; bakaBaksura; tuenawith his sharp beak;
hantumto kill; punaagain; abhyapadyataendeavored.
Ka, who was the father of Lord Brahm but who was acting as the
son of a cowherd man, became like fire, burning the root of the demon's
throat, and the demon Baksura immediately disgorged Him. When the
demon saw that Ka, although having been swallowed, was
unharmed, he immediately attacked Ka again with his sharp beak.

485

Although Ka is always as soft as a lotus, within the throat of Baksura

He created a burning sensation of being hotter than fire. Although Ka's
whole body is sweeter than sugar candy, Baksura tasted bitterness and
therefore immediately vomited Ka up. As stated in Bhagavad-gt
(4.11), ye yath m prapadyante ts tathaiva bhajmy aham. When
Ka is accepted as an enemy, He becomes the most intolerable object for
the nondevotee, who cannot tolerate Ka within or without. Here this is
shown by the example of Baksura.
TEXT 51
tam patanta sa nighya tuayor
dorbhy baka kasa-sakha sat pati
payatsu bleu dadra llay
mudvaho vraavad divaukasm
tamunto Baksura; patantamagain endeavoring to attack Him; sa
Lord Ka; nighyacapturing; tuayoby the beak; dorbhymwith
His arms; bakamBaksura; kasa-sakhamwho was the friend and
associate of Kasa; satm patiLord Ka, the master of the Vaiavas;
payatsuwhile observing; bleuall the cowherd boys; dadra
bifurcated; llayvery easily; mud-vahathis action was very much
pleasing; vraa-vatlike the grass called vraa (as it is bifurcated);
divaukasmto all the denizens of heaven.
When Ka, the leader of the Vaiavas, saw that the demon Baksura,
the friend of Kasa, was endeavoring to attack Him, with His arms He
captured the demon by the two halves of the beak, and in the presence
of all the cowherd boys Ka very easily bifurcated him, as a child
splits a blade of vraa grass. By thus killing the demon, Ka very
much pleased the denizens of heaven.
TEXT 52
tad bakri sura-loka-vsina
samkiran nandana-mallikdibhi
samire cnaka-akha-sastavais
tad vkya gopla-sut visismire
tadat that time; baka-arimunto the enemy of Baksura; sura-lokavsinathe celestial denizens of the higher planets; samkiran

486

showered flowers; nandana-mallik-dibhiwith such flowers as mallik,

which are grown in Nandana-knana; samirealso congratulated Him;
caand; naka-akha-sastavaiby celestial kettledrums and
conchshells, accompanied with prayers; tat vkyaby seeing this; goplasutthe cowherd boys; visismirewere struck with wonder.
At that time, the celestial denizens of the higher planetary system
showered mallik-pupa, flowers grown in Nandana-knana, upon
Ka, the enemy of Baksura. They also congratulated Him by
sounding celestial kettledrums and conchshells and by offering prayers.
Seeing this, the cowherd boys were struck with wonder.
TEXT 53
mukta baksyd upalabhya blak
rmdaya pram ivendriyo gaa
sthngata ta parirabhya nirvt
praya vatsn vrajam etya taj jagu
muktamthus released; baka-sytfrom the mouth of Baksura;
upalabhyagetting back; blakall the boys, the playmates; rmadayaheaded by Balarma; pramlife; ivalike; indriyasenses;
gaaall of them; sthna-gatamgoing to their own place; tamunto
Ka; parirabhyaembracing; nirvtbeing freed from the danger;
prayaafter collecting; vatsnall the calves; vrajam etyareturning
to Vrajabhmi; tat jaguloudly declared the incident.
Just as the senses are pacified when consciousness and life return, so
when Ka was freed from this danger, all the boys, including
Balarma, thought that their life had been restored. They embraced
Ka in good consciousness, and then they collected their own calves
and returned to Vrajabhmi, where they declared the incident loudly.
It was the practice of the inhabitants of Vrajabhmi to compose poetry
about the incidents that occurred in the forest when Ka performed His
different activities of killing the asuras. They would compose all the
stories in poetry or have this done by professional poets, and then they
would sing about these incidents. Thus it is written here that the boys
sang very loudly.

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TEXT 54
rutv tad vismit gop
gopya ctipriydt
pretygatam ivotsukyd
aikanta titeka
rutvafter hearing; tatthese incidents; vismitbeing struck with
wonder; gopthe cowherd men; gopya caand their respective wives;
ati-priya-dtreceived the news with great transcendental pleasure;
pretya gatam ivathought that it was as if the boys had returned from
death; utsukytwith great eagerness; aikantabegan to look upon the
boys; tita-kawith full satisfaction, they did not want to turn their
eyes from Ka and the boys.
When the cowherd men and women heard about the killing of Baksura
in the forest, they were very much astonished. Upon seeing Ka and
hearing the story, they received Ka very eagerly, thinking that Ka
and the other boys had returned from the mouth of death. Thus they
looked upon Ka and the boys with silent eyes, not wanting to turn
their eyes aside now that the boys were safe.
Because of intense love for Ka, the cowherd men and women simply
remained silent, thinking of how Ka and the boys had been saved. The
cowherd men and women looked upon Ka and the boys and did not
desire to turn their eyes aside.
TEXT 55
aho batsya blasya
bahavo mtyavo 'bhavan
apy sd vipriya te
kta prva yato bhayam
aho batait is very astonishing; asyaof this; blasyaKa; bahava
many, many; mtyavacauses of death; abhavanappeared; apistill;
stthere was; vipriyamthe cause of death; temof them; ktam
done; prvamformerly; yatafrom which; bhayamthere was fear of
death.
The cowherd men, headed by Nanda Mahrja, began to contemplate: It
is very astonishing that although this boy Ka has many times faced

488

many varied causes of death, by the grace of the Supreme Personality of

Godhead it was these causes of fear that were killed, instead of Him.
The cowherd men innocently thought, "Because our Ka is innocent,
the causes of death that appeared before Him were themselves killed
instead of Ka. This is the greatest grace of the Supreme Personality of
Godhead."
TEXT 56
athpy abhibhavanty ena
naiva te ghora-daran
jighsayainam sdya
nayanty agnau patagavat
atha apialthough they come to attack; abhibhavantithey are able to
kill; enamthis boy; nanot; evacertainly; teall of them; ghoradaranvery fierce looking; jighsaybecause of envy; enamunto
Ka; sdyaapproaching; nayantiare vanquished (death occurs to
the aggressor); agnauin fire; pataga-vatlike flies.
Although the causes of death, the daityas, were very fierce, they could
not kill this boy Ka. Rather, because they came to kill innocent boys,
as soon as they approached they themselves were killed, exactly like
flies attacking a fire.
Nanda Mahrja innocently thought, "Perhaps this boy Ka formerly
killed all these demons, and therefore in this life they are envious and are
attacking Him. But Ka is a fire, and they are flies, and in a fight
between fire and flies, the fire is always victorious." Fighting is always
taking place between the demons and the power of the Supreme
Personality. Paritrya sdhn vinya ca duktm (Bg. 4.8). Anyone
who is against the control of the Supreme Personality of Godhead must be
killed, life after life. Ordinary living beings are subject to karma, but the
Supreme Personality of Godhead is always victorious over the demons.
TEXT 57
aho brahma-vid vco
nsaty santi karhicit
gargo yad ha bhagavn

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anvabhvi tathaiva tat

ahohow wonderful it is; brahma-vidmof persons who have full
knowledge of Brahman, transcendence; vcathe words; nanever;
asatyuntruth; santibecome; karhicitat any time; garga
Gargamuni; yatwhatever; hapredicted; bhagavnGargamuni, the
most powerful; anvabhviis exactly happening; tath evaas; tatthat.
The words of persons in full knowledge of Brahman never become
untrue. It is very wonderful that whatever Gargamuni predicted we are
now actually experiencing in all detail.
The purpose of human life is indicated in the Brahma-stra: athto brahma
jijs. To make one's life perfectin the past, present and futureone
must learn about Brahman. Because of intense affection, Nanda Mahrja
could not understand Ka as He is. Gargamuni was able to know
everything, past, present and future, by studying the Vedas, but Nanda
Mahrja could not understand Ka directly. Because of his intense love
for Ka, he forgot who Ka was and could not understand Ka's
potency. Although Ka is Nryaa Himself, Gargamuni did not
disclose this. Thus Nanda Mahrja appreciated the words of Gargamuni,
but because of his deep affection he could not understand who Ka was,
although Gargamuni had said that Ka's qualities would be exactly like
those of Nryaa.
TEXT 58
iti nanddayo gop
ka-rma-kath mud
kurvanto ramam ca
nvindan bhava-vedanm
itiin this way; nanda-dayaall the cowherd men, headed by Nanda
Mahrja; gopcowherd men; ka-rma-kathmnarration of
incidents in connection with Bhagavn Ka and Rma; mudin great
transcendental pleasure; kurvantadoing that; ramam caenjoyed
life and increased their affection for Ka; nanot; avindanperceived;
bhava-vedanmthe tribulations of material existence.
In this way all the cowherd men, headed by Nanda Mahrja, enjoyed
topics about the pastimes of Ka and Balarma with great

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transcendental pleasure, and they could not even perceive material

tribulations.
Here is an instruction about the result of studying or discussing the kalls that appear in rmad-Bhgavatam. Sadyo hdy avarudhyate 'tra
ktibhi urubhis tat-kat (SB 1.1.2). Nanda Mahrja and Yaod in
Vndvana appeared like ordinary persons of this material world, but they
never felt the tribulations of this world, although they sometimes met
many dangerous situations created by the demons. This is a practical
example. If we follow in the footsteps of Nanda Mahrja and the gopas,
we can all be happy simply by discussing the activities of Ka.
anarthopaama skd
bhakti-yogam adhokaje
lokasyjnato vidv
cakre stvata-sahitm
(SB 1.7.6)
Vysadeva has given this literature so that everyone may understand one's
transcendental position simply by discussing bhgavata-kath. Even at the
present moment, everyone everywhere can be happy and free from
material tribulations by following rmad-Bhgavatam. There is no need of
austerities and penances, which in this age are very difficult to perform.
r Caitanya Mahprabhu has therefore declared, sarvtma-snapana
para vijayate r-ka-sakrtanam. By our Ka consciousness
movement, we are trying to distribute rmad-Bhgavatam so that anyone
in any part of the world can be absorbed in the Ka consciousness
movement by chanting and hearing about the activities of Ka and be
free from all material tribulations.
TEXT 59
eva vihrai kaumrai
kaumra jahatur vraje
nilyanai setu-bandhair
markaotplavandibhi
evamin this way; vihraiby different pastimes; kaumraichildish;
kaumramthe age of childhood; jahatu(Ka and Balarma) passed;
vrajein Vrajabhmi; nilyanaiby playing hide-and-seek; setu-

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bandhaiby constructing an artificial bridge on the ocean; markaa

like the monkeys; utplavana-dibhiby jumping here and there, etc.
In this way Ka and Balarma passed Their childhood age in
Vrajabhmi by engaging in activities of childish play, such as playing
hide-and-seek, constructing a make-believe bridge on the ocean, and
jumping here and there like monkeys.

Thus end the Bhaktivedanta purports of the Tenth Canto, Eleventh Chapter, of
the rmad-Bhgavatam, entitled "The Childhood Pastimes of Ka."

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12. The Killing of the Demon Aghsura

This chapter describes in detail Ka's pastime of killing Aghsura.

One day Ka wanted to enjoy a picnic lunch within the forest, and
therefore He went out early into the forest with the other cowherd boys,
accompanied by their respective groups of calves. While they were
enjoying their picnic, Aghsura, the younger brother of Ptan and
Baksura, appeared there, desiring to kill Ka and His companions. The
demon, who had been sent by Kasa, assumed the form of a python,
expanding himself to a length of eight miles and the height of a mountain,
his mouth seeming to extend from the surface of the earth to the heavenly
planets. Having assumed this feature, Aghsura lay on the road. Ka's
friends, the cowherd boys, thought that the demon's form was one of the
beautiful spots of Vndvana. Thus they wanted to enter within the
mouth of this gigantic python. The gigantic figure of the python became a
subject for their sporting pleasure, and they began to laugh, confident that
even if this figure were dangerous, Ka was there to protect them. In
this way, they proceeded toward the mouth of the gigantic figure.
Ka knew everything about Aghsura, and therefore He wanted to
forbid His friends to enter the demon's mouth, but in the meantime all the
cowherd boys, along with their groups of calves, entered the mouth of
that gigantic figure. Ka was waiting outside, and Aghsura was waiting
for Ka, thinking that as soon as Ka entered he would close his
mouth so that everyone would die. While waiting for Ka, he refrained
from swallowing the boys. In the meantime, Ka was thinking of how to
save the boys and kill Aghsura. Thus He entered the mouth of the
gigantic asura, and when He was within the demon's mouth along with
His friends, He expanded His body to such an extent that the asura
suffocated and died. After this, Ka, by casting His nectarean glance
upon His friends, brought them back to life, and with pleasure they all
came out unhurt. Thus Ka encouraged all the demigods, and they
expressed their pleasure and happiness. For a crooked, sinful person there
is no scope for syujya-mukti, or becoming one with the effulgence of
Ka, but because the Supreme Personality of Godhead entered the body

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of Aghsura, by His touch this demon got the opportunity to merge into
the existence of the Brahman effulgence and thus attain syujya-mukti.
When this pastime was performed, Ka was only five years old. One
year later, when He was six years old and He stepped into the paugaa
age, this pastime was disclosed to the inhabitants of Vraja. Parkit
Mahrja inquired, "Why is it that this pastime was disclosed only after
one year and yet the inhabitants of Vraja thought that it had been
performed that very day?" With this question, the Twelfth Chapter ends.
TEXT 1
r-uka uvca
kvacid vanya mano dadhad vrajt
prta samutthya vayasya-vatsapn
prabodhaya chga-ravea cru
vinirgato vatsa-purasaro hari
r-uka uvcar ukadeva Gosvm said; kvacitone day; vanayajust to enjoy a picnic in the forest; manamind; dadhatgave
attention; vrajtand went out of Vrajabhmi; prtaearly in the
morning; samutthyawaking up; vayasya-vatsa-pnthe cowherd boys
and the calves; prabodhayanto get everyone to rise, waking up and
informing them; ga-raveaby sounding the bugle made of horn;
cruvery beautiful; vinirgatacame out of Vrajabhmi; vatsapurasarakeeping the respective groups of calves in front; harithe
Supreme Personality of Godhead.
ukadeva Gosvm continued: O King, one day Ka decided to take
His breakfast as a picnic in the forest. Having risen early in the
morning, He blew His bugle made of horn and woke all the cowherd
boys and calves with its beautiful sound. Then Ka and the boys,
keeping their respective groups of calves before them, proceeded from
Vrajabhmi to the forest.
TEXT 2
tenaiva ska pthuk sahasraa
snigdh suig-vetra-via-veava
svn svn sahasropari-sakhyaynvitn
vatsn purasktya viniryayur mud

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tenaHim; evaindeed; skamaccompanied by; pthukthe boys;

sahasraaby the thousands; snigdhvery attractive; subeautiful;
iklunch bags; vetrasticks for controlling the calves; viahorn
bugles; veavaflutes; svn svntheir own respective; sahasra-uparisakhyay anvitnnumbering over a thousand; vatsnthe calves;
pura-ktyakeeping in front; viniryayuthey came out; mudwith
great pleasure.
At that time, hundreds and thousands of cowherd boys came out of
their respective homes in Vrajabhmi and joined Ka, keeping before
them their hundreds and thousands of groups of calves. The boys were
very beautiful, and they were equipped with lunch bags, bugles, flutes,
and sticks for controlling the calves.
TEXT 3
ka-vatsair asakhytair
yth-ktya sva-vatsakn
crayanto 'rbha-llbhir
vijahrus tatra tatra ha
kaof Lord Ka; vatsaialong with the calves; asakhytai
unlimited; yth-ktyaassembled them; sva-vatsaknpersonal calves;
crayantaexecuting; arbha-llbhiby boyhood pastimes; vijahru
enjoyed; tatra tatrahere and there; haindeed.
Along with the cowherd boys and their own groups of calves, Ka
came out with an unlimited number of calves assembled. Then all the
boys began to sport in the forest in a greatly playful spirit.
In this verse the words ka-vatsair asakhytai are significant. The
word asakhyta means "unlimited." Ka's calves were unlimited. We
may speak of hundreds, thousands, tens of thousands, hundreds of
thousands, millions, billions, trillions, tens of trillions, and so on, but
when we go further to speak of numbers impossible for us to count, we
are speaking of unlimited numbers. Such unlimited numbers are indicated
here by the word asakhytai. Ka is unlimited, His potency is
unlimited, His cows and calves are unlimited, and His space is unlimited.
Therefore He is described in Bhagavad-gt as Parabrahman. The word
brahman means "unlimited," and Ka is the Supreme Unlimited,

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Parabrahman. Therefore, we should not consider the statements of this

verse to be mythological. They are factual, but inconceivable. Ka can
accommodate an unlimited number of calves and an unlimited
measurement of space. This is neither mythological nor false, but if we
study Ka's potency with our limited knowledge, that potency will
never be possible to understand. Ata r-ka-nmdi na bhaved grhyam
indriyai [Cc. Madhya 17.136]. Our senses cannot perceive how He could
keep an unlimited number of calves and cows and have unlimited space
in which to do so. But this is answered in the Bhad-bhgavatmta:
eva prabho priyn ca
dhmna ca samayasya ca
avicintya-prabhvatvd
atra kicin na durghaam
r Santana Gosvm, in the Bhad-bhgavatmta, states that since
everything about Ka is unlimited, nothing is impossible for Him. It is
in this sense that we have to understand this verse.
TEXT 4
phala-prabla-stavakasumana-piccha-dhtubhi
kca-guj-mai-svarabhit apy abhayan
phalafruits from the forest; prablagreen leaves; stavakabunches;
sumanabeautiful flowers; picchapeacock feathers; dhtubhivery
soft and colorful minerals; kcaa kind of gem; gujsmall
conchshells; maipearls; svaragold; bhitalthough decorated;
api abhayanin spite of being decorated by their mothers, the boys
decorated themselves still more with the above-mentioned articles.
Although all these boys were already decorated by their mothers with
ornaments of kca, guj, pearls and gold, when they went into the
forest they further decorated themselves with fruits, green leaves,
bunches of flowers, peacock feathers and soft minerals.
TEXT 5

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muanto 'nyonya-ikydn
jtn rc ca cikipu
tatraty ca punar drd
dhasanta ca punar dadu
muantastealing; anyonyafrom one another; ikya-dnlunch bags
and other belongings; jtnhaving been understood by the proprietor
of the bag; rt cato a distant place; cikiputhrew away; tatraty
cathose who were in that place also; puna drtthen again threw
farther away; hasanta ca puna daduwhen they saw the proprietor,
they threw it farther away and enjoyed laughing, and when the owner
sometimes cried, his bag was given to him again.
All the cowherd boys used to steal one another's lunch bags. When a
boy came to understand that his bag had been taken away, the other
boys would throw it farther away, to a more distant place, and those
standing there would throw it still farther. When the proprietor of the
bag became disappointed, the other boys would laugh, the proprietor
would cry, and then the bag would be returned.
This kind of playing and stealing among boys still exists even in the
material world because this kind of sporting pleasure is present in the
spiritual world, from which this idea of enjoyment emanates. Janmdy
asya yata [SB 1.1.1] (Vednta-stra 1.1.2). This same enjoyment is
displayed by Ka and His associates in the spiritual world, but there the
enjoyment is eternal, whereas here, on the material platform, it is
temporary; there the enjoyment is brahman, whereas here the enjoyment
is jaa. The Ka consciousness movement is meant to train one how to
transfer oneself from the jaa to the Brahman, because human life is
meant for this purpose. Athto brahma jijs (Vednta-stra 1.1.1). Ka
comes down to teach us how we can enjoy with Him on the spiritual
platform, in the spiritual world. Not only does He come, but He
personally displays His pastimes in Vndvana and attracts people to
spiritual enjoyment.
TEXT 6
yadi dra gata ko
vana-obhekaya tam
aha prvam aha prvam

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iti saspya remire

yadiif; dramto a distant place; gatawent; kathe Supreme
Personality of Godhead; vana-obhathe beauty of the forest; kaya
for visiting and enjoying; tamunto Ka; ahamI; prvamfirst;
ahamI; prvamfirst; itiin this way; saspyaby touching Him;
remirethey enjoyed life.
Sometimes Ka would go to a somewhat distant place to see the
beauty of the forest. Then all the other boys would run to accompany
Him, each one saying, "I shall be the first to run and touch Ka! I
shall touch Ka first!" In this way they enjoyed life by repeatedly
touching Ka.
TEXTS 7-11
kecid ven vdayanto
dhmnta gi kecana
kecid bhgai pragyanta
kjanta kokilai pare
vicchybhi pradhvanto
gacchanta sdhu-hasakai
bakair upavianta ca
ntyanta ca kalpibhi
vikaranta ka-bln
rohanta ca tair drumn
vikurvanta ca tai ska
plavanta ca paliu
ska bhekair vilaghanta
sarita srava-samplut
vihasanta praticchy
apanta ca pratisvann
ittha sat brahma-sukhnubhty
dsya gatn para-daivatena
myritn nara-drakea
ska vijahru kta-puya-puj

498

kecitsome of them; venflutes; vdayantablowing; dhmnta

bugling; githe horn bugles; kecanasomeone else; kecit
someone; bhgaiwith the bumblebees; pragyantasinging along
with; kjantaimitating the sound of; kokilaiwith the cuckoos;
pareothers; vicchybhiwith running shadows; pradhvanta
someone running on the ground after the birds; gacchantagoing along;
sdhubeautiful; hasakaiwith the swans; bakaiwith the ducks
sitting in one place; upavianta casitting silently like them; ntyanta
caand dancing with; kalpibhiwith the peacocks; vikaranta
attracting; ka-blnthe young monkeys; rohanta cagliding over;
taiwith the monkeys; drumnthe trees; vikurvanta caexactly
imitating them; taiwith the monkeys; skamalong with; plavanta
cagliding over; paliuon the trees; skamalong with; bhekai
with the frogs; vilaghantajumping like them; saritathe water;
srava-samplutbecame wet in the water of the river; vihasanta
laughing; praticchyat the shadows; apanta cacondemned;
pratisvannthe sound of their echoes; itthamin this way; satmof
the transcendentalists; brahma-sukha-anubhtywith Ka, the source
of brahma-sukha (Ka is Parabrahman, and from Him originates His
personal effulgence); dsyamservitorship; gatnmof the devotees
who have accepted; para-daivatenawith the Supreme Personality of
Godhead; my-ritnmfor those in the clutches of material energy;
nara-drakeawith Him who is like an ordinary child; skamalong
with; vijahruenjoyed; kta-puya-pujall these boys, who had
accumulated the results of life after life of pious activities.
All the boys would be differently engaged. Some boys blew their flutes,
and others blew bugles made of horn. Some imitated the buzzing of the
bumblebees, and others imitated the voice of the cuckoo. Some boys
imitated flying birds by running after the birds' shadows on the ground,
some imitated the beautiful movements and attractive postures of the
swans, some sat down with the ducks, sitting silently, and others
imitated the dancing of the peacocks. Some boys attracted young
monkeys in the trees, some jumped into the trees, imitating the
monkeys, some made faces as the monkeys were accustomed to do, and
others jumped from one branch to another. Some boys went to the
waterfalls and crossed over the river, jumping with the frogs, and when
they saw their own reflections on the water they would laugh. They

499

would also condemn the sounds of their own echoes. In this way, all the
cowherd boys used to play with Ka, who is the source of the
Brahman effulgence for jns desiring to merge into that effulgence,
who is the Supreme Personality of Godhead for devotees who have
accepted eternal servitorship, and who for ordinary persons is but
another ordinary child. The cowherd boys, having accumulated the
results of pious activities for many lives, were able to associate in this
way with the Supreme Personality of Godhead. How can one explain
their great fortune?
As recommended by rla Rpa Gosvm, tasmt kenpy upyena mana
ke niveayet (Bhakti-rasmta-sindhu 1.2.4) [SB 7.1.32]. Somehow or
other, whether one thinks of Ka as an ordinary human child, as the
source of the Brahman effulgence, as the origin of Paramtm, or as the
Supreme Personality of Godhead, one should concentrate one's full
attention upon the lotus feet of Ka. That is also the instruction of
Bhagavad-gt (18.66): sarva-dharmn parityajya mm eka araa
vraja. rmad-Bhgavatam is the easiest way of directly approaching
Ka. vara sadyo hdy avarudhyate 'tra ktibhi urubhis tat-kat
(SB 1.1.2). Diverting even a little of one's attention toward Ka and
activities in Ka consciousness immediately enables one to achieve the
highest perfection of life. This is the purpose of the Ka consciousness
movement. Lokasyjnato vidv cakre stvata-sahitm (SB 1.7.6). The
secret of success is unknown to people in general, and therefore rla
Vysadeva, being compassionate toward the poor souls in this material
world, especially in this age of Kali, has given us the rmad-Bhgavatam.
rmad-bhgavata puram amala yad vaiavn priyam (SB
12.13.18). For Vaiavas who are somewhat advanced, or who are fully
aware of the glories and potencies of the Lord, rmad-Bhgavatam is a
beloved Vedic literature. After all, we have to change this body (tath
dehntara-prpti [Bg. 2.13]). If we do not care about Bhagavad-gt and
rmad-Bhgavatam, we do not know what the next body will be. But if
one adheres to these two booksBhagavad-gt and rmadBhgavatamone is sure to obtain the association of Ka in the next life
(tyaktv deha punar janma naiti mm eti so 'rjuna [Bg. 4.9]). Therefore,
distribution of rmad-Bhgavatam all over the world is a great welfare
activity for theologians, philosophers, transcendentalists and yogs
(yoginm api sarvem [Bg. 6.47]), as well as for people in general. Janma-

500

lbha para pusm ante nryaa-smti (SB 2.1.6): if we can somehow

or other remember Ka, Nryaa, at the end of life, our life will be
successful.
TEXT 12
yat-pda-psur bahu-janma-kcchrato
dhttmabhir yogibhir apy alabhya
sa eva yad-dg-viaya svaya sthita
ki varyate diam ato vrajaukasm
yatwhose; pda-psudust of the lotus feet; bahu-janmain many
births; kcchratafrom undergoing severe austerities and penances as a
way of practicing yoga, meditation, etc.; dhta-tmabhiby persons able
to control the mind; yogibhiby such yogs (jana-yogs, rja-yogs,
dhyna-yogs, etc.); apiindeed; alabhyacannot be achieved; sathe
Supreme Personality of Godhead; evaindeed; yat-dk-viayahas
become the object of direct vision, face to face; svayampersonally;
sthitapresent in front of them; kimwhat; varyatecan be described;
diamabout the fortune; atatherefore; vraja-okasmof the
inhabitants of Vrajabhmi, Vndvana.
Yogs may undergo severe austerities and penances for many births by
practicing yama, niyama, sana and pryma, none of which are
easily performed. Yet in due course of time, when these yogs attain the
perfection of controlling the mind, they will still be unable to taste even
a particle of dust from the lotus feet of the Supreme Personality of
Godhead. What then can we describe about the great fortune of the
inhabitants of Vrajabhmi, Vndvana, with whom the Supreme
Personality of Godhead personally lived and who saw the Lord face to
face?
We can simply imagine the great fortune of the inhabitants of Vndvana.
It is impossible to describe how, after many, many births of pious
activities, they have become so fortunate.
TEXT 13
athgha-nmbhyapatan mahsuras
te sukha-krana-vkakama
nitya yad-antar nija-jvitepsubhi

501

ptmtair apy amarai pratkyate

athathereafter; agha-nmaa very powerful demon by the name Agha;
abhyapatatappeared on the spot; mah-asuraa great, extremely
powerful demon; temof the cowherd boys; sukha-kranathe
enjoyment of their transcendental pastimes; vkaa-akamabeing
unable to see, he could not tolerate the transcendental happiness of the
cowherd boys; nityamperpetually; yat-antathe end of the life of
Aghsura; nija-jvita-psubhijust to live undisturbed by Aghsura; ptaamtai apialthough they drank nectar every day; amaraiby such
demigods; pratkyatewas also being awaited (the demigods were also
awaiting the death of the great demon Aghsura).
My dear King Parkit, thereafter there appeared a great demon named
Aghsura, whose death was being awaited even by the demigods. The
demigods drank nectar every day, but still they feared this great demon
and awaited his death. This demon could not tolerate the
transcendental pleasure being enjoyed in the forest by the cowherd
boys.
One may ask how Ka's pastimes could be interrupted by a demon. rla
Vivantha Cakravart hkura answers this question by saying that
although the transcendental pleasure being enjoyed by the cowherd boys
could not be stopped, unless they stopped the transcendental pleasure of
their various activities they could not eat their lunch. Therefore at
lunchtime Aghsura appeared by the arrangement of yogamy, so that for
the time being they could stop their activities and take lunch. Changing
varieties are the mother of enjoyment. The cowherd boys would
continuously play, then stop, and then again enjoy in a different way.
Therefore every day a demon would come and interrupt their sporting
pastimes. The demon would be killed, and then the boys would engage
again in their transcendental pastimes.
TEXT 14
dvrbhakn ka-mukhn aghsura
kasnuia sa bak-baknuja
aya tu me sodara-na-kt tayor
dvayor mamaina sa-bala haniye

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dvafter seeing; arbhaknall the cowherd boys; ka-mukhn

headed by Ka; aghsurathe demon by the name Aghsura; kasaanuiasent by Kasa; sahe (Aghsura); bak-baka-anujathe
younger brother of Ptan and Baksura; ayamthis Ka; tuindeed;
memy; sodara-na-ktthe killer of my brother and sister; tayofor
my brother and sister; dvayofor those two; mamamy; enamKa;
sa-balamalong with His assistants, the cowherd boys; haniyeI shall
kill.
Aghsura, who had been sent by Kasa, was the younger brother of
Ptan and Baksura. Therefore when he came and saw Ka at the
head of all the cowherd boys, he thought, "This Ka has killed my
sister and brother, Ptan and Baksura. Therefore, in order to please
them both, I shall kill this Ka, along with His assistants, the other
cowherd boys."
TEXT 15
ete yad mat-suhdos tilpa
kts tad naa-sam vrajaukasa
pre gate varmasu k nu cint
prajsava pra-bhto hi ye te
etethis Ka and His associates, the cowherd boys; yadwhen; matsuhdoof my brother and sister; tila-pa ktbecome the last
ritualistic ceremonial offering of sesame and water; tadat that time;
naa-samwithout life; vraja-okasaall the inhabitants of
Vrajabhmi, Vndvana; prewhen the vital force; gatehas been
thrown out of the body; varmasuas far as the body is concerned; k
what; nuindeed; cintconsideration; praj-asavathose whose love
for their children is the same as their love for their own life; prabhtathose living beings; hiindeed; ye teall the inhabitants of
Vrajabhmi.
Aghsura thought: If somehow or other I can make Ka and His
associates serve as the last offering of sesame and water for the
departed souls of my brother and sister, then the inhabitants of
Vrajabhmi, for whom these boys are the life and soul, will
automatically die. If there is no life, there is no need for the body;

503

consequently, when their sons are dead, naturally all the inhabitants of
Vraja will die.
TEXT 16
iti vyavasyjagara bhad vapu
sa yojanyma-mahdri-pvaram
dhtvdbhuta vytta-guhnana tad
pathi vyaeta grasanay khala
itiin this way; vyavasyadeciding; jagarampython; bhat vapua
very, very large body; saAghsura; yojana-ymaoccupying eight
miles of land; mah-adri-pvaramas thick as a great mountain; dhtv
assuming this form; adbhutamwonderful; vyttaspread; guhnanamhaving a mouth resembling a big cave in a mountain; tadat
that time; pathion the road; vyaetaoccupied; grasana-ay
expecting to swallow all the cowherd boys; khalathe most crooked.
After thus deciding, that crooked Aghsura assumed the form of a huge
python, as thick as a big mountain and as long as eight miles. Having
assumed this wonderful python's body, he spread his mouth like a big
cave in the mountains and lay down on the road, expecting to swallow
Ka and His associates the cowherd boys.
TEXT 17
dhardharoho jaladottaroho
dary-nannto giri-ga-dara
dhvntntar-syo vitatdhva-jihva
parunila-vsa-davekaoa
dharon the surface of the globe; adhara-ohawhose lower lip;
jalada-uttara-ohawhose upper lip was touching the clouds; darnana-antawhose mouth was expanded very widely like a mountain
cave; giri-galike a mountain peak; darawhose teeth; dhvntaanta-syawithin whose mouth the atmosphere was as dark as
possible; vitata-adhva-jihvawhose tongue was like a broad way; paruaanila-vsawhose breath was like a warm wind; dava-kaa-uaand
whose glance was like flames of fire.

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His lower lip rested on the surface of the earth, and his upper lip was
touching the clouds in the sky. The borders of his mouth resembled the
sides of a big cave in a mountain, and the middle of his mouth was as
dark as possible. His tongue resembled a broad traffic-way, his breath
was like a warm wind, and his eyes blazed like fire.
TEXT 18
dv ta tda sarve
matv vndvana-riyam
vyttjagara-tuena
hy utprekante sma llay
dvseeing; tamthat Aghsura; tdamin that posture; sarve
Ka and all the cowherd boys; matvthought it; vndvana-riyama
beautiful statue of Vndvana; vyttaspread; ajagara-tuenawith the
form of a python's mouth; hiindeed; utprekanteas if observing;
smain the past; llayas a matter of pastimes.
Upon seeing this demon's wonderful form, which resembled a great
python, the boys thought that it must be a beautiful scenic spot of
Vndvana. Thereafter, they imagined it to be similar to the mouth of a
great python. In other words, the boys, unafraid, thought that it was a
statue made in the shape of a great python for the enjoyment of their
pastimes.
Some of the boys, upon seeing this wonderful phenomenon, thought that
it was in fact a python, and they were fleeing from the spot. But others
said, "Why are you fleeing? It is not possible that a python like this is
staying here. This is a spot of beauty for sporting." This is what they
imagined.
TEXT 19
aho mitri gadata
sattva-ka pura sthitam
asmat-sagrasana-vyttavyla-tuyate na v
ahooh; mitrifriends; gadatajust let us know; sattva-kamdead
python; pura sthitamas it is just before us all; asmatall of us;

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sagrasanato devour us altogether; vytta-vyla-tu-yatethe python

has spread its mouth; na vwhether it is a fact or not.
The boys said: Dear friends, is this creature dead, or is it actually a
living python with its mouth spread wide just to swallow us all? Kindly
clear up this doubt.
The friends began to discuss among themselves the reality of the
wonderful creature laying before them. Was it dead, or was it actually a
living python trying to swallow them up?
TEXT 20
satyam arka-karraktam
uttar-hanuvad ghanam
adhar-hanuvad rodhas
tat-praticchyayruam
satyamnow the boys decided that it was in fact a living python; arkakara-raktamappearing like the sunshine; uttar-hanuvat ghanamon
the cloud resembling the upper lips; adhar-hanuvatresembling the
lower lips; rodhabig bank; tat-praticchyayby the reflection of
sunshine; aruamreddish.
Thereafter they decided: Dear friends, this is certainly an animal sitting
here to swallow us all. Its upper lip resembles a cloud reddened by the
sunshine, and its lower lip resembles the reddish shadows of a cloud.
TEXT 21
pratispardhete skkabhy
savysavye nagodare
tuga-glayo 'py ets
tad-darbhi ca payata
pratispardhetejust resembling; skkabhymwith the corners of the
mouth; savya-asavyeleft and right; naga-udarecaves of a mountain;
tuga-ga-layathe high mountain peaks; apialthough it is so; et
tat-darbhithey resemble the teeth of the animal; caand;
payatajust see.

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On the left and right, the two depressions resembling mountain caves
are the corners of its mouth, and the high mountain peaks are its teeth.
TEXT 22
sttyma-mrgo 'ya
rasan pratigarjati
e antar-gata dhvntam
etad apy antar-nanam
stta-ymathe length and breadth; mrga ayama broad way;
rasanmthe tongue; pratigarjatiresembles; em anta-gatamon the
inside of the mountains; dhvntamdarkness; etatthis; apiindeed;
anta-nanamthe inside of the mouth.
In length and breadth the animal's tongue resembles a broad trafficway, and the inside of its mouth is very, very dark, like a cave in a
mountain.
TEXT 23
dvoa-khara-vto 'ya
vsavad bhti payata
tad-dagdha-sattva-durgandho
'py antar-mia-gandhavat
dva-ua-khara-vta ayamhot breath coming out exactly like fire;
vsa-vat bhti payatajust see how it resembles his breath; tat-dagdhasattvaof burning corpses; durgandhathe bad smell; apiindeed;
anta-mia-gandha-vatis like the fleshy smell coming out from within.
The hot fiery wind is the breath coming out of his mouth, which is
giving off the bad smell of burning flesh because of all the dead bodies
he has eaten.
TEXT 24
asmn kim atra grasit nivin
aya tath ced bakavad vinakyati
kad aneneti bakry-uan-mukha

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vkyoddhasanta kara-tanair yayu

asmnall of us; kimwhether; atrahere; grasitwill swallow;
nivinwho have attempted to enter; ayamthis animal; tathso;
cetif; baka-vatlike Baksura; vinakyatihe will be vanquished;
katimmediately; anenaby this Ka; itiin this way; baka-ariuat-mukhamthe beautiful face of Ka, the enemy of Baksura;
vkyaobserving, looking at; uddhasantaloudly laughing; karatanaiwith clapping of hands; yayuentered the mouth.
Then the boys said, "Has this living creature come to swallow us? If he
does so, he will immediately be killed like Baksura, without delay."
Thus they looked at the beautiful face of Ka, the enemy of Baksura,
and, laughing loudly and clapping their hands, they entered the mouth
of the python.
After talking about the terrible animal this way and that way, they decided
to enter the demon's mouth. They had full faith in Ka because they had
experienced how Ka had saved them from the mouth of Baksura.
Now, here was another asura, Aghsura. Therefore, they wanted to enjoy
the sport of entering the demon's mouth and being saved by Ka, the
enemy of Baksura.
TEXT 25
ittha mitho 'tathyam ataj-ja-bhita
rutv vicintyety am myate
rako viditvkhila-bhta-ht-sthita
svn niroddhu bhagavn mano dadhe
itthamin this way; mithaor another; atathyama subject matter that
is not a fact; a-tat-jawithout knowledge; bhitamwhile they were
talking; rutvKa hearing them; vicintyathinking; itithus;
amactually, truly; myatewho is trying to appear as a false thing
(actually the animal was Aghsura, but because of poor knowledge they
were thinking him to be a dead python); raka(Ka, however, could
understand that) he was a demon; viditvknowing it; akhila-bhta-htsthitabecause He is antarym, situated everywhere, in the core of
everyone's heart; svnmof His own associates; niroddhumjust to
forbid them; bhagavnthe Supreme Personality of Godhead; mana

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dadhemade up His mind.

The Supreme Personality of Godhead, r Ka, who is situated as
antarym, the Supersoul, in the core of everyone's heart, heard the
boys talking among themselves about the artificial python. Unknown to
them, it was actually Aghsura, a demon who had appeared as a python.
Ka, knowing this, wanted to forbid His associates to enter the
demon's mouth.
TEXT 26
tvat pravis tv asurodarntara
para na gr iava sa-vats
pratkamena bakri-veana
hata-sva-knta-smaraena rakas
tvatin the meantime; praviall entered; tuindeed; asura-udaraantaramwithin the belly of the great demon; parambut; na gr
they were not swallowed; iavaall the boys; sa-vatsalong with
their calves; pratkamenawho was just waiting for; baka-ariof the
enemy of Baksura; veanamthe entering; hata-sva-knta-smaraena
the asura was thinking of his own dead relatives, who would not be
satisfied unless Ka were dead; rakasby the demon.
In the meantime, while Ka was considering how to stop them, all the
cowherd boys entered the mouth of the demon. The demon, however,
did not swallow them, for he was thinking of his own relatives who had
been killed by Ka and was just waiting for Ka to enter his mouth.
TEXT 27
tn vkya ka sakalbhaya-prado
hy ananya-nthn sva-kard avacyutn
dn ca mtyor jahargni-ghsn
ghrdito dia-ktena vismita
tnall those boys; vkyaseeing; kathe Supreme Personality of
Godhead, Ka; sakala-abhaya-pradawho is the source of fearlessness
for everyone; hiindeed; ananya-nthnespecially for the cowherd
boys, who did not know anyone except Ka; sva-kartfrom the

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control of His hand; avacyutnnow gone out; dnn cahelpless;

mtyo jahara-agni-ghsnwho had all entered like straws into the fire
of the abdomen of Aghsura, who was very bold and hungry, like death
personified (because the asura had assumed a big body, he must have had
a very strong appetite); gh-arditatherefore, being compassionate
due to causeless mercy; dia-ktenaby things arranged by His internal
potency; vismitaHe also, for the time being, was astonished.
Ka saw that all the cowherd boys, who did not know anyone but
Him as their Lord, had now gone out of His hand and were helpless,
having entered like straws into the fire of the abdomen of Aghsura,
who was death personified. It was intolerable for Ka to be separated
from His friends the cowherd boys. Therefore, as if seeing that this had
been arranged by His internal potency, Ka was momentarily struck
with wonder and unsure of what to do.
TEXT 28
ktya kim atrsya khalasya jvana
na v am ca sat vihisanam
dvaya katha syd iti savicintya
jtvviat tuam aea-dg ghari
ktyam kimwhat to do; atrain this situation; asya khalasyaof this
envious demon; jvanamthe existence of life; nathere should not be;
veither; amm caand of those who are innocent; satmof the
devotees; vihisanamthe death; dvayamboth actions (killing the
demon and saving the boys); kathamhow; sytcan be possible; iti
savicintyavery perfectly thinking about the subject matter; jtv
and deciding what to do; aviatentered; tuamwithin the mouth of
the demon; aea-dk hariKa, who has unlimited potency, could
understand past, future and present.
Now, what was to be done? How could both the killing of this demon
and the saving of the devotees be performed simultaneously? Ka,
being unlimitedly potent, decided to wait for an intelligent means by
which He could simultaneously save the boys and kill the demon. Then
He entered the mouth of Aghsura.
Ka is known as ananta-vrya-sarvaja because everything is known to

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Him. Because He knows everything perfectly well, it was not difficult for
Him to find a means by which He could save the boys and at the same
time kill the demon. Thus He also decided to enter the demon's mouth.
TEXT 29
tad ghana-cchad dev
bhayd dh-heti cukruu
jahur ye ca kasdy
kauaps tv agha-bndhav
tadat that time; ghana-chadbehind the clouds; devall the
demigods; bhayton account of feeling danger because Ka had
entered the mouth of the demon; h-halas, alas; itiin this way;
cukruuthey exclaimed; jahubecame jubilant; yethose; ca
also; kasa-dyKasa and others; kauapthe demons; tu
indeed; agha-bndhavthe friends of Aghsura.
When Ka entered the mouth of Aghsura, the demigods hidden
behind the clouds exclaimed, "Alas! Alas!" But the friends of Aghsura,
like Kasa and other demons, were jubilant.
TEXT 30
tac chrutv bhagavn kas
tv avyaya srbha-vatsakam
cr-cikror tmna
taras vavdhe gale
tatthat exclamation of h-h; rutvhearing; bhagavnthe Supreme
Personality of Godhead; kaLord Ka; tuindeed; avyaya
never vanquishable; sa-arbha-vatsakamalong with the cowherd boys
and the calves; cr-cikroof that demon, who desired to smash
within the abdomen; tmnampersonally, Himself; tarasvery soon;
vavdheenlarged; galewithin the throat.
When the invincible Supreme Personality of Godhead, Ka, heard the
demigods crying "Alas! Alas!" from behind the clouds, He immediately
enlarged Himself within the demon's throat, just to save Himself and
the cowherd boys, His own associates, from the demon who wished to
smash them.

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Such are the acts of Ka. paritrya sdhn vinya ca duktm

(Bg. 4.8). By enlarging Himself within the throat of the demon, Ka
suffocated and killed him and at the same time saved Himself and His
associates from imminent death and also saved the demigods from
lamentation.
TEXT 31
tato 'tikyasya niruddha-mrgio
hy udgra-der bhramatas tv itas tata
pro 'ntar-age pavano niruddho
mrdhan vinirbhidya vinirgato bahi
tataafter Ka took action to kill the demon's body from within the
mouth; ati-kyasyaof that great demon, who had expanded his body to
a very large size; niruddha-mrgiabecause of suffocating, all outlets
being stopped up; hi udgra-dewhose eyes had popped out;
bhramata tu ita tatathe eyeballs, or the life air, moving here and
there; pracompletely filled; anta-agewithin the body; pavana
the life air; niruddhabeing stopped; mrdhanthe hole in the top of
the head; vinirbhidyabreaking; vinirgatawent out; bahiexternally.
Then, because Ka had increased the size of His body, the demon
extended his own body to a very large size. Nonetheless, his breathing
stopped, he suffocated, and his eyes rolled here and there and popped
out. The demon's life air, however, could not pass through any outlet,
and therefore it finally burst out through a hole in the top of the
demon's head.
TEXT 32
tenaiva sarveu bahir gateu
preu vatsn suhda paretn
dy svayotthpya tad-anvita punar
vaktrn mukundo bhagavn viniryayau
tena evathrough that brahma-randhra, or the hole in the top of the head;
sarveuall the air within the body; bahi gateuhaving gone out;
preuthe life airs, along with the vital force; vatsnthe calves;
suhdathe cowherd boy friends; paretnwho were all dead within;
dy svayby Ka's glancing over; utthpyabrought them back to

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life; tat-anvitathus accompanied by them; punaagain; vaktrt

from the mouth; mukundathe Supreme Personality of Godhead;
bhagavnKa; viniryayaucame out.
When all the demon's life air had passed away through that hole in the
top of his head, Ka glanced over the dead calves and cowherd boys
and brought them back to life. Then Mukunda, who can give one
liberation, came out from the demon's mouth with His friends and the
calves.
TEXT 33
pnhi-bhogotthitam adbhuta mahaj
jyoti sva-dhmn jvalayad dio daa
pratkya khe 'vasthitam a-nirgama
vivea tasmin miat divaukasm
pnavery great; ahi-bhoga-utthitamissuing from the serpent's body,
which was meant for material enjoyment; adbhutamvery wonderful;
mahatgreat; jyotieffulgence; sva-dhmnby his own illumination;
jvalayatmaking glaring; dia daaall the ten directions; pratkya
waiting; khein the sky; avasthitamindividually staying; anirgamamuntil the Supreme Personality of Godhead, Ka, came out;
viveaentered; tasminin the body of Ka; miatmwhile
observing; divaukasmall the demigods.
From the body of the gigantic python, a glaring effulgence came out,
illuminating all directions, and stayed individually in the sky until
Ka came out from the corpse's mouth. Then, as all the demigods
looked on, this effulgence entered into Ka's body.
Apparently the serpent named Aghsura, because of having received
association with Ka, attained mukti by entering Ka's body. Entering
the body of Ka is called syujya-mukti, but later verses prove that
Aghsura, like Dantavakra and others, received srpya-mukti. This has
been broadly described by rla Vivantha Cakravart hkura with
references from the Vaiava-toa of rla Jva Gosvm. Aghsura
attained srpya-mukti, being promoted to the Vaikuha planets to live
with the same four-armed bodily features as Viu. The explanation of
how this is so may be summarized as follows.

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The effulgence came out from the python's body and became purified,
attaining spiritual uddha-sattva, freedom from material contamination,
because Ka had stayed within the serpent's body, even after the
serpent's death. One may doubt that such a demon, full of mischievous
activities, could attain the liberation of srpya or syujya, and one may
be astonished about this. But Ka is so kind that in order to drive away
such doubts, He had the effulgence, the individual life of the python, wait
for some time in its individuality, in the presence of all the demigods.
Ka is the full effulgence, and every living being is part and parcel of
that effulgence. As proved here, the effulgence in every living being is
individual. For some time, the effulgence remained outside the demon's
body, individually, and did not mix with the whole effulgence, the
brahmajyoti. The Brahman effulgence is not visible to material eyes, but to
prove that every living being is individual, Ka had this individual
effulgence stay outside the demon's body for some time, for everyone to
see. Then Ka proved that anyone killed by Him attains liberation,
whether syujya, srpya, smpya or whatever.
But the liberation of those who are on the transcendental platform of love
and affection is vimukti, special liberation. Thus the serpent first entered
the body of Ka personally and mixed with the Brahman effulgence.
This merging is called syujya-mukti. But from later verses we find that
Aghsura attained srpya-mukti. Text 38 explains that Aghsura attained
a body exactly like that of Viu, and the verse after that also clearly states
that he attained a completely spiritual body like that of Nryaa.
Therefore in two or three places the Bhgavatam has confirmed that
Aghsura attained srpya-mukti. One may then argue, How is it that he
mixed with the Brahman effulgence? The answer is that as Jaya and
Vijaya, after three births, again attained srpya-mukti and association
with the Lord, Aghsura received a similar liberation.
TEXT 34
tato 'tih sva-kto 'ktrhaa
pupai sug apsarasa ca nartanai
gtai sur vdya-dhar ca vdyakai
stavai ca vipr jaya-nisvanair ga
tatathereafter; ati-heveryone becoming very much pleased; svaktaown respective duty; aktaexecuted; arhaamin the shape of
worshiping the Supreme Personality of Godhead; pupaiby showering

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flowers grown in Nandana-knana from the heavens; su-gthe celestial

singers; apsarasa caand the celestial dancing girls; nartanaiby
dancing; gtaiby singing celestial songs; surall the demigods;
vdya-dhar cathose who played on musical drums; vdyakaiby
playing respectively; stavai caand by offering prayers; viprthe
brhmaas; jaya-nisvanaisimply by glorifying the Supreme
Personality of Godhead; gaeveryone.
Thereafter, everyone being pleased, the demigods began to shower
flowers from Nandana-knana, the celestial dancing girls began to
dance, and the Gandharvas, who are famous for singing, offered songs
of prayer. The drummers began to beat their kettledrums, and the
brhmaas offered Vedic hymns. In this way, both in the heavens and
on earth, everyone began to perform his own duties, glorifying the
Lord.
Everyone has some particular duty. The stra has concluded (nirpita)
that everyone should glorify the Supreme Personality of Godhead by his
own qualifications. If you are a singer, always glorify the Supreme Lord by
singing very nicely. If you are a musician, glorify the Supreme Lord by
playing musical instruments. Svanuhitasya dharmasya sasiddhir haritoaam (SB 1.2.13). The perfection of life is to satisfy the Personality of
Godhead. Therefore, beginning from this earth up to the celestial
kingdom, everyone engaged in glorifying the Supreme Personality of
Godhead. The decision of all great saintly persons is that whatever
qualifications one has acquired should be utilized to glorify the Supreme
Lord.
ida hi pusas tapasa rutasya v
sviasya sktasya ca buddhi-dattayo
avicyuto 'rtha kavibhir nirpito
yad uttamaloka-gunuvaranam
"Learned sages have definitely concluded that the infallible purpose of the
advancement of knowledge, austerity, Vedic study, sacrifice, the chanting
of hymns, and charity is found in the transcendental descriptions of the
qualities of the Lord, who is defined in choice poetry." (SB 1.5.22) This is
the perfection of life. One should be trained how to glorify the Supreme
Personality of Godhead by one's respective qualities. Education, austerity,

515

penance or, in the modern world, business, industry, education and so

on-all should be engaged in glorifying the Lord. Then everyone in the
world will be happy.
Ka comes, therefore, to exhibit His transcendental activities so that
people may have the chance to glorify Him in every respect. To
understand how to glorify the Lord is actual research work. It is not that
everything should be understood without God. That is condemned.
bhagavad-bhakti-hnasya
jti stra japas tapa
aprasyaiva dehasya
maana loka-rajanam
(Hari-bhakti-sudhodaya 3.11)
Without bhagavad-bhakti, without glorification of the Supreme Lord,
whatever we have is simply a decoration of the dead body.
TEXT 35
tad-adbhuta-stotra-suvdya-gtikjaydi-naikotsava-magala-svann
rutv sva-dhmno 'nty aja gato 'cird
dv mahasya jagma vismayam
tatthat celebration performed by the demigods in the upper planetary
system; adbhutawonderful; stotraprayers; su-vdyaglorious musical
sounds of drums and other instruments; gtikcelestial songs; jayadisounds of jaya, etc.; na-eka-utsavacelebrations simply for
glorifying the Supreme Personality of Godhead; magala-svann
transcendental sounds auspicious for everyone; rutvhearing such
sounds; sva-dhmnafrom his abode; antinearby; ajaLord Brahm;
gatacoming there; acirtvery soon; dvseeing; mahithe
glorification; asyaof Lord Ka; jagma vismayambecame
astonished.
When Lord Brahm heard the wonderful ceremony going on near his
planet, accompanied by music and songs and sounds of "Jaya! Jaya!" he
immediately came down to see the function. Upon seeing so much
glorification of Lord Ka, he was completely astonished.

516

Here the word anti means "near," indicating that even in the higher
planetary systems near Brahmaloka, like Maharloka, Janaloka and
Tapoloka, the festival of glorification of Lord Ka was going on.
TEXT 36
rjann jagara carma
uka vndvane 'dbhutam
vrajaukas bahu-titha
babhvkra-gahvaram
rjanO Mahrja Parkit; jagaram carmathe dry body of Aghsura,
which remained only a big skin; ukamwhen it completely dried up;
vndvane adbhutamlike a wonderful museum piece in Vndvana;
vraja-okasmfor the inhabitants of Vrajabhmi, Vndvana; bahutithamfor many days, or for a long time; babhvabecame; kra
sporting place; gahvarama cave.
O King Parkit, when the python-shaped body of Aghsura dried up
into merely a big skin, it became a wonderful place for the inhabitants
of Vndvana to visit, and it remained so for a long, long time.
TEXT 37
etat kaumraja karma
harer tmhi-mokaam
mtyo paugaake bl
dvocur vismit vraje
etatthis incident of delivering both Aghsura and Ka's associates
from death; kaumra-jam karmaperformed during their kaumra age
(the age of five years); hareof the Supreme Personality of Godhead;
tmathe devotees are the Lord's heart and soul; ahi-mokaamtheir
deliverance and the deliverance of the python; mtyofrom the path of
repeated birth and death; paugaakeat the age of paugaa, beginning
with the sixth year (one year later); blall the boys; dv cu
disclosed the fact after one year; vismitas if it had happened on that
very day; vrajein Vndvana.
This incident of Ka's saving Himself and His associates from death
and of giving deliverance to Aghsura, who had assumed the form of a

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python, took place when Ka was five years old. It was disclosed in
Vrajabhmi after one year, as if it had taken place on that very day.
The word mokaam means "liberation." For the associates of Ka and
for Ka Himself, there is no question about liberation; they are already
liberated, being in the spiritual world. In the material world there are
birth, death, old age and disease, but in the spiritual world there are no
such things because everything is eternal. As for the python, however, by
the association of Ka and His devotees, Aghsura also achieved the
same facility of eternal life. Therefore, as indicated here by the word
tmhi-mokaam, if the python Aghsura could receive eternal
association with the Supreme Personality of Godhead, what is to be said
of those who are already associates of the Lord? Ska vijahru ktapuya-puj (SB 10.12.11). Here is proof that God is good for everyone.
Even when He kills someone, the one who is killed attains liberation.
What then is to be said of those who are already in the association of the
Lord?
TEXT 38
naitad vicitra manujrbha-myina
parvar paramasya vedhasa
agho 'pi yat-sparana-dhauta-ptaka
prptma-smya tv asat sudurlabham
nanot; etatthis; vicitramis wonderful; manuja-arbha-myinaof
Ka, who appeared as the son of Nanda Mahrja and Yaod, being
compassionate upon them; para-avarmof all causes and effects;
paramasya vedhasaof the supreme creator; agha apiAghsura also;
yat-sparanasimply by the slight association of whom; dhauta-ptaka
became freed from all contamination of material existence; prpa
became elevated; tma-smyamto a body exactly resembling that of
Nryaa; tubut; asatm sudurlabhamwhich is not at all possible to be
obtained by contaminated souls (but everything can be possible by the
mercy of the Supreme Lord).
Ka is the cause of all causes. The causes and effects of the material
world, both higher and lower, are all created by the Supreme Lord, the
original controller. When Ka appeared as the son of Nanda Mahrja
and Yaod, He did so by His causeless mercy. Consequently, for Him

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to exhibit His unlimited opulence was not at all wonderful. Indeed, He

showed such great mercy that even Aghsura, the most sinful
miscreant, was elevated to being one of His associates and achieving
srpya-mukti, which is actually impossible for materially
contaminated persons to attain.
The word my is also used in connection with love. Out of my, love, a
father has affection for his child. Therefore the word myina indicates
that Ka, out of love, appeared as the son of Nanda Mahrja and
assumed the form of a human child (manujrbha). Ka is the cause of all
causes. He is the creator of cause and effect, and He is the supreme
controller. Nothing is impossible for Him. Therefore, that He enabled
even a living being like Aghsura to attain the salvation of srpya-mukti
was not at all wonderful for Ka. Ka took pleasure in entering the
mouth of Aghsura in a sporting spirit along with His associates.
Therefore, when Aghsura, by that sporting association, as maintained in
the spiritual world, was purified of all contamination, he attained srpyamukti and vimukti by the grace of Ka. For Ka this was not at all
wonderful.
TEXT 39
sakd yad-aga-pratimntar-hit
manomay bhgavat dadau gatim
sa eva nitytma-sukhnubhty-abhivyudasta-myo 'ntar-gato hi ki puna
saktonce only; yatwhose; aga-pratimthe form of the Supreme
Lord (there are many forms, but Ka is the original form); anta-hit
placing within the core of the heart, somehow or other; mana-may
thinking of Him even by force; bhgavatmwhich is competent to offer
devotional service to the Lord; dadauKa gave; gatimthe best
destination; saHe (the Supreme Personality of Godhead); evaindeed;
nityaalways; tmaof all living entities; sukha-anubhtianyone
thinking of Him immediately enjoys transcendental pleasure;
abhivyudasta-myabecause all illusion is completely removed by Him;
anta-gataHe is always present within the core of the heart; hi
indeed; kim punawhat to speak.
If even only once or even by force one brings the form of the Supreme

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Personality of Godhead into one's mind, one can attain the supreme
salvation by the mercy of Ka, as did Aghsura. What then is to be
said of those whose hearts the Supreme Personality of Godhead enters
when He appears as an incarnation, or those who always think of the
lotus feet of the Lord, who is the source of transcendental bliss for all
living entities and by whom all illusion is completely removed?
The process for receiving the favor of the Supreme Personality of
Godhead is described here. Yat-pda-pakaja-pala-vilsa-bhakty (SB
4.22.39). Simply by thinking of Ka, one can attain Him very easily.
Ka is also described as having His lotus feet always within the hearts of
His devotees (bhagavn bhakta-hdi sthita). In the case of Aghsura, one
may argue that he was not a devotee. The answer to this is that he thought
of Ka for a moment with devotion. Bhaktyham ekay grhya.
Without devotion, one cannot think of Ka; and, conversely, whenever
one thinks of Ka, one undoubtedly has devotion. Although Aghsura's
purpose was to kill Ka, for a moment Aghsura thought of Ka with
devotion, and Ka and His associates wanted to sport within Aghsura's
mouth. Similarly, Ptan wanted to kill Ka by poisoning Him, but
Ka took her as His mother because He had accepted the milk of her
breast. Svalpam apy asya dharmasya tryate mahato bhayt (Bg. 2.40).
Especially when Ka appears as an avatra, anyone who thinks of Ka
in His different incarnations (rmdi-mrtiu kal-niyamena tihan [Bs.
5.39]), and especially in His original form as Ka, attains salvation.
There are many instances of this, and among them is Aghsura, who
attained the salvation of srpya-mukti. Therefore the process is satata
krtayanto m yatanta ca dha-vrat (Bg. 9.14). Those who are
devotees always engage in glorifying Ka. Advaitam acyutam andim
ananta-rpam: [Bs. 5.33] when we speak of Ka, we refer to all His
avatras, such as Ka, Govinda, Nryaa, Viu, Lord Caitanya, KaBalarma and ymasundara. One who always thinks of Ka must attain
vimukti, special salvation as the Lord's personal associate, not necessarily
in Vndvana, but at least in Vaikuha. This is called srpya-mukti.
TEXT 40
r-sta uvca
ittha dvij ydavadeva-datta
rutv sva-rtu carita vicitram

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papraccha bhyo 'pi tad eva puya

vaiysaki yan nighta-cet
r-sta uvcar Sta Gosvm spoke to the assembled saints at
Naimiraya; itthamin this way; dvijO learned brhmaas; ydavadeva-dattaMahrja Parkit (or Mahrja Yudhihira), who was
protected by Ydavadeva, Ka; rutvhearing; sva-rtuof Ka,
who was his savior within the womb of his mother, Uttar; caritamthe
activities; vicitramall wonderful; papracchainquired; bhya api
even again; tat evasuch activities; puyamwhich are always full of
pious activities (vat sva-kath ka puya-ravaa-krtana: [SB
1.2.17] to hear about Ka is always pious); vaiysakimunto ukadeva
Gosvm; yatbecause; nighta-cetParkit Mahrja had already
become steady in hearing about Ka.
r Sta Gosvm said: O learned saints, the childhood pastimes of r
Ka are very wonderful. Mahrja Parkit, after hearing about those
pastimes of Ka, who had saved him in the womb of his mother,
became steady in his mind and again inquired from ukadeva Gosvm
to hear about those pious activities.
TEXT 41
r-rjovca
brahman klntara-kta
tat-klna katha bhavet
yat kaumre hari-kta
jagu paugaake 'rbhak
r-rj uvcaMahrja Parkit inquired; brahmanO learned
brhmaa (ukadeva Gosvm); kla-antara-ktamthings done in the
past, at a different time (in the kaumra age); tat-klnamdescribed as
happening now (in the paugaa age); katham bhavethow could it be so;
yatwhich pastime; kaumrein the kaumra age; hari-ktamwas
done by Ka; jaguthey described; paugaakein the paugaa age
(after one year); arbhakall the boys.
Mahrja Parkit inquired: O great sage, how could things done in the
past have been described as being done at the present? Lord r Ka
performed this pastime of killing Aghsura during His kaumra age.

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How then, during His paugaa age, could the boys have described this
incident as having happened recently?
TEXT 42
tad brhi me mah-yogin
para kauthala guro
nnam etad dharer eva
my bhavati nnyath
tat brhitherefore please explain that; meunto me; mah-yoginO
great yog; paramvery much; kauthalamcuriosity; guroO my lord,
my spiritual master; nnamotherwise; etatthis incident; hareof the
Supreme Personality of Godhead; evaindeed; mythe illusion;
bhavatibecomes; na anyathnothing more.
O greatest yog, my spiritual master, kindly describe why this
happened. I am very much curious to know about it. I think that it was
nothing but another illusion due to Ka.
Ka has many potencies: parsya aktir vividhaiva ryate (vetvatara
Upaniad 6.8 [Cc. Madhya 13.65, purport]). The description of Aghsura
was disclosed after one year. Some act of Ka's potency must have been
involved. Therefore Mahrja Parkit was very curious to know about
this, and he requested ukadeva Gosvm to explain it.
TEXT 43
vaya dhanyatam loke
guro 'pi katra-bandhava
vaya pibmo muhus tvatta
puya ka-kathmtam
vayamwe are; dhanya-tammost glorified; lokein this world;
guroO my lord, my spiritual master; apialthough; katra-bandhava
the lowest of the katriyas (because we did not act like katriyas);
vayamwe are; pibmadrinking; muhualways; tvattafrom you;
puyampious; ka-kath-amtamthe nectar of ka-kath.
O my lord, my spiritual master, although we are the lowest of katriyas,
we are glorified and benefited because we have the opportunity of

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always hearing from you the nectar of the pious activities of the
Supreme Personality of Godhead.
The pious activities of the Supreme Personality of Godhead are very
confidential. It is not ordinarily possible to hear such activities unless one
is very, very fortunate. Parkit Mahrja placed himself as katrabandhava, which means "the lowest of the katriyas." The qualities of the
katriya are described in Bhagavad-gt, and although the general quality
of the katriya is vara-bhva, the tendency to rule, a katriya is not
supposed to rule over a brhmaa. Thus Mahrja Parkit regretted that
he had wanted to rule over the brhmaas and had therefore been cursed.
He considered himself the lowest of the katriyas. Dnam vara-bhva ca
ktra karma svabhvajam (Bg. 18.43). There was no doubt that
Mahrja Parkit had the good qualities of a katriya, but as a devotee he
presented himself, with submissiveness and humility, as the lowest of the
katriyas, remembering his act of wrapping a dead serpent around the
neck of a brhmaa. A student and disciple has the right to ask the guru
about any confidential service, and it is the duty of the guru to explain
these confidential matters to his disciple.
TEXT 44
r-sta uvca
ittha sma pa sa tu bdaryais
tat-smritnanta-htkhilendriya
kcchrt punar labdha-bahir-di anai
pratyha ta bhgavatottamottama
r-sta uvcar Sta Gosvm said; itthamin this way; smain the
past; pabeing inquired from; sahe; tuindeed; bdaryai
ukadeva Gosvm; tatby him (ukadeva Gosvm); smrita-anantaas
soon as Lord Ka was remembered; htalost in ecstasy; akhilaindriyaall actions of the external senses; kcchrtwith great
difficulty; punaagain; labdha-bahi-dihaving revived his external
sensory perception; anaislowly; pratyhareplied; tamunto
Mahrja Parkit; bhgavata-uttama-uttamaO great saintly person,
greatest of all devotees (aunaka).
Sta Gosvm said: O aunaka, greatest of saints and devotees, when
Mahrja Parkit inquired from ukadeva Gosvm in this way,

523

ukadeva Gosvm, immediately remembering subject matters about

Ka within the core of his heart, externally lost contact with the
actions of his senses. Thereafter, with great difficulty, he revived his
external sensory perception and began to speak to Mahrja Parkit
about ka-kath.

Thus end the Bhaktivedanta purports of the Tenth Canto, Twelfth Chapter, of
the rmad-Bhgavatam, entitled, "The Killing of the Demon Aghsura."

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13. The Stealing of the Boys and Calves by Brahm

This chapter describes Lord Brahm's attempt to take away the calves and
cowherd boys, and it also describes the bewilderment of Lord Brahm and
finally the clearance of his illusion.
Although the incident concerning Aghsura had been performed one year
before, when the cowherd boys were five years old, when they were six
years old they said, "It happened today." What happened was this. After
killing Aghsura, Ka, along with His associates the cowherd boys, went
for a picnic within the forest. The calves, being allured by green grasses,
gradually went far away, and therefore Ka's associates became a little
agitated and wanted to bring back the calves. Ka, however, encouraged
the boys by saying, "You take your tiffin without being agitated. I shall go
find the calves." And thus the Lord departed. Then, just to examine the
potency of Ka, Lord Brahm took away all the calves and cowherd boys
and kept them in a secluded place.
When Ka was unable to find the calves and boys, He could understand
that this was a trick performed by Brahm. Then the Supreme Personality
of Godhead, the cause of all causes, in order to please Lord Brahm, as
well as His own associates and their mothers, expanded Himself to
become the calves and boys, exactly as they were before. In this way, He
discovered another pastime. A special feature of this pastime was that the
mothers of the cowherd boys thus became more attached to their
respective sons, and the cows became more attached to their calves. After
nearly a year, Baladeva observed that all the cowherd boys and calves were
expansions of Ka. Thus He inquired from Ka and was informed of
what had happened.
When one full year had passed, Brahm returned and saw that Ka was
still engaged as usual with His friends and the calves and cows. Then
Ka exhibited all the calves and cowherd boys as four-armed forms of
Nryaa. Brahm could then understand Ka's potency, and he was
astonished by the pastimes of Ka, his worshipable Lord. Ka,
however, bestowed His causeless mercy upon Brahm and released him
from illusion. Thus Brahm began to offer prayers to glorify the Supreme

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Personality of Godhead.
TEXT 1
r-uka uvca
sdhu pa mah-bhga
tvay bhgavatottama
yan ntanayasasya
vann api kath muhu
r-uka uvcaukadeva Gosvm said; sdhu pamI have been very
much honored by your inquiry; mah-bhgayou are a greatly fortunate
personality; tvayby you; bhgavata-uttamaO best of devotees; yat
because; ntanayasiyou are making newer and newer; asyaof the
Supreme Personality of Godhead; van apialthough you are
continuously hearing; kathmthe pastimes; muhuagain and again.
rla ukadeva Gosvm said: O best of devotees, most fortunate
Parkit, you have inquired very nicely, for although constantly hearing
the pastimes of the Lord, you are perceiving His activities to be newer
and newer.
Unless one is very advanced in Ka consciousness, one cannot stick to
hearing the pastimes of the Lord constantly. Nitya nava-navya-mnam:
even though advanced devotees hear continually about the Lord for years,
they still feel that these topics are coming to them as newer and fresher.
Therefore such devotees cannot give up hearing of the pastimes of Lord
Ka. premjana-cchurita-bhakti-vilocanena santa sadaiva hdayeu
vilokayanti. The word santa is used to refer to persons who have
developed love for Ka. Ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi (Bs. 5.38). Parkit Mahrja,
therefore, is addressed as bhgavatottama, the best of devotees, because
unless one is very much elevated in devotional service, one cannot feel
ecstasy from hearing more and more and appreciate the topics as ever
fresher and newer.
TEXT 2
satm aya sra-bht nisargo
yad-artha-v-ruti-cetasm api
prati-kaa navya-vad acyutasya yat

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striy vinm iva sdhu vrt

satmof the devotees; ayamthis; sra-bhtmthose who are
paramahasas, who have accepted the essence of life; nisargafeature
or symptom; yatwhich; artha-vthe aim of life, the aim of profit;
rutithe aim of understanding; cetasm apiwho have decided to
accept the bliss of transcendental subjects as the aim and object of life;
prati-kaamevery moment; navya-vatas if newer and newer;
acyutasyaof Lord Ka; yatbecause; striy(topics) of woman or
sex; vinmof debauchees, who are attached to women; ivaexactly
like; sdhu vrtactual conversation.
Paramahasas, devotees who have accepted the essence of life, are
attached to Ka in the core of their hearts, and He is the aim of their
lives. It is their nature to talk only of Ka at every moment, as if such
topics were newer and newer. They are attached to such topics, just as
materialists are attached to topics of women and sex.
The word sra-bhtm means paramahasas. The hasa, or swan, accepts
milk from a mixture of milk and water and rejects the water. Similarly,
the nature of persons who have taken to spiritual life and Ka
consciousness, understanding Ka to be the life and soul of everyone, is
that they cannot give up ka-kath, or topics about Ka, at any
moment. Such paramahasas always see Ka within the core of the
heart (santa sadaiva hdayeu vilokayanti). Kma (desires), krodha
(anger) and bhaya (fear) are always present in the material world, but in
the spiritual, or transcendental, world one can use them for Ka.
Kma ka-karmrpae. The desire of the paramahasas, therefore, is
to act always for Ka. Krodha bhakta-dvei jane. They use anger against
the nondevotees and transform bhaya, or fear, into fear of being deviated
from Ka consciousness. In this way, the life of a paramahasa devotee
is used entirely for Ka, just as the life of a person attached to the
material world is used simply for women and money. What is day for the
materialistic person is night for the spiritualist. What is very sweet for the
materialistnamely women and moneyis regarded as poison by the
spiritualist.
sandarana viayinm atha yoit ca
ha hanta hanta via-bhakaato 'py asdhu

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[Cc. Madhya 11.8]

This is the instruction of Caitanya Mahprabhu. For the paramahasa,
Ka is everything, but for the materialist, women and money are
everything.
TEXT 3
uvvahito rjann
api guhya vadmi te
bryu snigdhasya iyasya
guravo guhyam apy uta
usvaplease hear; avahitawith great attention; rjanO King
(Mahrja Parkit); apialthough; guhyamvery confidential (because
ordinary men cannot understand the activities of Ka); vadmiI shall
explain; teunto you; bryuexplain; snigdhasyasubmissive;
iyasyaof a disciple; guravaspiritual masters; guhyamvery
confidential; api utaeven so.
O King, kindly hear me with great attention. Although the activities of
the Supreme Lord are very confidential, no ordinary man being able to
understand them, I shall speak about them to you, for spiritual masters
explain to a submissive disciple even subject matters that are very
confidential and difficult to understand.
TEXT 4
tathgha-vadann mtyo
rakitv vatsa-plakn
sarit-pulinam nya
bhagavn idam abravt
taththereafter; agha-vadantfrom the mouth of Aghsura; mtyo
death personified; rakitvafter saving; vatsa-plaknall the cowherd
boys and calves; sarit-pulinamto the bank of the river; nyabringing
them; bhagavnthe Supreme Personality of Godhead, Ka; idam
these words; abravtspoke.
Then, after saving the boys and calves from the mouth of Aghsura,
who was death personified, Lord Ka, the Supreme Personality of

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Godhead, brought them all to the bank of the river and spoke the
following words.
TEXT 5
aho 'tiramya pulina vayasy
sva-keli-sampan mdulccha-blukam
sphuat-saro-gandha-htli-patrikadhvani-pratidhvna-lasad-drumkulam
ahooh; ati-ramyamvery, very beautiful; pulinamthe bank of the
river; vayasyMy dear friends; sva-keli-sampatfull with all
paraphernalia for pastimes of play; mdula-accha-blukamthe very soft
and clean sandy bank; sphuatin full bloom; sara-gandhaby the
aroma of the lotus flower; htaattracted; aliof the bumblebees;
patrikaand of the birds; dhvani-pratidhvnathe sounds of their
chirping and moving and the echoes of these sounds; lasatmoving all
over; druma-kulamfull of nice trees.
My dear friends, just see how this riverbank is extremely beautiful
because of its pleasing atmosphere. And just see how the blooming
lotuses are attracting bees and birds by their aroma. The humming and
chirping of the bees and birds is echoing throughout the beautiful trees
in the forest. Also, here the sands are clean and soft. Therefore, this
must be considered the best place for our sporting and pastimes.
The description of Vndvana forest as given herewith was spoken by
Ka five thousand years ago, and the same condition prevailed during
the time of the Vaiava cryas three or four hundred years ago. Kjatkokila-hasa-srasa-gakre mayrkule. Vndvana forest is always
filled with the chirping and cooing of birds like cuckoos (kokila), ducks
(hasa) and cranes (srasa), and it is also full of peacocks (mayrkule).
The same sounds and atmosphere still prevail in the area where our
Ka-Balarma temple is situated. Everyone who visits this temple is
pleased to hear the chirping of the birds as described here (kjat-kokilahasa-srasa).
TEXT 6
atra bhoktavyam asmbhir

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divrha kudhrdit
vats sampe 'pa ptv
carantu anakais tam
atrahere, on this spot; bhoktavyamour lunch should be eaten;
asmbhiby us; diva-rhamit is very late now; kudh arditwe
are fatigued with hunger; vatsthe calves; sampenearby; apa
water; ptvafter drinking; carantulet them eat; anakaislowly;
tamthe grasses.
I think we should take our lunch here, since we are already hungry
because the time is very late. Here the calves may drink water and go
slowly here and there and eat the grass.
TEXT 7
tatheti pyayitvrbh
vatsn rudhya dvale
muktv ikyni bubhuju
sama bhagavat mud
tath itias Ka proposed, the other cowherd boys agreed; pyayitv
arbhthey allowed to drink water; vatsnthe calves; rudhyatying
them to the trees, allowed them to eat; dvalein a place of green,
tender grasses; muktvopening; ikynitheir bags of eatables and
other paraphernalia; bubhujuwent and enjoyed; samamequally;
bhagavatwith the Supreme Personality of Godhead; mudin
transcendental pleasure.
Accepting Lord Ka's proposal, the cowherd boys allowed the calves
to drink water from the river and then tied them to trees where there
was green, tender grass. Then the boys opened their baskets of food and
began eating with Ka in great transcendental pleasure.
TEXT 8
kasya vivak puru-rji-maalair
abhynan phulla-do vrajrbhak
sahopavi vipine vireju
chad yathmbhoruha-kariky

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kasya vivaksurrounding Ka; puru-rji-maalaiby different

encirclements of associates; abhynaneveryone looking forward to
the center, where Ka was sitting; phulla-datheir faces looking very
bright because of transcendental pleasure; vraja-arbhakall the
cowherd boys of Vrajabhmi; saha-upavisitting with Ka; vipine
in the forest; virejuso nicely and beautifully made; chadpetals and
leaves; yathjust as; ambhoruhaof a lotus flower; karikyof the
whorl.
Like the whorl of a lotus flower surrounded by its petals and leaves,
Ka sat in the center, encircled by lines of His friends, who all looked
very beautiful. Every one of them was trying to look forward toward
Ka, thinking that Ka might look toward him. In this way they all
enjoyed their lunch in the forest.
To a pure devotee, Ka is always visible, as stated in the Brahm sahit
(santa sadaiva hdayeu vilokayanti) and as indicated by Ka Himself in
Bhagavad-gt (sarvata pi-pda tat sarvato 'ki-iro-mukham). If by
accumulating pious activities (kta-puya-puj [SB 10.12.11]) one is
raised to the platform of pure devotional service, Ka is always visible in
the core of one's heart. One who has attained such perfection is allbeautiful in transcendental bliss. The present Ka consciousness
movement is an attempt to keep Ka in the center, for if this is done all
activities will automatically become beautiful and blissful.
TEXT 9
kecit pupair dalai kecit
pallavair akurai phalai
igbhis tvagbhir dadbhi ca
bubhuju kta-bhjan
kecitsomeone; pupaiby flowers; dalaiby nice leaves of flowers;
kecitsomeone; pallavaion the surface of bunches of leaves;
akuraion the sprouts of flowers; phalaiand some on fruits;
igbhisome actually in the basket or packet; tvagbhiby the bark of
trees; dadbhion rocks; caand; bubhujuenjoyed; kta-bhjan
as if they had made their plates for eating.
Among the cowherd boys, some placed their lunch on flowers, some on

531

leaves, fruits, or bunches of leaves, some actually in their baskets, some

on the bark of trees and some on rocks. This is what the children
imagined to be their plates as they ate their lunch.
TEXT 10
sarve mitho darayanta
sva-sva-bhojya-ruci pthak
hasanto hsayanta cbhyavajahru sahevar
sarveall the cowherd boys; mithato one another; darayanta
showing; sva-sva-bhojya-rucim pthakdifferent varieties of foodstuffs
brought from home, with their separate and different tastes; hasanta
after tasting, they were all laughing; hsayanta caand making others
laugh; abhyavajahruenjoyed lunch; saha-varalong with Ka.
All the cowherd boys enjoyed their lunch with Ka, showing one
another the different tastes of the different varieties of preparations
they had brought from home. Tasting one another's preparations, they
began to laugh and make one another laugh.
Sometimes one friend would say, "Ka, see how my food is relishable,"
and Ka would take some and laugh. Similarly, Balarma, Sudm and
other friends would taste one another's food and laugh. In this way, the
friends very jubilantly began to eat their respective preparations brought
from home.
TEXT 11
bibhrad veu jahara-paayo ga-vetre ca kake
vme pau masa-kavala tat-phalny agulu
tihan madhye sva-parisuhdo hsayan narmabhi svai
svarge loke miati bubhuje yaja-bhug bla-keli
bibhrat veumkeeping the flute; jahara-paayobetween the tight
clothing and the abdomen; ga-vetreboth the horn bugle and the cowdriving stick; caalso; kakeon the waist; vmeon the left-hand side;
pautaking in hand; masa-kavalamvery nice food prepared with
rice and first-class curd; tat-phalnisuitable pieces of fruit like bael;
agulubetween the fingers; tihanstaying in this way; madhyein

532

the middle; sva-pari-suhdaHis own personal associates; hsayan

making them laugh; narmabhiwith joking words; svaiHis own;
svarge loke miatiwhile the inhabitants of the heavenly planets,
Svargaloka, were watching this wonderful scene; bubhujeKa enjoyed;
yaja-bhuk bla-kelialthough He accepts offerings in yaja, for the
sake of childhood pastimes He was enjoying foodstuffs very jubilantly
with His cowherd boyfriends.
Ka is yaja-bhukthat is, He eats only offerings of yajabut to
exhibit His childhood pastimes, He now sat with His flute tucked
between His waist and His tight cloth on His right side and with His
horn bugle and cow-driving stick on His left. Holding in His hand a very
nice preparation of yogurt and rice, with pieces of suitable fruit
between His fingers, He sat like the whorl of a lotus flower, looking
forward toward all His friends, personally joking with them and
creating jubilant laughter among them as He ate. At that time, the
denizens of heaven were watching, struck with wonder at how the
Personality of Godhead, who eats only in yaja, was now eating with
His friends in the forest.
When Ka was eating with His cowherd boyfriends, a certain
bumblebee came there to take part in the eating. Thus Ka joked, "Why
have you come to disturb My brhmaa friend Madhumagala? You want
to kill a brhmaa. This is not good." All the boys would laugh and enjoy,
speaking such joking words while eating. Thus the inhabitants of the
higher planets were astonished at how the Supreme Personality of
Godhead, who eats only when yaja is offered, was now eating like an
ordinary child with His friends in the forest.
TEXT 12
bhrataiva vatsa-peu
bhujnev acyuttmasu
vatss tv antar-vane dra
vivius ta-lobhit
bhrataO Mahrja Parkit; evamin this way (while they were
enjoying their lunch); vatsa-peualong with all the boys tending the
calves; bhujneuengaged in taking their food; acyuta-tmasuall of
them being very near and dear to Acyuta, Ka; vatsthe calves; tu

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however; anta-vanewithin the deep forest; dramfar away; viviu

entered; ta-lobhitbeing allured by green grass.
O Mahrja Parkit, while the cowherd boys, who knew nothing within
the core of their hearts but Ka, were thus engaged in eating their
lunch in the forest, the calves went far away, deep into the forest, being
allured by green grass.
TEXT 13
tn dv bhaya-santrastn
ce ko 'sya bh-bhayam
mitry n m viramatehneye vatsakn aham
tnthat those calves were going away; dvseeing; bhayasantrastnto the cowherd boys, who were disturbed by fear that within
the dense forest the calves would be attacked by some ferocious animals;
ceKa said; ka asya bh-bhayamKa, who is Himself the
fearful element of all kinds of fear (when Ka is present, there is no
fear); mitriMy dear friends; tfrom your enjoyment of eating; m
viramatado not stop; ihain this place, in this spot; neyeI shall
bring back; vatsaknthe calves; ahamI.
When Ka saw that His friends the cowherd boys were frightened,
He, the fierce controller even of fear itself, said, just to mitigate their
fear, "My dear friends, do not stop eating. I shall bring your calves back
to this spot by personally going after them Myself."
In the presence of Ka's friendship, a devotee cannot have any fear.
Ka is the supreme controller, the controller of even death, which is
supposed to be the ultimate fear in this material world. Bhaya
dvitybhiniveata syt (SB 11.2.37). This fear arises because of lack of
Ka consciousness; otherwise there cannot be any fear. For one who has
taken shelter of the lotus feet of Ka, this material world of fear
becomes hardly dangerous at all.
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem

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Bhavmbudhi, the material ocean of fear, becomes very easy to cross by

the mercy of the supreme controller. This material world, in which there
is fear and danger at every step (pada pada yad vipadm), is not meant
for those who have taken shelter at Ka's lotus feet. Such persons are
delivered from this fearful world.
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
(SB 10.14.58)
Everyone, therefore, should take shelter of the Supreme Person, who is
the source of fearlessness, and thus be secure.
TEXT 14
ity uktvdri-dar-kujagahvarev tma-vatsakn
vicinvan bhagavn ka
sapi-kavalo yayau
iti uktvsaying this ("Let Me bring your calves personally"); adri-darkuja-gahvareueverywhere in the mountains, the mountain caves, the
bushes and narrow places; tma-vatsaknthe calves belonging to His
own personal friends; vicinvansearching out; bhagavnthe Supreme
Personality of Godhead; kaLord Ka; sa-pi-kavalacarrying
His yogurt and rice in His hand; yayaustarted out.
"Let Me go and search for the calves," Ka said. "Don't disturb your
enjoyment." Then, carrying His yogurt and rice in His hand, the
Supreme Personality of Godhead, Ka, immediately went out to
search for the calves of His friends. To please His friends, He began
searching in all the mountains, mountain caves, bushes and narrow
passages.
The Vedas (vetvatara Upaniad 6.8) assert that the Supreme Personality
of Godhead has nothing to do personally (na tasya krya karaa ca
vidyate) because He is doing everything through His energies and
potencies (parsya aktir vividhaiva ryate [Cc. Madhya 13.65, purport]).

535

Nonetheless, here we see that He took personal care to find the calves of
His friends. This was Ka's causeless mercy. Maydhyakea prakti
syate sa-carcaram: [Bg. 9.10] all the affairs of the entire world and the
entire cosmic manifestation are working under His direction, through His
different energies. Still, when there is a need to take care of His friends,
He does this personally. Ka assured His friends, "Don't be afraid. I am
going personally to search for your calves." This was Ka's causeless
mercy.
TEXT 15
ambhojanma-janis tad-antara-gato myrbhakasyeitur
drau maju mahitvam anyad api tad-vatsn ito vatsapn
ntvnyatra kurdvahntaradadht khe 'vasthito ya pur
dvghsura-mokaa prabhavata prpta para vismayam
ambhojanma-janiLord Brahm, who was born from a lotus flower; tatantara-gatanow became entangled with the affairs of Ka, who was
enjoying luncheon pastimes with His cowherd boys; my-arbhakasya
of the boys made by Ka's my; ituof the supreme controller;
draumjust to see; majuvery pleasing; mahitvam anyat apiother
glories of the Lord also; tat-vatsntheir calves; itathan that place
where they were; vatsa-pnand the cowherd boys taking care of the
calves; ntvbringing them; anyatrato a different place; kurdvahaO
Mahrja Parkit; antara-dadhtkept hidden and invisible for some
time; khe avasthita yathis person Brahm, who was situated in the
higher planetary system in the sky; purformerly; dvwas
observing; aghsura-mokaamthe wonderful killing and deliverance of
Aghsura from material tribulation; prabhavataof the all-potent
Supreme Person; prpta param vismayamhad become extremely
astonished.
O Mahrja Parkit, Brahm, who resides in the higher planetary
system in the sky, had observed the activities of the most powerful
Ka in killing and delivering Aghsura, and he was astonished. Now
that same Brahm wanted to show some of his own power and see the
power of Ka, who was engaged in His childhood pastimes, playing as
if with ordinary cowherd boys. Therefore, in Ka's absence, Brahm
took all the boys and calves to another place. Thus he became
entangled, for in the very near future he would see how powerful Ka

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was.
When Aghsura was being killed by Ka, who was accompanied by His
associates, Brahm was astonished, but when he saw that Ka was very
much enjoying His pastimes of lunch, he was even more astonished and
wanted to test whether Ka was actually there. Thus he became
entangled in Ka's my. After all, Brahm was born materially. As
mentioned here, ambhojanma jani: he was born of ambhoja, a lotus
flower. It does not matter that he was born of a lotus and not of any man,
animal or material father. A lotus is also material, and anyone born
through the material energy must be subject to the four material
deficiencies: bhrama (the tendency to commit mistakes), pramda (the
tendency to be illusioned), vipralips (the tendency to cheat) and
karapava (imperfect senses). Thus Brahm also became entangled.
Brahm, with his my, wanted to test whether Ka was actually
present. These cowherd boys were but expansions of Ka's personal self
(nanda-cinmaya-rasa-pratibhvitbhi [Bs. 5.37]). Later Ka would
show Brahm how He expands Himself into everything as His personal
pleasure, nanda-cinmaya-rasa. Hldin aktir asmt: Ka has a
transcendental potency called hldin akti. He does not enjoy anything
that is a product of the material energy. Brahm, therefore, would see
Lord Ka expand His energy.
Brahm wanted to take away Ka's associates, but instead he took away
some other boys and calves. Rvaa wanted to take away St, but that
was impossible, and instead he took away a my St. Similarly, Brahm
took away myrbhak: boys manifested by Ka's my. Brahm could
show some extraordinary opulence to the myrbhak; but he could not
show any extraordinary potency to Ka's associates. That he would see
in the very near future. Myrbhakasya itu. This bewilderment, this
my, was caused by the supreme controller, prabhavatathe all-potent
Supreme person, Kaand we shall see the result. Anyone materially
born is subject to bewilderment. This pastime is therefore called brahmavimohana-ll, the pastime of bewildering Brahm. Mohita nbhijnti
mm ebhya param avyayam (Bg. 7.13). Materially born persons cannot
fully understand Ka. Even the demigods cannot understand Him
(muhyanti yat sraya). Tene brahm hd ya di-kavaye (SB 1.1.1).
Everyone, from Brahm down to the small insect, must take lessons from
Ka.

537

TEXT 16
tato vatsn advaitya
puline 'pi ca vatsapn
ubhv api vane ko
vicikya samantata
tatathereafter; vatsnthe calves; advnot seeing there within the
forest; etyaafter; puline apito the bank of the Yamun; caalso;
vatsapncould not see the cowherd boys; ubhau apiboth of them (the
calves and the cowherd boys); vanewithin the forest; kaLord
Ka; vicikyasearched all over; samantatahere and there.
Thereafter, when Ka was unable to find the calves, He returned to
the bank of the river, but there He was also unable to see the cowherd
boys. Thus He began to search for both the calves and the boys, as if He
could not understand what had happened.
Ka could immediately understand that Brahm had taken away both
the calves and the boys, but as an innocent child He searched here and
there so that Brahm could not understand Ka's my. This was all a
dramatic performance. A player knows everything, but still he plays on
the stage in such a way that others do not understand him.
TEXT 17
kvpy advntar-vipine
vatsn pl ca viva-vit
sarva vidhi-kta ka
sahasvajagma ha
kva apianywhere; advnot seeing at all; anta-vipinewithin the
forest; vatsnthe calves; pln caand their caretakers, the cowherd
boys; viva-vitKa, who is aware of everything going on throughout
the whole cosmic manifestation; sarvameverything; vidhi-ktamwas
executed by Brahm; kaLord Ka; sahasimmediately;
avajagma hacould understand.
When Ka was unable to find the calves and their caretakers, the
cowherd boys, anywhere in the forest, He could suddenly understand
that this was the work of Lord Brahm.

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Although Ka is viva-vit, the knower of everything happening in the

entire cosmic manifestation, as an innocent child He showed ignorance of
Brahm's actions, although He could immediately understand that these
were the doings of Brahm. This pastime is called brahma-vimohana, the
bewilderment of Brahm. Brahm was already bewildered by Ka's
activities as an innocent child, and now he would be further bewildered.
TEXT 18
tata ko muda kartu
tan-mt ca kasya ca
ubhayyitam tmna
cakre viva-kd vara
tatathereafter; kathe Supreme Personality of Godhead;
mudampleasure; kartumto create; tat-mtm caof the mothers of
the cowherd boys and calves; kasya caand (the pleasure) of Brahm;
ubhayyitamexpansion, both as the calves and as the cowherd boys;
tmnamHimself; cakredid; viva-kt varait was not difficult for
Him, for He is the creator of the whole cosmic manifestation.
Thereafter, just to create pleasure both for Brahm and for the mothers
of the calves and cowherd boys, Ka, the creator of the entire cosmic
manifestation, expanded Himself as calves and boys.
Although Brahm was already entangled in bewilderment, he wanted to
show his power to the cowherd boys; but after he took away the boys and
their calves and returned to his abode, Ka created further astonishment
for Brahm, and for the mothers of the boys, by establishing the lunch
pastimes in the forest again and replacing all the calves and boys, just as
they had appeared before. According to the Vedas, eka bahu sym: the
Personality of Godhead can become many, many millions upon millions
of calves and cowherd boys, as He did to bewilder Brahm more and
more.
TEXT 19
yvad vatsapa-vatsaklpaka-vapur yvat karghry-dika
yvad yai-via-veu-dala-ig yvad vibhmbaram
yvac chla-gubhidhkti-vayo yvad vihrdika
sarva viumaya giro 'ga-vad aja sarva-svarpo babhau

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yvat vatsapaexactly like the cowherd boys; vatsaka-alpaka-vapuand

exactly like the tender bodies of the calves; yvat kara-aghri-dikam
exactly to the measurement of their particular varieties of legs and hands;
yvat yai-via-veu-dala-iknot only like their bodies but exactly
like their bugles, flutes, sticks, lunch bags and so on; yvat vibhambaramexactly like their ornaments and dress in all their varied
particulars; yvat la-gua-abhidh-kti-vayatheir exact character,
habits, features, attributes and explicit bodily features; yvat vihradikamexactly according to their tastes or amusements; sarvam
everything in detail; viu-mayamexpansions of Vsudeva, Viu; gira
aga-vatvoices exactly like theirs; ajaKa; sarva-svarpa
babhaucreated everything in detail as Himself, without any change.
By His Vsudeva feature, Ka simultaneously expanded Himself into
the exact number of missing cowherd boys and calves, with their exact
bodily features, their particular types of hands, legs and other limbs,
their sticks, bugles and flutes, their lunch bags, their particular types of
dress and ornaments placed in various ways, their names, ages and
forms, and their special activities and characteristics. By expanding
Himself in this way, beautiful Ka proved the statement samagrajagad viumayam: "Lord Viu is all-pervading."
As stated in the Brahma-sahit (5.33):
advaitam acyutam andim ananta-rpam
dya pura-purua nava-yauvana ca
Ka, para brahma, the Supreme Personality of Godhead, is dyam, the
beginning of everything; He is di-puruam, the ever-youthful original
person. He can expand Himself in more forms than one can imagine, yet
He does not fall down from His original form as Ka; therefore He is
called Acyuta. This is the Supreme Personality of Godhead. Sarva
viumaya jagat. Sarva khalv ida brahma. Ka thus proved that He
is everything, that He can become everything, but that still He is
personally different from everything (mat-sthni sarva-bhtni na cha
tev avasthita [Bg. 9.4]). This is Ka, who is understood by acintyabhedbheda-tattva philosophy. prasya pram dya pram
evvaiyate: [o Invocation] Ka is always complete, and although He
can create millions of universes, all of them full in all opulences, He

540

remains as opulent as ever, without any change (advaitam). This is

explained by different Vaiava cryas through philosophies such as
viuddhdvaita, viidvaita and dvaitdvaita. Therefore one must learn
about Ka from the cryas. cryavn puruo veda: one who follows
the path of the cryas knows things as they are. Such a person can know
Ka as He is, at least to some extent, and as soon as one understands
Ka (janma karma ca me divyam eva yo vetti tattvata [Bg. 4.9]), one is
liberated from material bondage (tyaktv deha punar janma naiti mm eti
so 'rjuna).
TEXT 20
svayam tmtma-govatsn
prativrytma-vatsapai
krann tma-vihrai ca
sarvtm prviad vrajam
svayam tmKa, who is personally the Supreme Soul, the Supersoul;
tma-go-vatsnnow expanded into calves that were also He Himself;
prativrya tma-vatsapaiagain He Himself was represented as the
cowherd boys controlling and commanding the calves; kranthus
Himself constituting everything in these transcendental pastimes; tmavihrai caenjoying Himself by Himself in different ways; sarva-tm
the Supersoul, Ka; prviatentered; vrajamVrajabhmi, the land of
Mahrja Nanda and Yaod.
Now expanding Himself so as to appear as all the calves and cowherd
boys, all of them as they were, and at the same time appear as their
leader, Ka entered Vrajabhmi, the land of His father, Nanda
Mahrja, just as He usually did while enjoying their company.
Ka usually stayed in the forest and pasturing ground, taking care of the
calves and cows with His associates the cowherd boys. Now that the
original group had been taken away by Brahm, Ka Himself assumed
the forms of every member of the group, without anyone's knowledge,
even the knowledge of Baladeva, and continued the usual program. He
was ordering His friends to do this and that, and He was controlling the
calves and going into the forest to search for them when they went astray,
allured by new grass, but these calves and boys were He Himself. This was
Ka's inconceivable potency. As explained by rla Jva Gosvm, rdh

541

ka-praaya-viktir hldin aktir asmt. Rdh and Ka are the same.

Ka, by expanding His pleasure potency, becomes Rdhr. The same
pleasure potency (nanda-cinmaya-rasa) was expanded by Ka when He
Himself became all the calves and boys and enjoyed transcendental bliss
in Vrajabhmi. This was done by the yogamy potency and was
inconceivable to persons under the potency of mahmy.
TEXT 21
tat-tad-vatsn ptha ntv
tat-tad-gohe niveya sa
tat-tad-tmbhavad rjas
tat-tat-sadma praviavn
tat-tat-vatsnthe calves, which belonged to different cows; pthak
separately; ntvbringing; tat-tat-goheto their respective cow sheds;
niveyaentering; saKa; tat-tat-tmas originally different
individual souls; abhavatHe expanded Himself in that way; rjanO
King Parkit; tat-tat-sadmatheir respective houses; praviavn
entered (Ka thus entered everywhere).
O Mahrja Parkit, Ka, who had divided Himself as different calves
and also as different cowherd boys, entered different cow sheds as the
calves and then different homes as different boys.
Ka had many, many friends, of whom rdm, Sudm and Subala
were prominent. Thus Ka Himself became rdm, Sudm and
Subala and entered their respective houses with their respective calves.
TEXT 22
tan-mtaro veu-rava-tvarotthit
utthpya dorbhi parirabhya nirbharam
sneha-snuta-stanya-paya-sudhsava
matv para brahma sutn apyayan
tat-mtarathe mothers of the respective cowherd boys; veu-rava
because of the sounds played on flutes and bugles by the cowherd boys;
tvaraimmediately; utthitawakened from their respective household
duties; utthpyaimmediately lifted their respective sons; dorbhiwith
their two arms; parirabhyaembracing; nirbharamwithout feeling any
weight; sneha-snutawhich was flowing because of intense love; stanya-

542

payatheir breast milk; sudh-savamtasting just like a nectarean

beverage; matvaccepting the milk like that; paramthe Supreme;
brahmaKa; sutn apyayanbegan to feed their respective sons.
The mothers of the boys, upon hearing the sounds of the flutes and
bugles being played by their sons, immediately rose from their
household tasks, lifted their boys onto their laps, embraced them with
both arms and began to feed them with their breast milk, which flowed
forth because of extreme love specifically for Ka. Actually Ka is
everything, but at that time, expressing extreme love and affection, they
took special pleasure in feeding Ka, the Parabrahman, and Ka
drank the milk from His respective mothers as if it were a nectarean
beverage.
Although all the elderly gops knew that Ka was the son of mother
Yaod, they still desired, "If Ka had become my son, I would also have
taken care of Him like mother Yaod. "This was their inner ambition.
Now, in order to please them, Ka personally took the role of their sons
and fulfilled their desire. They enhanced their special love for Ka by
embracing Him and feeding Him, and Ka tasted their breast milk to be
just like a nectarean beverage. While thus bewildering Brahm, He
enjoyed the special transcendental pleasure created by yogamy between
all the other mothers and Himself.
TEXT 23
tato nponmardana-majja-lepanlakra-rak-tilakandibhi
sallita svcaritai praharayan
sya gato yma-yamena mdhava
tatathereafter; npaO King (Mahrja Parkit); unmardanaby
massaging them with oil; majjaby bathing; lepanaby smearing the
body with oil and sandalwood pulp; alakraby decorating with
ornaments; rakby chanting protective mantras; tilakaby decorating
the body with tilaka marks in twelve places; aana-dibhiand by
feeding them sumptuously; sallitain this way cared for by the
mothers; sva-caritaiby their characteristic behavior; prahara-yan
making the mothers very much pleased; syamevening; gataarrived;
yma-yamenaas the time of each activity passed; mdhavaLord

543

Ka.
Thereafter, O Mahrja Parkit, as required according to the scheduled
round of His pastimes, Ka returned in the evening, entered the
house of each of the cowherd boys, and engaged exactly like the former
boys, thus enlivening their mothers with transcendental pleasure. The
mothers took care of the boys by massaging them with oil, bathing
them, smearing their bodies with sandalwood pulp, decorating them
with ornaments, chanting protective mantras, decorating their bodies
with tilaka and giving them food. In this way, the mothers served Ka
personally.
TEXT 24
gvas tato goham upetya satvara
hukra-ghoai parihta-sagatn
svakn svakn vatsatarn apyayan
muhur lihantya sravad audhasa paya
gvathe calves; tatathereafter; gohamto the cow sheds;
upetyareaching; satvaramvery soon; hukra-ghoaiby making
jubilant mooing sounds; parihta-sagatnto call the cows; svakn
svaknfollowing their respective mothers; vatsatarnthe respective
calves; apyayanfeeding them; muhuagain and again; lihantya
licking the calves; sravat audhasam payaabundant milk flowing from
their milk bags.
Thereafter, all the cows entered their different sheds and began mooing
loudly, calling for their respective calves. When the calves arrived, the
mothers began licking the calves' bodies again and again and profusely
feeding them with the milk flowing from their milk bags.
All the dealings between the calves and their respective mothers taking
care of them were enacted by Ka Himself.
TEXT 25
go-gopn mttsminn
st snehardhik vin
purovad sv api hares
tokat myay vin

544

go-gopnmfor both the cows and the gops, the elderly cowherd
women; mttmotherly affection; asminunto Ka; stthere
ordinarily was; snehaof affection; dhikmany increase; vin
without; pura-vatlike before; suthere was among the cows and
gops; apialthough; hareof Ka; tokatKa is my son; myay
vinwithout my.
Previously, from the very beginning, the gops had motherly affection
for Ka. Indeed, their affection for Ka exceeded even their
affection for their own sons. In displaying their affection, they had thus
distinguished between Ka and their sons, but now that distinction
disappeared.
The distinction between one's own son and another's son is not unnatural.
Many elderly women have motherly affection for the sons of others. They
observe distinctions, however, between those other sons and their own.
But now the elderly gops could not distinguish between their own sons
and Ka, for since their own sons had been taken by Brahm, Ka had
expanded as their sons. Therefore, their extra affection for their sons, who
were now Ka Himself, was due to bewilderment resembling that of
Brahm. Previously, the mothers of rdm, Sudm, Subala and Ka's
other friends did not have the same affection for one another's sons, but
now the gops treated all the boys as their own. ukadeva Gosvm,
therefore, wanted to explain this increment of affection in terms of
Ka's bewilderment of Brahm, the gops, the cows and everyone else.
TEXT 26
vrajaukas sva-tokeu
sneha-vally bdam anvaham
anair nisma vavdhe
yath ke tv aprvavat
vraja-okasmof all the inhabitants of Vraja, Vndvana; sva-tokeufor
their own sons; sneha-vallthe creeper of affection; -abdamfor one
year; anu-ahamevery day; anaigradually; nismawithout limit;
vavdheincreased; yath keexactly accepting Ka as their son;
tuindeed; aprva-vatas it had not been previously.
Although the inhabitants of Vrajabhmi, the cowherd men and cowherd

545

women, previously had more affection for Ka than for their own
children, now, for one year, their affection for their own sons
continuously increased, for Ka had now become their sons. There
was no limit to the increment of their affection for their sons, who were
now Ka. Every day they found new inspiration for loving their
children as much as they loved Ka.
TEXT 27
ittham tmtmantmna
vatsa-pla-miea sa
playan vatsapo vara
cikre vana-gohayo
itthamin this way; tmthe Supreme Soul, Ka; tmanby
Himself; tmnamHimself again; vatsa-pla-mieawith the forms of
cowherd boys and calves; saKa Himself; playanmaintaining;
vatsa-patending the calves; varamcontinuously for one year;
cikreenjoyed the pastimes; vana-gohayoboth in Vndvana and in
the forest.
In this way, Lord r Ka, having Himself become the cowherd boys
and groups of calves, maintained Himself by Himself. Thus He
continued His pastimes, both in Vndvana and in the forest, for one
year.
Everything was Ka. The calves, the cowherd boys and their maintainer
Himself were all Ka. In other words, Ka expanded Himself in
varieties of calves and cowherd boys and continued His pastimes
uninterrupted for one year. As stated in Bhagavad-gt, Ka's expansion
is situated in everyone's heart as the Supersoul. Similarly, instead of
expanding Himself as the Supersoul, He expanded Himself as a portion of
calves and cowherd boys for one continuous year.
TEXT 28
ekad crayan vatsn
sa-rmo vanam viat
paca-su tri-ymsu
hyanprav aja

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ekadone day; crayan vatsnwhile taking care of all the calves; sarmaalong with Balarma; vanamwithin the forest; viatentered;
paca-sufive or six; tri-ymsunights; hyanaa whole year;
apraunot being fulfilled (five or six days before the completion of
one year); ajaLord r Ka.
One day, five or six nights before the completion of the year, Ka,
tending the calves, entered the forest along with Balarma.
Up to this time, even Balarma was captivated by the bewilderment that
covered Brahm. Even Balarma did not know that all the calves and
cowherd boys were expansions of Ka or that He Himself was also an
expansion of Ka. This was disclosed to Balarma just five or six days
before the completion of the year.
TEXT 29
tato vidrc carato
gvo vatsn upavrajam
govardhandri-irasi
carantyo dadus tam
tatathereafter; vidrtfrom a not-distant place; caratawhile
pasturing; gvaall the cows; vatsnand their respective calves;
upavrajamalso pasturing near Vndvana; govardhana-adri-irasion
the top of Govardhana Hill; carantyawhile pasturing to find;
dadusaw; tamtender grass nearby.
Thereafter, while pasturing atop Govardhana Hill, the cows looked
down to find some green grass and saw their calves pasturing near
Vndvana, not very far away.
TEXT 30
dvtha tat-sneha-vao 'smttm
sa go-vrajo 'tytmapa-durga-mrga
dvi-pt kakud-grva udsya-puccho
'gd dhuktair sru-pay javena
dvwhen the cows saw their calves below; athathereafter; tatsneha-vaabecause of increased love for the calves; asmta-tmas if

547

they had forgotten themselves; sathat; go-vrajaherd of cows; atitma-pa-durga-mrgaescaping their caretakers because of increased
affection for the calves, although the way was very rough and hard; dviptpairs of legs together; kakut-grvatheir humps moving with their
necks; udsya-puccharaising their heads and tails; agtcame;
huktailowing very loudly; sru-paywith milk flowing from the
nipples; javenavery forcibly.
When the cows saw their own calves from the top of Govardhana Hill,
they forgot themselves and their caretakers because of increased
affection, and although the path was very rough, they ran toward their
calves with great anxiety, each running as if with one pair of legs. Their
milk bags full and flowing with milk, their heads and tails raised, and
their humps moving with their necks, they ran forcefully until they
reached their calves to feed them.
Generally the calves and cows are pastured separately. The elderly men
take care of the cows, and the small children see to the calves. This time,
however, the cows immediately forgot their position as soon as they saw
the calves below Govardhana Hill, and they ran with great force, their tails
erect and their front and hind legs joined, until they reached their calves.
TEXT 31
sametya gvo 'dho vatsn
vatsavatyo 'py apyayan
gilantya iva cgni
lihantya svaudhasa paya
sametyaassembling; gvaall the cows; adhadown at the foot of
Govardhana Hill; vatsnall their calves; vatsa-vatyaas if new calves
had been born from them; apieven though new calves were present;
apyayanfed them; gilantyaswallowing them; ivaas if; caalso;
agnitheir bodies; lihantyalicking as they do when newborn calves
are present; sva-odhasam payatheir own milk flowing from the milk
bags.
The cows had given birth to new calves, but while coming down from
Govardhana Hill, the cows, because of increased affection for the older
calves, allowed the older calves to drink milk from their milk bags and

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then began licking the calves' bodies in anxiety, as if wanting to

swallow them.
TEXT 32
gops tad-rodhanysamaughya-lajjoru-manyun
durgdhva-kcchrato 'bhyetya
go-vatsair dadu sutn
gopthe cowherd men; tat-rodhana-ysaof their attempt to stop the
cows from going to their calves; maughyaon account of the frustration;
lajjbeing ashamed; uru-manyunand at the same time becoming very
angry; durga-adhva-kcchrataalthough they passed the very rough way
with great difficulty; abhyetyaafter reaching there; go-vatsaialong
with the calves; dadusaw; sutntheir respective sons.
The cowherd men, having been unable to check the cows from going to
their calves, felt simultaneously ashamed and angry. They crossed the
rough road with great difficulty, but when they came down and saw
their own sons, they were overwhelmed by great affection.
Everyone was increasing in affection for Ka. When the cowherd men
coming down from the hill saw their own sons, who were no one else
than Ka, their affection increased.
TEXT 33
tad-kaotprema-rasplutay
jtnurg gata-manyavo 'rbhakn
uduhya dorbhi parirabhya mrdhani
ghrair avpu param muda te
tat-kaa-utprema-rasa-pluta-ayall the thoughts of the cowherd
men merged in the mellow of paternal love, which was aroused by seeing
their sons; jta-anurgexperiencing a great longing or attraction;
gata-manyavatheir anger disappeared; arbhakntheir young sons;
uduhyalifting; dorbhiwith their arms; parirabhyaembracing;
mrdhanion the head; ghraiby smelling; avpuobtained;
parammthe highest; mudampleasure; tethose cowherd men.

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At that time, all the thoughts of the cowherd men merged in the mellow
of paternal love, which was aroused by the sight of their sons.
Experiencing a great attraction, their anger completely disappearing,
they lifted their sons, embraced them in their arms and enjoyed the
highest pleasure by smelling their sons' heads.
After Brahm stole the original cowherd boys and calves, Ka expanded
Himself to become the boys and calves again. Therefore, because the boys
were actually Ka's expansions, the cowherd men were especially
attracted to them. At first the cowherd men, who were on top of the hill,
were angry, but because of Ka the boys were extremely attractive, and
therefore the cowherd men immediately came down from the hill with
special affection.
TEXT 34
tata pravayaso gops
toklea-sunirvt
kcchrc chanair apagats
tad-anusmty-udarava
tatathereafter; pravayasaelderly; gopcowherd men; toka-leasunirvtbecame overjoyed by embracing their sons; kcchrtwith
difficulty; anaigradually; apagatceased from that embracing and
returned to the forest; tat-anusmti-uda-ravaas they remembered their
sons, tears began to roll down from their eyes.
Thereafter the elderly cowherd men, having obtained great feeling from
embracing their sons, gradually and with great difficulty and reluctance
ceased embracing them and returned to the forest. But as the men
remembered their sons, tears began to roll down from their eyes.
In the beginning the cowherd men were angry that the cows were being
attracted by the calves, but when the men came down from the hill, they
themselves were attracted by their sons, and therefore the men embraced
them. To embrace one's son and smell his head are symptoms of affection.
TEXT 35
vrajasya rma premardher
vkyautkahyam anukaam

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mukta-stanev apatyev apy

ahetu-vid acintayat
vrajasyaof the herd of cows; rmaBalarma; prema-dhebecause
of an increase of affection; vkyaafter observing; aut-kahyam
attachment; anu-kaamconstantly; mukta-staneuwho had grown up
and were no longer drawing milk from their mothers; apatyeuin regard
to those calves; apieven; ahetu-vitnot understanding the reason;
acintayatbegan to consider as follows.
Because of an increase of affection, the cows had constant attachment
even to those calves that were grown up and had stopped sucking milk
from their mothers. When Baladeva saw this attachment, He was unable
to understand the reason for it, and thus He began to consider as
follows.
The cows had younger calves who had started sucking milk from their
mothers, and some of the cows had newly given birth, but now, because
of love, the cows enthusiastically showed their affection for the older
calves, which had left off milking. These calves were grown up, but still
the mothers wanted to feed them. Therefore Balarma was a little
surprised, and He wanted to inquire from Ka about the reason for their
behavior. The mothers were actually more anxious to feed the older
calves, although the new calves were present, because the older calves
were expansions of Ka. These surprising events were taking place by
the manipulation of yogamy. There are two mys working under the
direction of Ka-mahmy, the energy of the material world, and
yogamy, the energy of the spiritual world. These uncommon events
were taking place because of the influence of yogamy. From the very
day on which Brahm stole the calves and boys, yogamy acted in such a
way that the residents of Vndvana, including even Lord Balarma, could
not understand how yogamy was working and causing such uncommon
things to happen. But as yogamy gradually acted, Balarma in particular
was able to understand what was happening, and therefore He inquired
from Ka.
TEXT 36
kim etad adbhutam iva
vsudeve 'khiltmani

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vrajasya stmanas tokev

aprva prema vardhate
kimwhat; etatthis; adbhutamwonderful; ivajust as; vsudevein
Vsudeva, Lord r Ka; akhila-tmanithe Supersoul of all living
entities; vrajasyaof all the inhabitants of Vraja; sa-tmanaalong with
Me; tokeuin these boys; aprvamunprecedented; premaaffection;
vardhateis increasing.
What is this wonderful phenomenon? The affection of all the
inhabitants of Vraja, including Me, toward these boys and calves is
increasing as never before, just like our affection for Lord Ka, the
Supersoul of all living entities.
This increase of affection was not my; rather, because Ka had
expanded Himself as everything and because the whole life of everyone in
Vndvana was meant for Ka, the cows, because of affection for Ka,
had more affection for the older calves than for the new calves, and the
men increased in their affection for their sons. Balarma was astonished to
see all the residents of Vndvana so affectionate toward their own
children, exactly as they had been for Ka. Similarly, the cows had
grown affectionate toward their calvesas much as toward Ka.
Balarma was surprised to see the acts of yogamy. Therefore He
inquired from Ka, "What is happening here? What is this mystery?"
TEXT 37
keya v kuta yt
daiv v nry utsur
pryo mystu me bhartur
nny me 'pi vimohin
kwho; iyamthis; vor; kutafrom where; ythas come;
daivwhether demigod; vor; nrwoman; utaor; sur
demoness; pryain most cases; myillusory energy; astushe must
be; meMy; bhartuof the master, Lord Ka; nanot; anyany
other; meMy; apicertainly; vimohinbewilderer.
Who is this mystic power, and where has she come from? Is she a
demigod or a demoness? She must be the illusory energy of My master,
Lord Ka, for who else can bewilder Me?

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Balarma was surprised. This extraordinary show of affection, He thought,

was something mystical, performed either by the demigods or some
wonderful man. Otherwise, how could this wonderful change take place?
"This my might be some rkas-my," He thought, "but how can
rkas-my have any influence upon Me? This is not possible. Therefore
it must be the my of Ka." He thus concluded that the mystical
change must have been caused by Ka, whom Balarma considered His
worshipable Personality of Godhead. He thought, "It was arranged by
Ka, and even I could not check its mystic power." Thus Balarma
understood that all these boys and calves were only expansions of Ka.
TEXT 38
iti sacintya drho
vatsn sa-vayasn api
sarvn caa vaikuha
caku vayunena sa
iti sacintyathinking in this way; drhaBaladeva; vatsnthe
calves; sa-vayasnalong with His companions; apialso; sarvnall;
caasaw; vaikuhamas r Ka only; caku vayunenawith the
eye of transcendental knowledge; saHe (Baladeva).
Thinking in this way, Lord Balarma was able to see, with the eye of
transcendental knowledge, that all these calves and Ka's friends
were expansions of the form of r Ka.
Every individual is different. There are even differences between twin
brothers. Yet when Ka expanded Himself as the boys and calves, each
boy and each calf appeared in its own original feature, with the same
individual way of acting, the same tendencies, the same color, the same
dress, and so on, for Ka manifested Himself with all these differences.
This was Ka's opulence.
TEXT 39
naite sure ayo na caite
tvam eva bhsa bhid-raye 'pi
sarva pthak tva nigamt katha vadety
uktena vtta prabhu balo 'vait
nanot; etethese boys; sura-the best of the demigods; aya

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great sages; nanot; caand; etethese calves; tvamYou (Ka);

evaalone; bhsiare manifesting; aO supreme controller; bhitrayein the existence of varieties of difference; apieven; sarvam
everything; pthakexisting; tvamYou (Ka); nigamtbriefly;
kathamhow; vadaplease explain; itithus; uktenahaving been
requested (by Baladeva); vttamthe situation; prabhu(having been
explained) by Lord Ka; balaBaladeva; avaitunderstood.
Lord Baladeva said, "O supreme controller! These boys are not great
demigods, as I previously thought. Nor are these calves great sages like
Nrada. Now I can see that You alone are manifesting Yourself in all
varieties of difference. Although one, You are existing in the different
forms of the calves and boys. Please briefly explain this to Me." Having
thus been requested by Lord Baladeva, Ka explained the whole
situation, and Baladeva understood it.
Inquiring from Ka about the actual situation, Lord Balarma said, "My
dear Ka, in the beginning I thought that all these cows, calves and
cowherd boys were either great sages and saintly persons or demigods,
but at the present it appears that they are actually Your expansions. They
are all You; You Yourself are playing as the calves and cows and boys.
What is the mystery of this situation? Where have those other calves and
cows and boys gone? And why are You expanding Yourself as the cows,
calves and boys? Will You kindly tell Me what is the cause?" At the
request of Balarma, Ka briefly explained the whole situation: how the
calves and boys were stolen by Brahm and how He was concealing the
incident by expanding Himself so that people would not know that the
original cows, calves and boys were missing. Balarma understood,
therefore, that this was not my but Ka's opulence. Ka has all
opulences, and this was but another opulence of Ka.
"At first," Lord Balarma said, "I thought that these boys and calves were
a display of the power of great sages like Nrada, but now I see that all
these boys and calves are You." After inquiring from Ka, Lord
Balarma understood that Ka Himself had become many. That the Lord
can do this is stated in the Brahma-sahit (5.33). Advaitam acyutam
andim ananta-rpam: although He is one, He can expand Himself in so
many forms. According to the Vedic version, eka bahu sym: He can
expand Himself into many thousands and millions but still remain one. In
that sense, everything is spiritual because everything is an expansion of

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Ka; that is, everything is an expansion either of Ka Himself or of His

potency. Because the potency is nondifferent from the potent, the potency
and the potent are one (akti-aktimatayor abheda). The Myvds,
however, say, cid-acit-samanvaya: spirit and matter are one. This is a
wrong conception. Spirit (cit) is different from matter (acit), as explained
by Ka Himself in Bhagavad-gt (7.4-5):
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false egoall
together these eight comprise My separated material energies. But besides
this inferior nature, O mighty-armed Arjuna, there is a superior energy of
Mine, which consists of all living entities who are struggling with material
nature and are sustaining the universe." Spirit and matter cannot be made
one, for actually they are superior and inferior energies, yet the
Myvds, or Advaita-vds, try to make them one. This is wrong.
Although spirit and matter ultimately come from the same one source,
they cannot be made one. For example, there are many things that come
from our bodies, but although they come from the same source, they
cannot be made one. We should be careful to note that although the
supreme source is one, the emanations from this source should be
separately regarded as inferior and superior. The difference between the
Myvda and Vaiava philosophies is that the Vaiava philosophy
recognizes this fact. r Caitanya Mahprabhu's philosophy, therefore, is
called acintya-bhedbhedasimultaneous oneness and difference. For
example, fire and heat cannot be separated, for where there is fire there is
heat and where there is heat there is fire. Nonetheless, although we
cannot touch fire, heat we can tolerate. Therefore, although they are one,
they are different.

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TEXT 40
tvad etytmabhr tmamnena truy-anehas
purovad bda kranta
dade sa-kala harim
tvatfor so long; etyaafter returning; tma-bhLord Brahm; tmamnenaby his (Brahm's) own measurement; trui-anehasby a
moment's time; pura-vatjust as previously; -abdamfor one year (by
human measurement of time); krantamplaying; dadehe saw; sakalamalong with His expansions; harimLord Hari (r Ka).
When Lord Brahm returned after a moment of time had passed
(according to his own measurement), he saw that although by human
measurement a complete year had passed, Lord Ka, after all that
time, was engaged just as before in playing with the boys and calves,
who were His expansions.
Lord Brahm had gone away for only a moment of his time, but when he
returned, a year of human time had passed. On different planets, the
calculation of time is different. To give an example, a man-made satellite
may orbit the earth in an hour and twenty-five minutes and thus complete
one full day, although a day ordinarily takes twenty-four hours for those
living on earth. Therefore, what was but a moment for Brahm was one
year on earth. Ka continued to expand Himself in so many forms for
one year, but by the arrangement of yogamy no one could understand
this but Balarma.
After one moment of Brahm's calculation, Brahm came back to see the
fun caused by his stealing the boys and calves. But he was also afraid that
he was playing with fire. Ka was his master, and he had played
mischief for fun by taking away Ka's calves and boys. He was really
anxious, so he did not stay away very long; he came back after a moment
(of his calculation). When Brahm returned, he saw that all the boys,
calves and cows were playing with Ka in the same way as when he had
come upon them; by Ka's display of yogamy, the same pastimes were
going on without any change.
On the day when Lord Brahm had first come, Baladeva could not go with
Ka and the cowherd boys, for it was His birthday, and His mother had
kept Him back for the proper ceremonial bath, called ntika-snna.

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Therefore Lord Baladeva was not taken by Brahm at that time. Now, one
year later, Brahm returned, and because he returned on exactly the same
day, Baladeva was again kept at home for His birthday. Therefore,
although this verse mentions that Brahm saw Ka and all the cowherd
boys, Baladeva is not mentioned. It was five or six days earlier that
Baladeva had inquired from Ka about the extraordinary affection of the
cows and cowherd men, but now, when Brahm returned, Brahm saw all
the calves and cowherd boys playing with Ka as expansions of Ka,
but he did not see Baladeva. As in the previous year, Lord Baladeva did
not go to the woods on the day Lord Brahm appeared there.
TEXT 41
yvanto gokule bl
sa-vats sarva eva hi
myaye ayn me
ndypi punar utthit
yvantawhatsoever, as many as; gokulein Gokula; blboys; savatsalong with their calves; sarveall; evaindeed; hibecause;
my-ayeon the bed of my; aynare sleeping; memy; na
not; adyatoday; apieven; punaagain; utthithave risen.
Lord Brahm thought: Whatever boys and calves there were in Gokula,
I have kept them sleeping on the bed of my mystic potency, and to this
very day they have not yet risen again.
For one year Lord Brahm kept the calves and boys lying down in a cave
by his mystic power. Therefore when Brahm saw Lord Ka still playing
with all the cows and calves, he began trying to reason about what was
happening. "What is this?" he thought. "Maybe I took those calves and
cowherd boys away but now they have been taken from that cave. Is this
what has happened? Has Ka brought them back here?" Then, however,
Lord Brahm saw that the calves and boys he had taken were still in the
same mystic my into which he had put them. Thus he concluded that
the calves and cowherd boys now playing with Ka were different from
the ones in the cave. He could understand that although the original
calves and boys were still in the cave where he had put them, Ka had
expanded Himself and so the present demonstration of calves and boys
consisted of expansions of Ka. They had the same features, the same

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mentality and the same intentions, but they were all Ka.
TEXT 42
ita ete 'tra kutraty
man-my-mohitetare
tvanta eva tatrbda
kranto viun samam
itafor this reason; etethese boys with their calves; atrahere;
kutratywhere have they come from; mat-my-mohita-itaredifferent
from those who were mystified by my illusory potency; tvantathe
same number of boys; evaindeed; tatrathere; -abdamfor one year;
krantaare playing; viun samamalong with Ka.
A similar number of boys and calves have been playing with Ka for
one whole year, yet they are different from the ones illusioned by my
mystic potency. Who are they? Where did they come from?
Although appearing like calves, cows and cowherd boys, these were all
Viu. Actually they were viu-tattva, not jva-tattva. Brahm was
surprised. "The original cowherd boys and cows," he thought, "are still
where I put them last year. So who is it that is now keeping company with
Ka exactly as before? Where have they come from?" Brahm was
surprised that his mystic power had been neglected. Without touching the
original cows and cowherd boys kept by Brahm, Ka had created
another assembly of calves and boys, who were all expansions of viutattva. Thus Brahm's mystic power was superseded.
TEXT 43
evam eteu bhedeu
cira dhytv sa tma-bh
saty ke katare neti
jtu nee kathacana
evamin this way; eteu bhedeubetween these boys, who were existing
separately; ciramfor a long time; dhytvafter thinking; sahe;
tma-bhLord Brahm; satyreal; kewho; katarewho; naare
not; itithus; jtumto understand; nanot; iewas able;
kathacanain any way at all.

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Thus Lord Brahm, thinking and thinking for a long time, tried to
distinguish between those two sets of boys, who were each separately
existing. He tried to understand who was real and who was not real, but
he couldn't understand at all.
Brahm was puzzled. "The original boys and calves are still sleeping as I
have kept them," he thought, "but another set is here playing with Ka.
How has this happened?" Brahm could not grasp what was happening.
Which boys were real, and which were not real? Brahm was unable to
come to any definite conclusion. He pondered the matter for a long while.
"How can there be two sets of calves and boys at the same time? Have the
boys and calves here been created by Ka, or has Ka created the ones
lying asleep? Or are both merely creations of Ka?" Brahm thought
about the subject in many different ways. "After I go to the cave and see
that the boys and calves are still there, does Ka go take them away and
put them here so that I come here and see them, and does Ka then take
them from here and put them there?" Brahm could not figure out how
there could be two sets of calves and cowherd boys exactly alike.
Although thinking and thinking, he could not understand at all.
TEXT 44
eva sammohayan viu
vimoha viva-mohanam
svayaiva myayjo 'pi
svayam eva vimohita
evamin this way; sammohayanwanting to mystify; viumthe allpervading Lord Ka; vimohamwho can never be mystified; vivamohanambut who mystifies the entire universe; svayby his
(Brahm's) own; evaindeed; myayby mystic power; ajaLord
Brahm; apieven; svayamhimself; evacertainly; vimohitawas put
into bewilderment, became mystified.
Thus because Lord Brahm wanted to mystify the all-pervading Lord
Ka, who can never be mystified, but who, on the contrary, mystifies
the entire universe, he himself was put into bewilderment by his own
mystic power.
Brahm wanted to bewilder Ka, who bewilders the entire universe. The

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whole universe is under Ka's mystic power (mama my duratyay [Bg.

7.14]), but Brahm wanted to mystify Him. The result was that Brahm
himself was mystified, just as one who wants to kill another may himself
be killed. In other words, Brahm was defeated by his own attempt. In a
similar position are the scientists and philosophers who want to overcome
the mystic power of Ka. They challenge Ka, saying, "What is God?
We can do this, and we can do that." But the more they challenge Ka
in this way, the more they are implicated in suffering. The lesson here is
that we should not try to overcome Ka. Rather, instead of endeavoring
to surpass Him, we should surrender to Him (sarva-dharmn parityajya
mm eka araa vraja [Bg. 18.66]).
Instead of defeating Ka, Brahm himself was defeated, for he could not
understand what Ka was doing. Since Brahm, the chief person within
this universe, was so bewildered, what is to be said of so-called scientists
and philosophers? Sarva-dharmn parityajya mm eka araa vraja.
We should give up all our tiny efforts to defy the arrangement of Ka.
Instead, whatever arrangements He proposes, we should accept. This is
always better, for this will make us happy. The more we try to defeat the
arrangement of Ka, the more we become implicated in Ka's my
(daiv hy e gua-may mama my duratyay). But one who has reached
the point of surrendering to the instructions of Ka (mm eva ye
prapadyante) is liberated, free from ka-my (mym et taranti te
[Bg. 7.14]). The power of Ka is just like a government that cannot be
overcome. First of all there are laws, and then there is police power, and
beyond that is military power. Therefore, what is the use of trying to
overcome the power of the government? Similarly, what is the use of
trying to challenge Ka?
From the next verse it is clear that Ka cannot be defeated by any kind
of mystic power. If one gets even a little power of scientific knowledge,
one tries to defy God, but actually no one is able to bewilder Ka. When
Brahm, the chief person within the universe, tried to bewilder Ka, he
himself was bewildered and astonished. This is the position of the
conditioned soul. Brahm wanted to mystify Ka, but he himself was
mystified.
The word vium is significant in this verse. Viu pervades the entire
material world, whereas Brahm merely occupies one subordinate post.
yasyaika-nivasita-klam athvalambya
jvanti loma-vila-j jagadaa-nth

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(Bs. 5.48)
The word nth, which refers to Lord Brahm, is plural because there are
innumerable universes and innumerable Brahms. Brahm is but a tiny
force. This was exhibited in Dvrak when Ka called for Brahm. One
day when Brahm came to see Ka at Dvrak, the doorman, at Lord
Ka's request, asked, "Which Brahm are you?" Later, when Brahm
inquired from Ka whether this meant that there was more than one
Brahm, Ka smiled and at once called for many Brahms from many
universes. The four-headed Brahm of this universe then saw innumerable
other Brahms coming to see Ka and offer their respects. Some of them
had ten heads, some had twenty, some had a hundred and some had a
million heads. Upon seeing this wonderful exhibition, the four-headed
Brahm became nervous and began to think of himself as no more than a
mosquito in the midst of many elephants. Therefore, what can Brahm do
to bewilder Ka?
TEXT 45
tamy tamovan naihra
khadyotrcir ivhani
mahattara-myaiya
nihanty tmani yujata
tamymon a dark night; tama-vatjust as darkness; naihram
produced by snow; khadyota-arcithe light of a glowworm; ivajust as;
ahaniin the daytime, in the sunlight; mahatiin a great personality;
itara-myinferior mystic potency; aiyamthe ability; nihanti
destroys; tmaniin his own self; yujataof the person who attempts
to use.
As the darkness of snow on a dark night and the light of a glowworm in
the light of day have no value, the mystic power of an inferior person
who tries to use it against a person of great power is unable to
accomplish anything; instead, the power of that inferior person is
diminished.
When one wants to supersede a superior power, one's own inferior power
becomes ludicrous. Just as a glowworm in the daytime and snow at night
have no value, Brahm's mystic power became worthless in the presence

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of Ka, for greater mystic power condemns inferior mystic power. On a

dark night, the darkness produced by snow has no meaning. The
glowworm appears very important at night, but in the daytime its glow
has no value; whatever little value it has is lost. Similarly, Brahm became
insignificant in the presence of Ka's mystic power. Ka's my was
not diminished in value, but Brahm's my was condemned. Therefore,
one should not try to exhibit one's insignificant opulence before a greater
power.
TEXT 46
tvat sarve vatsa-pl
payato 'jasya tat-kat
vyadyanta ghana-ym
pta-kaueya-vsasa
tvatso long; sarveall; vatsa-plboth the calves and the boys
tending them; payatawhile he was watching; ajasyaof Lord Brahm;
tat-katimmediately; vyadyantawere seen; ghana-ymas
having a complexion resembling bluish rainclouds; pta-kaueyavsasaand dressed in yellow silk garments.
Then, while Lord Brahm looked on, all the calves and the boys tending
them immediately appeared to have complexions the color of bluish
rainclouds and to be dressed in yellow silken garments.
While Brahm was contemplating, all the calves and cowherd boys
immediately transformed into viu-mrtis, having bluish complexions
and wearing yellow garments. Brahm was contemplating his own power
and the immense, unlimited power of Ka, but before he could come to
a conclusion, he saw this immediate transformation.
TEXTS 47-48
catur-bhuj akha-cakragad-rjva-paya
kirina kualino
hrio vana-mlina
rvatsgada-do-ratnakambu-kakaa-paya
npurai kaakair bht

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kai-strgulyakai
catu-bhujhaving four arms; akha-cakra-gad-rjva-pa-ya
holding conchshell, disc, club and lotus flower in Their hands; kirina
bearing helmets on Their heads; kualinawearing earrings; hria
wearing pearl necklaces; vana-mlinawearing garlands of forest
flowers; rvatsa-agada-do-ratna-kambu-kakaa-payabearing the
emblem of the goddess of fortune on Their chests, armlets on Their arms,
the Kaustubha gem on Their necks, which were marked with three lines
like a conchshell, and bracelets on Their hands; npuraiwith
ornaments on the feet; kaakaiwith bangles on Their ankles; bht
appeared beautiful; kai-stra-agul-yakaiwith sacred belts around the
waist and with rings on the fingers.
All those personalities had four arms, holding conchshell, disc, mace
and lotus flower in Their hands. They wore helmets on Their heads,
earrings on Their ears and garlands of forest flowers around Their
necks. On the upper portion of the right side of Their chests was the
emblem of the goddess of fortune. Furthermore, They wore armlets on
Their arms, the Kaustubha gem around Their necks, which were
marked with three lines like a conchshell, and bracelets on Their wrists.
With bangles on Their ankles, ornaments on Their feet, and sacred belts
around Their waists, They all appeared very beautiful.
All the Viu forms had four arms, with conchshell and other articles, but
these characteristics are also possessed by those who have attained
srpya-mukti in Vaikuha and who consequently have forms exactly
like the form of the Lord. However, these Viu forms appearing before
Lord Brahm also possessed the mark of rvatsa and the Kaustubha gem,
which are special characteristics possessed only by the Supreme Lord
Himself. This proves that all these boys and calves were in fact directly
expansions of Viu, the Personality of Godhead, not merely His
associates of Vaikuha. Viu Himself is included within Ka. All the
opulences of Viu are already present in Ka, and consequently for
Ka to demonstrate so many Viu forms was actually not very
astonishing.
The rvatsa mark is described by the Vaiava-toa as being a curl of
fine yellow hair on the upper portion of the right side of Lord Viu's
chest. This mark is not for ordinary devotees. It is a special mark of Viu

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or Ka.
TEXT 49
ghri-mastakam prs
tulas-nava-dmabhi
komalai sarva-gtreu
bhri-puyavad-arpitai
-aghri-mastakamfrom the feet up to the top of the head; pr
fully decorated; tulas-nava-dmabhiwith garlands of fresh tulas leaves;
komalaitender, soft; sarva-gtreuon all the limbs of the body; bhripuyavat-arpitaiwhich were offered by devotees engaged in the
greatest pious activity, worshiping the Supreme Lord by hearing, chanting
and so on.
Every part of Their bodies, from Their feet to the top of Their heads,
was fully decorated with fresh, tender garlands of tulas leaves offered
by devotees engaged in worshiping the Lord by the greatest pious
activities, namely hearing and chanting.
The word bhri-puyavad-arpitai is significant in this verse. These forms
of Viu were worshiped by those who had performed pious activities
(suktibhi) for many births and who were constantly engaged in
devotional service (ravaa krtana vio [SB 7.5.23]). Bhakti,
devotional service, is the engagement of those who have performed highly
developed pious activities. The accumulation of pious activities has
already been mentioned elsewhere in the rmad-Bhgavatam (10.12.11),
where ukadeva Gosvm says,
ittha sat brahma-sukhnubhty
dsya gatn para-daivatena
myritn nara-drakea
ska vijahru kta-puya-puj
"Those who are engaged in self-realization, appreciating the Brahman
effulgence of the Lord, and those engaged in devotional service, accepting
the Supreme Personality of Godhead as master, as well as those who are
under the clutches of my, thinking the Lord an ordinary person, cannot
understand that certain exalted personalitiesafter accumulating
volumes of pious activitiesare now playing with the Lord in friendship

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as cowherd boys."
In our Ka-Balarma Temple in Vndvana, there is a tamla tree that
covers an entire corner of the courtyard. Before there was a temple the
tree was lying neglected, but now it has developed very luxuriantly,
covering the whole corner of the courtyard. This is a sign of bhri-puya.
TEXT 50
candrik-viada-smerai
srupga-vkitai
svakrthnm iva rajasattvbhy sra-plak
candrik-viada-smeraiby pure smiling like the full, increasing
moonlight; sa-arua-apga-vkitaiby the clear glances of Their
reddish eyes; svaka-arthnmof the desires of His own devotees; iva
just as; raja-sattvbhymby the modes of passion and goodness; sraplakwere creators and protectors.
Those Viu forms, by Their pure smiling, which resembled the
increasing light of the moon, and by the sidelong glances of Their
reddish eyes, created and protected the desires of Their own devotees,
as if by the modes of passion and goodness.
Those Viu forms blessed the devotees with Their clear glances and
smiles, which resembled the increasingly full light of the moon (reyakairava-candrik-vitaraam). As maintainers, They glanced upon Their
devotees, embracing them and protecting them by smiling. Their smiles
resembled the mode of goodness, protecting all the desires of the
devotees, and the glancing of Their eyes resembled the mode of passion.
Actually, in this verse the word raja means not "passion" but "affection."
In the material world, rajo-gua is passion, but in the spiritual world it is
affection. In the material world, affection is contaminated by rajo-gua
and tamo-gua, but in the uddha-sattva the affection that maintains the
devotees is transcendental.
The word svakrthnm refers to great desires. As mentioned in this verse,
the glance of Lord Viu creates the desires of the devotees. A pure
devotee, however, has no desires. Therefore Santana Gosvm comments
that because the desires of devotees whose attention is fixed on Ka
have already been fulfilled, the Lord's sidelong glances create variegated

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desires in relation to Ka and devotional service. In the material world,

desire is a product of rajo-gua and tamo-gua, but desire in the spiritual
world gives rise to a variety of everlasting transcendental service. Thus the
word svakrthnm refers to eagerness to serve Ka.
In Vndvana there is a place where there was no temple, but a devotee
desired, "Let there be a temple and sev, devotional service." Therefore,
what was once an empty corner has now become a place of pilgrimage.
Such are the desires of a devotee.
TEXT 51
tmdi-stamba-paryantair
mrtimadbhi carcarai
ntya-gtdy-anekrhai
pthak pthag upsit
tma-di-stamba-paryantaifrom Lord Brahm to the insignificant living
entity; mrti-madbhiassuming some form; cara-acaraiboth the
moving and the nonmoving; ntya-gta-di-aneka-arhaiby many varied
means of worship, such as dancing and singing; pthak pthak
differently; upsitwho were being worshiped.
All beings, both moving and nonmoving, from the four-headed Lord
Brahm down to the most insignificant living entity, had taken forms
and were differently worshiping those viu-mrtis, according to their
respective capacities, with various means of worship, such as dancing
and singing.
Innumerable living entities are engaged in different types of worship of
the Supreme, according to their abilities and karma, but everyone is
engaged (jvera 'svarpa' haya-kera 'nitya-dsa' [Cc. Madhya 20.108]);
there is no one who is not serving. Therefore the mah-bhgavata, the
topmost devotee, sees everyone as being engaged in the service of Ka;
only himself does he see as not engaged. We have to elevate ourselves
from a lower position to a higher position, and the topmost position is
that of direct service in Vndvana. But everyone is engaged in service.
Denial of the service of the Lord is my.
ekale vara ka, ra saba bhtya
yre yaiche ncya, se taiche kare ntya

566

"Only Ka is the supreme master, and all others are His servants. As
Ka desires, everyone dances according to His tune.' (Cc. di 5.142)
There are two kinds of living entities-the moving and the nonmoving.
Trees, for example, stand in one place, whereas ants move. Brahm saw
that all of them, down to the smallest creatures, had assumed different
forms and were accordingly engaged in the service of Lord Viu.
One receives a form according to the way one worships the Lord. In the
material world, the body one receives is guided by the demigods. This is
sometimes referred to as the influence of the stars. As indicated in
Bhagavad-gt (3.27) by the words prakte kriyamni, according to the
laws of nature one is controlled by the demigods.
All living entities are serving Ka in different ways, but when they are
Ka conscious, their service is fully manifest. As a flower in the bud
gradually fructifies and yields its desired aroma and beauty, so when a
living entity comes to the platform of Ka consciousness, the beauty of
his real form comes into full blossom. That is the ultimate beauty and the
ultimate fulfillment of desire.
TEXT 52
aimdyair mahimabhir
ajdybhir vibhtibhi
catur-viatibhis tattvai
part mahad-dibhi
aim-dyaiheaded by aim; mahimabhiby opulences; ajdybhiheaded by Aj; vibhtibhiby potencies; catu-viatibhi
twenty-four in number; tattvaiby elements for the creation of the
material world; part(all the viu-mrtis) were surrounded; mahatdibhiheaded by the mahat-tattva.
All the viu-mrtis were surrounded by the opulences, headed by
aim-siddhi; by the mystic potencies, headed by Aj; and by the
twenty-four elements for the creation of the material world, headed by
the mahat-tattva.
In this verse the word mahimabhi means aivarya, or opulence. The
Supreme Personality of Godhead can do whatever He likes. That is His
aivarya. No one can command Him, but He can command everyone. Sadaivarya-pram. The Lord is full in six opulences. The yoga-siddhis, the

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perfections of yoga, such as the ability to become smaller than the

smallest (aim-siddhi) or bigger than the biggest (mahim-siddhi), are
present in Lord Viu. Sad-aivaryai pro ya iha bhagavn (Cc. di 1.3).
The word aj means my, or mystic power. Everything mysterious is in
full existence in Viu.
The twenty-four elements mentioned are the five working senses (pacakarmendriya), the five senses for obtaining knowledge (pacajnendriya), the five gross material elements (paca-mahbhta), the five
sense objects (paca-tanmtra), the mind (manas), the false ego
(ahakra), the mahat-tattva, and material nature (prakti). All twentyfour of these elements are employed for the manifestation of this material
world. The mahat-tattva is divided into different subtle categories, but
originally it is called the mahat-tattva.
TEXT 53
kla-svabhva-saskrakma-karma-gudibhi
sva-mahi-dhvasta-mahibhir
mrtimadbhir upsit
klaby the time factor; svabhvaown nature; saskrareformation;
kmadesire; karmafruitive action; guathe three modes of material
nature; dibhiand by others; sva-mahi-dhvasta-mahibhiwhose own
independence was subordinate to the potency of the Lord; mrtimadbhipossessing form; upsitwere being worshiped.
Then Lord Brahm saw that kla (the time factor), svabhva (one's own
nature by association), saskra (reformation), kma (desire), karma
(fruitive activity) and the guas (the three modes of material nature),
their own independence being completely subordinate to the potency of
the Lord, had all taken forms and were also worshiping those viumrtis.
No one but Viu has any independence. If we develop consciousness of
this fact, then we are in actual Ka consciousness. We should always
remember that Ka is the only supreme master and that everyone else is
His servant (ekale vara ka, ra saba bhtya). Be one even Nryaa or
Lord iva, everyone is subordinate to Ka (iva-virici-nutam). Even
Baladeva is subordinate to Ka. This is a fact.

568

ekale vara ka, ra saba bhtya

yre yaiche ncya, se taiche kare ntya
[Cc. di 5.142]
One should understand that no one is independent, for everything is part
and parcel of Ka and is acting and moving by the supreme desire of
Ka. This understanding, this consciousness, is Ka consciousness.
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
[Cc. Madhya 18.116]
"A person who considers demigods like Brahm and iva to be on an
equal level with Nryaa must certainly be considered an offender." No
one can compare to Nryaa, or Ka. Ka is Nryaa, and Nryaa
is also Ka, for Ka is the original Nryaa. Brahm himself
addressed Ka, nryaas tva na hi sarva-dehinm: "You are also
Nryaa. Indeed, You are the original Nryaa." (SB 10.14.14)
Kla, or the time factor, has many assistants, such as svabhva, saskra,
kma, karma and gua. Svabhva, or one's own nature, is formed
according to the association of the material qualities. Kraa gua-sago
'sya sad-asad-yoni janmasu (Bg. 13.22). Sat and asat-svabhvaone's
higher or lower natureis formed by association with the different
qualities, namely sattva-gua, rajo-gua and tamo-gua. We should
gradually come to the sattva-gua, so that we may avoid the two lower
guas. This can be done if we regularly discuss rmad-Bhgavatam and
hear about Ka's activities. Naa-pryev abhadreu nitya bhgavatasevay (SB 1.2.18). All the activities of Ka described in rmadBhgavatam, beginning even with the pastimes concerning Ptan, are
transcendental. Therefore, by hearing and discussing rmad-Bhgavatam,
the rajo-gua and tamo-gua are subdued, so that only sattva-gua
remains. Then rajo-gua and tamo-gua cannot do us any harm.
Varrama-dharma, therefore, is essential, for it can bring people to
sattva-gua. Tad rajas-tamo-bhv kma-lobhdaya ca ye (SB 1.2.19).
Tamo-gua and rajo-gua increase lust and greed, which implicate a living
entity in such a way that he must exist in this material world in many,

569

many forms. That is very dangerous. One should therefore be brought to

sattva-gua by the establishment of varrama-dharma and should
develop the brahminical qualifications of being very neat and clean, rising
early in the morning and seeing magala-rtrika, and so on. In this way,
one should stay in sattva-gua, and then one cannot be influenced by
tamo-gua and rajo-gua.
tad rajas-tamo-bhv
kma-lobhdaya ca ye
ceta etair anviddha
sthita sattve prasdati
(SB 1.2.19)
The opportunity for this purification is the special feature of human life;
in other lives, this is not possible. Such purification can be achieved very
easily by rdh-ka-bhajana, devotional service rendered to Rdh and
Ka, and therefore Narottama dsa hkura sings, hari hari viphale
janama goinu, indicating that unless one worships Rdh-Ka, one's
human form of life is wasted. Vsudeve bhagavati bhakti-yoga prayojita/
janayaty u vairgyam (SB 1.2.7). By engagement in the service of
Vsudeva, one very quickly renounces material life. The members of the
Ka consciousness movement, for example, being engaged in vsudevabhakti, very quickly come to the stage of being nice Vaiavas, so much so
that people are surprised that mlecchas and yavanas are able to come to
this stage. This is possible by vsudeva-bhakti. But if we do not come to
the stage of sattva-gua in this human life, then, as Narottama dsa
hkura sings, hari hari viphale janama goinuthere is no profit in
gaining this human form of life.
r Vrarghava crya comments that each of the items mentioned in the
first half of this verse is a cause for material entanglement. Kla, or the
time factor, agitates the modes of material nature, and svabhva is the
result of association with these modes. Therefore Narottama dsa hkura
says, bhakta-sane vsa. If one associates with bhaktas, then one's svabhva,
or nature, will change. Our Ka consciousness movement is meant to
give people good association so that this change may take place, and we
actually see that by this method people all over the world are gradually
becoming devotees.
As for saskra, or reformation, this is possible by good association, for

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by good association one develops good habits, and habit becomes second
nature. Therefore, bhakta-sane vsa: let people have the chance to live
with bhaktas. Then their habits will change. In the human form of life one
has this chance, but as Narottama dsa hkura sings, hari hari viphale
janama goinu: if one fails to take advantage of this opportunity, one's
human life is wasted. We are therefore trying to save human society from
degradation and actually elevate people to the higher nature.
As for kma and karmadesires and activitiesif one engages in
devotional service, one develops a different nature than if one engages in
activities of sense gratification, and of course the result is also different.
According to the association of different natures, one receives a particular
type of body. Kraa gua-sago 'sya sad-asad-yoni janmasu (Bg. 13.22).
Therefore we should always seek good association, the association of
devotees. Then our life will be successful. A man is known by his
company. If one has the chance to live in the good association of
devotees, one is able to cultivate knowledge, and naturally one's character
or nature will change for one's eternal benefit.
TEXT 54
satya-jnnantnandamtraika-rasa-mrtaya
aspa-bhri-mhtmy
api hy upaniad-dm
satyaeternal; jnahaving full knowledge; anantaunlimited;
nandafully blissful; mtraonly; eka-rasaalways existing;
mrtayaforms; aspa-bhri-mhtmywhose great glory is not
touched; apieven; hibecause; upaniat-dmby those jns who
are engaged in studying the Upaniads.
The viu-mrtis all had eternal, unlimited forms, full of knowledge
and bliss and existing beyond the influence of time. Their great glory
was not even to be touched by the jns engaged in studying the
Upaniads.
Mere stra jna, or knowledge in the Vedas, does not help anyone
understand the Personality of Godhead. Only one who is favored or
shown mercy by the Lord can understand Him. This is also explained in
the Upaniads (Muaka Upaniad 3.2.3):

571

nyam tm pravacanena labhyo

na medhas na bahun rutena
yam evaia vute tena labhyas
tasyaia tm vivute tanu svm
"The Supreme Lord is not obtained by expert explanations, by vast
intelligence, or even by much hearing. He is obtained only by one whom
He Himself chooses. To such a person, He manifests His own form."
One description given of Brahman is satya brahma, nanda-rpam:
"Brahman is the Absolute Truth and complete nanda, or bliss." The
forms of Viu, the Supreme Brahman, were one, but They were
manifested differently. The followers of the Upaniads, however, cannot
understand the varieties manifested by Brahman. This proves that
Brahman and Paramtm can actually he understood only through
devotion, as confirmed by the Lord Himself in rmad-Bhgavatam:
bhaktyham ekay grhya (SB 11.14.21). To establish that Brahman
indeed has transcendental form, rla Vivantha Cakravart hkura
gives various quotations from the stras. In the vetvatara Upaniad
(3.8), the Supreme is described as ditya-vara tamasa parastt, "He
whose self-manifest form is luminous like the sun and transcendental to
the darkness of ignorance." nanda-mtram ajara puram eka santa
bahudh dyamnam: "The Supreme is blissful, with no tinge of
unhappiness. Although He is the oldest, He never ages, and although one,
He is experienced in different forms." Sarve nity vat ca dehs tasya
partmana: "All the forms of that Supreme Person are eternal." (Mahvarha Pura) The Supreme Person has a form, with hands and legs and
other personal features, but His hands and legs are not material. Bhaktas
know that the form of Ka, or Brahman, is not at all material. Rather,
Brahman has a transcendental form, and when one is absorbed in it, being
fully developed in bhakti, one can understand Him (premjana-cchuritabhakti-vilocanena [Bs. 5.38]). The Myvds, however, cannot understand
this transcendental form, for they think that it is material.
Transcendental forms of the Supreme Personality of Godhead in His
person are so great that the impersonal followers of the Upaniads cannot
reach the platform of knowledge to understand them. Particularly, the
transcendental forms of the Lord are beyond the reach of the
impersonalists, who can only understand, through the studies of the
Upaniads, that the Absolute Truth is not matter and that the Absolute

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Truth is not materially restricted by limited potency.

Yet although Ka cannot be seen through the Upaniads, in some places
it is said that Ka can in fact be known in this way. Aupaniada
puruam: "He is known by the Upaniads." This means that when one is
purified by Vedic knowledge, one is then allowed to enter into devotional
understanding (mad-bhakti labhate parm [Bg. 18.54]).
tac chraddadhn munayo
jna-vairagya-yuktay
payanty tmani ctmna
bhakty ruta-ghtay
"The seriously inquisitive student or sage, well equipped with knowledge
and detachment, realizes that Absolute Truth by rendering devotional
service in terms of what he has heard from the Vednta-ruti." (SB 1.2.12)
The word ruta-ghtay refers to Vednta knowledge, not sentimentality.
ruta-ghta is sound knowledge.
Lord Viu, Brahm thus realized, is the reservoir of all truth, knowledge
and bliss. He is the combination of these three transcendental features,
and He is the object of worship for the followers of the Upaniads. Brahm
realized that all the different forms of cows, boys and calves transformed
into Viu forms were not transformed by mysticism of the type that a
yog or demigod can display by specific powers invested in him. The
cows, calves and boys transformed into viu-mrtis, or Viu forms, were
not displays of viu-my, or Viu energy, but were Viu Himself. The
respective qualifications of Viu and viu-my are just like those of fire
and heat. In heat there is the qualification of fire, namely warmth; and yet
heat is not fire. The manifestation of the Viu forms of the boys, cows
and calves was not like the heat, but rather like the firethey were all
actually Viu. Factually, the qualification of Viu is full truth, full
knowledge and full bliss. Another example may be given with material
objects, which may be reflected in many, many forms. For example, the
sun is reflected in many waterpots, but the reflections of the sun in many
pots are not actually the sun. There is no actual heat and light from the
sun in the pot, although it appears as the sun. But each and every one of
the forms Ka assumed was fully Viu.
We should discuss rmad-Bhgavatam daily as much as possible, and
then everything will be clarified, for Bhgavatam is the essence of all

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Vedic literature (nigama-kalpa-taror galita phalam [SB 1.1.3]). It was

written by Vysadeva (mah-muni-kte) when he was self-realized. Thus
the more we read rmad-Bhgavatam, the more its knowledge becomes
clear. Each and every verse is transcendental.
TEXT 55
eva sakd dadarja
para-brahmtmano 'khiln
yasya bhs sarvam ida
vibhti sa-carcaram
evamthus; saktat one time; dadarasaw; ajaLord Brahm; parabrahmaof the Supreme Absolute Truth; tmanaexpansions;
akhilnall the calves and boys, etc.; yasyaof whom; bhsby the
manifestation; sarvamall; idamthis; vibhtiis manifested; sa-caraacaramwhatever is moving and nonmoving.
Thus Lord Brahm saw the Supreme Brahman, by whose energy this
entire universe, with its moving and nonmoving living beings, is
manifested. He also saw at the same time all the calves and boys as the
Lord's expansions.
By this incident, Lord Brahm was able to see how Ka maintains the
entire universe in different ways. It is because Ka manifests everything
that everything is visible.
TEXT 56
tato 'tikutukodvtyastimitaikdaendriya
tad-dhmnbhd ajas t
pr-devy-antva putrik
tatathen; atikutuka-udvtya-stimita-ekdaa-indriyawhose eleven
senses had all been jolted by great astonishment and then stunned by
transcendental bliss; tad-dhmnby the effulgence of those viu-mrtis;
abhtbecame; ajaLord Brahm; tmsilent; p-dev-antiin the
presence of a village deity (grmya-devat); ivajust as; putrika clay
doll made by a child.
Then, by the power of the effulgence of those viu-mrtis, Lord

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Brahm, his eleven senses jolted by astonishment and stunned by

transcendental bliss, became silent, just like a child's clay doll in the
presence of the village deity.
Brahm was stunned because of transcendental bliss (muhyanti yat
sraya). In his astonishment, all his senses were stunned, and he was
unable to say or do anything. Brahm had considered himself absolute,
thinking himself the only powerful deity, but now his pride was subdued,
and he again became merely one of the demigodsan important
demigod, of course, but a demigod nonetheless. Brahm, therefore, cannot
be compared to GodKa, or Nryaa. It is forbidden to compare
Nryaa even to demigods like Brahm and iva, what to speak of others.
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
[Cc. Madhya 18.116]
"One who considers demigods like Brahm and iva to be on an equal
level with Nryaa must certainly be considered an offender." We should
not equate the demigods with Nryaa, for even akarcrya has
forbidden this (nryaa paro'vyaktt). Also, as mentioned in the Vedas,
eko nryaa sn na brahm nena: "In the beginning of creation there
was only the Supreme Personality, Nryaa, and there was no existence
of Brahm or iva." Therefore, one who at the end of his life remembers
Nryaa attains the perfection of life (ante nryaa-smti [SB 2.1.6]).
TEXT 57
itree 'tarkye nija-mahimani sva-pramitike
paratrjto 'tan-nirasana-mukha-brahmaka-mitau
ane 'pi drau kim idam iti v muhyati sati
cacchdjo jtv sapadi paramo 'j-javanikm
itithus; ir-eLord Brahm, the lord of Sarasvat (Ir); atarkye
beyond; nija-mahimaniwhose own glory; sva-pramitikeself-manifest
and blissful; paratrabeyond; ajtathe material energy (prakti);
atatirrelevant; nirasana-mukhaby the rejection of that which is
irrelevant; brahmakaby the crest jewels of the Vedas; mitauin whom

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there is knowledge; anenot being able; apieven; draumto see;

kimwhat; idamis this; itithus; vor; muhyati satibeing
mystified; cacchdaremoved; ajaLord r Ka; jtvafter
understanding; sapadiat once; paramathe greatest of all; ajjavanikmthe curtain of my.
The Supreme Brahman is beyond mental speculation, He is selfmanifest, existing in His own bliss, and He is beyond the material
energy. He is known by the crest jewels of the Vedas by refutation of
irrelevant knowledge. Thus in relation to that Supreme Brahman, the
Personality of Godhead, whose glory had been shown by the
manifestation of all the four-armed forms of Viu, Lord Brahm, the
lord of Sarasvat, was mystified. "What is this?" he thought, and then
he was not even able to see. Lord Ka, understanding Brahm's
position, then at once removed the curtain of His yogamy.
Brahm was completely mystified. He could not understand what he was
seeing, and then he was not even able to see. Lord Ka, understanding
Brahm's position, then removed that yogamy covering. In this verse,
Brahm is referred to as irea. Ir means Sarasvat, the goddess of learning,
and Irea is her husband, Lord Brahm. Brahm, therefore, is most
intelligent. But even Brahm, the lord of Sarasvat, was bewildered about
Ka. Although he tried, he could not understand Lord Ka. In the
beginning the boys, the calves and Ka Himself had been covered by
yogamy, which later displayed the second set of calves and boys, who
were Ka's expansions, and which then displayed so many four-armed
forms. Now, seeing Brahm's bewilderment, Lord Ka caused the
disappearance of that yogamy. One may think that the my taken away
by Lord Ka was mahmy, but rla Vivantha Cakravart hkura
comments that it was yogamy, the potency by which Ka is
sometimes manifest and sometimes not manifest. The potency which
covers the actual reality and displays something unreal is mahmy, but
the potency by which the Absolute Truth is sometimes manifest and
sometimes not is yogamy. Therefore, in this verse the word aj refers to
yogamy.
Ka's energyHis my-akti, or svarpa-aktiis one, but it is
manifested in varieties. parsya aktir vividhaiva ryate (vetvatara
Upaniad 6.8 [Cc. Madhya 13.65, purport]). The difference between
Vaiavas and Myvds is that Myvds say that this my is one,

576

whereas Vaiavas recognize its varieties. There is unity in variety. For

example, in one tree, there are varieties of leaves, fruits and flowers.
Varieties of energy are required for performing the varieties of activity
within the creation. To give another example, in a machine all the parts
may be iron, but the machine includes varied activities. Although the
whole machine is iron, one part works in one way, and other parts work
in other ways. One who does not know how the machine is working may
say that it is all iron; nonetheless, in spite of its being iron, the machine
has different elements, all working differently to accomplish the purpose
for which the machine was made. One wheel runs this way, another
wheel runs that way, functioning naturally in such a way that the work of
the machine goes on. Consequently we give different names to the
different parts of the machine, saying, "This is a wheel," "This is a screw,"
"This is a spindle," "This is the lubrication," and so on. Similarly, as
explained in the Vedas,
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
[Cc. Madhya 13.65, purport]
Ka's power is variegated, and thus the same akti, or potency, works in
variegated ways. Vividh means "varieties." There is unity in variety. Thus
yogamy and mahmy are among the varied individual parts of the
same one potency, and all of these individual potencies work in their own
varied ways. The savit, sandhin and hldin potenciesKa's potency
for existence, His potency for knowledge and His potency for pleasure
are distinct from yogamy. Each is an individual potency. The hldin
potency is Rdhr. As Svarpa Dmodara Gosvm has explained,
rdh ka-praaya-viktir hldin aktir asmt (Cc. di 1.5). The
hldin-akti is manifested as Rdhr, but Ka and Rdhr are the
same, although one is potent and the other is potency.
Brahm was mystified about Ka's opulence (nija-mahimani) because
this opulence was atarkya, or inconceivable. With one's limited senses,
one cannot argue about that which is inconceivable. Therefore the
inconceivable is called acintya, that which is beyond cintya, our thoughts
and arguments. Acintya refers to that which we cannot contemplate but
have to accept. rla Jva Gosvm has said that unless we accept acintya in
the Supreme, we cannot accommodate the conception of God. This must

577

be understood. Therefore we say that the words of stra should be taken

as they are, without change, since they are beyond our arguments.
Acinty khalu ye bhv na ts tarkea yojayet: "That which is acintya
cannot be ascertained by argument." People generally argue, but our
process is not to argue but to accept the Vedic knowledge as it is. When
Ka says, "This is superior, and this is inferior," we accept what He
says. It is not that we argue, "Why is this superior and that inferior?" If
one argues, for him the knowledge is lost.
This path of acceptance is called avaroha-panth The word avaroha is
related to the word avatra, which means"that which descends." The
materialist wants to understand everything by the roha-panthby
argument and reasonbut transcendental matters cannot be understood
in this way. Rather, one must follow the avaroha-panth, the process of
descending knowledge. Therefore one must accept the parampar system.
And the best parampar is that which extends from Ka (eva
parampar-prptam [Bg. 4.2]). What Ka says, we should accept (ima
rjarayo vidu). This is called the avaroha-panth.
Brahm, however, adopted the roha-panth. He wanted to understand
Ka's mystic power by his own limited, conceivable power, and
therefore he himself was mystified. Everyone wants to take pleasure in his
own knowledge, thinking, "I know something." But in the presence of
Ka this conception cannot stand, for one cannot bring Ka within
the limitations of prakti. One must submit. There is no alternative. Na
ts tarkea yojayet. This submission marks the difference between
Ka-ites and Myvds.
The phrase atan-nirasana refers to the discarding of that which is
irrelevant. (Atat means "that which is not a fact.") Brahman is sometimes
described as asthlam anav ahrasvam adrgham, "that which is not large
and not small, not short and not long." (Bhad-rayaka Upaniad 5.8.8)
Neti neti: "It is not this, it is not that." But what is it? In describing a
pencil, one may say, "It is not this; it is not that," but this does not tell us
what it is. This is called definition by negation. In Bhagavad-gt, Ka
also explains the soul by giving negative definitions. Na jyate mriyate v:
"It is not born, nor does it die. You can hardly understand more than
this." But what is it? It is eternal. Ajo nitya vato 'ya puro na
hanyate hanyamne arre: "It is unborn, eternal, ever-existing, undying
and primeval. It is not slain when the body is slain." (Bg. 2.20) In the
beginning the soul is difficult to understand, and therefore Ka has

578

given negative definitions:

naina chindanti astri
naina dahati pvaka
na caina kledayanty po
na oayati mruta
"The soul can never be cut into pieces by any weapon, nor can it be
burned by fire, nor moistened by water, nor withered by the wind." (Bg.
2.23) Ka says, "It is not burned by fire." Therefore, one has to imagine
what it is that is not burned by fire. This is a negative definition.
TEXT 58
tato 'rvk pratilabdhka
ka paretavad utthita
kcchrd unmlya vai dr
caeda sahtman
tatathen; arvkexternally; pratilabdha-akahaving revived his
consciousness; kaLord Brahm; pareta-vatjust like a dead man;
utthitastood up; kcchrtwith great difficulty; unmlyaopening up;
vaiindeed; dhis eyes; caahe saw; idamthis universe; sahatmanalong with himself.
Lord Brahm's external consciousness then revived, and he stood up,
just like a dead man coming back to life. Opening his eyes with great
difficulty, he saw the universe, along with himself.
We actually do not die. At death, we are merely kept inert for some time,
just as during sleep. At night we sleep, and all our activities stop, but as
soon as we arise, our memory immediately returns, and we think, "Oh,
where am I? What do I have to do?" This is called suptotthita-nyya.
Suppose we die. "Die" means that we become inert for some time and
then again begin our activities. This takes place life after life, according to
our karma, or activities, and svabhva, or nature by association. Now, in
the human life, if we prepare ourselves by beginning the activity of our
spiritual life, we return to our real life and attain perfection. Otherwise,
according to karma, svabhva, prakti and so on, our varieties of life and
activity continue, and so also do our birth and death. As explained by

579

Bhaktivinoda hkura, myra vae, yccha bhese', khccha hbuubu bhi:

"My dear brothers, why are you being washed away by the waves of
my?" One should come to the spiritual platform, and then one's
activities will be permanent. Kta-puya-puj: [SB 10.12.11] this stage
is attained after one accumulates the results of pious activities for many,
many lives. Janma-koi-suktair na labhyate (Cc. Madhya 8.70). The Ka
consciousness movement wants to stop koi-janma, repeated birth and
death. In one birth, one should rectify everything and come to permanent
life. This is Ka consciousness.
TEXT 59
sapady evbhita payan
dio 'payat pura-sthitam
vndvana janjvyadrumkra sam-priyam
sapadiimmediately; evaindeed; abhitaon all sides; payan
looking; diain the directions; apayatLord Brahm saw; purasthitamsituated in front of him; vndvanamVndvana; jana-jvyadruma-kramdense with trees, which were the means of living for the
inhabitants; sam-priyamand which was equally pleasing in all seasons.
Then, looking in all directions, Lord Brahm immediately saw
Vndvana before him, filled with trees, which were the means of
livelihood for the inhabitants and which were equally pleasing in all
seasons.
Janjvya-drumkram: trees and vegetables are essential, and they give
happiness all year round, in all seasons. That is the arrangement in
Vndvana. It is not that in one season the trees are pleasing and in
another season not pleasing; rather, they are equally pleasing throughout
the seasonal changes. Trees and vegetables provide the real means of
livelihood recommended for everyone. Sarva-kma-dugh mah (SB
1.10.4). Trees and vegetables, not industry, provide the real means of life.
TEXT 60
yatra naisarga-durvair
sahsan n-mgdaya
mitrvjitvsa-

580

druta-ru-tarakdikam
yatrawhere; naisargaby nature; durvairliving in enmity; saha
sanlive together; nhuman beings; mga-dayaand animals;
mitrifriends; ivalike; ajitaof Lord r Ka; vsaresidence;
drutagone away; ruanger; taraka-dikamthirst and so on.
Vndvana is the transcendental abode of the Lord, where there is no
hunger, anger or thirst. Though naturally inimical, both human beings
and fierce animals live there together in transcendental friendship.
The word vana means "forest." We are afraid of the forest and do not wish
to go there, but in Vndvana the forest animals are as good as demigods,
for they have no envy. Even in this material world, in the forest the
animals live together, and when they go to drink water they do not attack
anyone. Envy develops because of sense gratification, but in Vndvana
there is no sense gratification, for the only aim is Ka's satisfaction.
Even in this material world, the animals in Vndvana are not envious of
the sdhus who live there. The sdhus keep cows and supply milk to the
tigers, saying, "Come here and take a little milk." Thus envy and malice
are unknown in Vndvana. That is the difference between Vndvana
and the ordinary world. We are horrified to hear the name of vana, the
forest, but in Vndvana there is no such horror. Everyone there is happy
by pleasing Ka. Kotkrtana-gna-nartana-parau. Whether a gosvm
or a tiger or other ferocious animal, everyone's business is the sameto
please Ka. Even the tigers are also devotees. This is the specific
qualification of Vndvana. In Vndvana everyone is happy. The calf is
happy, the cat is happy, the dog is happy, the man is happyeveryone.
Everyone wants to serve Ka in a different capacity, and thus there is no
envy. One may sometimes think that the monkeys in Vndvana are
envious, because they cause mischief and steal food, but in Vndvana we
find that the monkeys are allowed to take butter, which Ka Himself
distributes. Ka personally demonstrates that everyone has the right to
live. This is Vndvana life. Why should I live and you die? No. That is
material life. The inhabitants of Vndvana think, "Whatever is given by
Ka, let us divide it as prasda and eat." This mentality cannot appear
all of a sudden, but it will gradually develop with Ka consciousness; by
sdhana, one can come to this platform.
In the material world one may collect funds all over the world in order to

581

distribute food freely, yet those to whom the food is given may not even
feel appreciative. The value of Ka consciousness, however, will
gradually be very much appreciated. For instance, in an article about the
temple of the Hare Ka movement in Durban, South Africa, the Durban
Post reported, "All the devotees here are very active in the service of Lord
Ka, and the results are obvious to see: happiness, good health, peace of
mind, and the development of all good qualities." This is the nature of
Vndvana. Harv abhaktasya kuto mahad-gu: without Ka
consciousness, happiness is impossible; one may struggle, but one cannot
have happiness. We are therefore trying to give human society the
opportunity for a life of happiness, good health, peace of mind and all
good qualities through God consciousness.
TEXT 61
tatrodvahat paupa-vaa-iutva-nya
brahmdvaya param anantam agdha-bodham
vatsn sakhn iva pur parito vicinvad
eka sa-pi-kavala paramehy acaa
tatrathere (in Vndvana); udvahatassuming; paupa-vaa-iutvanyamthe play of being a child in a family of cowherd men (another of
Ka's names is Gopla, "He who maintains the cows"); brahmathe
Absolute Truth; advayamwithout a second; paramthe Supreme;
anantamunlimited; agdha-bodhampossessing unlimited knowledge;
vatsnthe calves; sakhnand His friends, the boys; iva purjust as
before; paritaeverywhere; vicinvatsearching; ekamalone, all by
Himself; sa-pi-kavalamwith a morsel of food in His hand;
paramehLord Brahm; acaasaw.
Then Lord Brahm saw the Absolute Truthwho is one without a
second, who possesses full knowledge and who is unlimitedassuming
the role of a child in a family of cowherd men and standing all alone,
just as before, with a morsel of food in His hand, searching everywhere
for the calves and His cowherd friends.
The word agdha-bodham, meaning "full of unlimited knowledge," is
significant in this verse. The Lord's knowledge is unlimited, and therefore
one cannot touch where it ends, just as one cannot measure the ocean.
What is the extent of our intelligence in comparison to the vast expanse

582

of water in the ocean? On my passage to America, how insignificant the

ship was, like a matchbox in the midst of the ocean. Ka's intelligence
resembles the ocean, for one cannot imagine how vast it is. The best
course, therefore, is to surrender to Ka. Don't try to measure Ka.
The word advayam, meaning "one without a second," is also significant.
Because Brahm was overcast by Ka's my, he was thinking himself
the Supreme. In the material world, everyone thinks, "I am the best man
in this world. I know everything." One thinks, "Why should I read
Bhagavad-gt? I know everything. I have my own interpretation."
Brahm, however, was able to understand that the Supreme Personality is
Ka. vara parama ka [Bs. 5.1]. Another of Ka's names,
therefore, is paramevara.
Now Brahm saw Ka, the Supreme Personality of Godhead, appearing
as a cowherd boy in Vndvana, not demonstrating His opulence but
standing just like an innocent boy with some food in His hand, loitering
with His cowherd boyfriends, calves and cows. Brahm did not see Ka
as catur-bhuja, the opulent Nryaa; rather, he simply saw an innocent
boy. Nonetheless, he could understand that although Ka was not
demonstrating His power, He was the same Supreme person. people
generally do not appreciate someone unless he shows something
wonderful, but here, although Ka did not manifest anything
wonderful, Brahm could understand that the same wonderful person was
present like an ordinary child, although He was the master of the whole
creation. Thus Brahm prayed, govindam di-purua tam aha bhajmi
**: "You are the original person, the cause of everything. I bow down to
You." This was his realization. Tam aha bhajmi. This is what is wanted.
Vedeu durlabham: one cannot reach Ka merely by Vedic knowledge.
Adurlabham tma-bhaktau: but when one becomes a devotee, then one can
realize Him. Brahm, therefore, became a devotee. In the beginning he
was proud of being Brahm, the lord of the universe, but now he
understood, "Here is the Lord of the universe. I am simply an
insignificant agent. Govindam di-purua tam aha bhajmi **."
Ka was playing like a dramatic actor. Because Brahm had some false
prestige, thinking that he had some power, Ka showed him his real
position. A similar incident occurred when Brahm went to see Ka in
Dvrak. When Ka's doorman informed Lord Ka that Lord Brahm
had arrived, Ka responded, "Which Brahm? Ask him which Brahm."
The doorman relayed this question, and Brahm was astonished. "Is there

583

another Brahm besides me?" he thought. When the doorman informed

Lord Ka, "It is four-headed Brahm," Lord Ka said, "Oh, fourheaded. Call others. Show him." This is Ka's position. For Ka the
four-headed Brahm is insignificant, to say nothing of "four-headed
scientists." Materialistic scientists think that although this planet earth is
full of opulence, all others are vacant. Because they simply speculate, this
is their scientific conclusion. But from the Bhgavatam we understand
that the entire universe is full of living entities everywhere. Thus it is the
folly of the scientists that although they do not know anything, they
mislead people by presenting themselves as scientists, philosophers and
men of knowledge.
TEXT 62
dv tvarea nija-dhoraato 'vatrya
pthvy vapu kanaka-daam ivbhiptya
spv catur-mukua-koibhir aghri-yugma
natv mud-aru-sujalair aktbhiekam
dvafter seeing; tvareawith great speed, hastily; nija-dhoraata
from his swan carrier; avatryadescended; pthvymon the ground;
vapuhis body; kanaka-daam ivalike a golden rod; abhiptyafell
down; spvtouching; catu-mukua-koi-bhiwith the tips of his
four crowns; aghri-yugmamthe two lotus feet; natvmaking
obeisances; mut-aru-su-jalaiwith the water of his tears of joy; akta
performed; abhiekamthe ceremony of bathing His lotus feet.
After seeing this, Lord Brahm hastily got down from his swan carrier,
fell down like a golden rod and touched the lotus feet of Lord Ka
with the tips of the four crowns on his heads. Offering his obeisances,
he bathed the feet of Ka with the water of his tears of joy.
Lord Brahm bowed down like a stick, and because Lord Brahm's
complexion is golden, he appeared to be like a golden stick lying down
before Lord Ka. When one falls down before a superior just like a
stick, one's offering of obeisances is called daavat. Daa means "stick,"
and vat means "like." It is not that one should simply say, "daavat."
Rather, one must fall down. Thus Brahm fell down, touching his
foreheads to the lotus feet of Ka, and his crying in ecstasy is to be
regarded as an abhieka bathing ceremony of Ka's lotus feet.

584

He who appeared before Brahm as a human child was in fact the

Absolute Truth, Parabrahman (brahmeti paramtmeti bhagavn iti abdyate
[SB 1.2.11]). The Supreme Lord is narkti; that is, He resembles a human
being. It is not that He is four-armed (catur-bhu). Nryaa is catur-bhu,
but the Supreme Person resembles a human being. This is also confirmed
in the Bible, where it is said that man was made in the image of God.
Lord Brahm saw that Ka, in His form as a cowherd boy, was
Parabrahman, the root cause of everything, but was now appearing as a
human child, loitering in Vndvana with a morsel of food in His hand.
Astonished, Lord Brahm hastily got down from his swan carrier and let
his body fall to the earth. Usually, the demigods never touch the ground,
but Lord Brahm, voluntarily giving up his prestige as a demigod, bowed
down on the ground before Ka. Although Brahm has one head in each
direction, he voluntarily brought all his heads to the ground and touched
Ka's feet with the tips of his four helmets. Although his intelligence
works in every direction, he surrendered everything before the boy Ka.
It is mentioned that Brahm washed the feet of Ka with his tears, and
here the word sujalai indicates that his tears were purified. As soon as
bhakti is present, everything is purified (sarvopdhi-vinirmuktam [Cc.
Madhya 19.170]). Therefore Brahm's crying was a form of bhaktyanubhva, a transformation of transcendental ecstatic love.
TEXT 63
utthyotthya kasya
cirasya pdayo patan
ste mahitva prg-da
smtv smtv puna puna
utthya utthyarising repeatedly; kasyaof Lord Ka; cirasyafor
a long time; pdayoat the lotus feet; patanfalling down; ste
remained; mahitvamthe greatness; prk-damwhich he had
previously seen; smtv smtvremembering and remembering; puna
punaagain and again.
Rising and falling again and again at the lotus feet of Lord Ka for a
long time, Lord Brahm remembered over and over the Lord's greatness
he had just seen.
As stated in one prayer,

585

rutim apare smtim itare bhratam anye bhajantu bhava-bht

aham iha nanda vande yasylinde para brahma
"Let others study the Vedas, smti and Mahbhrata, fearing material
existence, but I shall worship Nanda Mahrja, in whose courtyard is
crawling the Supreme Brahman. Nanda Mahrja is so great that the
Parabrahman is crawling in his yard, and therefore I shall worship him."
(Padyval 126)
Brahm was falling down in ecstasy. Because of the presence of the
Supreme Personality of Godhead, who exactly resembled a human child,
Brahm was naturally astonished. Therefore with a faltering voice he
offered prayers, understanding that here was the Supreme Person.
TEXT 64
anair athotthya vimjya locane
mukundam udvkya vinamra-kandhara
ktjali prarayavn samhita
sa-vepathur gadgadayailatelay
anaigradually; athathen; utthyarising; vimjyawiping;
locanehis two eyes; mukundamat Mukunda, Lord r Ka;
udvkyalooking up; vinamra-kandharahis neck bent; kta-ajali
with folded hands; praraya-vnvery humble; samhitahis mind
concentrated; sa-vepathuhis body trembling; gadgadayfaltering;
ailataBrahm began to offer praise; laywith words.
Then, rising very gradually and wiping his two eyes, Lord Brahm
looked up at Mukunda. Lord Brahm, his head bent low, his mind
concentrated and his body trembling, very humbly began, with faltering
words, to offer praises to Lord Ka.
Brahm, being very joyful, began to shed tears, and he washed the lotus
feet of Ka with his tears. Repeatedly he fell and rose as he recalled the
wonderful activities of the Lord. After repeating obeisances for a long
time, Brahm stood up and smeared his hands over his eyes. rla
Vivantha Cakravart hkura comments that the word locane indicates
that with his two hands he wiped the two eyes on each of his four faces.
Seeing the Lord before him, Brahm began to offer prayers with great
humility, respect and attention.

586

Thus end the Bhaktivedanta purports of the Tenth Canto, Thirteenth Chapter,
of the rmad-Bhgavatam, entitled "The Stealing of the Boys and Calves by
Brahm."

587

14. Brahm's Prayers to Lord Ka

This chapter describes the prayers Brahm offered to Lord Ka, who is
also known as Nanda-nandana.
For His satisfaction, Brahm first praised the beauty of the Lord's
transcendental limbs and then declared that His original identity of
sweetness is even more difficult to comprehend than His opulence. Only
by the devotional process of hearing and chanting transcendental sounds
received from Vedic authorities can one realize the Personality of
Godhead. It is fruitless to try to realize God through processes outside the
scope of Vedic authority.
The mystery of the Personality of Godhead, who is the reservoir of
unlimited spiritual qualities, is inconceivable; it is even more difficult to
understand than the impersonal Supreme. Thus only by the mercy of God
can one understand His glories. Finally realizing this, Brahm repeatedly
condemned his own actions and recognized that Lord r Ka, the
ultimate shelter of the universe, is Brahm's own father, the original
Nryaa. In this way Brahm begged the Lord's forgiveness.
Brahm then glorified the inconceivable opulence of the Personality of
Godhead and described the ways in which Brahm and iva differ from
Lord Viu, the reason for the Supreme Lord's appearance in various
species of demigods, animals and so on, the eternal nature of the pastimes
of the Personality of Godhead, and the temporality of the material world.
By knowing the Supreme Personality in truth, the individual spirit soul
can achieve liberation from bondage. In actuality, however, both
liberation and bondage are unreal, for it is only from the living entity's
conditioned outlook that his bondage and liberation are produced.
Thinking the personal form of Lord Ka illusory, fools reject His lotus
feet and look elsewhere to find the Supreme Self. But the futility of their
search is the obvious proof of their foolishness. There is simply no way to
understand the truth of the Personality of Godhead without His mercy.
Having established this conclusion, Lord Brahm analyzed the great good
fortune of the residents of Vraja and then personally prayed to be born
there even as a blade of grass, a bush or a creeper. Indeed, the homes of

588

the residents of Vndvana are not prisons of material existence but rather
abodes envied even by the jns and yogs. On the other hand, any home
without a connection to Lord Ka is in fact a prison cell of material
existence. Finally, Brahm offered his whole self at the lotus feet of the
Supreme Lord and, praising Him again and again, circumambulated Him
and took his leave.
Lord Ka then gathered the animals Brahm stole and led them to the
place on the Yamun's bank where the cowherd boys had been taking
lunch. The same friends who had been present before were sitting there
now. By the power of Ka's illusory energy, they were not at all aware of
what had happened. Thus when Ka arrived with the calves, the boys
told Him, "You've returned so quickly! Very good. As long as You were
gone we couldn't take even a morsel of food, so come and eat."
Laughing at the words of the cowherd boys, Lord Ka began taking His
meal in their company. While eating, Ka pointed out to His young
friends the skin of the python, and the boys thought, "Ka has just now
killed this terrible snake." Indeed, later they related to the residents of
Vndvana the incident of Ka's killing the Agha demon. In this way,
the cowherd boys described pastimes that Lord Ka had performed in
His blya age (one to five), even though His paugaa age (six to ten) had
begun.
ukadeva Gosvm concludes this chapter by explaining how the gops
loved Lord Ka even more than they loved their own sons.
TEXT 1
r-brahmovca
naumya te 'bhra-vapue taid-ambarya
gujvatasa-paripiccha-lasan-mukhya
vanya-sraje kavala-vetra-via-veulakma-riye mdu-pade paupgajya
r-brahm uvcaLord Brahm said; naumiI offer praise; yaO most
worshipable one; teunto You; abhralike a dark cloud; vapuewhose
body; taitlike lightning; ambaryawhose garment; gujmade of
small berries; avatasawith ornaments (for the ears); paripicchaand
peacock feathers; lasatresplendent; mukhya-whose face; vanya-sraje
wearing garlands of forest flowers; kavalaa morsel of food; vetraa
stick; viaa buffalo-horn bugle; veuand a flute; lakma
characterized by; riyewhose beauty; mdusoft; padewhose feet;

589

pau-paof the cowherd (Nanda Mahrja); aga-jyaunto the son.

Lord Brahm said: My dear Lord, You are the only worshipable Lord,
the Supreme Personality of Godhead, and therefore I offer my humble
obeisances and prayers just to please You. O son of the king of the
cowherds, Your transcendental body is dark blue like a new cloud, Your
garment is brilliant like lightning, and the beauty of Your face is
enhanced by Your guj earrings and the peacock feather on Your head.
Wearing garlands of various forest flowers and leaves, and equipped
with a herding stick, a buffalo horn and a flute, You stand beautifully
with a morsel of food in Your hand.
In the previous chapter Brahm, the creator of the universe, tried to
bewilder the Supreme Personality of Godhead, Lord Ka, by stealing His
cowherd boyfriends and calves. But by a slight exhibition of Ka's own
mystic potency, Brahm himself was completely bewildered, and now
with great humility and devotion he offers his humble obeisances and
prayers unto the Lord.
The word kavala in this verse refers to a morsel of rice mixed with yogurt
that Ka held in His left hand. According to Santana Gosvm, the Lord
held a cowherding stick and a buffalo horn pressed under His left arm,
and His flute was placed under His belt. Beautiful young Ka, decorated
with multicolored forest minerals, exhibited opulences far greater than
those of Vaikuha. Although Brahm had seen innumerable four-armed
forms of the Lord, he now surrendered unto the lotus feet of the twoarmed form of Ka, who appeared as the son of Nanda Mahrja.
Brahm offered his prayers to that form.
TEXT 2
asypi deva vapuo mad-anugrahasya
svecch-mayasya na tu bhta-mayasya ko 'pi
nee mahi tv avasitu manasntarea
skt tavaiva kim uttma-sukhnubhte
asyaof this; apieven; devaO Lord; vapuathe body; matanugrahasyawhich has shown mercy to me; sva-icch-mayasyawhich
appears in response to the desires of Your pure devotees; nanot; tuon
the other hand; bhta-mayasyaa product of matter; kaBrahm; api
even; na eI am not able; mahithe potency; tuindeed; avasitumto

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estimate; manaswith my mind; antareawhich is controlled and

withdrawn; sktdirectly; tavaYour; evaindeed; kim utawhat to
speak; tmawithin Yourself; sukhaof happiness; anubhteof Your
experience.
My dear Lord, neither I nor anyone else can estimate the potency of this
transcendental body of Yours, which has shown such mercy to me and
which appears just to fulfill the desires of Your pure devotees. Although
my mind is completely withdrawn from material affairs, I cannot
understand Your personal form. How, then, could I possibly understand
the happiness You experience within Yourself?
In Ka, the Supreme Personality of Godhead, Chapter Fourteen, rla
Prabhupda explains that in the present verse Lord Brahm expressed the
following prayerful sentiment: "Your appearance as a cowherd child is for
the benefit of the devotees, and although I have committed an offense at
Your lotus feet by stealing away Your boys and calves, I can understand
that You have bestowed Your mercy upon me. That is Your
transcendental quality: You are very affectionate toward Your devotees.
But in spite of Your great affection for me, I cannot estimate the potency
of Your bodily activities. It is to be understood that when I, Lord Brahm,
the supreme personality of this universe, cannot estimate the childlike
body of the Supreme Personality of Godhead, then what to speak of
others? And if I cannot estimate the spiritual potency of Your childlike
body, then what can I understand about Your transcendental pastimes?
Therefore, as it is said in the Bhagavad-gt, anyone who can understand a
little of the transcendental pastimes, appearance and disappearance of the
Lord immediately becomes eligible to enter the kingdom of God after
quitting the material body. This statement is confirmed in the Vedas,
where it is stated. Simply by understanding the Supreme Personality of
Godhead, one can overcome the chain of repeated birth and death. I
therefore recommend that people should not try to understand You by
their speculative knowledge."
When Brahm disrespected the supreme status of the Personality of
Godhead, Lord Ka first bewildered him by exhibiting the Lord's own
transcendental power. Then, having humbled His devotee Brahm, Ka
gave him His personal audience.
According to rla Vivantha Cakravart hkura, Lord Ka's
transcendental body can also function through the agency of His plenary

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expansions, called viu-tattva. As stated by Brahm himself in the

Brahma-sahit (5.32): agni yasya sakalendriya-vttimanti. This verse
indicates not only that the Lord can perform any bodily function with any
of His limbs but also that He can see through the eyes of His Viu
expansions or, indeed, through the eyes of any living entity, and similarly
that He can hear through the ears of any Viu or jva expansion. rla
Vivantha Cakravart hkura points out that although the Lord can
perform any function with any one of His senses, in His transcendental
pastimes as r Ka He generally sees with His eyes, touches with His
hands, hears with His ears and so on. Thus He behaves like the most
beautiful and charming young cowherd boy.
The Vedic knowledge expands from Lord Brahm, who is described in the
first verse of rmad-Bhgavatam as di-kavi, the primeval Vedic scholar.
Yet Brahm could not understand the transcendental body of Lord Ka,
because it is beyond the reach of ordinary Vedic knowledge. Among all
the transcendental forms of the Lord, the two-armed form of GovindaKais original and supreme. Thus Lord Govinda's pastimes of stealing
butter, drinking the gops' breast-milk, tending the calves, playing His
flute and playing childhood sports are extraordinary even in comparison
with the activities of the Lord's Viu expansions.
TEXT 3
jne praysam udapsya namanta eva
jvanti san-mukharit bhavadya-vrtm
sthne sthit ruti-gat tanu-v-manobhir
ye pryao 'jita jito 'py asi tais tri-lokym
jnefor knowledge; praysamthe endeavor; udapsyagiving up
completely; namantaoffering obeisances; evasimply; jvantilive;
sat-mukharitmchanted by the pure devotees; bhavadya-vrtmtopics
related to You; sthnein their material position; sthitremaining;
ruti-gatmreceived by hearing; tanuwith their body; vkwords;
manobhiand mind; yewho; pryaafor the most part; ajitaO
unconquerable one; jitaconquered; apinevertheless; asiYou
become; taiby them; tri-lokymwithin the three worlds.
Those who, even while remaining situated in their established social
positions, throw away the process of speculative knowledge and with
their body, words and mind offer all respects to descriptions of Your

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personality and activities, dedicating their lives to these narrations,

which are vibrated by You personally and by Your pure devotees,
certainly conquer Your Lordship, although You are otherwise
unconquerable by anyone within the three worlds.
Here the word udapsya clearly indicates that one should not even slightly
endeavor to understand the Absolute Truth by the process of mental
speculation, for it invariably carries one to an imperfect, impersonal
understanding of God. The word jvanti indicates that a devotee who
always hears about Lord Ka will go back home, back to Godhead, even
if he can do nothing except maintain his existence and hear topics
concerning the Lord.
rla Santana Gosvm has explained the words tanu-v-manobhi ("by
the body, words and mind") in three ways. In reference to devotees,
through their body, words and mind they are able to conquer Lord Ka.
Thus becoming perfect in Ka consciousness, they can touch His lotus
feet with their hands, call Him to come with their words, and attain His
direct audience within their mind simply by thinking about Him.
In the case of nondevotees, the words tanu-v-manobhi refer to the
word ajita, "unconquered," and indicate that those not engaged in the
loving service of Lord Ka cannot conquer the Absolute Truth by their
bodily strength, verbal expertise or mental power. Despite all their
endeavors, the ultimate truth remains beyond their reach.
In reference to the word jita, "conquered," the words tanu-v-manobhi
indicate that the pure devotees of Lord Ka conquer His body, words
and mind. Lord Ka's body is conquered because He always remains by
the side of His pure devotees; Lord Ka's words are conquered because
He always chants the glories of His devotees; and Lord Ka's mind is
conquered because He always thinks about His loving devotees.
rla Vivantha Cakravart hkura has explained the words tanu-vmanobhi in regard to the word namanta, "offering obeisances." He
explains that the devotees can take full advantage of the transcendental
topics of the Lord by offering all respects to those topics with their body,
words and mind. One should engage his body by touching the ground
with his hands and head while offering obeisances to the topics of the
Lord; one should engage his words by praising transcendental literatures
such as Bhagavad-gt and rmad-Bhgavatam, as well as the devotees
who are preaching such literatures; and one should engage his mind by

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feeling great reverence and pleasure while hearing the transcendental

topics of the Lord. In this way, a sincere devotee who has acquired even a
small amount of transcendental knowledge about Lord Ka can conquer
Him and thus go back home, back to Godhead, for eternal life at the
Lord's side.
TEXT 4
reya-sti bhaktim udasya te vibho
kliyanti ye kevala-bodha-labdhaye
tem asau kleala eva iyate
nnyad yath sthla-tuvaghtinm
reyaof supreme benefit; stimthe path; bhaktimdevotional
service; udasyarejecting; tethey; vibhoO almighty Lord; kliyanti
struggle; yewho; kevalaexclusive; bodhaof knowledge; labdhaye
for the achievement; temfor them; asauthis; klealabotheration;
evamerely; iyateremains; nanothing; anyatother; yathjust
as; sthla-tuaempty husks; avaghtinmfor those who are beating.
My dear Lord, devotional service unto You is the best path for selfrealization. If someone gives up that path and engages in the cultivation
of speculative knowledge, he will simply undergo a troublesome
process and will not achieve his desired result. As a person who beats
an empty husk of wheat cannot get grain, one who simply speculates
cannot achieve self-realization. His only gain is trouble.
Loving service to the Supreme Person is the natural and eternal function
of every living entity. If a person renounces his own constitutional
function and instead laboriously seeks so-called enlightenment through
impersonal, speculative knowledge, his result is simply the trouble and
bother that come from following an artificial process. A fool may beat an
empty husk, not knowing that the grain has already been removed.
Similarly foolish is the person who throws his mind again and again into
the pursuit of knowledge without surrendering to the Supreme
Personality of Godhead, for it is the Supreme Personality of Godhead who
is the very substance and goal of knowledge, just as grain is the substance
and goal of the entire agricultural effort. Vedic knowledge or, indeed,
material science without the Personality of Godhead is exactly like an
empty and useless husk of wheat.

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One may argue that by practicing yoga or cultivating impersonal

knowledge one can acquire prestige, wealth, mystic powers or even
impersonal liberation. But these so-called gains are actually useless,
because they do not situate the living being in his constitutional position
of loving service to the Supreme Lord. Therefore such results, being
superfluous to the living being's essential nature, are impermanent. As
stated in the Nsiha Pura, patreu pupeu phaleu toyev akrtalabhyeu vadaiva satsu/ bhakty su-labhye purue pure muktyai kim
artha kriyate prayatna: "Since the primeval Personality of Godhead is
easily attained by offering Him such things as leaves, flowers, fruits and
water, which are all found without difficulty, why does one need to
endeavor for liberation separately?"
Although the process of devotional service to Lord Ka is very simple, it
is extremely difficult for stubborn conditioned souls to completely
humble themselves before the Supreme Personality of Godhead and
absorb themselves twenty-four hours a day in His loving service. The
mood of loving service is anathema to belligerent conditioned souls
determined to defy God and enjoy. When such stubborn conditioned
souls attempt to bypass surrendering to God through proud attempts at
philosophical speculation, austerity, and yoga, they are turned back to the
material platform by the powerful laws of God and violently merged into
the heaving ocean of insignificance called the material world.
TEXT 5
pureha bhman bahavo 'pi yoginas
tvad-arpiteh nija-karma-labdhay
vibudhya bhaktyaiva kathopantay
prapedire 'jo 'cyuta te gati parm
purpreviously; ihain this world; bhmanO almighty Lord;
bahavamany; apiindeed; yoginafollowers of the path of yoga;
tvatunto You; arpitahaving offered; hall their endeavors; nijakarmaby their prescribed duties; labdhaywhich is achieved;
vibudhyacoming to understand; bhaktyby devotional service; eva
indeed; kath-upantaycultivated through hearing and chanting topics
about You; prapedirethey achieved by surrender; ajaeasily;
acyutaO infallible one; teYour; gatimdestination; parmsupreme.
O almighty Lord, in the past many yogs in this world achieved the

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platform of devotional service by offering all their endeavors unto You

and faithfully carrying out their prescribed duties. Through such
devotional service, perfected by the processes of hearing and chanting
about You, they came to understand You, O infallible one, and could
easily surrender to You and achieve Your supreme abode.
TEXT 6
tathpi bhman mahimguasya te
viboddhum arhaty amalntar-tmabhi
avikriyt svnubhavd arpato
hy ananya-bodhytmatay na cnyath
tath apinevertheless; bhmanO limitless one; mahimthe potency;
aguasyaof Him who has no material qualities; teof You;
viboddhumto understand; arhatione is able; amalaspotless; antatmabhiwith mind and senses; avikriytnot based on material
differentiations; sva-anubhavtby perception of the Supreme Soul;
arpatawithout attachment to material forms; hiindeed; ananyabodhya-tmatayas self-manifested, without the help of any other
illuminating agent; nanot; caand; anyathotherwise.
Nondevotees, however, cannot realize You in Your full personal feature.
Nevertheless, it may be possible for them to realize Your expansion as
the impersonal Supreme by cultivating direct perception of the Self
within the heart. But they can do this only by purifying their mind and
senses of all conceptions of material distinctions and all attachment to
material sense objects. Only in this way will Your impersonal feature
manifest itself to them.
It is difficult for conditioned souls to understand all the transcendental
features of the Supreme Lord. As confirmed in the First Canto of rmadBhgavatam (1.2.11): brahmeti paramtmeti bhagavn iti abdyate. The
transcendental existence of God is understood progressively as the
impersonal effulgence, the localized Supersoul in one's heart, and finally
the Supreme Personality of Godhead existing in His eternal abode. Lord
Ka's transcendental existence is beyond the qualities of material
nature. Thus here the Lord is referred to as aguasya, without material
qualities.

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Even by practicing yoga or engaging in advanced philosophical

speculation, one will find it very difficult to understand clearly the
transcendental existence beyond the modes of material nature. And these
processes are virtually useless for understanding the Lord's own unlimited
transcendental qualities, which are far beyond the impersonal conception
of spiritual existence. Only by the mercy of the pure devotees of the Lord
or by associating with the Lord Himself can one begin the process of
realizing the personal feature of Goda process that culminates in pure
Ka consciousness, the final and supreme perfection of knowledge.
TEXT 7
gutmanas te 'pi gun vimtu
hitvatnasya ka ire 'sya
klena yair v vimit su-kalpair
bh-pava khe mihik dyu-bhsa
gua-tmanaof the possessor of all superior qualities; teYou; api
certainly; gunthe qualities; vimtumto count; hita-avatrasya
who have descended for the benefit of all living entities; kewho; ire
are able; asyaof the universe; klenain due course of time; yaiby
whom; vor; vimitcounted; su-kalpaiby great scientists; bhpavathe atoms of an earthly planet; khein the sky; mihikthe
particles of snow; dyu-bhsathe illumination of stars and planets.
In time, learned philosophers or scientists might be able to count all the
atoms of the earth, the particles of snow, or perhaps even the shining
molecules radiating from the sun, the stars and other luminaries. But
among these learned men, who could possibly count the unlimited
transcendental qualities possessed by You, the Supreme Personality of
Godhead, who have descended onto the surface of the earth for the
benefit of all living entities?
rla Santana Gosvm explains that Lord Ka is gutm, "the soul of
all superior qualities," because He gives them life. For example, one may
discuss in an abstract way such qualities as generosity, intelligence and
mercy, but they come to life only when a living person exhibits them.
Thus Lord Ka is gutm because He descends to the material world
and reestablishes religious principles by exhibiting all godly qualities
Himself and inspiring them in others. A living entity who develops the

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transcendental qualities found in the Lord receives immeasurable benefit

and eventually goes with the Lord back to His own abode, where all living
beings are liberated and fully endowed with the transcendental nature.
rla Santana Gosvm further explains that the Lord manifests a specific
spiritual quality for the benefit of each living entity. Since there are
innumerable living entities within the confines of the material creation,
the Lord manifests infinite qualities. Thus every conditioned soul can
appreciate the Supreme Lord in a particular way.
The example is given here that even if the most learned scholars could
someday count the particles of earth, snow and light, they would still fail
to understand the qualities of the Lord. In this example earth, snow and
light are progressively more subtle; thus it is to be understood that there
is an increasing difficulty in counting their virtually infinite particles.
According to rla Vivantha Cakravart hkura, great personalities like
Lord Sakaraa actually have counted the number of atoms on the earth,
and even the molecules in the entire universe. Yet even such a personality
as Sakaraa, who has been continuously chanting the glories of the
Lord since time immemorial, has not even approached a final count of
those glories.
Lord Ka exhibits His most astonishing qualities during His childhood
pastimes in Vndvana, where He steals butter from the cowherd ladies,
dances with His girlfriends, and plays with His cowherd boyfriends as
their most dear companion. Although appearing like ordinary human
activities, such sublime pastimes embody Lord Ka's immeasurable and
innumerable beautiful transcendental qualities, which are the life and soul
of the pure devotees.
TEXT 8
tat te 'nukamp su-samkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
tattherefore; teYour; anukampmcompassion; su-samkama
earnestly hoping for; bhujnaenduring; evacertainly; tma-ktam
done by himself; vipkamthe fruitive results; htwith his heart; vk
words; vapurbhiand body; vidadhanoffering; namaobeisances;
teunto You; jvetalives; yaanyone who; mukti-padeto the
position of liberation; sahe; dya-bhkthe rightful heir.

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My dear Lord, one who earnestly waits for You to bestow Your
causeless mercy upon him, all the while patiently suffering the
reactions of his past misdeeds and offering You respectful obeisances
with his heart, words and body, is surely eligible for liberation, for it
has become his rightful claim.
rla rdhara Svm explains in his commentary that just as a legitimate
son has to simply remain alive to gain an inheritance from his father, one
who simply remains alive in Ka consciousness, following the regulative
principles of bhakti-yoga, automatically becomes eligible to receive the
mercy of the Personality of Godhead. In other words, he will be promoted
to the kingdom of God.
The word su-samkama indicates that a devotee earnestly awaits the
mercy of the Supreme Lord even while suffering the painful effects of
previous sinful activities. Lord Ka explains in the Bhagavad-gt that a
devotee who fully surrenders unto Him is no longer liable to suffer the
reactions of his previous karma. However, because in his mind a devotee
may still maintain the remnants of his previous sinful mentality, the Lord
removes the last vestiges of the enjoying spirit by giving His devotee
punishments that may sometimes resemble sinful reactions. The purpose
of the entire creation of God is to rectify the living entity's tendency to
enjoy without the Lord, and therefore the particular punishment given for
a sinful activity is specifically designed to curtail the mentality that
produced the activity. Although a devotee has surrendered to the Lord's
devotional service, until he is completely perfect in Ka consciousness
he may maintain a slight inclination to enjoy the false happiness of this
world. The Lord therefore creates a particular situation to eradicate this
remaining enjoying spirit. This unhappiness suffered by a sincere devotee
is not technically a karmic reaction; it is rather the Lord's special mercy
for inducing His devotee to completely let go of the material world and
return home, back to Godhead.
A sincere devotee earnestly desires to go back to the Lord's abode.
Therefore he willingly accepts the Lord's merciful punishment and
continues offering respects and obeisances to the Lord with his heart,
words and body. Such a bona fide servant of the Lord, considering all
hardship a small price to pay for gaining the personal association of the
Lord, certainly becomes a legitimate son of God, as indicated here by the
words dya-bhk. Just as one cannot approach the sun without becoming

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fire, one cannot approach the supreme pure, Lord Ka, without
undergoing a rigid purificatory process, which may appear like suffering
but which is in fact a curative treatment administered by the personal
hand of the Lord.
TEXT 9
payea me 'nryam ananta dye
partmani tvayy api myi-myini
my vitatyekitum tma-vaibhava
hy aha kiyn aiccham ivrcir agnau
payajust see; aO Lord; memy; anryamcontemptible behavior;
ananteagainst the unlimited; dyethe primeval; para-tmanithe
Supersoul; tvayiYou; apieven; myi-myinifor the masters of
illusion; mym(my) illusory potency; vitatyaspreading; kitumto
see; tmaYour; vaibhavampower; hiindeed; ahamI; kiynhow
much; aicchamI desired; ivajust like; arcia small spark; agnauin
comparison to the whole fire.
My Lord, just see my uncivilized impudence! To test Your power I tried
to extend my illusory potency to cover You, the unlimited and primeval
Supersoul, who bewilder even the masters of illusion. What am I
compared to You? I am just like a small spark in the presence of a great
fire.
A great fire produces many sparks, which are insignificant in comparison
to it. Indeed, if one of the small sparks were to try to burn the original
fire, the attempt would be simply ludicrous. Similarly, even the creator of
the entire universe, Lord Brahm, is an insignificant spark of the potency
of God, and therefore Brahm's attempt to bewilder the Supreme Lord was
certainly ludicrous.
Brahm here addresses Lord Ka as a, which indicates that Ka is
not only the supreme master of everyone but is also specifically the
master of Brahm, who creates the universe directly under the guidance of
the Lord and who, indeed, is born directly from the Lord's own body.
Brahm felt ashamed of his impudent attempt at deluding Lord Ka, and
he was therefore perfectly willing to be punished or forgiven by the Lord,
according to His decision. If Lord Ka does not mercifully punish His
devotees when they act improperly, their foolishness will simply increase

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and gradually completely overwhelm their devotional sentiments.

Therefore Lord Ka kindly disciplines His devotees and maintains them
on the progressive path back home, back to Godhead.
TEXT 10
ata kamasvcyuta me rajo-bhuvo
hy ajnatas tvat-pthag-a-mnina
ajvalepndha-tamo-'ndha-cakua
eo 'nukampyo mayi nthavn iti
atatherefore; kamasvaplease excuse; acyutaO infallible Lord;
meme; raja-bhuvawho have taken birth in the mode of passion;
hiindeed; ajnatabeing ignorant; tvatfrom You; pthakseparate;
aa controller; mninapresuming myself; ajathe unborn creator;
avalepathe covering; andha-tamaby such darkness of ignorance;
andhablinded; cakuamy eyes; eathis person; anukampya
should be shown mercy; mayiMe; ntha-vnhaving as his master;
itithus thinking.
Therefore, O infallible Lord, kindly excuse my offenses. I have taken
birth in the mode of passion and am therefore simply foolish,
presuming myself a controller independent of Your Lordship. My eyes
are blinded by the darkness of ignorance, which causes me to think of
myself as the unborn creator of the universe. But please consider that I
am Your servant and therefore worthy of Your compassion.
In his commentary, rla Vivantha Cakravart hkura explains that
Brahm wanted to present the following argument to the Lord: "My dear
Lord, because I have acted so badly I certainly deserve to be punished. On
the other hand, because I am so ignorant You should consider me an
innocent fool and be merciful to me. Thus, although I deserve both
punishment and forgiveness, I humbly beg You to exercise tolerance in
this matter and simply forgive me and show me Your mercy."
The words nthavn iti indicate that Lord Brahm wanted to humbly
remind Lord Ka that He was, after all, Brahm's father and master and
should therefore forgive the unfortunate transgressions of His humble
servant. Every conditioned soul, whether he be Lord Brahm or an
insignificant ant, falsely identifies himself with the material world and in
this way forgets his eternal relationship with the Supreme Personality of

601

Godhead. Lord Brahm, because of his prestigious position as the cosmic

creator, also tends to identify himself as the lord of this world, and thus
he sometimes forgets his position as an insignificant servant of the
Supreme Lord. Now, by Lord Ka's mercy, this false identification is
being rectified and Lord Brahm is remembering his constitutional
position as the eternal servant of God.
TEXT 11
kvha tamo-mahad-aha-kha-cargni-vr-bhsaveita-ghaa-sapta-vitasti-kya
kvedg-vidhvigaita-paru-caryvtdhva-roma-vivarasya ca te mahitvam
kvawhere; ahamI; tamathe material nature; mahatthe total
material energy; ahamfalse ego; khaether; caraair; agnifire; v
water; bhearth; saveitasurrounded by; aa-ghaaa potlike
universe; sapta-vitastiseven spans; kyabody; kvawhere; dk
such; vidhlike; avigaitaunlimited; aauniverses; para-aulike
the atomic dust; carymoving; vta-adhvaairholes; romaof hair on
the body; vivarasyaof the holes; caalso; teYour; mahitvam
greatness.
What am I, a small creature measuring seven spans of my own hand? I
am enclosed in a potlike universe composed of material nature, the total
material energy, false ego, ether, air, water and earth. And what is Your
glory? Unlimited universes pass through the pores of Your body just as
particles of dust pass through the openings of a screened window.
In the Caitanya-caritmta, di-ll, Chapter Five, Text 72, rla
Prabhupda gives the following purport for this verse: "Then Lord
Brahm, after having stolen all Ka's cows and cowherd boys, returned
and saw that the cows and boys were still roaming with Ka, he offered
this prayer in his defeat. A conditioned souleven one so great as
Brahm, who manages the affairs of the entire universecannot compare
to the Personality of Godhead, for He can produce numberless universes
simply by the spiritual rays emanating from the pores of His body.
Material scientists should take lessons from the utterances of r Brahm
regarding our insignificance in comparison with God. In these prayers of
Brahm there is much to learn for those who are falsely puffed up by the

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accumulation of power."
In Ka, the Supreme Personality of Godhead, Chapter Fourteen, rla
Prabhupda further comments on this verse: "Lord Brahm realized his
actual position. He is certainly the supreme teacher of this universe, in
charge of the production of material nature, consisting of the complete
material energy, false ego, sky, air, fire, water and earth. Such a universe
may be gigantic, but it can be measured, just as we measure our body as
seven spans. Generally, everyone's personal bodily measurement is
calculated to be seven spans of his hand. This particular universe may
appear to be a very gigantic body, but it is nothing but the measurement
of seven spans for Lord Brahm."
Aside from this universe, there are unlimited other universes outside the
jurisdiction of this particular Lord Brahm. Just as innumerable atomic
infinitesimal fragments pass through the holes of a screened window, so
millions and trillions of universes in their seedling form are coming out
from the bodily pores of Mah-Viu, and that Mah-Viu is but a part of
the plenary expansion of Ka. Under these circumstances, although
Lord Brahm is the supreme creature within this universe, what is his
importance in the presence of Lord Ka?
TEXT 12
utkepaa garbha-gatasya pdayo
ki kalpate mtur adhokajgase
kim asti-nsti-vyapadea-bhita
tavsti kuke kiyad apy ananta
utkepaamthe kicking; garbha-gatasyaof a child in the womb;
pdayoof the legs; kimwhat; kalpateamounts to; mtufor the
mother; adhokajaO transcendental Lord; gaseas an offense; kim
what; astiit exists; na astiit does not exist; vyapadeaby the
designations; bhitamdecorated; tavaYour; astithere is, kuke-of
the abdomen; kiyathow much; apieven; anantaexternal.
O Lord Adhokaja, does a mother take offense when the child within
her womb kicks with his legs? And is there anything in existence
whether designated by various philosophers as real or as unrealthat
is actually outside Your abdomen?
rla Prabhupda comments as follows on this verse in Ka, the Supreme

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Personality of Godhead, Chapter Fourteen: "Lord Brahm therefore

compared himself to a little child within the womb of his mother. If the
child within the womb plays with his hands and legs, and while playing
touches the body of the mother, is the mother offended with the child? Of
course she isn't. Similarly, Lord Brahm may be a very great personality,
and yet not only Brahm but everything that be is existing within the
womb of the Supreme Personality of Godhead. The Lord's energy is allpervading: there is no place in the creation where it is not acting. Since
everything is existing within the energy of the Lord, the Brahm of this
universe or the Brahms of the many other millions and trillions of
universes are existing within the energy of the Lord; therefore the Lord is
considered to be the mother, and everything existing within the womb of
the mother is considered to be the child. And the good mother is never
offended with the child, even if he touches the body of the mother by
kicking his legs."
TEXT 13
jagat-trayntodadhi-samplavode
nryaasyodara-nbhi-nlt
vinirgato 'jas tv iti v na vai m
kintv vara tvan na vinirgato 'smi
jagat-trayaof the three worlds; antain the dissolution; udadhiof all
the oceans; samplavaof the total deluge; udein the water;
nryaasyaof the Supreme Personality of Godhead, Nryaa; udara
growing from the abdomen; nbhifrom the navel; nltout of the
lotus stem; vinirgatacame out; ajaBrahm; tuindeed; itithus
speaking; vkthe words; naare not; vaicertainly; mfalse;
kintuthus; varaO Lord; tvatfrom You; nanot; vinirgata
specifically emanated; asmiam I.
My dear Lord, it is said that when the three planetary systems are
merged into the water at the time of dissolution, Your plenary portion,
Nryaa, lies down on the water, gradually a lotus flower grows from
His navel, and Brahm takes birth upon that lotus flower. Certainly,
these words are not false. Thus am I not born from You?
Although every living being is a child of God, Lord Brahm here makes a
special claim because he takes birth on a lotus flower that emanates from

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the navel of Nryaa, the Personality of Godhead. Ultimately, all living

beings are equally expansions of the transcendental body of the Supreme
Lord. But Brahm has an intimate relationship with the Lord because of
the activities of universal creation, and so he uses the prefix vi in the word
vinirgata to beg the Lord's special mercy. Lord Brahm is called aja
because he is not born from any mother but rather emanates directly from
the body of the Lord. As rla Prabhupda states in Ka, the Supreme
Personality of Godhead, "It is naturally concluded that the mother of
Brahm is Nryaa." On these grounds, Lord Brahm is requesting
special forgiveness for his offenses.
TEXT 14
nryaas tva na hi sarva-dehinm
tmsy adhkhila-loka-sk
nryao 'ga nara-bh-jalyant
tac cpi satya na tavaiva my
nryaathe Supreme Lord Nryaa; tvamYou; nanot; hi
whether; sarvaof all; dehinmembodied living beings; tmthe
Supersoul; asiYou are; adhaO supreme controller; akhilaof all;
lokaplanets; skthe witness; nryaaLord r Nryaa;
agamthe expanded plenary portion; narafrom the Supreme
Personality; bhoriginating; jalaof the water; ayantbecause of
being the manifesting source; tatthat (expansion); caand; api
indeed; satyamtrue; nanot; tavaYour; evaat all; myillusory
energy.
Are You not the original Nryaa, O supreme controller, since You are
the Soul of every embodied being and the eternal witness of all created
realms? Indeed, Lord Nryaa is Your expansion, and He is called
Nryaa because He is the generating source of the primeval water of
the universe. He is real, not a product of Your illusory My.
In the Caitanya-caritmta, di-ll, Chapter Two, Text 30, rla
Prabhupda comments on this verse as follows: "This statement was
spoken by Lord Brahm in his prayers to Lord Ka after the Lord
defeated him by displaying His mystic powers. Brahm had tried to test
Lord Ka to see if He was really the Supreme Personality of Godhead
playing as a cowherd boy. Brahm stole all the other boys and their cows

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from the pasturing grounds, but when he returned to the pastures he saw
that all the boys and cows were still there, for Lord Ka had created
them all again. When Brahm saw this mystic power of Lord Ka, he
admitted defeat and offered prayers to the Lord, addressing Him as the
proprietor and seer of everything in the creation and as the Supersoul who
is within each and every living entity and is dear to all. Lord Ka is
Nryaa, the father of Brahm, because Lord Ka's plenary expansion
Garbhodakay Viu, after placing Himself on the Garbha Ocean,
created Brahm from His own body. Mah-Viu in the Causal Ocean and
Krodakay Viu, the Supersoul in everyone's heart, are also
transcendental expansions of the Supreme Truth."
In his commentary on this verse, rla Santana Gosvm has elaborately
explained the expansion of the Viu, or Nryaa, incarnations from the
original form of Godhead, Lord r Ka. The essence is that although
Lord Brahm was born from Lord Nryaa, Brahm now understands
that Nryaa is Himself a mere expansion of the original Personality of
Godhead, Lord r Ka.
TEXT 15
tac cej jala-stha tava saj jagad-vapu
ki me na da bhagavas tadaiva
ki v su-da hdi me tadaiva
ki no sapady eva punar vyadari
tatthat; cetif; jala-sthamsituated upon the water; tavaYour; sat
real; jagatsheltering the entire universe; vaputhe transcendental
body; kimwhy; meby me; na damwas not seen; bhagavanO
Supreme Lord; tad evaat that very time; kimwhy; vor; sudamperfectly seen; hdiwithin the heart; meby me; tad evajust
then; kimwhy; nanot; uon the other hand; sapadisuddenly; eva
indeed; punaagain; vyadariwas seen.
My dear Lord, if Your transcendental body, which shelters the entire
universe, is actually lying upon the water, then why were You not seen
by me when I searched for You? And why, though I could not envision
You properly within my heart, did You then suddenly reveal Yourself?
Lord Brahm here refers to his experience at the dawn of cosmic creation.
As described in the Second Canto of rmad-Bhgavatam, Lord Brahm

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took birth on the seat of a giant lotus whose stem emanated from the
navel of Nryaa. Brahm was bewildered as to his whereabouts,
function and identity, and therefore he tried to trace out the source of the
lotus stem, searching for clear information. Unable to find the Personality
of Godhead, he returned to his seat and engaged in severe austerities,
having been ordered to do so by the transcendental voice of the Lord, who
could be heard but not seen. After long meditation, Brahm saw the Lord
but then again lost sight of Him. Thus Brahm concludes that the
transcendental body of the Personality of Godhead is not material but
rather an eternal, spiritual form endowed with inconceivable mystic
potencies. In other words, Lord Brahm should not have challenged the
Personality of Godhead, the Lord of all mystic power.
TEXT 16
atraiva my-dhamanvatre
hy asya prapacasya bahi sphuasya
ktsnasya cntar jahare janany
mytvam eva praka-kta te
atrain this; evaindeed; my-dhamanaO subduer of My;
avatrein the incarnation; hicertainly; asyaof this; prapacasya
created material manifestation; bahiexternally; sphuasyawhich is
visible; ktsnasyaentire; caand; antawithin; jahareYour
abdomen; jananyunto Your mother; mytvamYour bewildering
potency; evaindeed; praka-ktamhas been demonstrated; teby
You.
My dear Lord, in this incarnation You have proved that You are the
supreme controller of My. Although You are now within this
universe, the whole universal creation is within Your transcendental
bodya fact You demonstrated by exhibiting the universe within Your
abdomen before Your mother, Yaod.
Lord Brahm here describes the inconceivable spiritual potency of the
Lord. We may find a pot within a house, but we can hardly expect to find
the house within the same pot. By the Lord's spiritual potency, however,
He can appear within this universe and simultaneously exhibit all the
universes within His body. One may argue that since the universes seen
by mother Yaod within Lord Ka's abdomen were within the Lord's

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body, they are different from the illusory material universes manifest
externally. Here Lord Brahm refutes that argument, however. Lord Ka
is my-dhamana, the supreme controller of illusion. By the Lord's own
supreme mystic potency, He can bewilder even illusion herself, and thus
the Lord actually exhibited all the material universes within His body.
This is mytvam, the supreme bewildering potency of the Personality of
Godhead.
TEXT 17
yasya kukv ida sarva
stma bhti yath tath
tat tvayy apha tat sarva
kim ida myay vin
yasyaof whom; kukauwithin the abdomen; idamthis cosmic
manifestation; sarvamall; sa-tmamincluding Yourself; bhtiis
manifested; yathas; tathso; tatthat; tvayiwithin You; api
although; ihahere externally; tatthat cosmic manifestation; sarvam
whole; kimwhat; idamthis; myaythe influence of Your
inconceivable energy; vinwithout.
Just as this entire universe, including You, was exhibited within Your
abdomen, so it is now manifested here externally in the same exact
form. How could such things happen unless arranged by Your
inconceivable energy?
rla Prabhupda comments on this verse as follows in Ka, the Supreme
Personality of Godhead: "Lord Brahm stressed herein that without
accepting the inconceivable energy of the Supreme Personality of
Godhead, one cannot explain things as they are."
TEXT 18
adyaiva tvad te 'sya ki mama na te mytvam daritam
eko 'si prathama tato vraja-suhd-vats samast api
tvanto 'si catur-bhujs tad akhilai ska mayopsits
tvanty eva jaganty abhs tad amita brahmdvaya iyate
adyatoday; evajust; tvat teapart from You; asyaof this universe;
kimwhat; mamato me; nanot; teby You; mytvamthe basis in
Your inconceivable potency; daritamshown; ekaalone; asiYou

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are; prathamamfirst of all; tatathen; vraja-suhtYour cowherd

boyfriends of Vndvana; vatsand the calves; samastall; api
even; tvantaof the same number; asiYou became; catu-bhuj
four-handed forms of Lord Viu; tatthen; akhilaiby all; skam
together with; maymyself; upsitbeing worshiped; tvantiof the
same number; evaalso; jagantiuniverses; abhYou became; tat
then; amitamthe unlimited; brahmaAbsolute Truth; advayamone
without a second; iyateYou now remain.
Have You not shown me today that both You Yourself and everything
within this creation are manifestations of Your inconceivable potency?
First You appeared alone, and then You manifested Yourself as all of
Vndvana's calves and cowherd boys, Your friends. Next You appeared
as an equal number of four-handed Viu forms, who were worshiped
by all living beings, including me, and after that You appeared as an
equal number of complete universes. Finally, You have now returned to
Your unlimited form as the Supreme Absolute Truth, one without a
second.
As stated in the Vedic literature, sarva khalv ida brahma: everything
that exists is an expansion of the Supreme Personality of Godhead. Thus
everything is ultimately part and parcel of the Lord's spiritual existence.
By Lord Ka's causeless mercy, Lord Brahm personally experienced
that all existence, being the potency of God, is nondifferent from Him.
TEXT 19
ajnat tvat-padavm antmany
tmtman bhsi vitatya mym
sv ivha jagato vidhna
iva tvam eo 'nta iva trinetra
ajnatmto persons who are in ignorance; tvat-padavmof Your
transcendental position; antmaniin the material energy; tm
Yourself; tmanby Yourself; bhsiappear; vitatyaexpanding;
mymYour inconceivable energy; sauin the matter of creation;
ivaas if; ahamI, Brahm; jagataof the universe; vidhnein the
maintenance; ivaas if; tvam eaYourself; antein the annihilation;
ivaas if; tri-netraLord iva.

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To persons ignorant of Your actual transcendental position, You appear

as part of the material world, manifesting Yourself by the expansion of
Your inconceivable energy. Thus for the creation of the universe You
appear as me [Brahm], for its maintenance You appear as Yourself
[Viu], and for its annihilation You appear as Lord Trinetra [iva].
Although the impersonal Myvd philosophers think that the demigods
are illusory, Lord Brahm, Lord iva and Lord Viu are stated here to be
expansions of the Supreme Personality of Godhead and are thus real.
Indeed, they are the extraordinarily powerful controllers of the universe.
The ultimate truth is a supreme and beautiful person, and thus
throughout the creation of God we will always find the personal touch.
TEXT 20
surev iv a tathaiva nv api
tiryaku ydasv api te 'janasya
janmsat durmada-nigrahya
prabho vidhta sad-anugrahya ca
sureuamong the demigods; iuamong the great sages; aO Lord;
tathas well as; evaindeed; nuamong the human beings; api
and; tiryakuamong animals; ydasuamong aquatics; apialso; te
of You; ajanasyawho never takes material birth; janmathe birth;
asatmof the nondevotees; durmadathe false pride; nigrahyafor
the purpose of subduing; prabhoO master; vidhtaO creator; satto
the faithful devotees; anugrahyafor the purpose of showing mercy;
caand.
O Lord, O supreme creator and master, You have no material birth, yet
to defeat the false pride of the faithless demons and show mercy to
Your saintly devotees, You take birth among the demigods, sages,
human beings, animals and even the aquatics.
Among the demigods Lord Ka appears in such forms as Vmanadeva,
among the sages as Paraurma, among human beings as Lord Ka
Himself and as Lord Rmacandra, and among animals as the boar
incarnation. Lord Ka appears among the aquatics as Matsya, the
gigantic fish. Indeed, the plenary expansions of the Supreme Personality
of Godhead are innumerable, as the Lord relentlessly comes down within

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the universes to smash the false pride of the atheists and show mercy to
the saintly devotees.
In another sense, the Lord never appears, since He exists eternally. His
appearance is like that of the sun, which is always present in the sky but
which periodically appears to our vision.
TEXT 21
ko vetti bhman bhagavan partman
yogevarotr bhavatas tri-lokym
kva v katha v kati v kadeti
vistrayan krasi yoga-mym
kawho; vettiknows; bhmanO supreme great one; bhagavanO
Supreme Personality of Godhead; para-tmanO Supreme Soul; yogavaraO master of mystic power; tthe pastimes; bhavataof Your
Lordship; tri-lokymin the three worlds; kvawhere; vor; katham
how; vor; katihow many; vor; kadwhen; itithus;
vistrayanexpanding; krasiYou play; yoga-mymYour spiritual
energy.
O supreme great one! O Supreme Personality of Godhead! O Supersoul,
master of all mystic power! Your pastimes are taking place continuously
in these three worlds, but who can estimate where, how and when You
are employing Your spiritual energy and performing these innumerable
pastimes? No one can understand the mystery of how Your spiritual
energy acts.
Brahm previously stated that Lord Ka incarnates among the
demigods, human beings, animals, fish and so on. This does not mean,
however, that the Lord is degraded by His incarnations. As Brahm
clarifies here, no conditioned soul can understand the transcendental
nature of the Lord's activities, which He enacts through His spiritual
potency. Although the Lord is bhman, the supremely great one, He is still
Bhagavn, the supremely beautiful personality exhibiting pastimes of love
in His own abode. At the same time He is Paramtm, the all-pervading
Supersoul, who witnesses and sanctions all the activities of conditioned
souls. The Lord's multiple identity is explained by the term yogevara.
The Absolute Truth is the master of all mystic potencies, and although He
is one and supreme, He manifests His greatness and opulence in many

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different ways.
Such elevated spiritual matters can hardly be understood by foolish
persons primitively identifying themselves with the insignificant material
body. These conditioned souls, such as atheistic scientists, consider their
own puffed-up intelligence supreme. Gullibly placing their firm faith in
material illusion, they are captured by the modes of nature and driven far
away from knowledge of God.
TEXT 22
tasmd ida jagad aeam asat-svarpa
svapnbham asta-dhiaa puru-dukha-dukham
tvayy eva nitya-sukha-bodha-tanv anante
myta udyad api yat sad ivvabhti
tasmttherefore; idamthis; jagatcosmic manifestation; aeam
entire; asat-svarpamwhose existence is unreal in the sense of
temporary; svapna-bhamlike a dream; asta-dhiaamwherein
awareness becomes covered over; puru-dukha-dukhamfull of repeated
miseries; tvayiwithin You; evaindeed; nityaeternal; sukhahappy;
bodhaconscious; tanauwhose personal appearances; anantewho is
unlimited; mytaby the illusory energy; udyatcoming forth; api
although; yatwhich; satreal; ivaas if; avabhtiappears.
Therefore this entire universe, which like a dream is by nature unreal,
nevertheless appears real, and thus it covers one's consciousness and
assails one with repeated miseries. This universe appears real because
it is manifested by the potency of illusion emanating from You, whose
unlimited transcendental forms are full of eternal happiness and
knowledge.
As an object of enjoyment or a permanent residence for the conditioned
souls, the material universe is certainly illusion, nothing more than a
dream. One may give the analogy that the vision of abundant water in a
desert is no more than a dream, although real water exists elsewhere.
Similarly, the vision of home, happiness and reality within matter is
certainly no better than a foolish dream in which repeated miseries
appear.
In another sense, however, the universe is real. In his commentary on
Vedanta-stra, rla Madhvcrya has confirmed this by quoting the

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following statement from the Vedic ruti-mantras: satya hy eveda

vivam asjata. "This universe, created by the Lord, is real." The perfect
authority of the Vedas thus certifies this universe to be real; nevertheless,
because our knowledge is stolen by illusion (as indicated here by the
words asta-dhiaam), we cannot properly understand this universe or the
Supreme Lord who has created it. As the expansion of Lord Ka, the
universe is real and is meant for being engaged in His service. One who
accepts the kingdom of God as home, the Lord Himself as the object of
love, and the material universe as paraphernalia for being engaged in the
Lord's service dwells within eternal reality wherever he may go within the
material and spiritual worlds.
TEXT 23
ekas tvam tm purua pura
satya svaya-jyotir ananta dya
nityo 'karo 'jasra-sukho nirajana
prdvayo mukta updhito 'mta
ekaone; tvamYou; tmthe Supreme Soul; puruathe Supreme
Person; purathe oldest; satyathe Absolute Truth; svayamjyotiself-manifested;
anantawithout
end;
dyawithout
beginning; nityaeternal; akaraindestructible; ajasra-sukha
whose happiness cannot be obstructed; nirajanadevoid of
contamination; pracomplete; advayawithout a second; mukta
free; updhitafrom all material designations; amtadeathless.
You are the one Supreme Soul, the primeval Supreme Personality, the
Absolute Truthself-manifested, endless and beginningless. You are
eternal and infallible, perfect and complete, without any rival and free
from all material designations. Your happiness can never be obstructed,
nor have You any connection with material contamination. Indeed, You
are the indestructible nectar of immortality.
rla rdhara Svm explains how the various terms of this verse
demonstrate that the transcendental body of Lord Ka is free from the
characteristics of material bodies. All material bodies go through six
phases: birth, growth, maturity, reproduction, decline and destruction.
But Lord Ka does not take material birth, since He is the original
reality, a fact clearly indicated here by the word adya, "original." We take

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our material birth within a particular material atmosphere, in material

bodies that are amalgamations of various material elements. Since Lord
Ka existed long before the creation of any material atmosphere or
element, there is no question of material birth for His transcendental
body.
Similarly, the word pra, meaning "full and complete," refutes the
concept that Lord Ka could grow, since He is ever-existing in fullness.
When one's material body becomes mature, one can no longer enjoy as in
youth; but the words ajasra-sukha, "enjoying unobstructed happiness,"
indicate that Lord Ka's body never reaches so-called middle age, since
it is always full of spiritual youthful bliss. The word akara,
"undiminishing," refutes the possibility that Lord Ka's body grows old
or declines, and the word amta, "immortal" negates the possibility of
death.
In other words, Lord Ka's transcendental body is free from the
transformations of material bodies. The Lord does, however, create
innumerable worlds and expand Himself as innumerable living entities.
But the Lord's so-called reproduction is completely spiritual and does not
take place at a certain phase of bodily existence; rather, it constitutes the
Lord's eternal proclivity to expand His spiritual bliss and glories.
As the Lord states in ruti, prvam evham ihsam: "I alone existed in the
beginning." Therefore here the Lord is called purua pura, "the
primeval enjoyer. "This original purua expands Himself as the Supersoul
and enters every living being. Still, He is ultimately the Absolute Truth,
Ka, as stated in the Gopla-tpan Upaniad: ya skt para-brahmeti
govinda sac-cid-nanda-vigraha vndvana-sura-bhruha-talsnam.
"The Absolute Truth Himself is Govinda, who has an eternal form of bliss
and knowledge and who is sitting beneath the shady desire trees of
Vndvana." This Absolute Truth is beyond material ignorance and
beyond even ordinary spiritual knowledge, as stated in the same Goplatpan ruti: vidyvidybhy bhinna. Thus, in many ways the supremacy
of Lord Ka has been established in the Vedic literature, and it is here
confirmed by Lord Brahm himself.
TEXT 24
eva-vidha tv sakaltmanm api
svtmnam tmtmatay vicakate
gurv-arka-labdhopaniat-sucaku

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ye te tarantva bhavntmbudhim
evam-vidhamas thus described; tvmYou; sakalaof all; tmanm
souls; apiindeed; sva-tmnamthe very Soul; tma-tmatayas the
Supersoul; vicakatethey see; gurufrom the spiritual master; arka
who is like the sun; labdhareceived; upaniatof confidential
knowledge; su-cakuby the perfect eye; yewho; tethey; taranti
cross over; ivaeasily; bhavaof material existence; antawhich is not
real; ambudhimthe ocean.
Those who have received the clear vision of knowledge from the sunlike
spiritual master can see You in this way, as the very Soul of all souls,
the Supersoul of everyone's own self. Thus understanding Your original
personality, they are able to cross over the ocean of illusory material
existence.
As confirmed in the Bhagavad-gt (4.9),
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and
activities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, O Arjuna."
TEXT 25
tmnam evtmatayvijnat
tenaiva jta nikhila prapacitam
jnena bhyo 'pi ca tat pralyate
rajjvm aher bhoga-bhavbhavau yath
tmnamYourself; evaindeed; tmatayas the Supreme Soul;
avijnatmfor those who do not understand; tenaby that; evaalone;
jtamis generated; nikhilamthe entire; prapacitammaterial
existence; jnenaby knowledge; bhya apionce again; caand;
tatthat material existence; pralyatedisappears; rajjvmwithin a
rope; aheof a snake; bhogaof the body; bhava-abhavauthe apparent
appearance and disappearance; yathjust as.

615

A person who mistakes a rope for a snake becomes fearful, but he then
gives up his fear upon realizing that the so-called snake does not exist.
Similarly, for those who fail to recognize You as the Supreme Soul of all
souls, the expansive illusory material existence arises, but knowledge of
You at once causes it to subside.
Those submerged in illusion see material existence as infinite, just as one
who is submerged in water sees only water all around him. For example,
material scientists and philosophers, submerged deep within the ocean of
material illusion, imagine that material nature extends infinitely in all
directions. In fact, the material creation is a finite ocean of ignorance in
which foolish living entities, such as material scientists, are
unceremoniously dunked by the order of the Supreme Personality of
Godhead.
To be trapped in a world in which all things are born and die is certainly a
fearful experience. Anyone trapped in a dark place naturally becomes
fearful. Since material life is always covered by the darkness of ignorance,
every conditioned soul is fearful. The material nature is not ultimate
reality, and thus analysis of matter can never provide answers to ultimate
questions. This dark, snakelike existence called material life immediately
disappears as soon as one opens his eyes to the bright light of Ka
consciousness.
TEXT 26
ajna-sajau bhava-bandha-mokau
dvau nma nnyau sta ta-ja-bhvt
ajasra-city tmani kevale pare
vicryame tarav ivhan
ajnamanifesting from ignorance; sajauwhich designations;
bhava-bandhabondage to material existence; mokauand liberation;
dvauthe two; nmaindeed; nanot; anyauseparate; staare; ta
true; ja-bhvtfrom knowledge; ajasra-citiwhose awareness is
unimpeded; tmanithe spirit soul; kevalewho is separate from matter;
parewho is pure; vicryamewhen he is properly distinguished;
taraauwithin the sun; ivajust as; ahanday and night.
The conception of material bondage and the conception of liberation are
both manifestations of ignorance. Being outside the scope of true

616

knowledge, they cease to exist when one correctly understands that the
pure spirit soul is distinct from matter and always fully conscious. At
that time bondage and liberation no longer have any significance, just
as day and night have no significance from the perspective of the sun.
Material bondage is illusion because the living entity actually has no real
relationship with the material world. Because of false ego, the conditioned
soul identifies himself with matter. Therefore so-called liberation is
simply the giving up of an illusion rather than release from actual
bondage. Yet even if we think that the suffering of material illusion is real
and that liberation is thus a meaningful release from suffering, the mere
absence of material existence is still insignificant compared to the
achievement of factual spiritual life, which is the positive eternal reality
opposed to the negative illusion of material life. Ultimately, Ka
consciousness, or pure love of Godhead, is the only significant,
meaningful and permanent status for every living entity.
Since the darkness of night is caused by the absence of the sun, one would
not experience night within the sun itself, nor would one experience
individual days separated by nights. Similarly, within the pure living
entity there is no material darkness and thus no experience of liberation
from such darkness. When the conditioned soul comes to this platform of
pure consciousness, he becomes fit to associate with the supreme pure,
the Personality of Godhead Himself, in the Lord's own abode.
TEXT 27
tvm tmna para matv
param tmnam eva ca
tm punar bahir mgya
aho 'ja-janatjat
tvmYou; tmnamthe real self; paramsomething else; matv
thinking; paramsomething else; tmnamYourself; evaindeed; ca
also; tmthe Supreme Self; punaagain; bahioutside; mgya
must be searched out; ahooh; ajaignorant; janatof persons;
ajatthe ignorance.
Just see the foolishness of those ignorant persons who consider You to
be some separated manifestation of illusion and who consider the self,
which is actually You, to be something else, the material body. Such

617

fools conclude that the supreme soul is to be searched for somewhere

outside Your supreme personality.
Lord Brahm is amazed at the gross ignorance of conditioned souls who
consider Lord Ka's supreme spiritual body to be material. Ignorant of
the spiritual form of the Lord, such persons also consider their own
material bodies to be the self, and therefore they conclude that spiritual
reality is to be found somewhere beyond the supreme personality of Lord
Ka. Sometimes such fools consider Lord Ka to be one of many
individual souls who together constitute a single impersonal spiritual
entity. Unfortunately, such speculators are not inclined to hear from the
Lord Himself or from the Lord's authorized representatives, such as Lord
Brahm. Because they whimsically speculate on the nature of the
Supreme, their ultimate result is confusion and ignorance, which they
euphemistically describe as "the mystery of life."
TEXT 28
antar-bhave 'nanta bhavantam eva
hy atat tyajanto mgayanti santa
asantam apy anty ahim antarea
santa gua ta kim u yanti santa
anta-bhavewithin the body; anantaO unlimited Lord; bhavantam
Yourself; evaindeed; hicertainly; atateverything separate from You;
tyajantarejecting; mgayantisearch out; santathe saintly devotees;
asantamunreal; apieven; antipresent nearby; ahim(the illusion
of) a snake; antareawithout (negating); santamreal; guamthe
rope; tamthat; kim uwhether; yantiappreciate; santapersons
who are spiritually situated.
O unlimited Lord, the saintly devotees seek You out within their own
bodies by rejecting everything separate from You. Indeed, how can
discriminating persons appreciate the real nature of a rope lying before
them until they refute the illusion that it is a snake?
One may argue that a person should cultivate self-realization and at the
same time pursue sense gratification for the material body. This
proposition is herein refuted by the example of misidentifying a rope as a
snake. One who mistakes a rope for a snake becomes fearful and thinks of

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the so-called snake. But upon discovering that the so-called snake is
actually a rope, he experiences a different emotionreliefand can then
ignore the rope. Similarly, because we misunderstand the material body to
be the self, we are experiencing many emotions in relation to the body.
Upon discovering, however, that the body is simply a bag of material
chemicals, we carefully note how this illusion was created and then lose
interest in the body. Discovering that we are actually an eternal soul
within the body, we naturally focus our attention on that real self.
Those who are saintly and wise always cultivate Ka consciousness,
spiritual knowledge, having transcended the foolish misidentification of
the body as the self. Such Ka conscious persons go on to realize the
Supreme Personality of Godhead, who dwells within the material body as
the Supersoulthe witness and guide of every living entity. Realization of
the Supersoul and the individual soul is so pleasing and satisfying that a
self-realized person automatically gives up everything irrelevant to his
spiritual advancement.
TEXT 29
athpi te deva padmbuja-dvayaprasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko 'pi cira vicinvan
athatherefore; apiindeed; teYour; devamy Lord; pada-ambujadvayaof the two lotus feet; prasdaof the mercy; leaby only a
trace; anughtafavored; evacertainly; hiindeed; jntione
knows; tattvamthe truth; bhagavatof the Supreme Personality of
Godhead; mahimnaof the greatness; nanever; caand; anya
another; ekaone; apialthough; ciramfor a long period; vicinvan
speculating.
My Lord, if one is favored by even a slight trace of the mercy of Your
lotus feet, he can understand the greatness of Your personality. But
those who speculate to understand the Supreme Personality of Godhead
are unable to know You, even though they continue to study the Vedas
for many years.
This translation is quoted from rla Prabhupda's Caitanya-caritmta,
Madhya-lla, Chapter Six, Text 84.

619

Lord Ka is very eager to bestow His mercy upon the conditioned living
beings, who are uselessly struggling with the Lord's illusory energy, My.
The conditioned soul struggles for happiness through sense gratification
and for knowledge through mental speculation. Both processes ultimately
bring him to a morose and hopeless condition. If the conditioned soul
surrenders to the lotus feet of Lord Ka and thus acquires even a trace
of His causeless mercy, the whole situation is changed, and the living
entity can begin his real life of bliss and knowledge in Ka
consciousness.
TEXT 30
tad astu me ntha sa bhri-bhgo
bhave 'tra vnyatra tu v tiracm
yenham eko 'pi bhavaj-jann
bhtv nieve tava pda-pallavam
tattherefore; astumay it be; memy; nthaO master; sathat;
bhri-bhgagreatest good fortune; bhavein the birth; atrathis; v
or; anyatrain some other birth; tuindeed; vor; tiracmamong
the animals; yenaby which; ahamI; ekaone; apieven; bhavator
Your; jannmdevotees; bhtvbecoming; nieveI may fully engage
in serving; tavaYour; pda-pallavamlotus feet.
My dear Lord, I therefore pray to be so fortunate that in this life as Lord
Brahm or in another life, wherever I take my birth, I may be counted
as one of Your devotees. I pray that wherever I may be, even among the
animal species, I can engage in devotional service to Your lotus feet.
TEXT 31
aho 'ti-dhany vraja-go-ramaya
stanymta ptam atva te mud
ys vibho vatsatartmajtman
yat-tptaye 'dypi na clam adhvar
ahooh; ati-dhanymost fortunate; vrajaof Vndvana; gothe
cows; ramayaand the gops; stanyathe breast-milk; amtamwhich
is like nectar; ptamhas been drunk; atvafully; teby You; mud
with satisfaction; ysmof whom; vibhoO almighty Lord; vatsataratmaja-tmanin the form of the calves and the sons of the cowherd

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women; yatwhose; tptayefor the satisfaction; adya apieven until

now; nanot; caand; alamsufficient; adhvarthe Vedic sacrifices.
O almighty Lord, how greatly fortunate are the cows and ladies of
Vndvana, the nectar of whose breast-milk You have happily drunk to
Your full satisfaction, taking the form of their calves and children! All
the Vedic sacrifices performed from time immemorial up to the present
day have not given You as much satisfaction.
TEXT 32
aho bhgyam aho bhgya
nanda-gopa-vrajaukasm
yan-mitra paramnanda
pra brahma santanam
ahowhat great; bhgyamfortune; ahowhat great; bhgyamfortune;
nandaof Mahrja Nanda; gopaof the other cowherd men; vrajaokasmof the inhabitants of Vrajabhmi; yatof whom; mitramthe
friend; parama-nandamthe supreme bliss; pramcomplete;
brahmathe Absolute Truth; santanameternal.
How greatly fortunate are Nanda Mahrja, the cowherd men and all
the other inhabitants of Vrajabhmi! There is no limit to their good
fortune, because the Absolute Truth, the source of transcendental bliss,
the eternal Supreme Brahman, has become their friend.
This translation is quoted from rla Prabhupda's Caitanya-caritmta,
Madhya-ll, Chapter Six, Text 149.
TEXT 33
e tu bhgya-mahimcyuta tvad stm
ekdaaiva hi vaya bata bhri-bhg
etad-dhka-caakair asakt pibma
arvdayo 'ghry-udaja-madhv-amtsava te
emof these (residents of Vndvana); tuhowever; bhgyaof the
good fortune; mahimthe greatness; acyutaO infallible Supreme Lord;
tvatso much; stmlet it be; ekdaathe eleven; eva hiindeed;
vayamwe; bataoh; bhri-bhgare most fortunate; etatof these

621

devotees; hkaby the senses; caakai(which are like) drinking

cups; asaktrepeatedly; pibmawe are drinking; arva-dayaLord
iva and the other chief demigods; aghri-udajaof the lotus feet;
madhuthe honey; amta-savamwhich is a nectarean, intoxicating
beverage; teof You.
Yet even though the extent of the good fortune of these residents of
Vndvana is inconceivable, we eleven presiding deities of the various
senses, headed by Lord iva, are also most fortunate, because the
senses of these devotees of Vndvana are the cups through which we
repeatedly drink the nectarean, intoxicating beverage of the honey of
Your lotus feet.
TEXT 34
tad bhri-bhgyam iha janma kim apy aavy
yad gokule 'pi katamghri-rajo-'bhiekam
yaj-jvita tu nikhila bhagavn mukundas
tv adypi yat-pada-raja ruti-mgyam eva
tatthat; bhri-bhgyamthe greatest good fortune; ihahere; janma
the birth; kim apiany whatsoever; aavymin the forest (of
Vndvana); yatwhich; gokulein Gokula; apieven; katamaof any
(of the devotees); aghriof the feet; rajaby the dust; abhiekam
bathing; yatwhose; jvitamlife; tuindeed; nikhilamwhole;
bhagavnthe Supreme Personality of Godhead; mukundaLord
Mukunda; tubut; adya apieven until now; yatwhose; pda-raja
dust of the feet; rutiby the Vedas; mgyamsought after; eva
certainly.
My greatest possible good fortune would be to take any birth whatever
in this forest of Gokula and have my head bathed by the dust falling
from the lotus feet of any of its residents. Their entire life and soul is
the Supreme Personality of Godhead, Mukunda, the dust of whose lotus
feet is still being searched for in the Vedic mantras.
This verse indicates that Lord Brahm desires to take birth even as the
smallest blade of grass in Vndvana so that the holy residents of the
Lord's abode may walk upon his head and bless him with the dust of their
feet. Being realistic, Lord Brahm does not aspire to directly achieve the

622

dust of Lord Ka's feet; rather, he aspires for the mercy of the Lord's
devotees. rla Vivantha Cakravart hkura explains that Brahm is
willing to take birth even as a stone in a paved footpath in the Lord's
abode. Since Brahm is the creator of the entire universe, we can just
imagine the glorious position of the residents of Vndvana.
The Lord's devotees achieve their exalted position by unalloyed devotion
and love. One cannot achieve such spiritual opulence by any puffed-up
material process of personal improvement. In Ka, the Supreme
Personality of Godhead, rla Prabhupda reveals the mind of Brahm as
follows: "But if I am not so fortunate as to take birth within the forest of
Vndvana, I beg to be allowed to take birth outside the immediate area of
Vndvana so that when the devotees go out they will walk over me. Even
that would be a great fortune for me. I am just aspiring for a birth in
which I will be smeared by the dust of the devotees' feet."
TEXT 35
e ghoa-nivsinm uta bhavn ki deva rteti na
ceto viva-phalt phala tvad-apara kutrpy ayan muhyati
sad-ved iva ptanpi sa-kul tvm eva devpit
yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte
emto these; ghoa-nivsinmresidents of the cowherd community;
utaindeed; bhavnYour Lordship; kimwhat; devaO Supreme
Personality of Godhead; rtwill give; itithinking thus; naour;
cetamind; viva-phaltthan the supreme source of all benedictions;
phalama reward; tvatthan You; aparamother; kutra apianywhere;
ayatconsidering;
muhyatibecomes
bewildered;
sat-vetby
disguising herself as a devotee; ivaindeed; ptanthe demoness
Ptan; apieven; sa-kulalong with her family members, Baksura
and Aghsura; tvmYou; evacertainly; devaO Lord; pitwas
made to attain; yatwhose; dhmahomes; arthawealth; suht
friends; priyadear relatives; tmabodies; tanayachildren; pra
life air; ayand minds; tvat-ktededicated to You.
My mind becomes bewildered just trying to think of what reward other
than You could be found anywhere. You are the embodiment of all
benedictions, which You bestow upon these residents of the cowherd
community of Vndvana. You have already arranged to give Yourself to
Ptan and her family members in exchange for her disguising herself

623

as a devotee. So what is left for You to give these devotees of

Vndvana, whose homes, wealth, friends, dear relations, bodies,
children and very lives and hearts are all dedicated only to You?
TEXT 36
tvad rgdaya stens
tvat kr-gha gham
tvan moho 'ghri-nigao
yvat ka na te jan
tvatfor that long; rga-dayamaterial attachment and so on;
stenthieves; tvatfor that long; kr-ghama prison; gham
one's home; tvatfor that long; mohathe bewilderment of family
affection; aghriupon their feet; nigaashackles; yvatas long as;
kaO Lord Ka; nado not become; teYour (devotees); jan
any persons.
My dear Lord Ka, until people become Your devotees, their material
attachments and desires remain thieves, their homes remain prisons,
and their affectionate feelings for their family members remain footshackles.
Apparently, the residents of Vndvana, the abode of Lord Ka, are
simple householders engaged in ordinary affairs such as herding cows,
cooking, rearing children and performing religious ceremonies. However,
all these activities are intensely engaged in the loving service of Lord
Ka. The residents of Vndvana perform all activities in pure Ka
consciousness and thus exist on the most exalted platform of liberated
life. Otherwise, the same activities performed without Ka
consciousness constitute ordinary bondage to the material world.
Thus, one should not misunderstand the exalted position of the residents
of Vndvana, nor should one consider oneself highly religious simply
because one performs ordinary domestic affairs very enthusiastically, but
without Ka consciousness. By focusing our passionate attachment on
our family and society, we are completely deviated from the progressive
path of Ka consciousness. Conversely, if we engage our family in the
loving service of the Lord, our endeavors to maintain our family become
part and parcel of our progressive spiritual duties.

624

In conclusion, by studying the extraordinary status of the residents of

Vndvana, we can see that the essential quality of their lives is pure
Ka consciousnessthe rendering of loving service to the Lord without
a trace of material desire or mental speculation. Such loving service to the
original Personality of Godhead immediately creates the atmosphere of r
Vndvana-dhma, the kingdom of God.
TEXT 37
prapaca niprapaco 'pi
viambayasi bh-tale
prapanna-janatnandasandoha prathitu prabho
prapacamthat
which
is
material;
niprapacacompletely
transcendental to material existence; apialthough; viambayasiYou
imitate; bh-taleon the surface of the earth; prapannawho are
surrendered; janatof people; nanda-sandohamthe great variety of
different kinds of ecstasies; prathitumin order to spread; prabhoO
master.
My dear master, although You have nothing to do with material
existence, You come to this earth and imitate material life just to
expand the varieties of ecstatic enjoyment for Your surrendered
devotees.
rla Vivantha Cakravart hkura points out that just as a lamp does
not seem to shine as brightly in sunlight as it does in the shade, or as a
diamond does not seem as brilliant on a silver platter as it does on a plate
of blue glass, the Lord's pastimes as Govinda do not seem as amazing in
the transcendental abode of Vaikuha as they do within the material
realm of My. Lord Ka comes to the earth and acts toward His pure
devotees exactly like a devoted son, boyfriend, husband, father, friend and
so on, and within the darkness of material existence these brilliant,
liberated pastimes give unlimited ecstasy to the surrendered devotees of
the Lord.
In his Ka, the Supreme Personality of Godhead, rla Prabhupda quotes
Lord Brahm as follows: "I can also understand that Your appearance as a
small cowherd boy, a child of the cowherd men, is not at all a material
activity. You are so much obliged by their affection that You are here to

625

enthuse them with more loving service by Your transcendental presence. "
TEXT 38
jnanta eva jnantu
ki bahkty na me prabho
manaso vapuo vco
vaibhava tava go-cara
jnantapersons who think they are aware of Your unlimited potency;
evacertainly; jnantulet them think like that; kimwhat is the use;
bahu-uktywith many words; nanot; memy; prabhoO Lord;
manasaof the mind; vapuaof the body; vcaof the words;
vaibhavamopulences; tavaYour; go-carawithin the range.
There are people who say, "I know everything about Ka." Let them
think that way. As far as I am concerned, I do not wish to speak very
much about this matter. O my Lord, let me say this much: As far as
Your opulences are concerned, they are all beyond the reach of my
mind, body and words.
This translation is quoted from rla Prabhupda's Caitanya-caritmta,
Madhya-lla, Chapter Twenty-one, Text 27.
TEXT 39
anujnhi m ka
sarva tva vetsi sarva-dk
tvam eva jagat ntho
jagad etat tavrpitam
anujnhiplease give leave; mmto me; kaO Lord Ka;
sarvameverything; tvamYou; vetsiknow; sarva-dkall-seeing;
tvamYou; evaalone; jagatmof all the universes; nthathe
master; jagatuniverse; etatthis; tavato You; arpitamis offered.
My dear Ka, I now humbly request permission to leave. Actually,
You are the knower and seer of all things. Indeed, You are the Lord of
all the universes, and yet I offer this one universe unto You.
In his Ka, the Supreme Personality of Godhead, rla Prabhupda has
quoted Lord Brahm as follows: "My dear Lord, although You are the

626

Supreme Lord of all creation, I sometimes falsely think that I am the

master of this universe. I may be master of this universe, but there are
innumerable universes, and there are also innumerable Brahms who
preside over these universes. But actually You are the master of them all.
As the Supersoul in everyone's heart, You know everything. Please,
therefore, accept me as Your surrendered servant. I hope that You will
excuse me for disturbing You in Your pastimes with Your friends and
calves. Now if You will kindly allow me, I will immediately leave so You
can enjoy Your friends and calves without my presence."
The words sarva tva vetsi sarva-dk are very significant here. Lord
Ka knows everything and sees everything, and therefore Lord Brahm
did not need to remain in Vndvana to maintain his personal loving
contact with the Lord. In fact, as the creator of the universe, Lord Brahm
was somewhat out of place in the simple, blissful atmosphere of
Vndvana, where Lord Ka was exhibiting His supreme opulences in
herding cows, enjoying picnics, playing games and so on.
Upon seeing the intense love the residents of Vndvana had for Lord
Ka, Brahm felt unqualified to remain there. He was not eager to give
up the Lord's association, but he felt it better to return to his personal
devotional service in Brahmaloka. Somewhat embarrassed and unhappy
over his foolish attempt at bewildering the Lord, Brahm preferred to
resume his transcendental loving service rather than try to enjoy the
Lord's presence.
TEXT 40
r-ka vi-kula-pukara-joa-dyin
km-nirjara-dvija-padadhi-vddhi-krin
uddharma-rvara-hara kiti-rkasa-dhrug
-kalpam rkam arhan bhagavan namas te
r-kaO Lord Ka; vi-kulaof the Yadu dynasty; pukarato
the lotus; joapleasure; dyinO You who bestow; kmof the earth;
nirjarathe demigods; dvijathe brhmaas; pauand of the animals;
udadhiof the great oceans; vddhithe increase; krinO You who
cause; uddharmaof atheistic principles; rvaraof the darkness;
haraO dispeller; kitiupon the earth; rkasaof the demons;
dhrukthe opponent; -kalpamuntil the end of the universe; arkamas long as the sun shines; arhanO supremely worshipable
Deity; bhagavanO Supreme Personality of Godhead; namaI offer my

627

respectful obeisances; teunto You.

My dear r Ka, You bestow happiness upon the lotuslike Vi
dynasty and expand the great oceans consisting of the earth, the
demigods, the brhmaas and the cows. You dispel the dense darkness
of irreligion and oppose the demons who have appeared on this earth.
O Supreme Personality of Godhead, as long as this universe exists and
as long as the sun shines, I will offer my obeisances unto You.
According to rla Santana Gosvm, Lord Brahm is here engaged in the
ecstasy of nma-sakrtana, glorifying various holy names of Lord Ka
that indicate His variegated pastimes. Lord Ka expertly suppressed the
demoniac population of the earth, which became unbearable with the
advent of demoniac politicians like Kasa, Jarsandha and iupla.
Similarly, in modern society there are many so-called God-fearing people
who are actually attracted to demoniac existence. Such persons become
enlivened with the setting of the sun and go out in the darkness to enjoy
life in restaurants, nightclubs, discotheques, hotels and so on, which are
all simply meant for illicit sex, intoxication, gambling and meat-eating.
Then there are those who openly defy God and His laws, declaring
themselves atheists and demons. Both the covert and the overt enemies of
the Lord constitute an unholy burden for the earth, and Lord Ka
descends to expertly remove this burden.
Here Lord Brahm indirectly states that Lord Ka should remove
Brahm's own subtle atheism, which had led him to try to exert illusory
power over Lord Ka. According to rla Vivantha Cakravart
hkura, Lord Brahm, in his shame, felt himself to be like a brahmarkasa from Satyaloka who had come to the earth to disturb Lord Ka
and His intimate friends and calves. Brahm is lamenting that although
Lord Ka is most exalted, the Lord of all lords, because He had appeared
before Brahm in such a simple and innocent featuredecorated with a
stick, a conchshell, ornaments, red clay, a peacock feather and so on, and
sporting with His cowherd boyfriendsBrahm dared to challenge Him.
Concerning Brahm's prayers, of which this verse is the conclusion, rla
Vivantha Cakravart hkura states, "May these prayers of Brahm,
which take away all doubts and broadcast all the definitive conclusions of
devotional service, become the expert craftsmanship of the foundation of
my consciousness."

628

TEXT 41
r-uka uvca
ity abhiya bhmna
tri parikramya pdayo
natvbha jagad-dht
sva-dhma pratyapadyata
r-uka uvcar ukadeva Gosvm said; itithus; abhiya
offering praise; bhmnamto the unlimited Supreme Lord; trithree
times; parikramyacircumambulating; pdayoat His feet; natv
bowing down; abhamdesired; jagatof the universe; dhtthe
creator; sva-dhmato his personal abode; pratyapadyatareturned.
ukadeva Gosvm said: Having thus offered his prayers, Brahm
circumambulated his worshipable Lord, the unlimited Personality of
Godhead, three times and then bowed down at His lotus feet. The
appointed creator of the universe then returned to his own residence.
Although Lord Brahm had prayed to take birth as a blade of grass in
Vndvana or even in the area surrounding Vndvana, Lord Ka, by
His silent response to Brahm's prayers, indicated that Brahm should
return to his own abode. First Brahm had to complete his personal
devotional service of universal creation; then he could come to Vndvana
and get the mercy of the inhabitants there. In other words, a devotee
should always be attentive to executing his personal devotional service
properly. This is more important than trying to live in the Lord's abode.
TEXT 42
tato 'nujpya bhagavn
sva-bhuva prg avasthitn
vatsn pulinam ninye
yath-prva-sakha svakam
tatathen; anujpyagiving permission; bhagavnthe Supreme
Lord; sva-bhuvamto His own son (Brahm); prkfrom before;
avasthitnsituated; vatsnthe calves; pulinamto the shore of the
river; ninyeHe brought; yath-prvajust as before; sakhamwhere
the friends were present; svakamHis own.
After granting His son Brahm permission to leave, the Supreme

629

Personality of Godhead took the calves, who were still where they had
been a year earlier, and brought them to the riverbank, where He had
been taking His meal and where His cowherd boyfriends remained just
as before.
The word sva-bhuvam, "to His own son," indicates that Lord Ka
forgave the offense Brahm had committed and treated him with affection,
as His son. It is stated in this verse that the original cowherd boyfriends
and calves were situated just as before: near the bank of the Yamun River
and in the forest, respectively. Previously the calves had disappeared
within the forest and Lord Ka had gone to search for them. Not finding
them, the Lord had returned to the riverbank to discuss the situation with
His cowherd boyfriends, but they had also disappeared. Now the cows
were once again in the forest and the boyfriends once again on the bank
of the river, ready to take their lunch. According to rla Santana
Gosvm, the calves and boys remained in the forest and on the riverbank,
respectively, for one full year. Lord Brahm did not actually take them
away to another place. By the Lord's omnipotent illusory energy, the gops
and other residents of Vndvana did not notice the calves and boys, nor
did the calves and boys notice the passing of a year's time or feel any
hunger, cold or thirst. All this was part of the pastime arranged by the
Lord's illusory potency. Lord Brahm thought, "I have kept all the boys
and calves of Gokula sleeping on the bed of my mystic potency, and to
this very day they have not risen. A similar number of boys and calves
have been playing with Ka for one whole year, yet they are different
from the ones illusioned by my mystic potency. Who are they? Where did
they come from?"
Nothing is invisible to the Supreme Lord. Thus Lord Ka appeared to be
searching for the calves and boys only to enact the dramatic pastime of
bewildering Lord Brahm. After Brahm surrendered and offered prayers,
Lord Ka returned to the original boys and calves, who appeared exactly
as before, although their size had somewhat increased because of one
year's growth.
According to rla Vivantha Cakravart hkura, since Lord Ka was
playing exactly like an innocent young cowherd boy in Vndvana, after
four-headed Brahm offered his prayers the Lord maintained His role as a
young cowherd boy and thus remained silent before Brahm. Ka's
silence indicates the following thoughts: "Where did this four-headed

630

Brahm come from? What is he doing? What are these words he keeps on
speaking? I am busy looking for My calves. I am just a cowherd boy and
do not understand all this." Lord Brahm had considered Lord Ka an
ordinary cowherd boy and had treated Him as such. After accepting
Brahm's prayers, Ka continued to play as a cowherd boy and thus did
not answer the four-headed Brahm. Rather, Ka was more interested in
rejoining His cowherd boyfriends for the picnic lunch on the bank of the
Yamun River.
TEXT 43
ekasminn api yte 'bde
prea cntartmana
ka-myhat rjan
kardha menire 'rbhak
ekasminone; apialthough; ytehaving passed; abdeyear; praamthe Lord of their lives; caand; antarwithout; tmanaof
themselves; kaof Lord Ka; myby the illusory potency;
hatcovered; rjanO King; kaa-ardhamhalf a moment;
menirethey thought; arbhakthe boys.
O King, although the boys had passed an entire year apart from the
Lord of their very lives, they had been covered by Lord Ka's illusory
potency and thus considered that year merely half a moment.
TEXT 44
ki ki na vismarantha
my-mohita-cetasa
yan-mohita jagat sarvam
abhka vismttmakam
kim kimwhat indeed; na vismarantipersons do not forget; ihain this
world; my-mohitabewildered by illusion; cetasawhose minds;
yatby which; mohitambewildered; jagatthe world; sarvamentire;
abhkamconstantly; vismta-tmakammaking one forget even one's
own self.
What indeed is not forgotten by those whose minds are bewildered by
the Lord's illusory potency? By that power of My, this entire universe

631

remains in perpetual bewilderment, and in this atmosphere of

forgetfulness no one can understand his own identity.
It is clearly stated here that the entire universe is bewildered. Thus even
great demigods like Indra and Brahm are not exempt from the principle
of forgetfulness. Since Lord Ka exercised His internal illusory potency
over His cowherd boyfriends and calves, it is not at all astonishing that for
one year they could not remember their position. Indeed, by the Lord's
external illusory potency the conditioned souls forget their existence not
only for one year but for many billions and billions of years as they
transmigrate throughout the kingdom of ignorance called the material
world.
TEXT 45
cu ca suhda ka
sv-gata te 'ti-rahas
naiko 'py abhoji kavala
ehta sdhu bhujyatm
cuthey spoke; caand; suhdathe friends; kamto Lord
Ka; su-gatamhave come all the way back; teYou; ati-rahas
very quickly; nanot; ekaone; apieven; abhojihas been eaten;
kavalamorsel; ehiplease come; itahere; sdhuproperly;
bhujyatmtake Your meal.
The cowherd boyfriends said to Lord Ka: You have returned so
quickly! We have not eaten even one morsel in Your absence. Please
come here and take Your meal without distraction.
The words sv-gata te 'ti-rahas indicate that the cowherd boys were
congratulating Lord Ka for having brought the calves back so quickly
from the forest. Now Lord Ka's beloved friends urged Him to sit down
properly and eat to His full satisfaction. According to rla Prabhupda's
Ka, the Supreme Personality of Godhead, the cowherd boyfriends felt
quite jubilant and were eager to eat with their dear friend, Ka.
TEXT 46
tato hasan hkeo
'bhyavahtya sahrbhakai

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daraya carmjagara
nyavartata vand vrajam
tatathen; hasansmiling; hkeaLord Ka, the master of
everyone's senses; abhyavahtyataking lunch; sahaalong with;
arbhakaithe cowherd boys; darayanshowing; carmathe skin;
jagaramof the python Aghsura; nyavartataHe returned; vant
from the forest; vrajamto the village of Vraja.
Then Lord Hkea, smiling, finished His lunch in the company of His
cowherd friends. While they were returning from the forest to their
homes in Vraja, Lord Ka showed the cowherd boys the skin of the
dead serpent Aghsura.
TEXT 47
barha-prasna-vana-dhtu-vicitritga
proddma-veu-dala-ga-ravotsavhya
vatsn gann anuga-gta-pavitra-krtir
gop-dg-utsava-di pravivea goham
barhawith peacock feathers; prasnaflowers; vana-dhtuand forest
minerals; vicitritadecorated; agaHis transcendental body;
proddmagreat; veu-dalaa flute made from the branch of a bamboo
tree; gaof the buffalo horn; ravaby the resounding; utsavawith a
festival; hyaresplendent; vatsnthe calves; gancalling;
anugaby His companions; gtasung; pavitrapurifying; krtiHis
glories; gopof the cowherd women; dkfor the eyes; utsavaa
festival; dithe vision of Him; praviveaHe entered; gohamthe
cow pasture.
Lord Ka's transcendental body was decorated with peacock feathers
and flowers and painted with forest minerals, and His bamboo flute
loudly and festively resounded. As He called out to His calves by name,
His cowherd boyfriends purified the whole world by chanting His
glories. Thus Lord Ka entered the cow pasture of His father, Nanda
Mahrja, and the sight of His beauty at once produced a great festival
for the eyes of all the cowherd women.
According to rla Jva Gosvm and rla Vivantha Cakravart hkura,

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the gops mentioned here are the elder cowherd ladies such as mother
Yaod, who loved Ka with parental affection. Ka's cowherd
boyfriends were so proud of Ka's wonderful activities that while
entering the village they all sang His glories.
TEXT 48
adynena mah-vylo
yaod-nanda-snun
hato 'vit vaya csmd
iti bl vraje jagu
adyatoday; anenaby Him; mah-vylaa great serpent; yaodof
Yaod; nandaand Mahrja Nanda; snunby the son; hatahas
been killed; avithave been saved; vayamwe; caand; asmtfrom
that demon; itithus; blthe boys; vrajein Vndvana; jagu
sang.
As the cowherd boys reached the village of Vraja, they sang, "Today
Ka saved us by killing a great serpent!" Some of the boys described
Ka as the son of Yaod, and others as the son of Nanda Mahrja.
Actually, Lord Ka had killed the demon Aghsura one-year earlier, but
the boys, bewildered by the mystic potency of Brahm for one year, did
not notice the time passing and thus thought that on that very day Lord
Ka had killed the demon Aghsura and was now returning home with
them.
TEXT 49
r-rjovca
brahman parodbhave ke
iyn prem katha bhavet
yo 'bhta-prvas tokeu
svodbhavev api kathyatm
r-rj uvcathe King said; brahmanO brhmaa, ukadeva; paraudbhavefor the offspring of another; keLord Ka; iynso
much; premlove; kathamhow; bhavetcan be; yawhich; abhtaprvaunprecedented; tokeu-for the children; sva-udbhaveutheir
own offspring; apieven; kathyatmplease explain.

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King Parkit said: O brhmaa, how could the cowherd women have
developed for Ka, someone else's son, such unprecedented pure lovelove they never felt even for their own children? Please explain this.
TEXT 50
r-uka uvca
sarvem api bhtn
npa svtmaiva vallabha
itare 'patya-vittdys
tad-vallabhatayaiva hi
r-uka uvcar ukadeva Gosvm said; sarvemfor all; api
indeed; bhtnmcreated living beings; npaO King; sva-tmone's
own self; evacertainly; vallabhadearmost; itareothers; apatya
children; vittawealth; dyand so on; tatof that self;
vallabhataybased on the dearness; eva hiindeed.
r ukadeva Gosvm said: O King, for every created being the
dearmost thing is certainly his own self. The dearness of everything
elsechildren, wealth and so onis due only to the dearness of the
self.
Sometimes modern thinkers become puzzled when they study the
psychology of moral behavior. Although every living entity is inclined
toward self-preservation, as stated here, sometimes a person voluntarily
sacrifices his own apparent interest through philanthropic or patriotic
activities, such as giving his money for the benefit of others or giving his
life for the national interest. Such so-called selfless behavior appears to
contradict the principle of material self-centeredness and selfpreservation.
As explained in this verse, however, a living entity serves his society,
nation, family and so on only because these objects of affection represent
the expanded concept of false ego. A patriot sees himself as a great
servitor of a great nation, and thus he sacrifices his life to gratify his sense
of egotism. Similarly, it is common knowledge that a man feels great
pleasure by thinking that he is sacrificing everything to please his dear
wife and children. A man derives great egotistic pleasure by seeing himself
as a selfless well-wisher of his so-called family and community. Thus, to

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gratify his proud sense of false ego, a man is prepared even to lay down
his life. This apparently contradictory behavior is yet another
demonstration of the bewilderment of material life, which has neither
rhyme nor reason, being a manifestation of gross ignorance of the
nonmaterial soul.
TEXT 51
tad rjendra yath sneha
sva-svaktmani dehinm
na tath mamatlambiputra-vitta-ghdiu
tattherefore; rja-indraO best of kings; yathas; snehathe
affection; sva-svakaof each individual; tmanifor the self; dehinmof
the embodied beings; nanot; taththus; mamat-lambifor that
which one identifies with as his possessions; putrasons; vittawealth;
ghahomes; diuand so on.
For this reason, O best of kings, the embodied soul is self-centered: he
is more attached to his own body and self than to his so-called
possessions like children, wealth and home.
It is now common practice all over the world for a mother to kill her own
child within the womb if the birth of that child represents any
inconvenience for her. Similarly, grown children eagerly place their
elderly parents in lonely institutions rather than be inconvenienced by
their presence at home. These and innumerable other examples prove that
people in general are more attached to their own body and self, which
represent "I-ness," than to their family and other possessions, which
represent "my-ness." Although conditioned souls are very proud of their
so-called love for society, family and so forth, in reality every conditioned
soul is acting on the platform of gross or subtle selfishness.
TEXT 52
dehtma-vdin pusm
api rjanya-sattama
yath deha priyatamas
tath na hy anu ye ca tam
deha-tma-vdinmwho ascribe to the view that the body is the self;

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pusmfor persons; apiindeed; rjanya-sat-tamaO best of kings;

yathas; dehathe body; priya-tamamost dear; taththus; na
not; hicertainly; anurelative; yewhich things; caand; tamto
that.
Indeed, for persons who think the body is the self, O best of kings,
those things whose importance lies only in their relationship to the
body are never as dear as the body itself.
TEXT 53
deho 'pi mamat-bhk cet
tarhy asau ntma-vat priya
yaj jryaty api dehe 'smin
jvit balyas
dehathe body; apialso; mamatof possessiveness; bhkthe focus;
cetif; tarhithen; asauthat body; nanot; tma-vatin the same
way as the soul; priyadear; yatbecause; jryatiwhen it is growing
old; apieven; dehethe body; asminthis; jvita-the desire to
remain living; balyasvery strong.
If a person comes to the stage of considering the body "mine" instead of
"me," he will certainly not consider the body as dear as his own self.
After all, even as the body is growing old and useless, one's desire to
continue living remains strong.
The word mamat-bhk is very significant here. An ordinary, foolish
person thinks, "I am this body." A more discriminating, intelligent person
thinks, "This is my body." In the literature and folklore of ordinary people
we find the common theme of an old, decrepit person dreaming of
obtaining a new, young body. Thus, even ordinary persons pick up the
notion of self-realization, instinctively understanding that it is possible for
the soul to exist in many different bodies.
As the body of an intelligent person becomes old and useless, he strongly
desires to live, even when he knows that his body cannot live much
longer. This indicates he is gradually becoming aware that his self is more
important than his body. Thus simply the desire for life can indirectly
bring one to a preliminary understanding of self-realization. And in this
case as well, one's basic attachment is to one's own self and not to that

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which supposedly belongs to oneself.

It may be pointed out that the entire discussion between King Parkit and
ukadeva Gosvm regarding the dearness of one's own self is ultimately
meant for broaching the subject of why the cows and cowherd ladies of
Vndvana considered Ka more dear than their own selves and
certainly more dear than their own offspring. The discussion proceeds as
follows.
TEXT 54
tasmt priyatama svtm
sarvem api dehinm
tad-artham eva sakala
jagad etac carcaram
tasmttherefore; priya-tamamost dear; sva-tmone's own self;
sarvemfor all; apiindeed; dehinmembodied living beings; tatarthamfor the sake of it; evacertainly; sakalamall; jagatthe
created universe; etatthis; cara-acaramwith its moving and
nonmoving entities.
Therefore it is his own self that is most dear to every embodied living
being, and it is simply for the satisfaction of this self that the whole
material creation of moving and nonmoving entities exists.
The word carcaram indicates moving living entities, such as animals, and
nonmoving living entities, such as trees. Or the word may also refer to
moving possessions, such as one's family and pets, and nonmoving
possessions, such as one's house and household paraphernalia.
TEXT 55
kam enam avehi tvam
tmnam akhiltmanm
jagad-dhitya so 'py atra
dehvbhti myay
kamLord Ka, the Supreme Personality of Godhead; enamthis;
avehijust try to understand; tvamyou; tmnamthe Soul; akhilatmanmof all living entities; jagat-hityafor the benefit of the whole
universe; saHe; apicertainly; atrahere; deha human being;
ivalike; bhtiappears; myayby His internal potency.

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You should know Ka to be the original Soul of all living entities. For
the benefit of the whole universe, He has, out of His causeless mercy,
appeared as an ordinary human being. He has done this by the strength
of His internal potency.
In the Caitanya-caritmta, Madhya-lla, Chapter Twenty, Text 162, rla
Prabhupda comments on this verse as follows: "Parkit Mahrja asked
ukadeva Gosvm why Ka was so beloved by the residents of
Vndvana, who loved Him even more than their own offspring or life
itself. At that time, ukadeva Gosvm replied that everyone's tm, or
soul, is very, very dear, especially to all living entities who have accepted
material bodies. However, that tm, the spirit soul, is part and parcel of
Ka. For this reason, Ka is very dear to every living entity.
Everyone's body is very dear to oneself, and one wants to protect the body
by all means because within the body the soul is living. Due to the
intimate relationship between the soul and the body, the body is
important and dear to everyone. Similarly, the soul, being part and parcel
of Ka, the Supreme Lord, is very, very dear to all living entities.
Unfortunately, the soul forgets his constitutional position and thinks he is
only the body (dehtma-buddhi). Thus the soul is subjected to the rules
and regulations of material nature. When a living entity, by his
intelligence, reawakens his attraction for Ka, he can understand that he
is not the body but part and parcel of Ka. Thus filled with knowledge,
he no longer labors under attachment to the body and everything related
to the body (janasya moho 'yam aha mameti [SB 5.5.8]). Material
existence, wherein one thinks, 'I am the body, and this belongs to me,' is
also illusory. One must redirect his attraction to Ka. rmadBhgavatam (1.2.7) states,
vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna ca yad ahaitukam
'By rendering devotional service unto the Personality of Godhead, r
Ka, one immediately acquires causeless knowledge and detachment
from the world.' "
TEXT 56

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vastuto jnatm atra

ka sthsnu cariu ca
bhagavad-rpam akhila
nnyad vastv iha kicana
vastutain fact; jnatmfor those who understand; atrain this
world; kamLord Ka; sthsnustationary; cariumoving; ca
and; bhagavat-rpamthe manifest forms of the Personality of Godhead;
akhilameverything; nanothing; anyatelse; vastusubstance; iha
here; kicanaat all.
Those in this world who understand Lord Ka as He is see all things,
whether stationary or moving, as manifest forms of the Supreme
Personality of Godhead. Such enlightened persons recognize no reality
apart from the Supreme Lord Ka.
Everything exists within Lord Ka, and Lord Ka exists within
everything. Still, the order of progression is always from the energetic to
the expanded energy. Lord Ka is the original identity, from whom all
other identities emanate. He is the supreme energetic, from whom all
categories and dimensions of energy become manifest. Thus, our personal
bodies, self, family, friends, nation, planet, universe and so on are all
manifestations of the Supreme Lord, who expands Himself through His
personal potencies. Lord Ka is certainly the supreme object of our love
and attraction, and other objects, such as body, family and home, should
be secondary objects of our affection. Moreover, a close analytic study of
the actual situation will reveal that even the secondary objects of love are
also manifestations of Lord Ka. The conclusion is that Lord Ka is
our only friend and object of love.
In his Ka, the Supreme Personality of Godhead, rla Prabhupda
comments on this verse as follows: "Without being an expansion of
Ka, nothing can be attractive. Whatever is attractive within the cosmic
manifestation is due to Ka. Ka is therefore the reservoir of all
pleasure. The active principle of everything is Ka, and highly elevated
transcendentalists see everything in connection with Him. In the
Caitanya-caritmta it is stated that a mah-bhgavata, a highly advanced
devotee, sees Ka as the active principle in all movable and immovable
living entities. Therefore he sees everything within this cosmic
manifestation in relation to Ka."

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TEXT 57
sarvem api vastn
bhvrtho bhavati sthita
tasypi bhagavn ka
kim atad vastu rpyatm
sarvemof all; apiindeed; vastnmentities; bhva-arthathe
original, unmanifested causal phase of material nature; bhavatiis;
sthitaestablished; tasyaof that unmanifest nature; apieven;
bhagavnthe Supreme Personality of Godhead; kaLord Ka;
kimwhat; atatseparate from Him; vastuthing; rpyatmmay be
ascertained.
The original, unmanifested form of material nature is the source of all
material things, and the source of even that subtle material nature is the
Supreme Personality of Godhead, Ka. What, then, could one
ascertain to be separate from Him?
TEXT 58
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
samrithaving taken shelter; yethose who; padaof the feet;
pallavalike flower buds; plavamwhich are a boat; mahatof the total
material creation, or of the great souls; padamthe shelter; puya
supremely pious; yaawhose fame; mura-areof the enemy of the
demon Mura; bhavaof the material existence; ambudhithe ocean;
vatsa-padamthe hoof-print of a calf; param padamthe supreme abode,
Vaikuha; padam padamat every step; yatwhere; vipadmof
material miseries; nanone; temfor them.
For those who have accepted the boat of the lotus feet of the Lord, who
is the shelter of the cosmic manifestation and is famous as Murri, the
enemy of the Mura demon, the ocean of the material world is like the
water contained in a calf's hoof-print. Their goal is para padam,
Vaikuha, the place where there are no material miseries, not the place
where there is danger at every step.

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This translation is taken from rla Prabhupda's commentary on the

Bhagavad-gt As It Is, Chapter Two, Text 51.
According to rla rdhara Svm, this verse summarizes the knowledge
presented in this section of the rmad-Bhgavatam. Lord Ka's lotus
feet are described as pallava, flower buds, because they are most tender
and of a pinkish hue. According to rla Santana Gosvm, the word
pallava also indicates that Lord Ka's lotus feet are just like desire trees,
which can fulfill all the desires of the Lord's pure devotees. Even exalted
devotees like r Nrada, who are themselves the great shelter for the
conditioned souls in this universe, personally take shelter of the lotus feet
of Lord r Ka. Thus it is natural that when Lord Ka manifested
Himself as all the young boys and calves of Vndvana, their parents were
more attracted to them than previously. Lord Ka is the reservoir of all
pleasure and, being all-attractive, the ultimate object of everyone's love.
TEXT 59
etat te sarvam khyta
yat po 'ham iha tvay
tat kaumre hari-kta
paugae parikrtitam
etatthis; teunto you; sarvamall; khytamdescribed; yatwhich;
parequested; ahamI; ihain this regard; tvayby you; tatthat;
kaumrein His early childhood (up to the end of His fifth year); hariktamperformed by Lord Hari; paugaein later childhood (beginning
with His sixth year); parikrtitamglorified.
Since you inquired from me, I have fully described to you those
activities of Lord Hari that were performed in His fifth year but not
celebrated until His sixth.
TEXT 60
etat suhdbhi carita murrer
aghrdana dvala-jemana ca
vyaktetarad rpam ajorv-abhiava
van gann eti naro 'khilrthn
etatthese; suhdbhialong with the cowherd friends; caritam
pastimes; murreof Lord Murri; agha-ardanamthe subduing of the

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demon Aghsura; dvalaon the grass in the forest; jemanamthe

taking of lunch; caand; vyakta-itaratsupramundane; rpamthe
transcendental form of the Lord; ajaby Lord Brahm; uruelaborate;
abhiavamthe offering of prayers; vanhearing; ganchanting;
etiattains; naraany person; akhila-arthnall desirable things.
Any person who hears or chants these pastimes Lord Murri performed
with His cowherd friendsthe killing of Aghsura, the taking of lunch
on the forest grass, the Lord's manifestation of transcendental forms,
and the wonderful prayers offered by Lord Brahmis sure to achieve
all his spiritual desires.
According to rla Santana Gosvm, even one who is only inclined to
hear and chant the pastimes of Lord Ka will achieve spiritual
perfection. Many devotees seriously engaged in propagating Ka
consciousness are often so busy that they cannot chant and hear the
pastimes of the Lord to their full satisfaction. However, simply by their
intense desire to always chant and hear about Lord Ka, they will
achieve spiritual perfection. Of course, as far as possible one should
actually vibrate these transcendental pastimes of the Lord.
TEXT 61
eva vihrai kaumrai
kaumra jahatur vraje
nilyanai setu-bandhair
markaotplavandibhi
evamthus; vihraiwith pastimes; kaumraiof boyhood;
kaumramthe childhood age up to five years; jahatuthey passed;
vrajein the land of Vndvana; nilyanaiwith sports of chasing
about; setu-bandhaiwith the building of bridges; markaa-utplavana
with the jumping around of monkeys; dibhiand so on.
In this way the boys spent their childhood in the land of Vndvana
playing hide-and-go-seek, building play bridges, jumping about like
monkeys and engaging in many other such games.
According to rla Santana Gosvm, the word nilyanai refers to games
such as hide-and-go-seek or cops and robbers. Sometimes the boys would
jump around like the monkeys in Lord Rmacandra's army and then enact

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the building of the bridge to r Lak by constructing play bridges in

lakes or ponds. Sometimes the boys would imitate the pastime of
churning the ocean of milk, and sometimes they would play catch with
balls. We can find full pleasure in the spiritual world, with the simple
condition that everything be performed in pure love of Godhead, Ka
consciousness.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fourteenth Chapter of
the rmad-Bhgavatam, entitled "Brahm's Prayers to Lord Ka."

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15. The Killing of Dhenuka, the Ass Demon

This chapter describes how Lord Balarma and Lord Ka, while tending
Their cows in the pastures of Vndvana, killed Dhenuksura, enabled the
residents of Vndvana to eat the fruits of the tla trees and saved the
young cowherds from Kliya's poison.
Revealing Their boyhood (paugaa) phase of pastimes, Rma and Ka
were one day bringing the cows to pasture when They entered an
attractive forest decorated with a clear lake. There They began playing
forest sports along with Their friends. Pretending to tire, Lord Baladeva
laid His head upon the lap of a cowherd boy and rested as Lord Ka
helped relieve His elder brother's fatigue by massaging His feet. Then
Ka also placed His head on the lap of a cowherd boy to rest, and
another cowherd boy massaged His feet. In this way Ka, Balarma and
Their cowherd friends enjoyed various pastimes.
During this play, rdm, Subala, Stoka-ka and other cowherd boys
described to Rma and Ka a wicked and irrepressible demon named
Dhenuka, who had assumed the form of a jackass and was living in the
Tlavana forest near Govardhana Hill. This forest was full of many
varieties of sweet fruits. But fearing this demon, no one dared try to relish
the taste of those fruits, and thus someone had to kill the demon and all
his associates. Lord Rma and Lord Ka, hearing of the situation, set off
for this forest to fulfill the desire of Their companions.
Arriving at the Tlavana, Lord Balarma shook many fruits out of the
palm trees, and as soon as He did so the jackass demon, Dhenuka, ran
swiftly to attack Him. But Balarma grabbed his hind legs with one hand,
whirled him around and threw him into the top of a tree, thus slaying
him. All of Dhenuksura's friends, overcome by fury, then rushed to
attack, but Rma and Ka took hold of them one by one, swung them
around and killed them, until the disturbance was finally finished. When
Ka and Balarma returned to the cowherd community, Yaod and
Rohi placed Them on their respective laps. They kissed Their faces, fed
Them with finely prepared food and then put Them to bed.
Some days later Lord Ka went with His friends, but without His older

645

brother, to the banks of the Klind in order to tend the cows. The cows
and cowherd boys became very thirsty and drank some water from the
Klind. But it had been contaminated with poison, and they all fell
unconscious on the riverbank. Ka then brought them back to life by
the merciful rain of His glance, and all of them, regaining their
consciousness, appreciated His great mercy.
TEXT 1
r-uka uvca
tata ca paugaa-vaya-rtau vraje
babhvatus tau pau-pla-sammatau
g crayantau sakhibhi sama padair
vndvana puyam atva cakratu
r-uka uvcar ukadeva Gosvm said; tatathen; caand;
paugaa vayathe age of paugaa (years six to ten); ritauattaining;
vrajein Vndvana; babhvatuThey (Rma and Ka) became; tau
the two of Them; pau-plaas cowherds; sammatauappointed; g
the cows; crayantautending; sakhibhi samamalong with Their
friends; padaiwith the marks of Their feet vndvanam-r Vndvana;
puyamauspicious; atvaextremely, cakratu-They made.
ukadeva Gosvm said: When Lord Rma and Lord Ka attained the
age of paugaa [six to ten] while living in Vndvana, the cowherd
men allowed Them to take up the task of tending the cows. Engaging
thus in the company of Their friends, the two boys rendered the land of
Vndvana most auspicious by imprinting upon it the marks of Their
lotus feet.
Lord Ka wanted to encourage His cowherd boyfriends, who had been
swallowed by Aghsura and then stolen by Lord Brahm. Therefore the
Lord decided to bring them into the palm-tree forest called Tlavana,
where there were many delicious ripe fruits. Since Lord Ka's spiritual
body had apparently grown slightly in age and strength, the senior men of
Vndvana, headed by Nanda Mahrja, decided to promote Ka from
the task of herding calves to the status of a regular cowherd boy. He
would now take care of the full-grown cows, bulls and oxen. Out of great
affection, Nanda Mahrja had previously considered Ka too small and
immature to take care of full-grown cows and bulls. It is stated in the

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Krttika-mhtmya section of the Padma Pura:

uklam krttike tu
smt gopam budhai
tad-dind vsudevo 'bhd
gopa prva tu vatsapa
"The eighth lunar day of the bright fortnight of the month of Krttika is
known by authorities as Gopam. From that day, Lord Vsudeva served
as a cowherd, whereas previously He had tended the calves."
The word padai indicates that Lord Ka blessed the earth by walking
on her surface with His lotus feet. The Lord wore no shoes or other
footgear but walked barefoot in the forest, giving great anxiety to the girls
of Vndvana, who feared that His soft lotus feet would be injured.
TEXT 2
tan mdhavo veum udrayan vto
gopair gadbhi sva-yao balnvita
pan purasktya paavyam viad
vihartu-kma kusumkara vanam
tatthus; mdhavaLord r Mdhava; veumHis flute; udrayan
sounding; vtasurrounded; gopaiby the cowherd boys; gadbhi
who were chanting; sva-yaaHis glories; bala-anvitaaccompanied
by Lord Balarma; panthe animals; purasktyakeeping in front;
paavyamfull of nourishment for the cows; viatHe entered; vihartukmadesiring to enjoy pastimes; kusuma-karamrich with flowers;
vanamthe forest.
Thus desiring to enjoy pastimes, Lord Mdhava, sounding His flute,
surrounded by cowherd boys who were chanting His glories, and
accompanied by Lord Baladeva, kept the cows before Him and entered
the Vndvana forest, which was full of flowers and rich with
nourishment for the animals.
rla Santana Gosvm has explained the various meanings of the word
mdhava as follows: Mdhava normally indicates Ka to be "the Lord,
who is the consort of the goddess of fortune, Lakm." This name also
implies that Lord Ka descended in the dynasty of Madhu. Since the

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spring season is also known as Mdhava, it is understood that as soon as

Lord Ka entered the Vndvana forest, it automatically exhibited all
the opulences of spring, becoming filled with flowers, breezes and a
celestial atmosphere. Another reason Lord Ka is known as Mdhava is
that He enjoys His pastimes in madhu, the taste of conjugal love.
Lord Ka would loudly sound His flute as He entered the forest of r
Vndvana, thus giving inconceivable bliss to all the residents of His
hometown, Vraja-dhma. These simple pastimes of playfully entering the
forest, playing on the flute and so forth were performed daily in the
spiritual land of Vndvana.
TEXT 3
tan maju-gholi-mga-dvijkula
mahan-mana-prakhya-paya-sarasvat
vtena jua ata-patra-gandhin
nirkya rantu bhagavn mano dadhe
tatthat forest; majucharming; ghoawhose sounds; aliwith bees;
mgaanimals; dvijaand birds; kulamfilled; mahatof great souls;
manathe minds; prakhyaresembling; payawhose water;
sarasvatwith a lake; vtenaby the wind; juamserved; ata-patra
of hundred-petaled lotuses; gandhinwith the fragrance; nirkya
observing; rantumto take pleasure; bhagavnthe Supreme Personality
of Godhead; manaHis mind; dadheturned.
The Supreme Personality of Godhead looked over that forest, which
resounded with the charming sounds of bees, animals and birds, and
which was enhanced by a lake whose clear water resembled the minds
of great souls and by a breeze carrying the fragrance of hundred-petaled
lotuses. Seeing all this, Lord Ka decided to enjoy the auspicious
atmosphere.
Lord Ka saw that the Vndvana forest was giving pleasure to all five
senses. The bees, birds, and animals made charming sounds that brought
sweet pleasure to the ears. The wind was faithfully rendering service to
the Lord by blowing throughout the forest, carrying the cool moisture of a
transparent lake and thus giving pleasure to the sense of touch. By the
sweetness of the wind, even the sense of taste was being stimulated, and
the fragrance of lotus flowers was bringing pleasure to the nostrils. And

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the entire forest was endowed with heavenly beauty, which was giving
spiritual bliss to the eyes. rla Vivantha Cakravart hkura has thus
explained the significance of this verse.
TEXT 4
sa tatra tatrrua-pallava-riy
phala-prasnoru-bharea pdayo
spac chikhn vkya vanaspatn mud
smayann ivhgra-jam di-prua
saHe; tatra tatraall around; aruareddish; pallavaof their buds;
rywith the beauty; phalaof their fruits; prasnaand flowers; urubhareawith the heavy burden; pdayoat His two feet; spat
touching; ikhnthe tips of their branches; vkyaseeing; vanaspatn
the lordly trees; mudwith joy; smayanlaughing; ivaalmost; ha
spoke; agra-jamto His elder brother, Lord Balarma; di-pruathe
primeval Supreme Lord.
The primeval Lord saw that the stately trees, with their beautiful
reddish buds and their heavy burden of fruits and flowers, were
bending down to touch His feet with the tips of their branches. Thus He
smiled gently and addressed His elder brother.
The words mud smayann iva indicate that Lord Ka was in a joking
mood. He knew that the trees were actually bowing down to worship
Him. But in the following verse the Lord, speaking in a friendly,
lighthearted mood, gives the credit to His brother, Balarma.
TEXT 5
r-bhagavn uvca
aho am deva-varmarrcita
pdmbuja te sumana-phalrhaam
namanty updya ikhbhir tmanas
tamo-'pahatyai taru-janma yat-ktam
r-bhagavn uvcaLord r Ka said; ahooh; amthese; devavaraO best of Lords (r Balarma); amaraby the immortal demigods;
arcitamworshiped; pda-ambujamto the lotus feet; teof You;
sumanaof flowers; phalaand fruits; arhaamofferings; namanti
they are bowing down; updyapresenting; ikhbhiwith their heads;

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tmanatheir own; tamadarkness of ignorance; apahatyaifor the

purpose of eliminating; taru-janmatheir birth as trees; yatby which
ignorance; ktamcreated.
The Supreme Personality of Godhead said: O greatest of Lords, just see
how these trees are bowing their heads at Your lotus feet, which are
worshipable by the immortal demigods. The trees are offering You their
fruits and flowers to eradicate the dark ignorance that has caused their
birth as trees.
The trees of Vndvana were thinking that because of past offenses they
had now taken birth as trees and, being immovable, could not accompany
Lord Ka in His wanderings throughout the Vndvana area. In fact, all
the creatures of Vndvana, including the trees and cows, were great souls
who could personally associate with the Supreme Personality of Godhead.
But because of ecstatic sentiments of separation, the trees considered
themselves in ignorance and thus tried to purify themselves by bowing
down at the lotus feet of Ka and Balarma. Lord Ka understanding
their mentality, simultaneously glanced at them with affection and praised
their devotional service before His older brother, Balarma.
TEXT 6
ete 'linas tava yao 'khila-loka-trtha
gyanta di-purunupatha bhajante
pryo am muni-ga bhavadya-mukhy
gha vane 'pi na jahaty anaghtma-daivam
etethese; alinabees; tavaYour; yaaglories; akhila-lokafor all
worlds; trthamthe place of pilgrimage; gyantaare chanting; dipuruaO original Personality of Godhead; anupathamfollowing You
along the path; bhajantethey are engaged in worshiping; pryafor
the most part; amthese; muni-gagreat sages; bhavadyaamong
Your devotees; mukhythe most intimate; ghamhidden; vane
within the forest; apieven though; na jahatithey do not abandon;
anaghaO sinless one; tma-daivamtheir own worshipable Deity.
O original personality, these bees must all be great sages and most
elevated devotees of Yours, for they are worshiping You by following
You along the path and chanting Your glories, which are themselves a

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holy place for the entire world. Though You have disguised Yourself
within this forest, O sinless one, they refuse to abandon You, their
worshipable Lord.
The word gham is significant in this verse. It indicates that although the
Supreme Personality of Godhead in His form of Ka or Balarma
appears like an ordinary human being within the material world, great
sages always recognize the Lord as the Supreme Absolute Truth. All the
transcendental forms of Godhead are eternal and full of bliss and
knowledge, exactly the opposite of our material bodies, which are
temporary and full of misery and ignorance.
One meaning of the word trtha is "the means for crossing beyond
material existence." Simply by hearing the glories of the Supreme Lord or
by chanting them, one immediately comes to the spiritual platform,
beyond material existence. Thus the Lord's transcendental glories are here
described as a trtha for everyone in the world. The word gyanta
indicates that great sages give up their vows of silence and other selfish
processes to glorify the activities of the Supreme Lord. Real silence means
to not speak nonsense, to limit one's verbal activities to those sounds,
statements and discussions relevant to the loving service of the Supreme
Lord.
The word anagha indicates that the Supreme Lord never performs sinful
or offensive activities. The word also indicates that the Lord immediately
excuses a sin or offense committed by a sincere loving devotee who may
accidentally deviate from the Lord's service. In the specific context of this
verse, the word anagha indicates that Lord Balarma was not disturbed by
the bees who were constantly following Him (anupatham). The Lord
blessed them by saying, "O bees, come into My confidential grove and feel
free to taste its fragrance."
TEXT 7
ntyanty am ikhina ya mud hariya
kurvanti gopya iva te priyam kaena
sktai ca kokila-ga gham gatya
dhany vanaukasa iyn hi sat nisarga
ntyantiare dancing; amthese; ikhinapeacocks; yaO
worshipable Lord; mudwith joy; hariyathe female deer; kurvanti
are making; gopyathe gops; ivaas if; tefor You; priyam

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gratification; kaenaby their glancing; sktaiwith Vedic prayers;

caand; kokila-gathe cuckoos; ghamto their home; gatya
who has arrived; dhanyfortunate; vana-okasathe residents of the
forest; iynsuch; hiindeed; satmof saintly personalities; nisarga
the nature.
O worshipable one, these peacocks are dancing before You out of joy,
these doe are pleasing You with affectionate glances, just as the gops
do, and these cuckoos are honoring You with Vedic prayers. All these
residents of the forest are most fortunate, and their behavior toward
You certainly befits great souls receiving another great soul at home.
TEXT 8
dhanyeyam adya dhara ta-vrudhas tvatpda-spo druma-lat karajbhim
nadyo 'draya khaga-mg sadayvalokair
gopyo 'ntarea bhujayor api yat-sph r
dhanyfortunate; iyamthis; adyanow; dharathe earth; taher
grasses; vrudhaand bushes; tvatYour; pdaof the feet; spa
receiving the touch; drumathe trees; latand creepers; kara-jaby
Your fingernails; abhimtouched; nadyathe rivers; adrayaand
mountains; khagathe birds; mgand animals; sadayamerciful;
avalokaiby Your glances; gopyathe gops; antareain between;
bhujayoYour two arms; apiindeed; yatfor which; sph
maintains the desire; rthe goddess of fortune.
This earth has now become most fortunate, because You have touched
her grass and bushes with Your feet and her trees and creepers with
Your fingernails, and because You have graced her rivers, mountains,
birds and animals with Your merciful glances. But above all, You have
embraced the young cowherd women between Your two arms-a favor
hankered after by the goddess of fortune herself.
The word adya, "now," indicates the time of Lord Balarma and Lord
Ka's appearance on the earth. In His form of Varha, Lord Ka
personally saved the earth, and, indeed, the earth is understood to rest
perpetually on the potency of ea. Both Varha and ea are expansions
of Balarma, who is Himself an expansion of Lord Ka, the original

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Personality of Godhead. Lord Ka's statement that "this earth has now
become most fortunate" (dhanyeyam adya dhara) indicates that nothing
can equal the blessings of the Supreme Personality of Godhead in His
personal form as Ka, appearing simultaneously with His plenary
expansion, Balarma. The compound word karajbhim, "touched by
Your fingernails," indicates that as Ka and Balarma would move
through the forest They would pick fruits and flowers from the trees,
bushes and creepers and use this paraphernalia in Their pleasure
pastimes. Sometimes They would break leaves off the plants and use them
with the flowers to decorate Their bodies.
Ka and Balarma would glance lovingly and mercifully at all the rivers,
hills and creatures in Vndvana. But the blessing received by the gops
being embraced directly between the Lord's armswas the supreme
benediction, desired even by the goddess of fortune herself. The goddess
of fortune, who lives in Vaikuha on the chest of Lord Nryaa, once
desired to be embraced on the chest of r Ka, and thus she performed
severe austerities to achieve this blessing. r Ka informed her that her
actual place was in Vaikuha and that it was not possible for her to dwell
upon His chest in Vndvana. Therefore she begged Ka to allow her to
remain on His chest in the form of a golden line, and He granted her this
benediction. rla Vivantha Cakravart hkura recounts this incident
from the Puras.
TEXT 9
r-uka uvca
eva vndvana rmat
ka prta-man pan
reme sacrayann adre
sarid-rodhasu snuga
r-uka uvcar ukadeva Gosvm said; evamin this way;
vndvanamwith the forest of Vndvana and its inhabitants; rmat
beautiful; kaLord Ka; prta-manbeing satisfied in His mind;
panthe animals; remeHe took pleasure; sacrayanmaking them
graze; adrein the vicinity of the mountain; saritof the river;
rodhasuupon the banks; sa-anugatogether with His companions.
ukadeva Gosvm said: Thus expressing His satisfaction with the
beautiful forest of Vndvana and its inhabitants, Lord Ka enjoyed

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tending the cows and other animals with His friends on the banks of the
river Yamun below Govardhana Hill.
TEXTS 10-12
kvacid gyati gyatsu
madndhliv anuvratai
upagyamna-carita
pathi sakaranvita
anujalpati jalpanta
kala-vkyai uka kvacit
kvacit sa-valgu kjantam
anukjati kokilam
kvacic ca kla-hasnm
anukjati kjitam
abhintyati ntyanta
barhia hsayan kvacit
megha-gambhray vc
nmabhir dra-gn pan
kvacid hvayati prty
go-gopla-manojay
kvacitsometimes; gyatiHe sings; gyatsuwhen they are singing;
mada-andhablinded by intoxication; aliuthe bees; anuvrataialong
with His companions; upagyamnabeing chanted; caritaHis
pastimes; pathiupon the path; sakaraa-anvitaaccompanied by
Lord Baladeva; anujalpatiHe chatters in imitation; jalpantamof the
chattering; kala-vkyaiwith broken speech; ukamparrot; kvacit
sometimes; kvacitsometimes; sawith; valgucharming; kjantam
cuckooing; anukjatiHe imitates the cuckooing; kokilamof a cuckoo;
kvacitsometimes; caand; kala-hasnmof the swans; anukjati
kjitamimitates the cooing; abhintyatiHe dances in front of;
ntyantamdancing; barhiama peacock; hsayanmaking laugh;
kvacitsometimes; meghalike clouds; gambhiraygrave; vcwith
His voice; nmabhiby name; dra-gnwho had strayed far away;
panthe animals; kvacitsometimes; hvayatiHe calls; prty
affectionately; goto the cows; goplaand the cowherd boys; mana-

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jaywhich (voice) charms the mind.

Sometimes the honeybees in Vndvana became so mad with ecstasy
that they closed their eyes and began to sing. Lord Ka, moving along
the forest path with His cowherd boyfriends and Baladeva, would then
respond to the bees by imitating their singing while His friends sang
about His pastimes. Sometimes Lord Ka would imitate the chattering
of a parrot, sometimes, with a sweet voice, the call of a cuckoo, and
sometimes the cooing of swans. Sometimes He vigorously imitated the
dancing of a peacock, making His cowherd boyfriends laugh.
Sometimes, with a voice as deep as the rumbling of clouds, He would
call out with great affection the names of the animals who had
wandered far from the herd, thus enchanting the cows and the cowherd
boys.
rla Santana Gosvm explains that Lord Ka would joke with His
friends, saying, "Just look, this peacock does not know how to dance
properly," whereupon the Lord would vigorously imitate the peacock's
dancing, causing great laughter among His friends. The bees in Vndvana
would drink the sap of the forest flowers, and the combination of this
nectar and the association of r Ka made them mad with intoxication.
Thus they closed their eyes in ecstasy and expressed their satisfaction by
humming. And this humming was also expertly imitated by the Lord.
TEXT 13
cakora-krauca-cakrhvabhradvj ca barhia
anurauti sma sattvn
bhta-vad vyghra-sihayo
cakora-krauca-cakrhva-bhradvjn cathe cakora, krauca, cakrhva
and bhradvja birds; barhiathe peacocks; anurauti smaHe would
call out in imitation of; sattvnmtogether with the other creatures;
bhta-vatacting as if afraid; vyghra-sihayoof the tigers and lions.
Sometimes He would cry out in imitation of birds such as the cakoras,
kraucas, cakrhvas, bhradvjas and peacocks, and sometimes He
would run away with the smaller animals in mock fear of lions and
tigers.

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The word bhta-vat, "as if afraid," indicates that Lord Ka played just
like an ordinary boy and ran with the smaller forest creatures in mock
fear of the lions and tigers. Actually, in Vndvana, the abode of the Lord,
the lions and tigers are not violent, and thus there is no reason to fear
them.
TEXT 14
kvacit kr-parirnta
gopotsagopabarhaam
svaya viramayaty rya
pda-savhandibhi
kvacitsometimes; krby playing; parirntamfatigued; gopaof a
cowherd boy; utsagathe lap; upabarhaamusing as His pillow;
svayampersonally; viramayatirelieves Him from His fatigue; ryam
His elder brother; pda-savhana-dibhiby massaging His feet and
offering other services.
When His elder brother, fatigued from playing, would lie down with
His head upon the lap of a cowherd boy, Lord Ka would help Him
relax by personally massaging His feet and offering other services.
The word pda-savhandibhi indicates that Lord Ka would massage
Balarma's feet, fan Him and bring Him river water to drink.
TEXT 15
ntyato gyata kvpi
valgato yudhyato mitha
ghta-hastau gopln
hasantau praaasatu
ntyatawho were dancing; gyatasinging; kva apisometimes;
valgatamoving about; yudhyatafighting; mithawith one another;
ghta-hastauholding Their hands together; goplnthe cowherd boys;
hasantaulaughing; praaasatuThey offered praise.
Sometimes, as the cowherd boys danced, sang, moved about and
playfully fought with each other, Ka and Balarma, standing nearby
hand in hand, would glorify Their friends' activities and laugh.

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TEXT 16
kvacit pallava-talpeu
niyuddha-rama-karita
vka-mlraya ete
gopotsagopabarhaa
kvacitsometimes; pallavamade from new twigs and buds; talpeu
upon beds; niyuddhafrom the fighting; ramaby fatigue; karita
worn out; vkaof a tree; mlaat the base; rayataking shelter;
eteHe lay down; gopa-utsagathe lap of a cowherd boy;
upabarhaaas His pillow.
Sometimes Lord Ka grew tired from fighting and lay down at the
base of a tree, resting upon a bed made of soft twigs and buds and using
the lap of a cowherd friend as His pillow.
The word pallava-talpeu implies that Lord Ka expanded Himself into
many forms and lay down upon the many beds of twigs, leaves and
flowers hastily constructed by His enthusiastic cowherd friends.
TEXT 17
pda-savhana cakru
kecit tasya mahtmana
apare hata-ppmno
vyajanai samavjayan
pda-savhanamthe massaging of the feet; cakrudid; kecitsome
of them; tasyaof Him; mah-tmanagreat souls; apareothers; hatappmnawho were free from all sins; vyajanaiwith fans;
samavjayanperfectly fanned Him.
Some of the cowherd boys, who were all great souls, would then
massage His lotus feet, and others, qualified by being free of all sin,
would expertly fan the Supreme Lord.
The word samavjayan indicates that the cowherd boys fanned the Lord
very carefully and expertly, creating gentle and cooling breezes.
TEXT 18
anye tad-anurpi

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manojni mahtmana
gyanti sma mah-rja
sneha-klinna-dhiya anai
anyeothers; tat-anurpisuitable for the occasion; mana-jni
attractive to the mind; mah-tmanaof the great personality (Lord
Ka); gyanti smathey would sing; mah-rjaO King Parkit;
snehaby love; klinnamelted; dhiyatheir hearts; anaislowly.
My dear King, other boys would sing enchanting songs appropriate to
the occasion, and their hearts would melt out of love for the Lord.
TEXT 19
eva nightma-gati sva-myay
goptmajatva caritair viambayan
reme ram-llita-pda-pallavo
grmyai sama grmya-vad a-ceita
evamin this way; nighahidden away; tma-gatiHis personal
opulence; sva-myayby His own mystical potency; gopa-tmajatvam
the status of being the son of a cowherd; caritaiby His activities;
viambayanpretending; remeHe enjoyed; ramby the goddess of
fortune; llitaattended; pda-pallavaHis feet, which are tender like
new buds; grmyai samamtogether with village persons; grmya-vat
like a village personality; a-ceitaalthough also displaying feats
unique to the Supreme Lord.
In this way the Supreme Lord, whose soft lotus feet are personally
attended by the goddess of fortune, concealed His transcendental
opulences by His internal potency and acted like the son of a cowherd.
Yet even while enjoying like a village boy in the company of other
village residents, He often exhibited feats only God could perform.
TEXT 20
rdm nma goplo
rma-keavayo sakh
subala-stokakdy
gop premedam abruvan

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rdm nmanamed rdm; goplathe cowherd boy; rmakeavayoof Lord Rma and Lord Ka; sakhthe friend; subalastokaka-dySubala, Stokaka and others; gopcowherd boys;
premwith love; idamthis; abruvanspoke.
Once, some of the cowherd boysrdm, the very close friend of
Rma and Ka, along with Subala, Stokaka and otherslovingly
spoke the following words.
The word prem, "with love," indicates that the request the cowherd
boys are about to place before Lord Ka and Lord Balarma is motivated
by love, not personal desire. The cowherd boys were eager for Ka and
Balarma to exhibit Their pastimes of killing demons and to enjoy the
delicious fruits of the Tla forest, and therefore they made the following
request.
TEXT 21
rma rma mah-bho
ka dua-nibarhaa
ito 'vidre su-mahad
vana tlli-sakulam
rma rmaO Rma: mah-bho-O mighty-armed one; kaO Ka;
dua-nibarhaaO eliminator of the miscreants; itafrom here;
avidrenot far; su-mahatvery expansive; vanama forest; tla-li
with rows of palm trees; sakulamfilled.
[The cowherd boys said:] O Rma, Rma, mighty-armed one! O Ka,
destroyer of the miscreants! Not far from here is a very great forest
filled with rows of palm trees.
As stated in the r Varha Pura:
asti govardhana nma
ketra parama-durlabham
mathur-pacime bhge
adrd yojana-dvayam
"Not far from the western side of Mathur, at a distance of two yojanas
[sixteen miles], is the holy place named Govardhana, which is most

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difficult to attain." It is also stated in the Varha Pura:

asti tla-vana nma
dhenaksura-rakitam
mathur-pacime bhge
adrd eka-yojanam
"Not far from the western side of Mathur, one yojana away [eight miles],
is the forest known as Tlavana, which was guarded by Dhenuksura."
Thus it appears that the Tlavana forest is located midway between
Mathur and Govardhana Hill. The forest of Tlavana is described in the
r Hari-vaa as follows:
sa tu dea sama snigdha
su-mahn ka-mttika
darbha-prya sthul-bhto
lora-pa-varjita
"The land there is even, smooth and very expansive. The earth is black,
densely covered with darbha grass and devoid of stones and pebbles."
TEXT 22
phalni tatra bhri
patanti patitni ca
santi kintv avaruddhni
dhenukena durtman
phalnithe fruits; tatrathere; bhrivery many; patantiare falling;
patitnihave already fallen; caand; santithey are; kintuhowever;
avaruddhnikept under control; dhenukenaby Dhenuka; durtman
the evil one.
In that Tlavana forest many fruits are falling from the trees, and many
are already lying on the ground. But all the fruits are being guarded by
the evil Dhenuka.
The demon Dhenuka would not allow anyone to eat the delicious ripe
palm fruits of the Tlavana, and Ka's young boyfriends protested this
unjust usurpation of the right to enjoy the fruits of a public forest.

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TEXT 23
so 'ti-vryo 'suro rma
he ka khara-rpa-dhk
tma-tulya-balair anyair
jtibhir bahubhir vta
sahe; ati-vryavery powerful; asuraa demon; rmaO Rma; he
kaO Ka; khara-rpathe form of an ass; dhkassuming; tmatulyaequal to himself; balaiwhose strength; anyaiwith others;
jtibhicompanions; bahubhimany; vtasurrounded.
O Rma, O Ka! Dhenuka is a most powerful demon and has assumed
the form of an ass. He is surrounded by many friends who have
assumed a similar shape and who are just as powerful as he.
TEXT 24
tasmt kta-narhrd
bhtair nbhir amitra-han
na sevyate pau-gaai
paki-saghair vivarjitam
tasmtof him; kta-nara-hrtwho has eaten human beings;
bhtaiwho are afraid; nbhiby the human beings; amitra-hanO
killer of enemies; na sevyateis not resorted to; pau-gaaiby the
various animals; paki-saghaiby the flocks of birds; vivarjitam
abandoned.
The demon Dhenuka has eaten men alive, and therefore all people and
animals are terrified of going to the Tla forest. O killer of the enemy,
even the birds are afraid to fly there.
The cowherd boyfriends of Lord Ka and Lord Balarma encouraged the
two brothers to go at once to the Tla forest and kill the ass demon.
Indeed, here they address the brothers as amitra-han, "killer of the
enemy." The cowherd boys were engaged in ecstatic meditation upon the
potency of the Supreme Personality of Godhead and reasoned thus:
"Ka has already killed terrible demons like Baka and Agha, so what is
so special about this obnoxious jackass named Dhenuka, who has become
public enemy number one in Vndvana?"

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The cowherd boys wanted Ka and Balarma to kill the demons so that
all the pious inhabitants of Vndvana could enjoy the fruits in the Tla
forest. Thus they requested the special favor that the ass demons be killed.
TEXT 25
vidyante 'bhukta-prvi
phalni surabhi ca
ea vai surabhir gandho
vicno 'vaghyate
vidyanteare present; abhukta-prvinever before tasted; phalni
fruits; surabhifragrant; caand; eathis; vaiindeed; surabhi
fragrant;
gandhaaroma;
vicnaspreading
everywhere;
avaghyateis perceived.
In the Tla forest are sweet-smelling fruits no one has ever tasted.
Indeed, even now we can smell the fragrance of the tla fruits spreading
all about.
According to rla rdhara Svm, the sweet fragrance of the tla fruits
was carried by an easterly wind, which is conducive to rain in the
Vndvana area. This easterly wind generally blows in the month of
Bhdra and thus indicates the excellent ripeness of the fruits, while the
fact that the boys could smell them indicates the nearness of the Tla
forest.
TEXT 26
prayaccha tni na ka
gandha-lobhita-cetasm
vchsti mahat rma
gamyat yadi rocate
prayacchaplease give; tnithem; nato us; kaO Ka;
gandhaby the fragrance; lobhitamade greedy; cetasmwhose minds;
vchthe desire; astiis; mahatgreat; rmaO Rma; gamyatm
let us go; yadiif; rocateit appears like a good idea.
O Ka! Please get those fruits for us. Our minds are so attracted by
their aroma! Dear Balarma, our desire to have those fruits is very
great. If You think it's a good idea, let's go to that Tla forest.

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Although neither man nor bird nor beast could even approach the Tla
forest, the cowherd boys had so much faith in Lord Ka and Lord
Balarma that they took it for granted the two Lords could effortlessly kill
the sinful ass demons and acquire the delicious tla fruits. Lord Ka's
cowherd boyfriends are exalted, self-realized souls who would not
ordinarily become greedy for sweet fruits. In fact, they are simply joking
with the Lord and enthusing His pastimes, urging Him to perform
unprecedented heroic feats in the Tla forest. Innumerable demons
disturbed the sublime atmosphere of Vndvana during Lord Ka's
presence there, and the Lord would kill such demons as a popular daily
event.
Since Lord Ka had already killed many demons, on this particular day
He decided to give first honors to Lord Balarma, who would demolish
the first demon, Dhenuka. By the words yadi rocate, the cowherd boys
indicate that Lord Ka and Lord Balarma need not kill the demon
simply to satisfy them; rather, They should do so only if the Lords
Themselves found the concept appealing.
TEXT 27
eva suhd-vaca rutv
suht-priya-cikray
prahasya jagmatur gopair
vtau tlavana prabh
evamthus; suhtof Their friends; vacathe words; rutvhearing;
suhtto Their friends; priyapleasure; cikraydesiring to give;
prahasyalaughing; jagmatuthe two of Them went; gopaiby the
cowherd boys; vtausurrounded; tla-vanamto the Tla forest;
prabhthe two Lords.
Hearing the words of Their dear companions, Ka and Balarma
laughed and, desiring to please them, set off for the Tlavana
surrounded by Their cowherd boyfriends.
Lord Ka was thinking, "How can a mere ass be so formidable?" And
thus He smiled at the petition of His boyfriends. As stated by Lord Kapila
in the rmad-Bhgavatam (3.28.32), hsa harer avanatkhila-loka-tvraokru-sgara-vioaam aty-udram: "The smile and laughter of the
Supreme Lord Hari is most magnanimous. Indeed, for those who bow

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down to the Lord, His smile and laughter dry up the ocean of tears caused
by the intense suffering of this world." Thus, to encourage Their
boyfriends, Lord Ka and Lord Balarma smiled, laughed and
immediately set out with them for the Tla forest.
TEXT 28
bala praviya bhubhy
tln samparikampayan
phalni ptaym sa
mata-gaja ivaujas
balaBalarma; praviyaentering; bhubhymwith His two arms;
tlnthe palm trees; samparikampayanmaking shake all around;
phalnithe fruits; ptaym saHe made fall; matam-gajaa
maddened elephant; ivajust as; ojasby His strength.
Lord Balarma entered the Tla forest first. Then with His two arms He
began forcefully shaking the trees with the power of a maddened
elephant, causing the tla fruits to fall to the ground.
TEXT 29
phaln patat abda
niamysura-rsabha
abhyadhvat kiti-tala
sa-naga parikampayan
phalnmof the fruits; patatmwhich are falling; abdamthe sound;
niamyahearing; asura-rsabhathe demon in the form of a jackass;
abhyadhvatran forward; kiti-talamthe surface of the earth; sanagamtogether with the trees; parikampayanmaking tremble.
Hearing the sound of the falling fruits, the ass demon Dhenuka ran
forward to attack, making the earth and trees tremble.
TEXT 30
sametya taras pratyag
dvbhy padbhy bala bal
nihatyorasi k-abda

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mucan paryasarat khala

sametyameeting Him; tarasswiftly; pratyakhind; dvbhymwith
the two; padbhymlegs; balamLord Baladeva; balthe powerful
demon; nihatyastriking; urasiupon the chest; k-abdaman ugly
braying sound; mucanreleasing; paryasaratran around; khalathe
jackass.
The powerful demon rushed up to Lord Baladeva and sharply struck the
Lord's chest with the hooves of his hind legs. Then Dhenuka began to
run about, braying loudly.
TEXT 31
punar sdya sarabdha
upakro park sthita
carav aparau rjan
balya prkipad ru
punaagain;
sdyaapproaching
Him;
sarabdhafurious;
upakrothe ass; parkwith his back toward the Lord; sthita
standing; caraautwo legs; aparauhind; rjanO King Parkit;
balyaat Lord Balarma; prkipathe hurled; ruwith anger.
Moving again toward Lord Balarma, O King, the furious ass situated
himself with his back toward the Lord. Then, screaming in rage, the
demon hurled his two hind legs at Him.
The word upakro indicates an ass and also one who is crying out
nearby. Thus it is indicated herein that the powerful Dhenuka made
horrible, angry sounds.
TEXT 32
sa ta ghtv prapador
bhrmayitvaika-pin
cikepa ta-rjgre
bhrmaa-tyakta-jvitam
saHe; tamhim; ghtvseizing; prapadoby the hooves;
bhrmayitvwhirling around; eka-pinwith a single hand; cikepa

665

He threw; ta-rja-agreinto the top of a palm tree; bhrmaaby the

whirling; tyaktagiving up; jvitamhis life.
Lord Balarma seized Dhenuka by his hooves, whirled him about with
one hand and threw him into the top of a palm tree. The violent
wheeling motion killed the demon.
TEXT 33
tenhato mah-tlo
vepamno bhac-chir
prva-stha kampayan bhagna
sa cnya so 'pi cparam
tenaby that (body of the dead Dhenuksura); hatastruck; mahtlathe great palm tree; vepamnatrembling; bhat-irwhich
had a large top; prva-sthamanother situated beside it; kampayan
making shake; bhagnabroken; sathat; caand; anyamanother;
sathat; apiyet; caand; aparamanother.
Lord Balarma threw the dead body of Dhenuksura into the tallest
palm tree in the forest, and when the dead demon landed in the treetop,
the tree began shaking. The great palm tree, causing a tree by its side
also to shake, broke under the weight of the demon. The neighboring
tree caused yet another tree to shake, and this one struck yet another
tree, which also began shaking. In this way many trees in the forest
shook and broke.
Lord Balarma threw the demon Dhenuka so violently into the great palm
tree that a chain reaction was unleashed, and many towering palm trees
shook and then broke with a great crashing sound.
TEXT 34
balasya llayotsakhara-deha-hathat
tl cakampire sarve
mah-vterit iva
balasyaof Lord Balarma; llayas the pastime; utsathrown
upward; khara-dehaby the body of the ass; hata-hatwhich were

666

striking one another; tlthe palm trees; cakampireshook; sarve

all; mah-vtaby a powerful wind; ritblown; ivaas if.
Because of Lord Balarma's pastime of throwing the body of the ass
demon into the top of the tallest palm tree, all the trees began shaking
and striking against one another as if blown about by powerful winds.
TEXT 35
naitac citra bhagavati
hy anante jagad-vare
ota-protam ida yasmis
tantuv aga yath paa
nanot; etatthis; citramsurprising; bhagavatifor the Personality of
Godhead; hiindeed; anantewho is the unlimited; jagat-varethe
Lord of the the universe; ota-protamspread out horizontally and
vertically; idamthis universe; yasminupon whom; tantuuupon its
threads; agamy dear Parkit; yathjust as, paa-a cloth.
My dear Parkit, that Lord Balarma killed Dhenuksura is not such a
wonderful thing, considering that He is the unlimited Personality of
Godhead, the controller of the entire universe. Indeed, the entire
cosmos rests upon Him just as a woven cloth rests upon its own
horizontal and vertical threads.
Unfortunate persons cannot appreciate the blissful pastimes of the
Supreme Lord. In this connection rla Jva Gosvm explains that the
Supreme Lord possesses unlimited potency and strength, as expressed
here by the word anante. The Lord exhibits a tiny fraction of His power
according to the need of a particular situation. Lord Balarma desired to
vanquish the gang of demoniac asses who had unlawfully seized the
Tlavana forest, and therefore He exhibited just enough divine opulence
to easily kill Dhenuksura and the other demons.
TEXT 36
tata ka ca rma ca
jtayo dhenukasya ye
kroro 'bhyadravan sarve
sarabdh hata-bndhav

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tatathen; kamat Lord Ka; caand; rmamLord Rma; ca

and; jtayathe intimate companions; dhenukasyaof Dhenuka; ye
who;
krorathe
asses;
abhyadravanattacked;
sarveall
sarabdh-enraged; hata-bndhavtheir friend having been killed.
The other ass demons, close friends of Dhenuksura, were enraged
upon seeing his death, and thus they all immediately ran to attack
Ka and Balarma.
rla Santana Gosvm makes the following comment on this verse: "It is
stated here that the ass demons first attacked Ka and then Balarma
(ka ca rma ca). One reason for this is that the demons, having
seen the prowess of Lord Balarma, thought it wise to attack Ka first.
Or it may be that out of affection for His elder brother, Lord Ka placed
Himself between Balarma and the ass demons. The words ka ca
rma ca may also be understood to indicate that Lord Balarma, out of
affection for His younger brother, went to Lord Ka's side.
TEXT 37
ts tn patata ko
rma ca npa llay
ghta-pacc-caran
prhiot ta-rjasu
tn tnall of them, one by one; patataattacking; kaLord
Ka; rmaLord Balarma; caand; npaO King; llayeasily;
ghtaseizing; pact-carantheir hind legs; prhiotthrew; tarjasuinto the palm trees.
O King, as the demons attacked, Ka and Balarma easily seized them
one after another by their hind legs and threw them all into the tops of
the palm trees.
TEXT 38
phala-prakara-sakra
daitya-dehair gatsubhi
rarja bh sa-tlgrair
ghanair iva nabhas-talam

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phala-prakarawith heaps of fruits; sakramcovered; daitya-dehai

with the bodies of the demons; gata-asubhiwhich were lifeless;
rarjashone forth; bhthe earth; sa-tla-agraiwith the tops of the
palm trees; ghanaiwith clouds; ivaas; nabha-talamthe sky.
The earth then appeared beautifully covered with heaps of fruits and
with the dead bodies of the demons, which were entangled in the
broken tops of the palm trees. Indeed, the earth shone like the sky
decorated with clouds.
According to rla Vivantha Cakravart hkura, the bodies of the
demons were dark, like dark blue clouds, and the large quantity of blood
that had flowed from their bodies appeared like bright red clouds. Thus
the whole scene was very beautiful. The Supreme Personality of Godhead
in His various forms, such as Rma and Ka, is always transcendental,
and when He enacts His transcendental pastimes the result is always
beautiful and transcendental, even when the Lord performs violent acts
like killing the stubborn ass demons.
TEXT 39
tayos tat su-mahat karma
niamya vibudhdaya
mumucu pupa-vari
cakrur vdyni tuuvu
tayoof the two brothers; tatthat; su-mahatvery great; karmaact;
niamyahearing of; vibudha-dayathe demigods and other elevated
living beings; mumucuthey released; pupa-varidownpours of
flowers; cakruthey performed; vdynimusic; tuuvuthey offered
prayers.
Hearing of this magnificent feat of the two brothers, the demigods and
other elevated living beings rained down flowers and offered music and
prayers in glorification.
rla Santana Gosvm comments that the demigods, great sages and
other exalted beings were all astonished and ecstatic upon seeing the
unusually swift and nonchalant way in which Ka and Balarma killed
the very powerful ass demons in the Tla forest.

669

TEXT 40
atha tla-phalny dan
manuy gata-sdhvas
ta ca paava cerur
hata-dhenuka-knane
athathen; tlaof the palm trees; phalnithe fruits; danate;
manuythe human beings; gata-sdhvashaving lost their fear;
tamupon the grass; caand; paavathe animals; cerugrazed;
hatakilled; dhenukaof the demon Dhenuka; knanein the forest.
People now felt free to return to the forest where Dhenuka had been
killed, and without fear they ate the fruits of the palm trees. Also, the
cows could now graze freely upon the grass there.
According to the cryas, low-class people such as the pulindas ate the
fruits of the palm trees, but Ka's cowherd boyfriends considered them
undesirable, since they had been tainted with the blood of the asses.
TEXT 41
ka kamala-patrka
puya-ravaa-krtana
styamno 'nugair gopai
sgrajo vrajam vrajat
kaLord r Ka; kamala-patra-akawhose eyes are like lotus
petals; puya-ravaa-krtanahearing and chanting about whom is the
most pious activity; styamnabeing glorified; anugaiby His
followers; gopaithe cowherd boys; sa-agra-jatogether with His
elder brother, Balarma; vrajamto Vraja; vrajatHe returned.
Then lotus-eyed Lord r Ka, whose glories are most pious to hear
and chant, returned home to Vraja with His elder brother, Balarma.
Along the way, the cowherd boys, His faithful followers, chanted His
glories.
When the glories of r Ka are vibrated, both the speakers and the
hearers are purified and become pious.
TEXT 42

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ta goraja-churita-kuntala-baddha-barhavanya-prasna-rucirekaa-cru-hsam
veum kvaantam anugair upagta-krti
gopyo didkita-do 'bhyagaman samet
tamHim; go-rajawith the dust raised by the cows; churitasmeared;
kuntalawithin His locks of hair; baddhaplaced; barhaa peacock
feather; vanya-prasnawith forest flowers; rucira-kaacharming
eyes; cru-hsamand a beautiful smile; veumHis flute; kvaantam
sounding; anugaiby His companions; upagtabeing chanted; krtim
His glories; gopyathe gops; didkitaeager to see; datheir eyes;
abhyagamancame forward; sametin a body.
Lord Ka's hair, powdered with the dust raised by the cows, was
decorated with a peacock feather and forest flowers. The Lord glanced
charmingly and smiled beautifully, playing upon His flute while His
companions chanted His glories. The gops, all together, came forward
to meet Him, their eyes very eager to see Him.
Superficially, the gops were young married girls, and therefore they
would naturally be ashamed and fearful of casting loving glances at a
beautiful young boy like r Ka. But r Ka is the Supreme
Personality of Godhead, and all living beings are His eternal servants.
Thus the gops, although the most pure-hearted of all great souls, did not
hesitate to come forward and satisfy their love-struck eyes by drinking in
the sight of beautiful young Ka. The gops also relished the sweet
sound of His flute and the enchanting fragrance of His body.
TEXT 43
ptv mukunda-mukha-sragham aki-bhgais
tpa jahur viraha-ja vraja-yoito 'hni
tat sat-kti samadhigamya vivea goha
savra-hsa-vinaya yad apga-mokam
ptvdrinking; mukunda-mukhaof the face of Lord Mukunda;
sraghamthe honey; aki-bhgaiwith their beelike eyes; tpam
distress; jahugave up; viraha-jambased on separation; vrajayoitathe ladies of Vndvana; ahniduring the day; tatthat; satktimoffering of respect; samadhigamyafully accepting; viveaHe

671

entered; gohamthe cowherd village; sa-vrawith shame; hsa

laughter; vinayamand humbleness; yatwhich; apgaof their
sidelong glances; mokamthe release.
With their beelike eyes, the women of Vndvana drank the honey of
the beautiful face of Lord Mukunda, and thus they gave up the distress
they had felt during the day because of separation from Him. The young
Vndvana ladies cast sidelong glances at the Lordglances filled with
bashfulness, laughter and submissionand r Ka, completely
accepting these glances as a proper offering of respect, entered the
cowherd village.
In Ka, the Supreme Personality of Godhead, rla Prabhupda describes
this incident as follows: "All the gops in Vndvana remained very
morose on account of Ka's absence. All day they were thinking of
Ka in the forest or of Him herding cows in the pasture. When they saw
Ka returning, all their anxieties were immediately relieved, and they
began to look at His face the way drones hover over the honey of the lotus
flower. When Ka entered the village, the young gops smiled and
laughed. Ka, while playing the flute, enjoyed the beautiful smiling
faces of the gops."
The Supreme Lord, r Ka, is the supreme master of romantic skills,
and thus He expertly exchanged loving feelings with the young cowherd
girls of Vndvana. When a chaste young girl is in love, she glances at her
beloved with shyness, jubilation and submission. When the beloved
accepts her offering of love by receiving her glance and is thus satisfied
with her, the loving young girl's heart becomes filled with happiness.
These were exactly the romantic exchanges taking place between
beautiful young Ka and the loving cowherd girls of Vndvana.
TEXT 44
tayor yaod-rohiyau
putrayo putra-vatsale
yath-kma yath-kla
vyadhatt paramia
tayoto the two; yaod-rohiyauYaod and Rohi (the mothers of
Ka and Balarma, respectively); putrayoto their sons; putravatsalewho were very affectionate to their sons; yath-kmamin

672

accordance with Their desires; yath-klamin accordance with the time

and circumstances; vyadhattmpresented; parama-iafirst-class
enjoyable offerings.
Mother Yaod and mother Rohi, acting most affectionately toward
their two sons, offered all the best things to Them in response to Their
every desire and at the various appropriate times.
The word paramia indicates the attractive blessings of a loving
mother, which include wonderful food, beautiful clothes, jewelry, toys
and constant affection. The words yath-kma yath-klam indicate that
although Yaod and Rohi satisfied all the desires of their sons, Ka
and Balarma, they also properly regulated the boys' activities. In other
words, they prepared wonderful food for their children, but they saw to it
that the boys ate at the proper time. Similarly, their children would play at
the proper time and sleep at the proper time. The word yath-kmam does
not indicate that the mothers indiscriminately allowed the boys to do
whatever They liked, but in the proper, civilized way they showered their
blessings upon their children.
rla Santana Gosvm comments that the mothers loved their sons so
much that as they embraced Them they would carefully check all Their
limbs to see if They were healthy and strong.
TEXT 45
gatdhvna-ramau tatra
majjanonmardandibhi
nv vasitv rucir
divya-srag-gandha-maitau
gatagone; adhvna-ramauwhose weariness from being upon the
road; tatrathere (in Their home); majjanaby bathing; unmardana
massaging; dibhiand so on; nvmin undergarments; vasitvbeing
dressed; rucirmcharming; divyatranscendental; srakwith garlands;
gandhaand fragrances; maitaudecorated.
By being bathed and massaged, the two young Lords were relieved of
the weariness caused by walking on the country roads. Then They were
dressed in attractive robes and decorated with transcendental garlands
and fragrances.

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TEXT 46
janany-upahta prya
svdy annam upallitau
saviya vara-ayyy
sukha suupatur vraje
jananby Their mothers; upahtamoffered; pryaeating fully;
svdudelicious; annamfood; upallitaubeing pampered; saviya
entering; varaexcellent; ayyymupon bedding; sukhamhappily;
suupatuthe two of Them slept; vrajein Vraja.
After dining sumptuously on the delicious food given Them by Their
mothers and being pampered in various ways, the two brothers lay
down upon Their excellent beds and happily went to sleep in the village
of Vraja.
TEXT 47
eva sa bhagavn ko
vndvana-cara kvacit
yayau rmam te rjan
klind sakhibhir vta
evamthus; saHe; bhagavnthe Supreme Personality of Godhead;
kaKa; vndvana-carawandering, and acting, in Vndvana;
kvacitonce; yayauwent; rmam tewithout Lord Balarma; rjan
O King Parkit; klindmto the river Yamun; sakhibhiby His
friends; vtasurrounded.
O King, the Supreme Lord Ka thus wandered about the Vndvana
area, performing His pastimes. Once, surrounded by His boyfriends, He
went without Balarma to the Yamun River.
TEXT 48
atha gva ca gop ca
nidghtapa-pit
dua jala papus tasys
trt via-ditam

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athathen; gvathe cows; caand; gopthe cowherd boys; ca

and; nidghaof the summer; tapaby the glaring sun; pit
distressed; duamcontaminated; jalamthe water; paputhey drank;
tasyof the river; ta-rttormented by thirst; viaby poison;
ditamspoiled.
At that time the cows and cowherd boys were feeling acute distress
from the glaring summer sun. Afflicted by thirst, they drank the water
of the Yamun River. But it had been contaminated with poison.
TEXTS 49-50
vimbhas tad upaspya
daivopahata-cetasa
nipetur vyasava sarve
salilnte kurdvaha
vkya tn vai tath-bhtn
ko yogevarevara
kaymta-variy
sva-nthn samajvayat
via-ambhathe poisoned water; tatthat; upaspyasimply touching;
daivaby the mystic potency of the Personality of Godhead; upahata
lost; cetasatheir consciousness; nipetuthey fell down; vyasava
lifeless; sarveall of them; salila-anteat the edge of the water; kuruudvahaO hero of the Kuru dynasty; vkyaseeing; tnthem; vai
indeed; tath-bhtnin such a condition; kaLord Ka; yogavara-varathe master of all masters of yoga; kayby His glance;
amta-variywhich is a shower of nectar; sva-nthnthose who
accepted only Him as their master; samajvayatbrought back to life.
As soon as they touched the poisoned water, all the cows and boys lost
their consciousness by the divine power of the Lord and fell lifeless at
the water's edge. O hero of the Kurus, seeing them in such a condition,
Lord Ka, the master of all masters of mystic potency, felt
compassion for these devotees, who had no Lord other than Him. Thus
He immediately brought them back to life by showering His nectarean
glance upon them.

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TEXT 51
te sampratta-smtaya
samutthya jalntikt
san su-vismit sarve
vkam parasparam
tethey; samprattaregaining perfectly; smtayatheir memory;
samutthyarising up; jala-antiktfrom out of the water; santhey
became; su-vismitvery surprised; sarveall; vkamlooking;
parasparamat one another.
Regaining their full consciousness, the cows and boys stood up out of
the water and began to look at one another in great astonishment.
TEXT 52
anvamasata tad rjan
govindnugrahekitam
ptv via paretasya
punar utthnam tmana
anvamasatathey subsequently thought; tatthat; rjanO King
Parkit; govindaof Lord Govinda; anugraha-kitamdue to the
merciful glance; ptvhaving drunk; viampoison; paretasyaof those
who have lost their lives; punaonce again; utthnamrising up;
tmanaon their own.
O King, the cowherd boys then considered that although they had
drunk poison and in fact had died, simply by the merciful glance of
Govinda they had regained their lives and stood up by their own
strength.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifteenth Chapter, of
the rmad-Bhgavatam, entitled "The Killing of Dhenuka, the Ass
Demon."

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16. Ka Chastises the Serpent Kliya

This chapter describes Lord r Ka's pastime of subduing the serpent

Kliya within the lake adjoining the river Yamun and His showing mercy
to Kliya in response to the prayers offered by Kliya's wives, the Ngapatns.
To restore the purity of the Yamun's waters, which had been
contaminated by Kliya's poison, Lord Ka climbed into a kadamba tree
on the riverbank and jumped into the water. Then He began fearlessly
playing within the water like a maddened elephant. Kliya could not
tolerate Ka's trespassing upon his personal residence, and the serpent
quickly went up to the Lord and bit Him on the chest. When Ka's
friends saw this, they fell down on the ground unconscious. At that time
all sorts of evil omens appeared in Vraja, such as earth tremors, falling
stars and the trembling of various creatures' left limbs.
The residents of Vndvana thought, "Today Ka went to the forest
without Balarma, so we do not know what great misfortune may have
befallen Him." Thinking in this way, they traced the path of Ka's
footprints to the bank of the Yamun. Within the water of the lake
adjoining the river they saw Lord Ka, the very essence of their lives,
enwrapped in the coils of a black snake. The residents thought the three
worlds had become empty, and they all prepared to enter the water. But
Lord Balarma checked them, knowing well the power of Ka.
Then Lord Ka, seeing how disturbed His friends and relatives had
become, expanded His body greatly and forced the serpent to loosen his
grip and release Him. Next the Lord began playfully dancing about on the
serpent's hoods. By this wonderful, boisterous dancing, r Ka
trampled the serpent's one thousand hoods until his body slackened.
Vomiting blood from his mouths, Kliya finally understood that Ka
was the primeval personality, Lord Nryaa, the spiritual master of all
moving and nonmoving creatures, and he took shelter of Him.
Seeing how very weary Kliya had become, his wives, the Nga-patns,
bowed down at Lord Ka's lotus feet. Then they offered Him various
prayers in hopes of gaining their husband's freedom: "It is quite fitting

677

that You have brought our cruel husband to this condition. Indeed, by
Your anger he has gained great benefit. What piety Kliya must have
amassed in his previous lives! Today he has borne upon his head the dust
of the lotus feet of the Personality of Godhead, the attainment of which is
difficult for even the mother of the universe, goddess Lakm. Please
kindly forgive the offense Kliya has committed out of ignorance, and
allow him to live."
Satisfied by the Nga-patns' prayers, Ka released Kliya, who slowly
regained his sensory and vital powers. Then Kliya, in a distressed voice,
acknowledged the offense he had committed, and finally he offered Ka
many prayers and said he was ready to accept His command. Ka told
him to leave the Yamun lake with his family and return to Ramaaka
Island.
TEXT 1
r-uka uvca
vilokya dit k
ka khin vibhu
tasy viuddhim anvicchan
sarpa tam udavsayat
r-uka uvcar ukadeva Gosvm said; vilokyaseeing; ditm
contaminated; kmthe river Yamun; kaLord r Ka; kaahinby the black serpent; vibhuthe almighty Lord; tasyof the
river; viuddhimthe purification; anvicchandesiring; sarpamserpent;
tamthat; udavsayatsent away.
ukadeva Gosvm said: Lord r Ka, the Supreme Personality of
Godhead, seeing that the Yamun River had been contaminated by the
black snake Kliya, desired to purify the river, and thus the Lord
banished him from it.
TEXT 2
r-rjovca
katham antar-jale 'gdhe
nyaghd bhagavn ahim
sa vai bahu-yugvsa
yathsd vipra kathyatm

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r-rj uvcaKing Parkit said; kathamhow; anta-jalewithin the

water; agdheunfathomable; nyaghtsubdued; bhagavnthe
Supreme Personality of Godhead; ahimthe serpent; sahe, Kliya;
vaiindeed; bahu-yugafor many ages; vsamhaving residence;
yathhow; stso became; vipraO learned brhmaa; kathyatm
please explain.
King Parkit inquired: O learned sage, please explain how the Supreme
Personality of Godhead chastised the serpent Kliya within the
unfathomable waters of the Yamun, and how it was that Kliya had
been living there for so many ages.
TEXT 3
brahman bhagavatas tasya
bhmna svacchanda-vartina
goplodra-carita
kas tpyetmta juan
brahmanO brhmaa; bhagavataof the Supreme Lord; tasyaof
Him; bhmnathe unlimited; sva-chanda-vartinawho acts according
to His own desires; goplaas a cowherd boy; udramagnanimous;
caritamthe pastimes; kawho; tpyetacan be satiated; amtam
such nectar; juanpartaking of.
O brhmaa, the unlimited Supreme Personality of Godhead freely acts
according to His own desires. Who could be satiated when hearing the
nectar of the magnanimous pastimes He performed as a cowherd boy in
Vndvana?
TEXT 4
r-uka uvca
klindy kliyasysd
hrada kacid vignin
rapyama-pay yasmin
patanty upari-g khag
r-uka uvcar ukadeva Gosvm said; klindymwithin the river
Yamun; kliyasyaof the serpent Kliya; stthere was; hradalake;

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kacita certain; viaof his poison; agninby the fire; rapyama

being heated and boiled; payits water; yasmininto which; patanti
would fall down; upari-gtraveling above; khagthe birds.
r ukadeva Gosvm said: Within the river Klind [Yamun] was a
lake inhabited by the serpent Kliya, whose fiery poison constantly
heated and boiled its waters. Indeed, the vapors thus created were so
poisonous that birds flying over the contaminated lake would fall down
into it.
In this regard the cryas explain that the Kliya lake was situated apart
from the main current of the river; otherwise the Yamun's waters would
have been poisonous even in cities like Mathur and in other places
farther away.
TEXT 5
viprumat viadormimrutenbhimarit
mriyante tra-g yasya
prina sthira-jagam
vipru-matcontaining droplets of the water; via-dapoisonous;
rmi(having touched) the waves; mrutenaby the wind;
abhimaritcontacted; mriyantewould die; tra-gpresent upon
the shore; yasyaof which; prinaall living entities; sthirajagamboth nonmoving and moving.
The wind blowing over that deadly lake carried droplets of water to the
shore. Simply by coming in contact with that poisonous breeze, all
vegetation and creatures on the shore died.
The word sthira, "unmoving creatures," refers to various types of
vegetation including trees, and jagama refers to moving creatures such as
animals, reptiles, birds and insects. rla rdhara Svm has quoted a
further description of this lake from the r Hari-vaa (Viu-parva
11.42, 11.44 and 11.46):
drgha yojana-vistra
dustara tridaair api
gambhram akobhya-jala

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nikampam iva sgaram

dukhopasarpa treu
sa-sarpair vipulair bilai
virai-bhavasygner
dhmena pariveitam
tev api patatsv apsu
jvalantam iva tejas
samantd yojana sgra
trev api dursadam
"The lake was quite wideeight miles across at some pointsand even
the demigods could not cross over it. The water in the lake was very deep
and, like the immovable depths of the ocean, could not be agitated.
Approaching the lake was difficult, for its shores were covered with holes
in which serpents lived. All around the lake was a fog generated by the
fire of the serpents' poison, and this powerful fire would at once burn up
every blade of grass that happened to fall into the water. For a distance of
eight miles from the lake, the atmosphere was most unpleasant."
rla Santana Gosvm states that by the mystical science of jala-stambha,
making solid items out of water, Kliya had built his own city within the
lake.
TEXT 6
ta caa-vega-via-vryam avekya tena
du nad ca khala-sayamanvatra
ka kadambam adhiruhya tato 'ti-tugam
sphoya gha-raano nyapatad viode
tamhim, Kliya; caa-vegaof fearsome power; viathe poison;
vryamwhose strength; avekyaseeing; tenaby him; dum
contaminated; nadmthe river; caand; khalathe envious demons;
sayamanafor subduing; avatrawhose descent from the spiritual
world; kaLord Ka; kadambama kadamba tree; adhiruhya
climbing up on; tatafrom it; ati-tugamvery high; sphoya
slapping His arms; gha-raanatying His belt firmly; nyapatatHe
jumped; via-udeinto the poisoned water.

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Lord Ka saw how the Kliya serpent had polluted the Yamun River
with his terribly powerful poison. Since Ka had descended from the
spiritual world specifically to subdue envious demons, the Lord
immediately climbed to the top of a very high kadamba tree and
prepared Himself for battle. He tightened His belt, slapped His arms
and then jumped into the poisonous water.
According to the cryas, Lord Ka also tied back the locks of His hair
as He prepared to do battle with Kliya.
TEXT 7
sarpa-hrada purua-sra-nipta-vegasakobhitoraga-viocchvasitmbu-ri
paryak pluto via-kaya-bibhaormir
dhvan dhanu-atam ananta-balasya ki tat
sarpa-hradathe serpent's lake; purua-sraof the most exalted
Supreme Personality of Godhead; nipta-vegaby the force of the fall;
sakobhitacompletely agitated; uragaof the snakes; via-ucchvasita
breathed upon with the poison; ambu-riall of whose water; paryak
on all sides; plutaflooding; via-kayabecause of the contamination
of the poison; bibhaafearsome; rmiwhose waves; dhvan
flowing; dhanu-atamthe extent of one hundred bow-lengths; anantabalasyafor Him whose strength is immeasurable; kimwhat; tatthat.
When the Supreme Personality of Godhead landed in the serpent's lake,
the snakes there became extremely agitated and began breathing
heavily, further polluting it with volumes of poison. The force of the
Lord's entrance into the lake caused it to overflow on all sides, and
poisonous, fearsome waves flooded the surrounding lands up to a
distance of one hundred bow-lengths. This is not at all amazing,
however, for the Supreme Lord possesses infinite strength.
TEXT 8
tasya hrade viharato bhuja-daa-ghravr-ghoam aga vara-vraa-vikramasya
rutya tat sva-sadanbhibhava nirkya
caku-rav samasarat tad amyama

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tasyaof Him; hradein his lake; viharatawho was playing; bhujadaaby His mighty arms; ghraswirled about; vof the water;
ghoamthe resounding; agamy dear King; vara-vraalike a great
elephant; vikramasyawhose prowess; rutyahearing; tatthat; svasadanaof his own residence; abhibhavamthe trespassing; nirkya
taking note of; caku-ravKliya; samasaratcame forward; tat
that; amyamabeing unable to tolerate.
Ka began sporting in Kliya's lake like a lordly elephantswirling
His mighty arms and making the water resound in various ways. When
Kliya heard these sounds, he understood that someone was trespassing
in his lake. The serpent could not tolerate this and immediately came
forward.
According to the cryas, Lord Ka was producing wonderful musical
sounds within the water simply by splashing His hands and arms.
TEXT 9
ta prekaya-sukumra-ghanvadta
rvatsa-pta-vasana smita-sundarsyam
krantam apratibhaya kamalodarghri
sandaya marmasu ru bhujay cachda
tamHim; prekayaattractive to look at; su-kumramost delicate;
ghanalike a cloud; avadtamglowing white; rvatsawearing the
rvatsa mark; ptaand yellow; vasanamgarments; smitasmiling;
sundarabeautiful; syamwhose face; krantamplaying; apratibhayamwithout fear of others; kamalaof a lotus; udaralike the
inside; aghrimwhose feet; sandayabiting; marmasuupon the
chest; ruwith anger; bhujaywith his snake coils; cachda
enveloped.
Kliya saw that r Ka, who wore yellow silken garments, was very
delicate, His attractive body shining like a glowing white cloud, His
chest bearing the mark of rvatsa, His face smiling beautifully and His
feet resembling the whorl of a lotus flower. The Lord was playing
fearlessly in the water. Despite His wonderful appearance, the envious
Kliya furiously bit Him on the chest and then completely enwrapped
Him in his coils.

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TEXT 10
ta nga-bhoga-parivtam ada-ceam
lokya tat-priya-sakh paup bhrt
ke 'rpittma-suhd-artha-kalatra-km
dukhnuoka-bhaya-mha-dhiyo nipetu
tamHim; ngaof the serpent; bhogawithin the coils; parivtam
enveloped; ada-ceamnot exhibiting any movement; lokyaseeing;
tat-priya-sakhHis dear friends; pau-pthe cowherds; bhartgreatly disturbed; keunto Lord Ka; arpitaoffered;
tmatheir very selves; su-httheir relations; arthawealth; kalatra
wives; kmand all objects of desire; dukhaby pain; anuoka
remorse;
bhayaand
fear;
mhabewildered;
dhiyatheir
intelligence; nipetuthey fell down.
When the members of the cowherd community, who had accepted
Ka as their dearmost friend, saw Him enveloped in the snake's coils,
motionless, they were greatly disturbed. They had offered Ka
everythingtheir very selves, their families, their wealth, wives and all
pleasures. At the sight of the Lord in the clutches of the Kliya snake,
their intelligence became deranged by grief, lamentation and fear, and
thus they fell to the ground.
rla Santana Gosvm explains that the cowherd boys, along with some
cowherd men and farmers who happened to be in the vicinity and who
were also devotees of Ka, fell to the ground just like trees that had
been cut at the root.
TEXT 11
gvo v vatsatarya
krandamn su-dukhit
ke nyasteka bht
rudantya iva tasthire
gvathe cows; vthe bulls; vatsataryathe female calves;
krandamncrying loudly; su-dukhitvery much distressed;
keupon Lord Ka; nyastafixed; katheir sight; bht
fearful; rudantyacrying; ivaas if; tasthirethey stood still.
The cows, bulls and female calves, in great distress, called out piteously

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to Ka. Fixing their eyes on Him, they stood still in fear, as if ready to
cry but too shocked to shed tears.
TEXT 12
atha vraje mahotpts
tri-vidh hy ati-dru
utpetur bhuvi divy tmany
sanna-bhaya-asina
athathen; vrajein Vndvana; mah-utptvery ominous
disturbances; tri-vidhof the three varieties; hiindeed; ati-dru
most fearsome; utpetuarose; bhuviupon the earth; diviin the sky;
tmaniin the bodies of living creatures; sannaimminent; bhaya
danger; sainaannouncing.
In the Vndvana area there then arose all three types of fearful
omensthose on the earth, those in the sky and those in the bodies of
living creatureswhich announced imminent danger.
According to rla rdhara Svm, the omens were as follows: on the
earth there were disturbing tremors, in the sky there were meteors falling,
and in the bodies of creatures there was shivering, as well as quivering of
the left eye and other parts of the body. These omens announce imminent
danger.
TEXTS 13-15
tn lakya bhayodvign
gop nanda-purogam
vin rmea g ka
jtv crayitu gatam
tair durnimittair nidhana
matv prptam atad-vida
tat-prs tan-manasks te
dukha-oka-bhaytur
-bla-vddha-vanit
sarve 'ga pau-vttaya
nirjagmur gokuld dn

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ka-darana-llas
tnthese signs; lakyaseeing; bhaya-udvignagitated by fear;
gopthe cowherds; nanda-pura-gamheaded by Nanda Mahrja;
vinwithout; rmeaBalarma; gthe cows; kamKa;
jtvunderstanding; crayitumto herd; gatamgone; taifrom
those; durnimittaibad omens; nidhanamdestruction; matv
considering; prptamattained; atat-vidanot knowing His opulences;
tat-prhaving Him as their very source of life; tat-manasktheir
minds being absorbed in Him; tethey; dukhaby pain; oka
unhappiness; bhayaand fear; turoverwhelmed; -blaincluding
the children; vddhaold persons; vanitand ladies; sarveall; aga
my dear King Parkit; pau-vttayabehaving as an affectionate cow
does toward her calf; nirjagmuthey went out; gokultfrom Gokula;
dnfeeling wretched; ka-daranafor the sight of Lord Ka;
llasanxious.
Seeing the inauspicious omens, Nanda Mahrja and the other cowherd
men were fearful, for they knew that Ka had gone to herd the cows
that day without His elder brother, Balarma. Because they had
dedicated their minds to Ka, accepting Him as their very life, they
were unaware of His great power and opulence. Thus they concluded
that the inauspicious omens indicated He had met with death, and they
were overwhelmed with grief, lamentation and fear. All the inhabitants
of Vndvana, including the children, women and elderly persons,
thought of Ka just as a cow thinks of her helpless young calf, and
thus these poor, suffering people rushed out of the village, intent upon
finding Him.
TEXT 16
ts tath ktarn vkya
bhagavn mdhavo bala
prahasya kicin novca
prabhva-jo 'nujasya sa
tn-them; tath-in such a condition; ktarn-distressed; vkya-seeing;
bhagavnthe Supreme Personality of Godhead; mdhavathe master
of all mystic knowledge; balaLord Balarma; prahasyagently

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smiling; kicitanything at all; nadid not; uvcasay; prabhva-jaknowing the power; anujasya-of His younger brother; sa-He.
The Supreme Lord Balarma, the master of all transcendental
knowledge, smiled and said nothing when He saw the residents of
Vndvana in such distress, since He understood the extraordinary
power of His younger brother.
r Balarma is the plenary expansion of Lord Ka and is thus
nondifferent from Him. They are, in fact, the same Absolute Truth
manifest in separate forms. According to rla Vivantha Cakravart
hkura, Lord Balarma was laughing because He thought, "Ka never
cares to play with Me in My form of ea Nga, but now He is playing
with this ordinary, mundane snake named Kliya."
The question may arise as to why Ka and Balarma allowed Their
loving devotees to suffer such great anguish during Ka's temporary
imprisonment within the coils of Kliya. It must be remembered that
because the inhabitants of Vndvana were completely liberated souls,
they did not experience material emotions. When they saw their beloved
Ka in apparent danger, their love for Him intensified to the highest
degree, and thus they merged completely into the ecstasy of love for Him.
The whole situation has to be seen from the spiritual point of view, or it
will not be seen at all.
TEXT 17
te 'nveam dayita
ka scitay padai
bhagaval-lakaair jagmu
padavy yamun-taam
tethey; anveamsearching out; dayitamtheir dearmost;
kamKa; scitay(along the path) which was marked; padai
by His footprints; bhagavat-lakaaithe symbolic markings of the
Personality of Godhead; jagmuthey went; padavyalong the path;
yamun-taamto the bank of the Yamun.
The residents hurried toward the banks of the Yamun in search of
their dearmost Ka, following the path marked by His footprints,
which bore the unique signs of the Personality of Godhead.

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TEXT 18
te tatra tatrbja-yavkuanidhvajopapannni padni vi-pate
mrge gavm anya-padntarntare
nirkam yayur aga satvar
tethey; tatra tatrahere and there; abjawith the lotus flower; yava
barleycorn; akuaelephant goad; aanithunderbolt; dhvajaand
flag; upapannniadorned; padnithe footprints; vi-pateof Lord
Ka, the master of the cowherd community; mrgeupon the path;
gavmof the cows; anya-padathe other footprints; antara-antare
dispersed among; nirkamseeing; yuyuthey went; agamy
dear King; sa-tvarrapidly.
The footprints of Lord Ka, the master of the entire cowherd
community, were marked with the lotus flower, barleycorn, elephant
goad, thunderbolt and flag. My dear King Parkit, seeing His footprints
on the path among the cows' hoofprints, the residents of Vndvana
rushed along in great haste.
rla Santana Gosvm comments as follows: "Since Lord Ka had
passed along the path some time previously, why weren't His footprints,
which were surrounded by those of cows, cowherd boys and so on,
smudged over and brushed away? Why hadn't His footprints been
obliterated by those of the beasts and birds of Vndvana forest? The
answer is indicated by the word vi-pati, master of the cowherd
community. Since Lord Ka is actually the wealth of all living beings, all
the inhabitants of the forest of Vraja would carefully preserve His
footprints as great treasures, the very ornaments of the earth. Thus no
creature within Vndvana would ever walk upon Lord Ka's
footprints."
TEXT 19
antar hrade bhujaga-bhoga-partam rt
ka nirham upalabhya jalaynte
gop ca mha-dhian parita pa ca
sakrandata parama-kamalam pur rt
antawithin; hradethe lake; bhujagaof the serpent; bhogawithin

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the body; partamenveloped; rtfrom a distance; kamLord

Ka; nirhamnot moving; upalabhyaseeing; jala-ayathe body of
water; antewithin; gopnthe cowherd boys; caand; mhadhianunconscious; paritasurrounding; panthe animals; ca
and; sakrandatacrying out; parama-kamalamthe greatest
bewilderment; puthey experienced; rtbeing distressed.
As they hurried along the path to the bank of the Yamun River, they
saw from a distance that Ka was in the lake, motionless within the
coils of the black serpent. They further saw that the cowherd boys had
fallen unconscious and that the animals were standing on all sides,
crying out for Ka. Seeing all this, the residents of Vndvana were
overwhelmed with anguish and confusion.
In their grief and panic, the residents of Vndvana tried to find out
whether Kliya had forcibly dragged young Ka from the shore into the
water, or whether Ka had Himself jumped from the shore and fallen
into the clutches of the snake. They could not understand anything about
the situation, and Ka's cowherd boyfriends, being unconscious, were
unable to tell them anything. The cows and calves were crying out for
Ka, and thus the whole situation was overwhelming and created a state
of shock and panic among the residents of Vndvana.
TEXT 20
gopyo 'nurakta-manaso bhagavaty anante
tat-sauhda-smita-viloka-gira smarantya
graste 'hin priyatame bha-dukha-tapt
nya priya-vyatihta dadus tri-lokam
gopyathe cowherd girls; anurakta-manasatheir minds very much
attached to Him; bhagavatithe Supreme Personality of Godhead;
anantethe unlimited one; tatHis; sauhdaloving; smitasmiling;
vilokaglances; giraand words; smarantyaremembering; graste
being seized; ahinby the serpent; priya-tametheir most dear; bha
extremely; dukhaby pain; tapttormented; nyamempty; priyavyatihtamdeprived of their darling; daduthey saw; tri-lokamall
the three worlds (the entire universe).
When the young gops, whose minds were constantly attached to Ka,

689

the unlimited Supreme Lord, saw that He was now within the grips of
the serpent, they remembered His loving friendship, His smiling
glances and His talks with them. Burning with great sorrow, they saw
the entire universe as void.
TEXT 21
t ka-mtaram apatyam anupravi
tulya-vyath samanughya uca sravantya
ts t vraja-priya-kath kathayantya san
knane 'rpita-do mtaka-pratk
tthose ladies; ka-mtaramthe mother of Ka (Yaod);
apatyamupon her son; anupravimfixing her vision; tulyaequally;
vyathpained; samanughyaholding back firmly; ucafloods of
sorrow; sravantyaspilling forth; t teach of them; vraja-priyaof
the darling of Vraja; kathtopics; kathayantyaspeaking; santhey
stood; ka-naneunto the face of Lord Ka; arpitaoffered; da
their eyes; mtakacorpses; pratkresembling.
Although the elder gops were feeling just as much distress as she and
were pouring forth a flood of sorrowful tears, they had to forcibly hold
back Ka's mother, whose consciousness was totally absorbed in her
son. Standing like corpses, with their eyes fixed upon His face, these
gops each took turns recounting the pastimes of the darling of Vraja.
TEXT 22
ka-prn nirviato
nanddn vkya ta hradam
pratyaedhat sa bhagavn
rma knubhva-vit
ka-prnthe men whose very life and soul was Ka; nirviata
entering; nanda-dnheaded by Nanda Mahrja; vkyaseeing; tam
that; hradamlake; pratyaedhatforbade; saHe; bhagavnthe allpowerful Lord; rmaBalarma; kaof Lord Ka; anubhvathe
power; vitknowing well.
Lord Balarma then saw that Nanda Mahrja and the other cowherd

690

men, who had dedicated their very lives to Ka, were beginning to
enter the serpent's lake. As the Supreme Personality of Godhead, Lord
Balarma fully knew Lord Ka's actual power, and therefore He
restrained them.
rla Santana Gosvm explains that Lord Balarma checked some of the
cowherd men by speaking to them, others by physically holding them and
still others by casting upon them His potent smiling glance. Distraught
over the situation, they were prepared to give up their lives for Lord
Ka by entering the serpent's lake.
TEXT 23
ittham sva-gokulam ananya-gati nirkya
sa-str-kumram ati-dukhitam tma-heto
jya martya-padavm anuvartamna
sthitv muhrtam udatihad uraga-bandht
itthamin this fashion; sva-gokulamHis own community of Gokula;
ananya-gatimhaving no other goal or shelter (than Him); nirkya
observing; sa-strincluding the women; kumramand children; atidukhitamextremely distressed; tma-hetoon His account; jya
understanding; martya-padavmthe way of mortals; anuvartamna
imitating; sthitvremaining; muhrtamfor some time; udatihatHe
rose up; uragaof the serpent; bandhtfrom the bonds.
The Lord remained for some time within the coils of the serpent,
imitating the behavior of an ordinary mortal. But when He understood
that the women, children and other residents of His village of Gokula
were in acute distress because of their love for Him, their only shelter
and goal in life, He immediately rose up from the bonds of the Kliya
serpent.
TEXT 24
tat-prathyamna-vapu vyathittma-bhogas
tyaktvonnamayya kupita sva-phan bhujaga
tasthau vasa chvasana-randhra-vimbarastabdhekaolmuka-mukho harim kama
tatof Him, Lord Ka; prathyamnaexpanding; vapuby the

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transcendental body; vyathitapained; tmahis own; bhogaserpent

body; tyaktvgiving Him up; unnamayyaraising high; kupita
angered; sva-phanhis hoods; bhujagathe serpent; tasthaustood
still; vasanbreathing heavily; vasana-randhrahis nostrils; viaambaralike two vessels for cooking poison; stabdhafixed; kaa
his eyes; ulmukalike firebrands; mukhahis face; harimthe Supreme
Personality of Godhead; kamaobserving.
His coils tormented by the expanding body of the Lord, Kliya released
Him. In great anger the serpent then raised his hoods high and stood
still, breathing heavily. His nostrils appeared like vessels for cooking
poison, and the staring eyes in his face like firebrands. Thus the serpent
looked at the Lord.
TEXT 25
ta jihvay dvi-ikhay parilelihna
dve skva hy ati-karla-vigni-dim
krann amu parisasra yath khagendro
babhrma so 'py avasara prasamkama
tamhim, Kliya; jihvaywith his tongue; dvi-ikhayhaving two
points; parilelihnamrepeatedly licking; dvehis two; skvalips;
hiindeed; ati-karlamost terrible; via-agnifull of poisonous fire;
dimwhose glance; kranplaying; amumhim; parisasramoved
around; yathjust as; khaga-indrathe king of birds, Garua;
babhrmawandered around; saKliya; apialso; avasaramthe
opportunity (to strike); prasamkamacarefully looking for.
Again and again Kliya licked his lips with his bifurcated tongues as He
stared at Ka with a glance full of terrible, poisonous fire. But Ka
playfully circled around him, just as Garua would play with a snake.
In response, Kliya also moved about, looking for an opportunity to bite
the Lord.
Lord Ka moved around the serpent so skillfully that Kliya could find
no opportunity to bite Him. Thus the snake was defeated by r Ka's
transcendental agility.
TEXT 26

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eva paribhrama-hataujasam unnatsam

namya tat-pthu-irasv adhirha dya
tan-mrdha-ratna-nikara-sparti-tmrapdmbujo 'khila-kaldi-gurur nanarta
evamin this way; paribhramabecause of the Lord's moving around
him; hataspoiled; ojasamwhose strength; unnataraised high;
asamwhose shoulders; namyamaking him bend down; tathis;
pthu-irasuonto the broad heads; adhirhahaving climbed up;
dyathe ultimate origin of everything; tathis; mrdhaon the heads;
ratna-nikarathe numerous jewels; sparabecause of touching; atitmravery much reddened; pda-ambujawhose lotus feet; akhilakalof all arts; di-guruthe original spiritual master; nanartabegan
to dance.
Having severely depleted the serpent's strength with His relentless
circling, r Ka, the origin of everything, pushed down Kliya's
raised shoulders and mounted his broad serpentine heads. Thus Lord
r Ka, the original master of all fine arts, began to dance, His lotus
feet deeply reddened by the touch of the numerous jewels upon the
serpent's heads.
r Hari-vaa states, ira sa ko jagrha sva-hastenvanamya: "Ka
grabbed Kliya's head with His hand and forced it to bow down." Most
people in this world are quite reluctant to bow down to the Supreme
Person, the Absolute Truth. In the contaminated state called material
consciousness, we conditioned souls become proud of our insignificant
position and are thus reluctant to bow our heads before the Lord. Yet just
as Lord Ka forcibly pushed Kliya's heads down and thus defeated him,
the Supreme Lord's energy in the form of irresistible time kills all
conditioned souls and thus forces them to bow down their arrogant
heads. We should therefore give up the artificial position of material life
and become faithful servants of the Supreme Lord, enthusiastically
bowing down at His lotus feet.
rla Vivantha Cakravart hkura explains that Lord Ka's lotus feet
became red like copper because of their contact with the numerous hard
jewels upon the heads of Kliya. Lord Ka, with those glowing reddish
feet, then began to demonstrate His artistic skill by dancing on the
unsteady, moving surface of the serpent's hoods. This extraordinary

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demonstration of dancing skill was meant for the pleasure of the young
women of Vndvana, who at this phase of their relationship with Ka
were seriously falling in love with Him.
TEXT 27
ta nartum udyatam avekya tad tadyagandharva-siddha-muni-craa-deva-vadhva
prty mdaga-paavnaka-vdya-gtapupopahra-nutibhi sahasopasedu
tamHim; nartumin dancing; udyatamengaged; avekyataking note
of; tadthen; tadyaHis servants; gandharva-siddhathe Gandharvas
and Siddhas; muni-craathe sages and the Craas; deva-vadhvathe
wives of the demigods; prtywith great pleasure; mdaga-paavanakaof various kinds of drums; vdyawith musical accompaniment;
gtasong; pupaflowers; upahraother presentations; nutibhiand
prayers; sahasimmediately; upaseduarrived.
Seeing the Lord dancing, His servants in the heavenly planetsthe
Gandharvas, Siddhas, sages, Craas and wives of the demigods
immediately arrived there. With great pleasure they began
accompanying the Lord's dancing by playing drums such as mdagas,
paavas and nakas. They also made offerings of songs, flowers and
prayers.
When the demigods and other residents of higher planetary systems
became aware that Lord r Ka was personally putting on a wonderful
demonstration of the art of dancing, they immediately came to offer their
services. Dancing becomes more enjoyable and beautiful to watch when it
is accompanied by expert drum-playing, singing and the chanting of
prayers. The artistic atmosphere was also enhanced by the showering of a
multitude of flowers upon Lord r Ka, who was blissfully engaged in
dancing upon the hoods of the Kliya serpent.
TEXT 28
yad yac chiro na namate 'ga ataika-ras
tat tan mamarda khara-daa-dharo 'ghri-ptai
kyuo bhramata ulbaam syato 's
nasto vaman parama-kamalam pa nga

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yat yatwhichever; iraheads; na namatewould not bow down;

agamy dear King Parkit; ata-eka-raof him who had 101
heads; tat tatthose; mamardatrampled down; kharaon those who
are evil; daapunishment; dharathe Lord who exerts; aghriptaiwith the blows of His feet; ka-yuaof Kliya, whose life
was becoming depleted; bhramatawho was still moving about;
ulbaamterrible; syatafrom his mouths; askblood; nastafrom
his nostrils; vamanvomiting; paramaextreme; kamalamtrouble;
paexperienced; ngathe serpent.
My dear King, Kliya had 101 prominent heads, and when one of them
would not bow down, Lord r Ka, who inflicts punishment on cruel
wrong-doers, would smash that stubborn head by striking it with His
feet. Then, as Kliya entered his death throes, he began wheeling his
heads around and vomiting ghastly blood from his mouths and nostrils.
The serpent thus experienced extreme pain and misery.
TEXT 29
tasykibhir garalam udvamata irasu
yad yat samunnamati nivasato ruoccai
ntyan padnunamayan damay babhva
pupai prapjita iveha pumn pura
tasyaof him; akibhi-from the eyes; garalampoisonous waste;
udvamatawho was vomiting; irasuamong the heads; yat yat
whichever; samunnamatiwould rise up; nivasatawho was
breathing; ruout of anger; uccaiheavily; ntyanwhile dancing;
padwith His foot; anunamayanmaking bow down; damaym
babhvaHe subdued; pupaiwith flowers; prapjitabeing
worshiped; ivaindeed; ihaon this occasion; pumnthe Personality of
Godhead; puraoriginal.
Exuding poisonous waste from his eyes, Kliya, would occasionally
dare to raise up one of his heads, which would breathe heavily with
anger. Then the Lord would dance on it and subdue it, forcing it to bow
down with His foot. The demigods took each of these exhibitions as an
opportunity to worship Him, the primeval Personality of Godhead, with
showers of flowers.

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TEXT 30
tac-citra-tava-virugna-pha-sahasro
rakta mukhair uru vaman npa bhagna-gtra
smtv carcara-guru purua pura
nryaa tam araa manas jagma
tatof Him; citraamazing; tavaby the powerful dancing;
virugnabroken; pha-sahasrahis one thousand hoods; raktam
blood; mukhaifrom his mouths; uruprofusely; vamanvomiting;
npaO King Parkit; bhagna-gtrahis limbs crushed; smtv
remembering; cara-acaraof all moving and nonmoving beings; gurum
the spiritual master; puruamthe Personality of Godhead; puram
ancient; nryaamLord Nryaa; tamto Him; araamfor shelter;
manaswithin his mind, jagma-he approached.
My dear King Parkit, Lord Ka's wonderful, powerful dancing
trampled and broke all of Kliya's one thousand hoods. Then the
serpent, profusely vomiting blood from his mouths, finally recognized
r Ka to be the eternal Personality of Godhead, the supreme master
of all moving and nonmoving beings, r Nryaa. Thus within his
mind Kliya took shelter of the Lord.
In Chapter Sixteen of Ka, the Supreme Personality of Godhead, rla
Prabhupda points out that whereas previously Kliya was vomiting
poison, now his poison was exhausted and he began to vomit blood. Thus
he had been cleansed of the vile contamination within his heart that had
manifested as serpent's venom. The word smtv, "remembering," is very
significant here. The wives of Kliya were actually serious devotees of
Lord Ka, and according to the cryas they had often tried to convince
their husband to surrender to Him. Finally, finding himself in unbearable
agony, Kliya remembered his wives' advice and took shelter of the Lord.
rla Vivantha Cakravart hkura explains that Kliya's archrival had
traditionally been Garua, the carrier of Viu. But now Kliya realized
that he was fighting an opponent who was thousands of times stronger
than Garua and who therefore could be only the Supreme Personality of
Godhead. Thus Kliya took shelter of Lord Ka.
TEXT 31
kasya garbha-jagato 'ti-bharvasanna

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pri-prahra-parirugna-phatapatram
dvhim dyam upasedur amuya patnya
rt lathad-vasana-bhaa-kea-bandh
kasyaof Lord Ka; garbhain whose abdomen; jagatais found
the entire universe; ati-bharaby the extreme weight; avasannam
fatigued; priof His heels; prahraby the striking; parirugna
shattered; phahis hoods; tapatramwhich were like umbrellas;
dvseeing; ahimthe serpent; dyamthe primeval Lord;
upaseduapproached; amuyaof Kliya; patnyathe wives; rt
feeling distressed; lathatdisarrayed; vasanatheir clothing; bhaa
ornaments; kea-bandhand the locks of their hair.
When Kliya's wives saw how the serpent had become so fatigued from
the excessive weight of Lord Ka, who carries the entire universe in
His abdomen, and how Kliya's umbrellalike hoods had been shattered
by the striking of Ka's heels, they felt great distress. With their
clothing, ornaments and hair scattered in disarray, they then
approached the eternal Personality of Godhead.
According to rla Vivantha Cakravart hkura, Kliya's wives had
been disgusted with their husband because of his demoniac activities.
They had been thinking, "If this atheist is killed by the punishment of the
Supreme Personality of Godhead, then let him be killed. We will become
widows and engage in the worship of the Supreme Lord." But then the
ladies noticed Kliya's facial expression and other bodily features, and
they understood that Kliya had indeed taken shelter of the Lord within
his mind. Seeing that he was manifesting symptoms of humility, remorse,
regret and doubt, they thought, "Just see how fortunate we are! Our
husband has now become a Vaiava. Therefore we must now endeavor to
protect him." They felt affection for their repentant husband and severe
distress because of his miserable position, and thus all together they went
into the presence of the Supreme Lord.
TEXT 32
ts ta su-vigna-manaso 'tha purasktrbh
kya nidhya bhuvi bhta-pati praemu
sdhvya ktjali-pu amalasya bhartur
mokepsava araa-da araa prapann

697

tthey, the wives of Kliya; tamto Him; su-vignavery much

agitated; manasatheir minds; athathen; pura-ktaplacing in front;
arbhtheir children; kyamtheir bodies; nidhyaputting; bhuvi
upon the ground; bhta-patimto the Lord of all creatures; praemu
they bowed down; sdhvyathe saintly ladies; kta-ajali-pu
folding their hands in supplication; amalasyawho was sinful;
bhartuof their husband; mokathe liberation; psavadesiring;
araa-damHe who grants shelter; araamfor shelter; prapann
they approached.
Their minds very much disturbed, those saintly ladies placed their
children before them and then bowed down to the Lord of all creatures,
laying their bodies flat upon the ground. They desired the liberation of
their sinful husband and the shelter of the Supreme Lord, the giver of
ultimate shelter, and thus they folded their hands in supplication and
approached Him.
TEXT 33
nga-patnya cu
nyyyo hi daa kta-kilbie 'smis
tavvatra khala-nigrahya
ripo sutnm api tulya-dir
dhatse dama phalam evnuasan
nga-patnya cuthe wives of the serpent said; nyyyafair and just;
hiindeed; daapunishment; kta-kilbieto him who has
committed offense; asminthis person; tavaYour; avatradescent
into this world; khalaof the envious; nigrahyafor the subjugation;
ripoto an enemy; sutnmto Your own sons; apialso; tulyadihaving equal vision; dhatseYou give; damampunishment;
phalamthe ultimate result; evaindeed; anuasamconsidering.
The wives of the Kliya serpent said: The punishment this offender has
been subjected to is certainly just. After all, You have incarnated within
this world to curb down envious and cruel persons. You are so
impartial that You look equally upon Your enemies and Your own sons,
for when You impose a punishment on a living being You know it to be
for his ultimate benefit.

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TEXT 34
anugraho 'ya bhavata kto hi no
dao 'sat te khalu kalmapaha
yad dandakatvam amuya dehina
krodho 'pi te 'nugraha eva sammata
anugrahamercy; ayamthis; bhavataby You; ktadone; hi
indeed; nato us; daapunishment; asatmof the evil; teby
You; khaluindeed; kalmaa-apahathe dispelling of their
contamination; yatbecause; dandakatvamthe condition of appearing
as a serpent; amuyaof this Kliya; dehinathe conditioned soul;
krodhaanger; apieven; teYour; anugrahaas mercy; eva
actually; sammatais accepted.
What You have done here is actually mercy for us, since the
punishment You give to the wicked certainly drives away all their
contamination. Indeed, because this conditioned soul, our husband, is
so sinful that he has assumed the body of a serpent, Your anger toward
him is obviously to be understood as Your mercy.
rla Madhvcrya points out in this connection that when a pious person
suffers in this world, he realizes, "The punishment the Supreme Lord is
meting out to me is actually His causeless mercy." Envious persons,
however, even after being punished by the Lord for their purification,
continue to envy Him and be resentful, and this attitude is the reason for
their continued failure to understand the Absolute Truth.
TEXT 35
tapa sutapta kim anena prva
nirasta-mnena ca mna-dena
dharmo 'tha v sarva-jannukampay
yato bhavs tuyati sarva-jva
tapaausterity; su-taptamproperly performed; kimwhat; anenaby
this Kliya; prvamin previous lives; nirasta-mnenabeing free from
false pride; caand; mna-denagiving respect to others; dharma
religious duty; atha vor else; sarva-janato all persons; anukampay
with compassion; yataby which; bhavnYour good self; tuyatiis
satisfied; sarva-jvathe source of life for all beings.

699

Did our husband carefully perform austerities in a previous life, with

his mind free of pride and full of respect for others? Is that why You are
pleased with him? Or did he in some previous existence carefully
execute religious duties with compassion for all living beings, and is
that why You, the life of all living beings, are now satisfied with Him?
In this regard rla Prabhupda comments in his Ka, the Supreme
Personality of Godhead, Chapter Sixteen: "The Nga-patns confirm that
one cannot come in contact with Ka without having executed pious
activities in devotional service in one's previous lives. As Lord Caitanya
advised in His ikaka, one has to execute devotional service by
humbly chanting the Hare Ka mantra, thinking oneself lower than the
straw in the street and not expecting honor for oneself but offering all
kinds of honor to others. The Nga-patns were astonished that, although
Kliya had the body of a serpent as the result of grievous sinful activities,
at the same time he was in contact with the Lord to the extent that the
Lord's lotus feet were touching his hoods. Certainly this was not the
ordinary result of pious activities. These two contradictory facts
astonished them."
TEXT 36
kasynubhvo 'sya na deva vidmahe
tavghri-reu-sparadhikra
yad-vchay rr lalancarat tapo
vihya kmn su-cira dhta-vrat
kasyaof what; anubhvaa result; asyaof the serpent (Kliya); na
not; devamy Lord; vidmahewe know; tavaYour; aghriof the
lotus feet; reuof the dust; sparaafor touching; adhikra
qualification; yatfor which; vchaywith the desire; rthe
goddess of fortune; lalan(the topmost) woman; caratperformed;
tapaausterity; vihyagiving up; kmnall desires; su-ciramfor a
long time; dhtaupheld; vrather vow.
O Lord, we do not know how the serpent Kliya has attained this great
opportunity of being touched by the dust of Your lotus feet. For this
end, the goddess of fortune performed austerities for centuries, giving
up all other desires and taking austere vows.

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TEXT 37
na nka-pha na ca srva-bhauma
na pramehya na rasdhipatyam
na yoga-siddhr apunar-bhava v
vchanti yat-pda-raja-prapann
nanot; nka-phamheaven; na canor; srva-bhaumamsupreme
sovereignty; nanot; pramehyamthe topmost position of Brahm;
nanot; rasa-adhipatyamrulership over the earth; nanot; yogasiddhthe perfections of yogic practice; apuna-bhavamfreedom from
rebirth; vor; vchantidesire; yatwhose; pda-of the lotus feet;
rajathe dust; prapannthose who have attained.
Those who have attained the dust of Your lotus feet never hanker for
the kingship of heaven, limitless sovereignty, the position of Brahm or
rulership over the earth. They are not interested even in the perfections
of yoga or in liberation itself.
TEXT 38
tad ea nthpa durpam anyais
tamo-jani krodha-vao 'py aha
sasra-cakre bhramata arrio
yad-icchata syd vibhava samaka
tatthat; eathis Kliya; nthaO Lord; pahas achieved;
durpamdifficult to achieve; anyaiby others; tama-janiwho was
born in the mode of ignorance; krodha-vaawho was under the sway of
anger; apieven; ahi-athe king of serpents; sasra-cakrewithin
the cycle of material existence; bhramatawandering; arriafor the
embodied living entity; yatby which (dust of Your lotus feet);
icchatawho has material desires; sytmanifests; vibhavaall
opulences; samakabefore his eyes.
O Lord, although this Kliya, the king of the serpents, has taken birth
in the mode of ignorance and is controlled by anger, he has achieved
that which is difficult for others to achieve. Embodied souls, who are
full of desires and are thus wandering in the cycle of birth and death,
can have all benedictions manifested before their eyes simply by
receiving the dust of Your lotus feet.

701

It is very rare for a conditioned soul to free himself from the

contamination of illusion and thus become established in perfect
consciousness of the Absolute Truth. And yet this benediction was
achieved by the serpent Kliya because the Lord personally danced upon
the serpent's hoods with His lotus feet. Although we conditioned souls
may not receive the mercy of having the Lord dance on our head, we can
receive the dust of the lotus feet of the Absolute through the Lord's
representative, the bona fide spiritual master, and thus go back home,
back to Godhead, forever freed from the misery and ignorance of the
mundane universe.
TEXT 39
namas tubhya bhagavate
puruya mahtmane
bhtvsya bhtya
parya paramtmane
namaobeisances; tubhyamto You; bhagavatethe Supreme
Personality of Godhead; puruyawho are present within as the
Supersoul; mah-tmanewho are all-pervasive; bhta-vsyawho are
the shelter of the material elements (beginning with the ethereal sky);
bhtyawho exist even prior to the creation; paryato the supreme
cause; parama-tmanewho are beyond all material cause.
We offer our obeisances unto You, the Supreme Personality of
Godhead. Although present in the hearts of all living beings as the
Supersoul, You are all-pervasive. Although the original shelter of all
created material elements, You exist prior to their creation. And
although the cause of everything, You are transcendental to all material
cause and effect, being the Supreme Soul.
The beautiful Sanskrit poetry of this verse should be chanted out loud for
the transcendental pleasure of the reciter and the hearer.
TEXT 40
jna-vijna-ndhaye
brahmae 'nanta-aktaye
aguyvikrya
namas te prktya ca

702

jnaof consciousness; vijnaand spiritual potency; nidhayeto the

ocean; brahmaeto the Absolute Truth; ananta-aktayewhose
potencies are unlimited; aguyato Him who is never affected by the
qualities of matter; avikryawho does not undergo any material
transformation; namaobeisances; teunto You; prktyato the
prime mover of material nature; caand.
Obeisances unto You, the Absolute Truth, who are the reservoir of all
transcendental consciousness and potency and the possessor of
unlimited energies. Although completely free of material qualities and
transformations, You are the prime mover of material nature.
Those who consider themselves intellectual, philosophic or rational
should carefully note here that the Absolute Truth, the Supreme
Personality of Godhead, is the ocean of all knowledge and consciousness.
Thus surrendering unto the Supreme Lord does not entail giving up the
method of rationally comprehending reality. Rather, one merges into the
ocean of rational, logical comprehension. The Supreme Lord is the
perfection of all sciences and all forms of knowledge, and only envious
and trivial minds would deny this obvious fact.
TEXT 41
klya kla-nbhya
klvayava-skie
vivya tad-upadrare
tat-kartre viva-hetave
klyaunto time; kla-nbhyaunto Him who is the shelter of time;
kla-avayavaof the various phases of time; skieto the witness;
vivyato the form of the universe; tad-upadrareto the observer of it;
tat-kartreto the creator of it; vivaof the universe; hetaveto the total
cause.
Obeisances unto You, who are time itself, the shelter of time and the
witness of time in all its phases. You are the universe, and also its
separate observer. You are its creator, and also the totality of all its
causes.
The Supreme Personality of Godhead, although appearing in different
incarnations, can never be limited by time, since He is time itself, the

703

shelter of time, and the witness of time in all its phases.

TEXTS 42-43
bhta-mtrendriya-pramano-buddhy-aytmane
tri-guenbhimnena
gha-svtmnubhtaye
namo 'nantya skmya
ka-sthya vipacite
nn-vdnurodhya
vcya-vcaka-aktaye
bhtaof the physical elements; mtrathe subtle basis of perception;
indriyathe senses; prathe vital air of life; manathe mind;
buddhithe intelligence; ayaand of material consciousness; tmane
to the ultimate soul; tri-guenaby the three modes of material nature;
abhimnenaby false identification; ghawho causes to become
covered over; svaone's own; tmaof the self; anubhtayeperception;
namaobeisances; anantyato the unlimited Lord; skmyato the
supremely subtle; ka-sthyawho is fixed in the center; vipaciteto
the omniscient one; nnvarious; vdaphilosophies; anurodhya
who sanctions; vcyaof expressed ideas; vcakaand expressing words;
aktayewho possesses the potencies.
Obeisances unto You, who are the ultimate soul of the physical
elements, of the subtle basis of perception, of the senses, of the vital air
of life, and of the mind, intelligence and consciousness. By Your
arrangement the infinitesimal spirit souls falsely identify with the three
modes of material nature, and their perception of their own true self
thus becomes clouded. We offer our obeisances unto You, the unlimited
Supreme Lord, the supremely subtle one, the omniscient Personality of
Godhead, who are always fixed in unchanging transcendence, who
sanction the opposing views of different philosophies, and who are the
power upholding expressed ideas and the words that express them.
TEXT 44
nama prama-mlya
kavaye stra-yonaye

704

pravttya nivttya
nigamya namo nama
namaobeisances; pramaof authoritative evidence; mlyato the
basis; kavayeto the author; straof the revealed scripture; yonayeto
the source; pravttyawhich encourages sense gratification; nivttya
which encourages renunciation; nigamyato Him who is the origin of
both kinds of scripture; nama namarepeated obeisances.
We offer our obeisances again and again to You, who are the basis of all
authoritative evidence, who are the author and ultimate source of the
revealed scriptures, and who have manifested Yourself in those Vedic
literatures encouraging sense gratification as well as in those
encouraging renunciation of the material world.
If we did not have the powers of perception and cognition, evidence could
not be transmitted, and if we had no tendency to believe in particular
modes of evidence, persuasion could not take place. All of these
processesperception, cognition, persuasion and transmissiontake
place through the various potencies of the Supreme Lord. The Supreme
Lord Ka is Himself the greatest scholar and intellectual being. He
manifests the transcendental scriptures within the hearts of great devotees
like Brahm and Nrada, and in addition He incarnates as Vedavysa, the
compiler of all Vedic knowledge. In multifarious ways the Lord generates
a variety of religious scriptures, which gradually bring the conditioned
souls through the various phases of re-entry into the kingdom of God.
TEXT 45
nama kya rmya
vasudeva-sutya ca
pradyumnyniruddhya
stvat pataye nama
namaobeisances; kyato Lord Ka; rmyato Lord Rma;
vasudeva-sutyathe son of Vasudeva; caand; pradyumnyato Lord
Pradyumna; aniruddhyato Lord Aniruddha; stvatmof the devotees;
patayeto the Lord; namaobeisances.
We offer our obeisances to Lord Ka and Lord Rma, the sons of
Vasudeva, and to Lord Pradyumna and Lord Aniruddha. We offer our

705

respectful obeisances unto the master of all the saintly devotees of

Viu.
TEXT 46
namo gua-pradpya
gutma-cchdanya ca
gua-vtty-upalakyya
gua-drare sva-savide
namaobeisances; gua-pradpyato Him who manifests various
qualities; guaby the material modes; tmaHimself; chdanyawho
disguises; caand; guaof the modes; vttiby the functioning;
upalakyyawho can be ascertained; gua-drareto the separate
witness of the material modes; svato His own devotees; savidewho
is known.
Obeisances to You, O Lord, who manifest varieties of material and
spiritual qualities. You disguise Yourself with the material qualities,
and yet the functioning of those same material qualities ultimately
reveals Your existence. You stand apart from the material qualities as a
witness and can be fully known only by Your devotees.
The word gua conveys various meanings: the three basic qualities of
material nature, i.e., goodness, passion and ignorance; excellent qualities
one manifests because of piety and spiritual achievement; or the internal
senses, such as the mind and intelligence. The word pradpya means
"unto Him who manifests or illumines." Thus here the Nga-patns are
addressing the Supreme Lord as "He who manifests all material and
spiritual qualities and who causes the living entities to be conscious." One
can see the Lord by going beyond the screen of material nature, and
therefore He is called gutma-cchdanya. If one methodically and
intelligently studies the functioning of the material qualities, he will
ultimately conclude that there is a Supreme Personality of Godhead and
that He exhibits His illusory potency to bewilder those who do not
surrender unto Him.
The Lord is never affected by the modes of nature, being their witness,
and thus He is called gua-drare. The word sva indicates "one's own,"
and thus sva-savide means that Lord Ka can be known only by His

706

own people, the devotees, and also that ultimately only the Lord can
know Himself perfectly. Therefore we should take Lord Ka's
instructions in Bhagavad-gt and immediately come to the right
conclusion: full surrender to the Lord's lotus feet. Thus we should
humbly glorify the Lord, following the example of the Nga-patns.
TEXT 47
avykta-vihrya
sarva-vykta-siddhaye
hkea namas te 'stu
munaye mauna-line
avykta-vihryato Him whose glories are unfathomable; sarvavyktathe creation and manifestation of all things; siddhayeto Him
who can be understood as existent on the basis of; hka-aO
motivator of the senses; namaobeisances; teunto You, astu-let there
be; munayeto the silent; mauna-lineto Him who acts in silence.
O Lord Hkea, master of the senses, please let us offer our obeisances
unto You, whose pastimes are inconceivably glorious. Your existence
can be inferred from the necessity for a creator and revealer of all
cosmic manifestations. But although Your devotees can understand You
in this way, to the nondevotees You remain silent, absorbed in selfsatisfaction.
TEXT 48
parvara-gati-jya
sarvdhyakya te nama
avivya ca vivya
tad-drare 'sya ca hetave
para-avaraof all things, both superior and inferior; gatithe
destinations; jyato Him who knows; sarvaof all things;
adhyakyato the regulator; teYou; namaour obeisances;
avivyato Him who is distinct from the universe; caand; vivyain
whom the illusion of material creation manifests; tat-drareto the
witness of such illusion; asyaof this world; caand; hetaveto the root
cause.

707

Obeisances unto You, who know the destination of all things, superior
and inferior, and who are the presiding regulator of all that be. You are
distinct from the universal creation, and yet You are the basis upon
which the illusion of material creation evolves, and also the witness of
this illusion. Indeed, You are the root cause of the entire world.
The words para and avara indicate superior, subtle elements and inferior,
gross ones. The words also indicate superior personalitiesdevotees of
the Lordand inferior personalities, who are unaware of the glories of
God. Lord Ka knows the destiny of all superior and inferior entities,
animate and inanimate, and as the Supreme Absolute Truth He remains in
His unique position above everything, as indicated by the word
sarvdhyakya.
TEXT 49
tva hy asya janma-sthiti-sayamn vibho
guair anho 'kta-kla-akti-dhk
tat-tat-svabhvn pratibodhayan sata
samkaymogha-vihra hase
tvamYou; hiindeed; asyaof this universe; janma-sthiti-sayamn
the creation, maintenance and destruction; vibhoO almighty Lord;
guaiby the modes of nature; anhaalthough uninvolved in any
material endeavor; aktabeginningless; kla-aktiof the potency of
time; dhkthe holder; tat-tatof each of the modes; sva-bhvnthe
distinctive characteristics; pratibodhayanawakening; satawhich are
already present in their dormant state; samkayby Your glance;
amogha-vihrawhose playful activities are impeccable; haseYou act.
O almighty Lord, although You have no reason to become involved in
material activity, still You act through Your eternal potency of time to
arrange for the creation, maintenance and destruction of this universe.
You do this by awakening the distinct functions of each of the modes of
nature, which before the creation lie dormant. Simply by Your glance
You perfectly execute all these activities of cosmic control in a sporting
mood.
Sceptics may question why the Supreme Lord has created the material
world, which is full of birth, maintenance and death. Here the Nga-

708

patns point out that the Lord's pastimes are amogha, beyond any
discrepancy. r Ka actually desires that all conditioned souls live with
Him in His eternal kingdom, but those forgetful souls who are inimical to
their loving relationship with God must go to the material world and be
subjected to the conditions of time. The fortunate conditioned souls are
startled into remembrance of their actual position as loving servants of the
Lord, and from within the heart the Lord then encourages them to come
back home, back to Godhead, where time is conspicuous by its absence
and where eternal, blissful existence supersedes the dramatic but
disturbing functions of cosmic creation and annihilation.
TEXT 50
tasyaiva te 'ms tanavas tri-loky
nt ant uta mha-yonaya
nt priys te hy adhunvitu sat
sthtu ca te dharma-parpsayehata
tasyaof Him; evaindeed; teof You; amthese; tanavamaterial
bodies; tri-lokymthroughout the three worlds; ntpeaceful (in the
mode of goodness); antnot peaceful (in the mode of passion); uta
and also; mha-yonayaborn in ignorant species; ntthe peaceful
persons in the mode of goodness; priydear; teto You; hicertainly;
adhunnow; avitumto protect; satmof the saintly devotees;
sthtuwho are present; caand; teof You; dharmatheir principles
of religion; parpsaywith the desire of maintaining; hatawho is
acting.
Therefore all material bodies throughout the three worldsthose that
are peaceful, in the mode of goodness; those that are agitated, in the
mode of passion; and those that are foolish, in the mode of ignorance
all are Your creations. Still, those living entities whose bodies are in the
mode of goodness are especially dear to You, and it is to maintain them
and protect their religious principles that You are now present on the
earth.
TEXT 51
apardha sakd bhartr
sohavya sva-praj-kta

709

kantum arhasi nttman

mhasya tvm ajnata
apardhathe offense; saktjust once; bhartrby the master;
sohavyashould be tolerated; sva-prajby Your own subject; kta
committed; kantumto tolerate; arhasiit is befitting for You; ntatmanO You who are always peaceful; mhasyaof the foolish one;
tvmYou; ajnatawho does not understand.
At least once, a master should tolerate an offense committed by his
child or subject. O supreme peaceful Soul, You should therefore forgive
our foolish husband, who did not understand who You are.
Because of their extreme anxiety, in this verse Kliya's wives mention the
same idea twice: that the Supreme Lord should kindly forgive their foolish
husband. The Supreme Lord is nttm, the supreme peaceful Soul, and
therefore the Nga-patns suggest it would be proper for Him to overlook,
at least this once, the great offense committed by the ignorant Kliya.
TEXT 52
anughva bhagavan
prs tyajati pannaga
str na sdhu-ocyn
pati pra pradyatm
anughvaplease show mercy; bhagavanO Supreme Lord; prn
his life airs; tyajatiis giving up; pannagathe serpent; strmfor
women; naus; sdhu-ocynmwho are to be pitied by saintly
personalities; patithe husband; pralife itself; pradyatmshould
be given back.
O Supreme Lord, please be merciful. It is proper for the saintly to feel
compassion for women like us. This serpent is about to give up his life.
Please give us back our husband, who is our life and soul.
TEXT 53
vidhehi te kikarm
anuheya tavjay
yac-chraddhaynutihan vai

710

mucyate sarvato bhayt

vidhehiplease order; teYour; kikarmby the maidservants;
anuheyamwhat should be done; tavaYour; jayby the
command; yatwhich; raddhaywith faith; anutihanexecuting;
vaicertainly; mucyateone will become freed; sarvatafrom all;
bhaytfear.
Now please tell us, Your maidservants, what we should do. Certainly
anyone who faithfully executes Your order is automatically freed from
all fear.
The surrender of Kliya's wives was now complete, and Lord Ka
immediately gave them His mercy, as described in the following verses.
TEXT 54
r-uka uvca
ittha sa nga-patnbhir
bhagavn samabhiuta
mrcchita bhagna-irasa
visasarjghri-kuanai
r-uka uvcar ukadeva Gosvm said; itthamin this way; sa
He, Lord Ka; nga-patnbhiby the wives of Kliya; bhagavnthe
Supreme Personality of Godhead; samabhiutafully praised;
mrcchitamwho was unconscious; bhagna-irasamhis heads crushed;
visasarjaHe let go; aghri-kuanaiby the striking of His feet.
ukadeva Gosvm said: Thus praised by the Nga-patns, the Supreme
Personality of Godhead released the serpent Kliya, who had fallen
unconscious, his heads battered by the striking of the Lord's lotus feet.
According to rla Vivantha Cakravart hkura, Lord Ka, upon
reaching His decision, immediately jumped down from Kliya's hoods and
stood before the serpent and his wives. We should remember that when
Lord Ka executed these pastimes, He was just a young village boy in
Vndvana.
TEXT 55
pratilabdhendriya-pra

711

kliya anakair harim

kcchrt samucchvasan dna
ka prha ktjali
pratilabdharegaining; indriyathe function of his senses; praand
his vital force; kliyaKliya; anakaigradually; harimto the
Supreme
Personality of
Godhead;
kcchrtwith
difficulty;
samucchvasanbreathing loudly; dnawretched; kamto Lord
Ka; prhaspoke; kta-ajaliin humble submission.
Kliya slowly regained his vital force and sensory functions. Then,
breathing loudly and painfully, the poor serpent addressed Lord Ka,
the Supreme Personality of Godhead, in humble submission.
TEXT 56
kliya uvca
vaya khal sahotpatty
tamas drgha-manyava
svabhvo dustyajo ntha
lokn yad asad-graha
kliya uvcaKliya said; vayamwe; khalenvious; saha utpatty
by our very birth; tmasof ignorant nature; drgha-manyava
constantly angry; svabhvaone's material nature; dustyajais very
difficult to give up; nthaO Lord; loknmfor ordinary persons; yat
because of which; asatof the unreal and impure; grahathe
acceptance.
The serpent Kliya said: Our very birth as a snake has made us envious,
ignorant and constantly angry. O my Lord, it is so difficult for people to
give up their conditioned nature, by which they identify with that
which is unreal.
rla Santana Gosvm points out that because of his wretched condition,
Kliya was unable to compose original prayers to the Lord, and thus he
paraphrased some of the prayers offered by his wives. The word asadgraha indicates that a conditioned soul seizes upon impermanent and
impure things such as his own body, the bodies of others, and other
countless varieties of material sense objects. The ultimate result of such

712

material attachment is frustration, disappointment and anguisha fact

that has now become crystal clear to the poor serpent Kliya.
TEXT 57
tvay sam ida viva
dhtar gua-visarjanam
nn-svabhva-vryaujoyoni-bjaykti
tvayby You; samcreated; idamthis; vivamuniverse; dhta
O supreme provider; guaof the material modes; visarjanamthe
variegated creation; nnvarious; sva-bhvapersonal natures; vrya
varieties of sensory strength; ojaand physical strength; yoniwombs;
bjaseeds; ayamentalities; ktiand forms.
O supreme creator, it is You who generate this universe, composed of
the variegated arrangement of the material modes, and in the process
You manifest various kinds of personalities and species, varieties of
sensory and physical strength, and varieties of mothers and fathers with
variegated mentalities and forms.
Commenting on this verse, rla Madhvcrya has quoted the Nrada
Pura as follows: "From Hirayagarbha, Brahm, comes the second
creation of this universe, but the universe is primarily created by Viu
Himself. Viu is thus the primary creator, and four-headed Brahm is
merely the secondary creator."
TEXT 58
vaya ca tatra bhagavan
sarp jty-uru-manyava
katha tyajmas tvan-my
dustyaj mohit svayam
vayamwe; caand; tatrawithin that material creation; bhagavanO
Supreme Personality of Godhead; sarpserpents; jtiby species; urumanyavatoo much absorbed in anger; kathamhow; tyajmawe
can give up; tvat-mymYour illusory potency; dustyajmwhich is
impossible to give up; mohitbewildered; svayamon our own.
O Supreme Personality of Godhead, among all the species within Your

713

material creation, we serpents are by nature always enraged. Being thus

deluded by Your illusory energy, which is very difficult to give up, how
can we possibly give it up on our own?
Kliya is here indirectly begging for the Lord's mercy, realizing that on his
own he can never become free from illusion and suffering. Only by
surrendering to the Lord and obtaining His mercy can one be released
from the painful conditions of material life.
TEXT 59
bhavn hi kraa tatra
sarva-jo jagad-vara
anugraha nigraha v
manyase tad vidhehi na
bhavnYour good self; hicertainly; kraamthe cause; tatrain
that matter (the removal of illusion); sarva-jathe knower of
everything; jagat-varathe supreme controller of the universe;
anugrahamfavor; nigrahampunishment; vor; manyase(whatever)
You consider; tatthat; vidhehiarrange; nafor us.
O Lord, since You are the omniscient Lord of the universe, You are the
actual cause of freedom from illusion. Please arrange for us whatever
You consider proper, whether it be mercy or punishment.
TEXT 60
r-uka uvca
ity karya vaca prha
bhagavn krya-mnua
ntra stheya tvay sarpa
samudra yhi m ciram
sva-jty-apatya-drhyo
go-nbhir bhujyate nad
r-uka uvcar ukadeva Gosvm said; itithus; karyahearing;
vacathese words; prhathen spoke; bhagavnthe Supreme
Personality of Godhead; krya-mnuawho was acting like a human
being; nanot; atrahere; stheyamshould remain; tvayyou;
sarpaMy dear serpent; samudramto the ocean; yhigo; m ciram

714

without delay; svayour own; jtiby the companions; apatya

children; draand wife; hyaadequately accompanied; goby the
cows; nbhiand the humans; bhujyatelet it be enjoyed; nadthe
river Yamun.
ukadeva Gosvm said: After hearing Kliya's words, the Supreme
Personality of Godhead, who was acting the role of a human being,
replied: O serpent, you may not remain here any longer. Go back to the
ocean immediately, accompanied by your retinue of children, wives,
other relatives and friends. Let this river be enjoyed by the cows and
humans.
TEXT 61
ya etat sasmaren martyas
tubhya mad-anusanam
krtayann ubhayo sandhyor
na yumad bhayam pnuyt
yawho; etatthis; sasmaretremembers; martyaa mortal;
tubhyamto you; matMy; anusanamcommand; krtayanchanting;
ubhayoat both; sandhyojunctures of the day; nanot; yumat
from you; bhayamfear; pnuytobtains.
If a mortal being attentively remembers My command to youto leave
Vndvana and go to the oceanand narrates this account at sunrise
and sunset, he will never be afraid of you.
TEXT 62
yo 'smin sntv mad-kre
devds tarpayej jalai
upoya m smarann arcet
sarva-ppai pramucyate
yawho; asminin this (Kliya's lake in the Yamun River); sntv
bathing; mat-krethe place of My pastime; deva-dnthe demigods
and other worshipable personalities; tarpayetgratifies; jalaiwith the
water (of that lake); upoyaobserving a fast; mmMe; smaran
remembering; arcetperforms worship; sarva-ppaifrom all sinful

715

reactions; pramucyatehe becomes freed.

If one bathes in this place of My pastimes and offers the water of this
lake to the demigods and other worshipable personalities, or if one
observes a fast and duly worships and remembers Me, he is sure to
become free from all sinful reactions.
According to the cryas, the Lord spoke this verse to make it clear to
Kliya that he could by no means remain in the Yamun lake. Although
the Lord had mercifully pardoned the serpent and ordered him to go to
the ocean with all his associates, Kliya should not even consider
requesting to remain in the lake, because it was now to become a holy
place for spiritual pilgrims.
TEXT 63
dvpa ramaaka hitv
hradam etam uprita
yad-bhayt sa suparas tv
ndyn mat-pda-lchitam
dvpamthe great island; ramaakamnamed Ramaaka; hitv
abandoning; hradamthe small lake; etamthis; upritataken shelter
of; yatof whom; bhaytbecause of the fear; sathat; supara
Garua; tvmyou; na adytwill not eat; mat-pdawith My feet;
lchitammarked.
Out of fear of Garua, you left Ramaaka Island and came to take
shelter of this lake. But because you are now marked with My
footprints, Garua will no longer try to eat you.
TEXT 64
r-ir uvca
mukto bhagavat rjan
kendbhuta-karma
ta pjaym sa mud
nga-patnya ca sdaram
r-i uvcathe sage (ukadeva) said; muktafreed; bhagavatby
the Supreme Personality of Godhead; rjanO King Parkit; kena

716

by Lord Ka; adbhuta-karmawhose activities are very wonderful;

tamHim; pjaym saworshiped; mudwith pleasure; ngaof the
serpent; patnyathe wives; caand; sa-daramwith reverence.
ukadeva Gosvm continued: My dear King, having been released by
Lord Ka, the Supreme Personality of Godhead, whose activities are
wonderful, Kliya joined his wives in worshiping Him with great joy
and reverence.
rla Vivantha Cakravart hkura comments as follows on this verse:
"The word adbhuta-karma indicates the Lord's wonderful activities of
saving the residents of Vndvana from Kliya, saving Kliya himself from
Garua, and bestowing grace upon both the victims of violence and the
committer of that violence." The word kena, "by Ka," indicates that
because Kliya's wives were great devotees of the Lord and offered Him
loving affection, Ka withdrew (karaam) both Kliya's offense against
the Lord's devotee Garua and that against the residents of Vndvana,
who were very dear to Him.
TEXTS 65-67
divymbara-sra-maibhi
parrdhyair api bhaai
divya-gandhnulepai ca
mahatyotpala-mlay
pjayitv jagan-ntha
prasdya garua-dhvajam
tata prto 'bhyanujta
parikramybhivandya tam
sa-kalatra-suht-putro
dvpam abdher jagma ha
tadaiva smta-jal
yamun nirvibhavat
anugrahd bhagavata
kr-mnua-rpia
divyadivine; ambarawith clothing; srakgarlands; maibhiand
jewels; para-ardhyaimost valuable; apialso; bhaaiornaments;
divyadivine; gandhawith scents; anulepaiand ointments; caas

717

well; mahatyfine; utpalaof lotuses; mlaywith a garland;

pjayitvworshiping; jagat-nthamthe Lord of the universe;
prasdyasatisfying; garua-dhvajamHim whose flag is marked with
the emblem of Garua; tatathen; prtafeeling happy;
abhyanujtagiven
permission
to
leave;
parikramya
circumambulating; abhivandyaoffering obeisances; tamto Him; sa
along with; kalatrahis wives; suhtfriends; putraand children;
dvpamto the island; abdhein the sea; jagmahe went; haindeed;
tad evaat that very moment; sa-amtanectarean; jalher water;
yamunthe river Yamun; nirvifree from poison; abhavatshe
became; anugrahtby the mercy; bhagavataof the Supreme
Personality of Godhead; krfor pleasure pastimes; mnua
humanlike; rpiamanifesting a form.
Kliya worshiped the Lord of the universe by offering Him fine
garments, along with necklaces, jewels and other valuable ornaments,
wonderful scents and ointments, and a large garland of lotus flowers.
Having thus pleased the Lord, whose flag is marked with the emblem of
Garua, Kliya felt satisfied. Receiving the Lord's permission to leave,
Kliya circumambulated Him and offered Him obeisances. Then, taking
his wives, friends and children, he went to his island in the sea. The
very moment Kliya left, the Yamun was immediately restored to her
original condition, free from poison and full of nectarean water. This
happened by the mercy of the Supreme Personality of Godhead, who
was manifesting a humanlike form to enjoy His pastimes.
rla Vivantha Cakravart hkura has commented extensively on this
verse. To explain the word maibhi"(Kliya worshiped the Lord) with
jewels"the crya has quoted from the r Rdh-ka-gaoddeadpik, by Rpa Gosvm, as follows:
kaustubhkhyo mair yena
praviya hradam auragam
kliya-preyasi-vndahastair tmopahrita
"The Lord had made His Kaustubha gem enter the serpent's lake, and
then He arranged for it to be presented to Himself by the hands of Kliya's
wives." In other words, because Lord Ka wanted to act just like an

718

ordinary human being, He made the transcendental Kaustubha gem

invisible and caused it to enter within Kliya's treasury. Then when the
appropriate moment came for Kliya to worship the Lord with many
different jewels and ornaments, the serpent's wives, unaware of the Lord's
transcendental trick, presented Him with the Kaustubha gem, thinking it
was simply one of the jewels in their possession.
The crya has further commented that the reason Lord Ka is
described in this verse as garua-dhvaja, "He whose flag is marked by the
symbol of His carrier, Garua," is that Kliya also desired to become Lord
Ka's carrier. Garua and the serpents are originally related as brothers,
and therefore Kliya wanted to indicate to Lord Ka, "If You ever have
to go to a distant place, You should also think of me as Your personal
carrier. I am the servant of Your servant, and in the wink of an eye I can
travel hundreds of millions of yojanas." Thus the Puras narrate that in
the course of Lord Ka's eternal cycle of pastimes, when Kasa orders
the Lord to come to Mathur, He sometimes goes there mounted upon
Kliya.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixteenth Chapter, of
the rmad-Bhgavatam, entitled "Ka Chastises the Serpent Kliya."

719

17. The History of Kliya

This chapter describes how Kliya left the island of the snakes and how
the sleeping residents of Vndvana were saved from a forest fire.
When King Parkit inquired about Kliya's leaving Ramaaka Island, the
abode of the serpents, and about why Garua acted inimically toward
him, r ukadeva Gosvm replied as follows: All the serpents on the
island were afraid of being devoured by Garua. To placate him, every
month they would leave various offerings for him at the foot of a banyan
tree. But Kliya, puffed-up as he was with false pride, would eat these
offerings himself. Hearing of this, Garua became furious and went to kill
Kliya, whereupon the snake began biting the great bird. Garua fiercely
beat him with his wing, sending Kliya fleeing for his life to a lake
adjoining the Yamun River.
Prior to the above incident, Garua had once come to the Yamun and
started eating some fish. Saubhari i had tried to stop him, but Garua,
agitated by hunger, had refused to heed the sage's prohibitions, and in
response the sage had cursed Garua that if he ever came there again he
would immediately die. Kliya had heard of this, and thus he lived there
without fear. In the end, however, he was driven out by r Ka.
When Lord Balarma and all the residents of Vndvana saw r Ka rise
up out of the lake, beautifully decorated with many different gems and
ornaments, they embraced Him in great pleasure. The spiritual masters,
priests and learned brhmaas then told Nanda Mahrja, the king of the
cowherds, that although his son had been caught in the grips of Kliya, it
was by the king's good fortune that He was now free again.
Because the people of Vndvana were quite worn out by hunger, thirst
and fatigue, they spent that night on the banks of the Yamun. In the
middle of the night, a fire happened to blaze up within the forest, which
had become dry during the hot season. As the fire surrounded the
sleeping inhabitants of Vndvana, they suddenly awoke and rushed to r
Ka for protection. Then the unlimitedly powerful Lord r Ka,
seeing His dear relatives and friends so distressed, immediately swallowed
up the terrible forest fire.

720

TEXT 1
r-rjovca
nglaya ramaaka
katha tatyja kliya
kta ki v suparasya
tenaikensamajasam
r-rj uvcathe King said; ngaof the serpents; layamthe
residence; ramaakamthe island named Ramaaka; kathamwhy;
tatyjagave up; kliyaKliya; ktamwas made; kim vand why;
suparasyaof Garua; tenawith him, Kliya; ekenaalone;
asamajasamenmity.
[Having thus heard how Lord Ka chastised Kliya,] King Parkit
inquired: Why did Kliya leave Ramaaka Island, the abode of the
serpents, and why did Garua become so antagonistic toward him
alone?
TEXTS 2-3
r-uka uvca
upahryai sarpa-janair
msi msha yo bali
vnaspatyo mah-bho
ngn pr-nirpita
sva sva bhga prayacchanti
ng parvai parvai
gopthytmana sarve
suparya mahtmane
r-uka uvcaukadeva Gosvm said; upahryaiwho were
qualified to make offerings; sarpa-janaiby the serpent race; msi
msieach month; ihahere (in Nglaya); yawhich; balioffering
of tribute; vnaspatyaat the base of a tree; mah-bhoO mightyarmed Parkit; ngnmfor the serpents; prkpreviously; nirpita
ordained; svam svameach his own; bhgamportion; prayacchanti
they present; ngthe serpents; parvai parvaionce each month;
gopthyafor the protection; tmanaof themselves; sarveall of
them; suparyato Garua; mah-tmanethe powerful .

721

ukadeva Gosvm said: To avoid being eaten by Garua, the serpents

had previously made an arrangement with him whereby they would
each make a monthly offering of tribute at the base of a tree. Thus every
month on schedule, O mighty-armed King Parkit, each serpent would
duly make his offering to that powerful carrier of Viu as a purchase of
protection.
rla rdhara Svm has given an alternate explanation of this verse.
Upahryai may also be translated as "by those who are to be eaten," and
sarpa-janai as "those human beings who were dominated by or who
belonged to the serpent race." According to this reading, a group of
human beings had fallen under the control of the serpents and were prone
to be eaten by them. To avoid this, the human beings would make a
monthly offering to the serpents, who in turn would offer a portion of
that offering to Garua so that he would not eat them. The particular
translation given above is based on the commentary of rla Santana
Gosvm and the translation by rla Prabhupda in his Ka, the
Supreme Personality of Godhead. In any case, all the cryas agree that the
serpents purchased protection from Garua.
TEXT 4
via-vrya-madvia
kdraveyas tu kliya
kadarth-ktya garua
svaya ta bubhuje balim
viabecause of his poison; vryaand his strength; madain
intoxication; viaabsorbed; kdraveyathe son of Kadru; tuon
the other hand; kliyaKliya; kadarth-ktyadisregarding; garuam
Garua; svayamhimself; tamthat; bubhujeate; balimthe offering.
Although all the other serpents were dutifully making offerings to
Garua, one serpentthe arrogant Kliya, son of Kadruwould eat all
these offerings before Garua could claim them. Thus Kliya directly
defied the carrier of Lord Viu.
TEXT 5
tac chrutv kupito rjan

722

bhagavn bhagavat-priya
vijighsur mah-vega
kliya samapdravat
tatthat; rutvhearing; kupitaangered; rjanO King; bhagavn
the powerful Garua; bhagavat-priyathe dear devotee of the Supreme
Personality of Godhead; vijighsudesiring to kill; mah-vegathe
greatly swift; kliyamto Kliya; samupdravathe rushed.
O King, the greatly powerful Garua, who is very dear to the Supreme
Lord, became angry when he heard of this. Desiring to kill Kliya, he
rushed toward the serpent with tremendous speed.
rla Santana Gosvm explains that the word mah-vega indicates that
the great speed of Garua cannot be checked by anyone.
TEXT 6
tam patanta taras viyudha
pratyabhyayd utthita-naika-mastaka
dadbhi supara vyadaad dad-yudha
karla-jihrocchvasitogra-locana
tamhim, Garua; patantamattacking; tarasswiftly; viaof
poison; yudhawho possessed the weapon; pratitowards; abhyayt
ran; utthitaraised; na ekamany; mastakahis heads; dadbhiwith
his fangs; suparamGarua; vyadaathe bit; dat-yudhawhose
fangs were weapons; karlafearsome; jihvhis tongues; ucchvasita
expanded; ugraand terrible; locanahis eyes.
As Garua swiftly fell upon him, Kliya, who had the weapon of poison,
raised his numerous heads to counterattack. Showing his ferocious
tongues and expanding his horrible eyes, Kliya then bit Garua with
the weapons of his fangs.
The cryas explain that Kliya used his weapon of poison at a distance by
spitting venom upon his enemy and at short range by biting him with his
terrible fangs.
TEXT 7
ta trkya-putra sa nirasya manyumn

723

pracaa-vego madhusdansana
pakea savyena hiraya-roci
jaghna kadru-sutam ugra-vikrama
tamhim, Kliya; trkya-putrathe son of Kayapa; sahe, Garua;
nirasyawarding off; manyu-mnfull of anger; pracaa-vega
moving with terrible swiftness; madhusdana-sanathe carrier of Lord
Madhusdana, Ka; pakeawith his wing; savyenaleft; hiraya
like gold; rocithe effulgence of which; jaghnahe struck; kadrusutamthe son of Kadru (Kliya); ugramighty; vikramahis prowess.
The angry son of Trkya moved with overwhelming speed in repelling
Kliya's attack. That terribly powerful carrier of Lord Madhusdana
struck the son of Kadru with his left wing, which shone like gold.
TEXT 8
supara-pakbhihata
kliyo 'tva vihvala
hrada vivea klindys
tad-agamya dursadam
suparaof Garua; pakaby the wing; abhihatabeaten; kliya
Kliya; atvaextremely; vihvaladistraught; hradama lake; vivea
he entered; klindyof the river Yamun; tat-agamyam
unapproachable by Garua; dursadamdifficult to enter.
Beaten by Garua's wing, Kliya was extremely distraught, and thus he
took shelter of a lake adjoining the river Yamun. Garua could not
enter this lake. Indeed, he could not even approach it.
TEXT 9
tatraikad jala-cara
garuo bhakyam psitam
nivrita saubhari
prasahya kudhito 'harat
tatrathere (in that lake); ekadonce; jala-caraman aquatic creature;
garuaGarua; bhakyamhis proper food; psitamdesired;

724

nivritaforbidden; saubhariby Saubhari Muni; prasahyataking

courage; kudhitafeeling hunger; aharathe took.
In that very lake Garua had once desired to eat a fish-fish being, after
all, his normal food. Although forbidden by the sage Saubhari, who was
meditating there within the water, Garua took courage and, feeling
hungry, seized the fish.
ukadeva Gosvm is now explaining why Garua could not approach the
lake in the Yamun River. It is the nature of birds to eat fish, and thus, by
the arrangement of the Lord, the great bird Garua does not commit any
offense by nourishing himself with fish. On the other hand, Saubhari
Muni's forbidding a much greater personality to eat his normal food did
constitute an offense. According to rla Vivantha Cakravart hkura,
Saubhari committed two offenses: first, he dared to give an order to a
supremely exalted soul like Garua, and second, he obstructed Garua
from satisfying his desire.
TEXT 10
mnn su-dukhitn dv
dnn mna-patau hate
kpay saubhari prha
tatratya-kemam caran
mnnthe fish; su-dukhitnmost unhappy; dvseeing; dnn
wretched; mna-patauthe lord of the fish; hatebeing killed; kpay
out of compassion; saubhariSaubhari; prhaspoke; tatratyafor
those living there; kemamthe welfare; carantrying to enact .
Seeing how the unfortunate fish in that lake had become most unhappy
at the death of their leader, Saubhari uttered the following curse under
the impression that he was mercifully acting for the benefit of the lake's
residents.
In this regard rla Vivantha Cakravart hkura explains that when our
so-called compassion does not tally with the order of the Supreme Lord, it
merely causes a disturbance. Because Saubhari had forbidden Garua's
coming to that lake, Kliya moved in and made his headquarters there,
and this spelled doom for all the lake's residents.

725

TEXT 11
atra praviya garuo
yadi matsyn sa khdati
sadya prair viyujyeta
satyam etad bravmy aham
atrain this lake; praviyaentering; garuaGarua; yadiif;
matsynthe fish; sahe; khdatieats; sadyaimmediately;
praiof his force of life; viyujyetawill become deprived; satyam
truthfully; etatthis; bravmiam speaking; ahamI.
If Garua ever again enters this lake and eats the fish here, he will
immediately lose his life. What I am saying is the truth.
The cryas explain in this regard that because of Saubhari Muni's
material attachment and affection for a fish, he failed to see the situation
from the spiritual viewpoint. The Ninth Canto of rmad-Bhgavatam
describes his falldown for this offense. Because of false pride, Saubhari
Muni lost his power of austerity, and with it his spiritual beauty and
happiness. When Garua came to the Yamun, Saubhari Muni thought,
"Although he may be a personal associate of the Supreme Lord, I will still
curse him and even kill him if he disobeys my order." Such an offensive
attitude against an exalted Vaiava will certainly destroy one's auspicious
position in life.
As the Ninth Canto describes, Saubhari Muni married many beautiful
women, and suffered greatly in their association. But because he had once
become glorious by taking shelter of the Yamun River in r Vndvana,
he was ultimately delivered.
TEXT 12
tat kliya para veda
nnya kacana leliha
avtsd garud bhta
kena ca vivsita
tamthat; kliyaKliya; paramonly; vedaknew; nanot; anya
other; kacanaany; lelihaserpent; avtsthe dwelt; garutof
Garua; bhtaafraid; kenaby Ka; caand; vivsitaexpelled.
Of all the serpents, only Kliya came to know of this affair, and in fear

726

of Garua he took up residence in that Yamun lake. Later Lord Ka

drove him out.
TEXTS 13-14
ka hradd vinikrnta
divya-srag-gandha-vsasam
mah-mai-gakra
jmbnada-pariktam
upalabhyotthit sarve
labdha-pr ivsava
pramoda-nibhttmno
gop prtybhirebhire
kamLord Ka; hradtfrom out of the lake; vinikrntamrising
up; divyadivine; srakwearing garlands; gandhafragrances;
vsasamand garments; mah-mai-gaaby many fine jewels;
kramcovered; jmbnadawith gold; pariktamdecorated;
upalabhyaseeing; utthitrising up; sarveall of them; labdhaprwhich have regained their vital force; ivajust as; asava
senses; pramodawith joy; nibhta-tmnabeing filled; gopthe
cowherds; prtywith affection; abhirebhireembraced Him.
[Resuming his description of Ka's chastisement of Kliya, ukadeva
Gosvm continued:] Ka rose up out of the lake wearing divine
garlands, fragrances and garments, covered with many fine jewels, and
decorated with gold. When the cowherds saw Him they all stood up
immediately, just like an unconscious person's senses coming back to
life. Filled with great joy, they affectionately embraced Him.
TEXT 15
yaod rohi nando
gopyo gop ca kaurava
ka sametya labdheh
san uk nag api
yaod rohi nandaYaod, Rohi and Nanda Mahrja; gopyathe
cowherd ladies; gopthe cowherd men; caand; kauravaO Parkit,

727

descendant of Kuru; kamLord Ka; sametyameeting; labdha

having regained; htheir conscious functions; santhey became;
ukdried up; nagthe trees; apieven.
Having regained their vital functions, Yaod, Rohi, Nanda and all the
other cowherd women and men went up to Ka. O descendant of
Kuru, even the dried-up trees came back to life.
TEXT 16
rma ccyutam ligya
jahssynubhva-vit
prem tam akam ropya
puna punar udaikata
gvo v vatsataryo
lebhire param mudam
rmaLord Balarma; caand; acyutamKa, the infallible Supreme
Personality of Godhead; ligyaembracing, jahsa-laughed; asyaHis;
anubhva-vitknowing well the omnipotence; premout of love;
tamHim; akamup on His own lap; ropyaraising; puna puna
again and again; udaikatalooked upon; gvathe cows; vthe
bulls; vatsataryathe female calves; lebhirethey attained; paramm
supreme; mudampleasure.
Lord Balarma embraced His infallible brother and laughed, knowing
well the extent of Ka's potency. Out of great feelings of love,
Balarma lifted Ka up on His lap and repeatedly looked at Him. The
cows, bulls and young female calves also achieved the highest pleasure.
TEXT 17
nanda vipr samgatya
gurava sa-kalatrak
cus te kliya-grasto
diy muktas tavtmaja
nandamto Nanda Mahrja; viprthe brhmaas; samgatya
coming up; guravarespectable personalities; sa-kalatrakalong with
their wives; cusaid; tethey; kliya-grastaseized by Kliya;

728

diyby Providence; muktafreed; tavayour; tma-jason.

All the respectable brhmaas, together with their wives, came forward
to greet Nanda Mahrja. They said to him, "Your son was in the grips
of Kliya, but by the grace of Providence He is now free."
TEXT 18
dehi dna dvi-jtn
ka-nirmukti-hetave
nanda prta-man rjan
g suvara taddiat
dehiyou should give; dnamcharity; dvi-jtnmto the brhmaas;
ka-nirmuktithe safety of Ka; hetavefor the purpose of; nanda
Nanda Mahrja; prta-mansatisfied within his mind; rjanO King
Parkit; gcows; suvaramgold; tadthen; diatgave.
The brhmaas then advised Nanda Mahrja, "To assure that your son
Ka will always be free from danger, you should give charity to the
brhmaas." With a satisfied mind, O King, Nanda Mahrja then very
gladly gave them gifts of cows and gold.
TEXT 19
yaodpi mah-bhg
naa-labdha-praj sat
parivajykam ropya
mumocru-kal muhu
yaodmother Yaod; apiand; mah-bhgthe greatly fortunate;
naahaving lost; labdhaand regained; prajher son; satthe
chaste lady; parivajyaembracing; akamupon her lap); ropya
raising; mumocashe released; aruof tears; kalma torrent; muhu
repeatedly.
The greatly fortunate mother Yaod, having lost her son and then
regained Him, placed Him on her lap. That chaste lady cried constant
torrents of tears as she repeatedly embraced Him.

729

TEXT 20
t rtri tatra rjendra
kut-tbhy rama-karit
ur vrayaukaso gva
klindy upaklata
tmthat; rtrimnight; tatrathere; rja-indraO most exalted of
kings; kut-tbhym-by hunger and thirst; ramaand by fatigue;
karitweakened; uthey remained; vraja-okasathe people of
Vndvana; gvaand the cows; klindyof the Yamun;
upaklatanear the shore.
O best of kings [Parkit], because the residents of Vndvana were
feeling very weak from hunger, thirst and fatigue, they and the cows
spent the night where they were, lying down near the bank of the
Klind.
rla Jva Gosvm points out that although the people were weak from
hunger and thirst, they did not drink the milk from the cows present
there because they feared it had been contaminated by the serpent's
poison. The residents of Vndvana were so overjoyed to get back their
beloved Ka that they did not want to go back to their houses. They
wanted to stay with Ka on the bank of the Yamun so that they could
continuously see Him. Thus they decided to take rest near the riverbank.
TEXT 21
tad uci-vanodbhto
dvgni sarvato vrajam
supta nitha vtya
pradagdhum upacakrame
tadthen; uciof the summer; vanain the forest; udbhtaarising;
dva-agnia conflagration; sarvataon all sides; vrajamthe people
of Vndvana; suptamsleeping; nithein the middle of the night;
vtyasurrounding; pradagdhumto burn; upacakramebegan.
During the night, while all the people of Vndvana were asleep, a great
fire blazed up within the dry summer forest. The fire surrounded the
inhabitants of Vraja on all sides and began to scorch them.

730

rla Santana Gosvm and rla Vivantha Cakravart hkura have

commented that perhaps a loyal friend of Kliya had assumed the form of
a forest fire to avenge his friend, or perhaps the forest fire was manifest by
a demon who was a follower of Kasa's.
TEXT 22
tata utthya sambhrnt
dahyamn vrajaukasa
ka yayus te araa
my-manujam varam
tatathen; utthyawaking up; sambhrntagitated; dahyamn
about to be burned; vraja-okasathe people of Vraja; kamto Ka;
yayuwent; tethey; araamfor shelter; myby His potency;
manujamappearing like a human being; varamthe Supreme
Personality of Godhead.
Then the residents of Vndvana woke up, extremely disturbed by the
great fire threatening to burn them. Thus they took shelter of Ka, the
Supreme Lord, who by His spiritual potency appeared like an ordinary
human being.
The ruti, or Vedic mantras, state, svarpa-bhtay nitya-akty
mykhyay: "The Lord's eternal potency named my is innate in His
original form." Thus within the eternal spiritual body of the Supreme
Lord there is infinite potency, which effortlessly manipulates all existence
according to the omniscient desire of the Absolute Truth. The residents of
Vndvana took shelter of Ka, thinking, "This blessed boy will
certainly be empowered by God to save us." They remembered the words
of the sage Garga Muni, spoken at the birth ceremony of Lord Ka:
anena sarva-durgi yyam ajas tariyatha. "By His power you will easily
be able to cross over all obstacles." (SB 10.8.16) Therefore the residents of
Vndvana, who had full faith in Ka, took shelter of the Lord in hopes
of being saved from the impending disaster threatened by the forest fire.
TEXT 23
ka ka mah-bhaga
he rmmita-vikrama
ea ghoratamo vahnis

731

tvakn grasate hi na
kaO Ka; kaO Ka; mah-bhgaO Lord of all opulence;
he rmaO Lord Balarma, source of all happiness; amita-vikramaYou
whose power is unlimited; eathis; ghora-tamamost terrible;
vahnifire; tvaknwho are Yours; grasateis devouring; hiindeed;
naus.
[Vndvana's residents said:] Ka, Ka, O Lord of all opulence! O
Rma, possessor of unlimited power! This most terrible fire is about to
devour us, Your devotees!
TEXT 24
su-dustarn na svn phi
klgne suhda prabho
na aknumas tvac-caraa
santyaktum akuto-bhayam
su-dustartfrom the insurmountable; naus; svnYour own
devotees; phiplease protect; kla-agnefrom the fire of death;
suhdaYour true friends; prabhoO supreme master; na aknuma
we are incapable; tvat-caraamYour feet; santyaktumto give up;
akuta-bhayamwhich drive away all fear.
O Lord, we are Your true friends and devotees. Please protect us from
this insurmountable fire of death. We can never give up Your lotus feet,
which drive away all fear.
The residents of Vndvana told Ka, "If this deadly fire overcomes us,
we will be separated from Your lotus feet, and this is unbearable for us.
Therefore, just so that we can go on serving Your lotus feet, please protect
us."
TEXT 25
ittha sva-jana-vaiklavya
nirkya jagad-vara
tam agnim apibat tvram
ananto 'nanta-akti-dhk

732

itthamin this manner; sva-janaof His own devotees; vaiklavyamthe

disturbed condition; nirkyaseeing; jagat-varathe Lord of the
universe; tamthat; agnimfire; apibatdrank; tvramterrible;
anantathe unlimited Lord; ananta-akti-dhkthe possessor of
unlimited potencies.
Seeing His devotees so disturbed, r Ka, the infinite Lord of the
universe and possessor of infinite power, then swallowed the terrible
forest fire.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventeenth Chapter,
of the rmad-Bhgavatam, entitled "The History of Kliya."

733

18. Lord Balarma Slays the Demon Pralamba

The killing of Pralambsura is described in this chapter. While playing

happily in Vndvana, Lord Baladeva climbed up on the shoulders of the
demon Pralamba and struck his head with His fist, destroying him.
r Vndvana, where Ka and Balarma enacted Their pastimes, was
even during the summer decorated with all the qualities of spring. At that
time Lord r Ka would become absorbed in various sports,
surrounded by Balarma and all the cowherd boys. One day they were
intently dancing, singing and playing when a demon named Pralamba
entered their midst, disguised as a cowherd boy. The omniscient Lord
Ka saw through the disguise, but even as He thought of how to kill the
demon, He treated him as a friend.
Ka then suggested to His young friends and Baladeva that they play a
game involving contending parties. Taking the role of leaders, Ka and
Balarma divided the boys into two groups and determined that the losers
would have to carry the winners on their shoulders. Thus when rdm
and Vabha, members of Balarma's party, were victorious, Ka and
another boy in His party carried them on their shoulders. Pralambsura
thought that the unconquerable Lord r Ka would be too great an
opponent to contend with, so the demon fought with Balarma instead
and was defeated. Taking Lord Balarma on his back, Pralambsura began
to walk away very swiftly. But Balarma became as heavy as Mount
Sumeru, and the demon, unable to carry Him, had to reveal his true,
demoniac form. When Balarma saw this terrible form, He struck the
demon a ferocious blow on the head with His fist. This blow shattered
Pralambsura's head just as lightning bolts hurled by the king of the
demigods shatter mountains. The demon repeatedly vomited blood and
then fell upon the ground. When the cowherd boys saw Lord Balarma
return, they joyfully embraced and congratulated Him as the demigods
showered garlands of flowers from the heavens and glorified Him.
TEXT 1
r-uka uvca

734

atha ka parivto
jtibhir mudittmabhi
anugyamno nyaviad
vraja gokula-maitam
r-uka uvcar ukadeva Gosvm said; athanext; kaLord
Ka; parivtasurrounded; jtibhiby His companions; muditatmabhiwho were joyful by nature; anugyamnaHis glories being
chanted; nyaviatentered; vrajamVraja; go-kulaby the herds of
cows; maitamdecorated.
ukadeva Gosvm said: Surrounded by His blissful companions, who
constantly chanted His glories, r Ka then entered the village of
Vraja, which was decorated with herds of cows.
TEXT 2
vraje vikrator eva
gopla-cchadma-myay
grmo nmartur abhavan
nti-prey charrim
vrajein Vndvana; vikratowhile the two of Them were sporting;
evamin this way; goplaas cowherd boys; chadmaof the disguise;
myayby the illusion; grmasummer; nmathus designated;
tuthe season; abhavatcame about; nanot; ati-preynvery much
favored; arrimby embodied beings.
While Ka and Balarma were thus enjoying life in Vndvana in the
guise of ordinary cowherd boys, the summer season gradually appeared.
This season is not very pleasing to embodied souls.
In Chapter Eighteen, of Ka, the Supreme Personality of Godhead, rla
Prabhupda comments as follows: "The summer season in India is not
very much welcomed because of the excessive heat, but in Vndvana
everyone was pleased because summer there appeared just like spring."
TEXT 3
sa ca vndvana-guair
vasanta iva lakita

735

yatrste bhagavn skd

rmea saha keava
sathis (hot season); canevertheless; vndvanaof r Vndvana;
guaiby the transcendental qualities; vasantaspringtime; ivaas if;
lakitamanifesting symptoms; yatrain which (Vndvana); ste
remains; bhagavnthe Supreme Personality of Godhead; skt
personally; rmea sahatogether with Lord Balarma; keavaLord r
Ka.
Nevertheless, because the Supreme Personality of Godhead was
personally staying in Vndvana along with Balarma, summer
manifested the qualities of spring. Such are the features of the land of
Vndvana.
TEXT 4
yatra nirjhara-nirhrdanivtta-svana-jhillikam
avat tac-chkararjadruma-maala-maitam
yatrain which (Vndvana); nirjharaof the waterfalls; nirhrdaby
the resounding; nivttastopped; svanathe sound; jhillikamof the
crickets; avatconstant; tatof those (waterfalls); karaby the drops
of water; jamoistened; drumaof trees; maalawith the groups;
maitamdecorated.
In Vndvana, the loud sound of waterfalls covered the crickets' noise,
and clusters of trees constantly moistened by spray from those
waterfalls beautified the entire area.
This and the following three verses describe how Vndvana manifested
the features of spring, even during the summer season.
TEXT 5
sarit-sara-prasravaormi-vyun
kahlra-kajotpala-reu-hri
na vidyate yatra vanaukas davo
nidgha-vahny-arka-bhavo 'ti-dvale

736

saritof the rivers; saraand the lakes; prasravaa(coming into

contact with) the currents; rmiand waves; vyunby the wind;
kahlra-kaja-utpalaof the kahlra, kaja and utpala lotuses; reuthe
pollen; hriwhich was taking away; na vidyatethere was not;
yatrain which; vana-okasmfor the residents of the forest; dava
tormenting heat; nidghaof the summer season; vahniby forest fires;
arkaand the sun; bhavagenerated; ati-dvalewhere there was an
abundance of green grass.
The wind wafting over the waves of the lakes and flowing rivers carried
away the pollen of many varieties of lotuses and water lilies and then
cooled the entire Vndvana area. Thus the residents there did not
suffer from the heat generated by the blazing summer sun and seasonal
forest fires. Indeed, Vndvana was abundant with fresh green grass.
TEXT 6
agdha-toya-hradin-taormibhir
dravat-pury pulinai samantata
na yatra cau-kar violba
bhuvo rasa dvalita ca ghate
agdhavery deep; toyawhose water; hradinof the rivers; taa
upon the shores; rmibhiby the waves; dravatliquefied; pury
whose mud; pulinaiby the sandy banks; samantataon all sides; na
not; yatraupon which; caaof the sun; au-karthe rays; via
like poison; ulbafierce; bhuvaof the earth; rasamthe juice;
dvalitamthe greenness; caand; ghatetake away.
With their flowing waves the deep rivers drenched their banks, making
them damp and muddy. Thus the rays of the sun, which were as fierce
as poison, could not evaporate the earth's sap or parch its green grass.
TEXT 7
vana kusumita rman
nadac-citra-mga-dvijam
gyan mayra-bhramara
kjat-kokila-srasam

737

vanamthe forest; kusumitamfull of flowers; rmatvery beautiful;

nadatmaking sounds; citravariegated; mgaanimals; dvijamand
birds; gyansinging; mayrapeacocks; bhramaramand bees; kjat
cooing; kokilacuckoos; srasamand cranes.
Flowers beautifully decorated the forest of Vndvana, and many
varieties of animals and birds filled it with sound. The peacocks and
bees sang, and the cuckoos and cranes cooed.
TEXT 8
kriyamas tat kro
bhagavn bala-sayuta
veu viraayan gopair
go-dhanai savto 'viat
kriyamaintending to play; tatthat (Vndvana forest); ka
Ka; bhagavnthe Supreme Personality of Godhead; bala-sayuta
accompanied by Balarma; veumHis flute; viraayansounding;
gopaiby the cowherd boys; go-dhanaiand the cows, who are their
wealth; savtasurrounded; aviatHe entered.
Intending to engage in pastimes, Lord Ka, the Supreme Personality
of Godhead, accompanied by Lord Balarma and surrounded by the
cowherd boys and the cows, entered the forest of Vndvana as He
played His flute.
TEXT 9
pravla-barha-stabakasrag-dhtu-kta-bha
rma-kdayo gop
nantur yuyudhur jagu
pravlanewly grown leaves; barhapeacock feathers; stabaka
bunches of small flowers; srakgarlands; dhtuand colored minerals;
kta-bhawearing as their ornaments; rma-ka-dayaheaded
by Lord Balarma and Lord Ka; gopthe cowherd boys; nantu
danced; yuyudhufought; jagusang.

738

Decorating themselves with newly grown leaves, along with peacock

feathers, garlands, clusters of flower buds, and colored minerals,
Balarma, Ka and Their cowherd friends danced, wrestled and sang.
TEXT 10
kasya ntyata kecij
jagu kecid avdayan
veu-pitalai gai
praaasur athpare
kasya ntyatawhile Ka was dancing; kecitsome of them;
jagusang; kecitsome; avdayanaccompanied musically; veu
with flutes; pi-talaiand hand cymbals; gaiwith buffalo horns;
praaasuoffered praise; athaand; apareothers.
As Ka danced, some of the boys accompanied Him by singing, and
others by playing flutes, hand cymbals and buffalo horns, while still
others praised His dancing.
Wanting to encourage r Ka, some of the cowherd boys openly
praised His dancing.
TEXT 11
gopa-jti-praticchann
dev gopla-rpiau
ire ka-rmau ca
na iva naa npa
gopa-jtias members of the cowherd community; praticchann
disguised; devdemigods; gopla-rpiauwho had assumed the
forms of cowherd boys; irethey worshiped; ka-rmauLord Ka
and Lord Rma; caand; naprofessional dancers; ivajust as;
naamanother dancer; npaO King.
O King, demigods disguised themselves as members of the cowherd
community and, just as dramatic dancers praise another dancer,
worshiped Ka and Balarma, who were also appearing as cowherd
boys.

739

TEXT 12
bhramaair laghanai kepair
sphoana-vikaraai
cikratur niyuddhena
kka-paka-dharau kvacit
bhramaaiwith whirling about; laghanaijumping; kepai
throwing; sphoanaslapping; vikaraaiand dragging; cikatu
They(Ka and Balarma) played; niyuddhenawith fighting; kkapakathe locks of hair on the sides of Their heads; dharauholding;
kvacitsometimes.
Ka and Balarma played with their cowherd boyfriends by whirling
about, leaping, hurling, slapping and fighting. Sometimes Ka and
Balarma would pull the hair on the boys' heads.
The cryas have explained this verse as follows: The word bhramaai
indicates that the boys, pretending they were machines, would sometimes
whirl about until they became dizzy. They would also sometimes jump
about (laghanai). The word kepai indicates that sometimes they
would hurl objects like balls or stones and that sometimes they would
grab each other by the arms and throw one another about. sphoana
means that sometimes they would slap one another's shoulders or backs,
and vikaraai indicates they would drag one another about in the midst
of their play. By the word niyuddhena arm wrestling and other types of
friendly fighting are indicated, and the word kka-paka-dharau means
that Ka and Balarma would sometimes grab the hair on the other
boys' heads in a playful manner.
TEXT 13
kvacin ntyatsu cnyeu
gyakau vdakau svayam
aasatur mah-rja
sdhu sdhv iti vdinau
kvacitsometimes; ntyatsuwhile they were dancing; caand;
anyeuothers; gyakauthe two of Them (Ka and Balarma)
singing; vdakauboth playing musical instruments; svayam
Themselves; aasatuThey praised; mah-rjaO great King; sdhu

740

sdhu iti"very good, very good"; vdinauspeaking.

While the other boys were dancing, O King, Ka and Balarma would
sometimes accompany them with song and instrumental music, and
sometimes the two Lords would praise the boys, saying, "Very good!
Very good!"
TEXT 14
kvacid bilvai kvacit kumbhai
kvacmalaka-muibhi
aspya-netra-bandhdyai
kvacin mga-khagehay
kvacitsometimes; bilvaiwith bilva fruits; kvacitsometimes;
kumbhaiwith kumbha fruits; kvacaand sometimes; malakamuibhiwith palmfuls of malaka fruits; aspyawith games such as
tying to touch one another; netra-bandhatrying to identify another
when one is blindfolded; dyaiand so on; kvacitsometimes; mga
like animals; khagaand birds; hayacting.
Sometimes the cowherd boys would play with bilva or kumbha fruits,
and sometimes with handfuls of malaka fruits. At other times they
would play the games of trying to touch one another or of trying to
identify somebody while one is blindfolded, and sometimes they would
imitate animals and birds.
rla Santana Gosvm explains that the word dyai, "by other such
sports," indicates such games as chasing one another and building
bridges. Another pastime would occur at noon, while Lord Ka was
taking rest. Nearby, the young cowherd girls would be passing by,
singing, and Ka's boyfriends would pretend to inquire from them
about the price of milk. Then the boys would steal yogurt and other items
from them and run away. Ka, Balarma and Their friends would also
play games in which they would cross the river in boats.
rla Vivantha Cakravart hkura further explains that the boys would
play with fruits by throwing a few in the air and then throwing others to
try to hit them. The word netra-bandha indicates a game in which one boy
would approach a blindfolded boy from behind and place his palms over
the blindfolded boy's eyes. Then, simply by the feel of his palms, the

741

blindfolded boy would have to guess who the other boy was. In all such
games the boys put up stakes for the winner, such as flutes or walking
sticks. Sometimes the boys would imitate the various fighting methods of
the forest animals, and at other times they would chirp like birds.
TEXT 15
kvacic ca dardura-plvair
vividhair upahsakai
kadcit syandolikay
karhicin npa-ceay
kvacitsometimes; caand; darduralike frogs; plvaiwith jumping;
vividhaivarious; upahsakaiwith jokes; kadcitsometimes;
syandolikaywith riding in swings; karhicitand sometimes; npaceaywith pretending to be kings.
They would sometimes jump around like frogs, sometimes play various
jokes, sometimes ride in swings and sometimes imitate monarchs.
rla Vivantha Cakravart hkura explains the word npa-ceay as
follows: In Vndvana there was a particular place on the riverbank where
people who wanted to cross the Yamun would pay a small tax. At times
the cowherd boys would assemble in this area and prevent the young girls
of Vndvana from crossing the river, insisting that they had to pay a
customs duty first. Such activities were full of joking and laughter.
TEXT 16
eva tau loka-siddhbhi
krbhi ceratur vane
nady-adri-droi-kujeu
knaneu sarasu ca
evamin this way; tauthe two of Them, Ka and Balarma; lokasiddhbhiwhich are well known in human society; krbhiwith
games; ceratuThey wandered; vanein the forest; nadamong the
rivers; adrimountains; droivalleys; kujeuand groves; knaneu
in the smaller forests; sarasualong the lakes; caand.
In this way Ka and Balarma played all sorts of well-known games as
They wandered among the rivers, hills, valleys, bushes, trees and lakes

742

of Vndvana.
TEXT 17
pa crayator gopais
tad-vane rma-kayo
gopa-rp pralambo 'gd
asuras taj-jihray
panthe animals; crayatowhile the two of Them were herding;
gopaialong with the cowherd boys; tat-vanein that forest,
Vndvana; rma-kayoLord Rma and Lord Ka; gopa-rp
assuming the form of a cowherd boy; pralambaPralamba; agtcame;
asurathe demon; tatThem; jihraywith the desire of kidnapping.
While Rma, Ka and Their cowherd friends were thus tending the
cows in that Vndvana forest, the demon Pralamba entered their midst.
He had assumed the form of a cowherd boy with the intention of
kidnapping Ka and Balarma.
Having described how Ka and Balarma acted just like ordinary boys,
ukadeva Gosvm will now reveal one of the Lord's transcendental
pastimes that is beyond the range of human activity. According to rla
Vivantha Cakravart hkura, the demon Pralamba disguised himself as
a particular cowherd boy who on that day had remained at home with
duties to perform.
TEXT 18
ta vidvn api drho
bhagavn sarva-darana
anvamodata tat-sakhya
vadha tasya vicintayan
tamhim, Pralambsura; vidvnknowing quite well; apieven though;
drhathe descendant of Darha; bhagavnthe Supreme
Personality of Godhead; sarva-daranathe omniscient; anvamodata
accepted; tatwith him; sakhyamfriendship; vadhamthe killing;
tasyaof him; vicintayanmeditating upon.
Since the Supreme Lord Ka, who had appeared in the Darha

743

dynasty, sees everything, He understood who the demon was. Still, the
Lord pretended to accept the demon as a friend, while at the same time
seriously considering how to kill him.
TEXT 19
tatrophya gopln
ka prha vihra-vit
he gop vihariymo
dvandv-bhya yath-yatham
tatrathereupon; uphyacalling; goplnthe cowherd boys;
kaLord Ka; prhaspoke; vihra-vitthe knower of all sports
and games; he gopO cowherd boys; vihariymalet us play,
dvandv-bhya-dividing into two groups; yath-yathamsuitably.
Ka, who knows all sports and games, then called together the
cowherd boys and spoke as follows: "Hey cowherd boys! Let's play
now! We'll divide ourselves into two even teams."
The word yath-yatham means that Ka naturally wanted the two teams
to be evenly matched so that there would be a good game. In addition to
the pleasure of sporting, the purpose of the game was to kill the demon
Pralamba.
TEXT 20
tatra cakru parivhau
gop rma-janrdanau
ka-saghaina kecid
san rmasya cpare
tatrain that game; cakruthey made; parivhauthe two leaders;
gopthe cowherd boys; rma-janrdanauLord Balarma and Ka;
ka-saghainamembers of Ka's party; kecitsome of them;
sanbecame; rmasyaof Balarma; caand; apareothers.
The cowherd boys chose Ka and Balarma as the leaders of the two
parties. Some of the boys were on Ka's side, and others joined
Balarma.

744

TEXT 21
cerur vividh kr
vhya-vhaka-laka
yatrrohanti jetro
vahanti ca parjit
ceruthey performed; vividhvarious; krsports; vhyaby
the carried; vhakathe carrier; lakacharacterized; yatrain
which; rohanticlimb; jetrathe winners; vahanticarry; caand;
parjitthe defeated.
The boys played various games involving carriers and passengers. In
these games the winners would climb up on the backs of the losers,
who would have to carry them.
rla Santana Gosvm quotes the following relevant verse from the Viu
Pura (5.9.12):
harikrana nma
bla-krdaaka tata
prakrat hi te sarve
dvau dvau yugapad utpatan
"They then played the childhood game known as harikranam, in
which each boy paired off with an opponent and all the boys
simultaneously attacked their respective rivals."
TEXT 22
vahanto vhyamn ca
crayanta ca go-dhanam
bhraka nma vaa
jagmu ka-purogam
vahantacarrying; vhyamnbeing carried; caand; crayanta
tending; caalso; go-dhanamthe cows; bhrakam nmanamed
Bhraka; vaamto the banyan tree; jagmuthey went; ka-puragamled by Lord Ka.
Thus carrying and being carried by one another, and at the same time
tending the cows, the boys followed Ka to a banyan tree known as

745

Bhraka.
rla Santana Gosvm quotes the following verses from r Harivaa
(Viu-parva 11.18-22), which describe the banyan tree:
dadara vipulodagrakhina khin varam
sthita dharay meghbha
nibia dala-sacayai
gaganrdhocchritkra
parvatbhoga-dhriam
nla-citrga-varai ca
sevita bahubhi khagai
phalai pravlai ca ghanai
sendracpa-ghanopamam
bhavankra-viapa
lat-pupa-sumaitam
vila-mlvanata
pvanmbhoda-dhriam
dhipatyam ivnye
tasya deasya khinm
kurva ubha-karma
nirvaram antapam
nyagrodha parvatgrbha
bhra nma nmata
"They saw that best of all trees, which had many long branches. With its
dense covering of leaves, it resembled a cloud sitting on the earth. Indeed,
its form was so large that it appeared like a mountain covering half the
sky. Many birds with charming blue wings frequented that great tree,
whose dense fruits and leaves made it seem like a cloud accompanied by a
rainbow or like a house decorated with creepers and flowers. It spread its
broad roots downward and carried upon itself the sanctified clouds. That
banyan tree was like the lordly master of all other trees in that vicinity, as

746

it performed the all-auspicious functions of warding off the rain and the
heat of the sun. Such was the appearance of that nyagrodha tree known as
Bhra, which seemed just like the peak of a great mountain."
TEXT 23
rma-saghaino yarhi
rdma-vabhdaya
kry jayinas ts tn
hu kdayo npa
rma-saghainathe members of Lord Balarma's party; yarhiwhen;
rdma-vabha-dayardm, Vabha and others (such as Subala);
krymin the games; jayinavictorious; tn tneach of them;
hucarried; ka-dayaKa and the members of His party;
npaO King.
My dear King Parkit, when rdm, Vabha and the other members
of Lord Balarma's party were victorious in these games, Ka and His
followers had to carry them.
TEXT 24
uvha ko bhagavn
rdmna parjita
vabha bhadrasenas tu
pralambo rohi-sutam
uvhacarried; kaLord r Ka; bhagavnthe Supreme
Personality of Godhead; rdmnamHis devotee and friend rdm;
parjitabeing
defeated;
vabhamVabha;
bhadrasena
Bhadrasena; tuand; pralambaPralamba; rohi-sutamthe son of
Rohi (Balarma) .
Defeated, the Supreme Lord Ka carried rdm. Bhadrasena carried
Vabha, and Pralamba carried Balarma, the son of Rohi.
One may ask how Bhagavn, the Supreme Lord, can be defeated by His
boyfriends. The answer is that in His original form, God has a most
playful nature and occasionally enjoys submitting to the strength or desire
of His loving friends. A father may sometimes playfully fall down on the

747

ground when struck by his beloved little child. These acts of love give
pleasure to all parties. Thus rdm agreed to ride on Lord Ka's
shoulders to please his beloved friend, who happened to be Bhagavn, the
Supreme Personality of Godhead.
TEXT 25
aviahya manyamna
ka dnava-pugava
vahan drutatara prgd
avarohaata param
aviahyaminvincible; manyamnaconsidering; kamLord Ka;
dnava-pugavathat foremost demon; vahancarrying; druta-taram
very quickly; prgthe went off; avarohaata parambeyond the place
marked for climbing down.
Considering Lord Ka invincible, that foremost demon [Pralamba]
quickly carried Balarma far beyond the spot where he was supposed to
put his passenger down.
Pralamba wanted to carry Balarma out of Lord Ka's sight so that he
could cruelly attack Him.
TEXT 26
tam udvahan dharai-dharendra-gaurava
mahsuro vigata-rayo nija vapu
sa sthita puraa-paricchado babhau
taid-dyumn uupati-v ivmbuda
tamHim, Lord Baladeva; udvahancarrying high; dharai-dharaindralike the king of the mountains, Sumeru; gauravamwhose weight;
mah-asurathe great demon; vigata-rayalosing his momentum;
nijamhis original; vapubody; sahe; sthitabecoming situated
in; puraagolden; paricchadahaving ornaments; babhauhe shone;
taitlike lightning; dyu-mnflashing; uu-patithe moon; v
carrying; ivajust as; ambu-daa cloud.
As the great demon carried Balarma, the Lord became as heavy as
massive Mount Sumeru, and Pralamba had to slow down. He then
resumed his actual forman effulgent body that was covered with

748

golden ornaments and that resembled a cloud flashing with lightning

and carrying the moon.
Here the demon Pralamba is compared to a cloud, his golden ornaments
to lightning within that cloud, and Lord Balarma to the moon shining
through it. Great demons can assume various forms by exerting their
mystic power, but when the Lord's spiritual potency curtails their power,
they can no longer maintain an artificial form and must again manifest
their actual, demoniac body. Lord Balarma suddenly became as heavy as
a great mountain, and although the demon tried to carry Him high on his
shoulders, he could not go on.
TEXT 27
nirkya tad-vapur alam ambare carat
pradpta-dg bhru-kui-taogra-darakam
jvalac-chikha kaaka-kira-kualatvidbhuta haladhara ad atrasat
nirkyaseeing; tatof Pralambsura; vaputhe body; alamquickly;
ambarein the sky; caratmoving; pradptablazing; dkhis eyes;
bhru-kuiof his frown upon his eyebrows; taaon the edge; ugra
terrible; darakamhis teeth; jvalatfiery; ikhamhair; kaakaof
his armlets; kiracrown; kualaand earrings; tviby the
effulgence; adbhutamastonishing; hala-dharaLord Balarma, the
carrier of the plow weapon; ata little; atrasatbecame frightened.
When Lord Balarma, who carries the plow weapon, saw the gigantic
body of the demon as he moved swiftly in the skywith his blazing
eyes, fiery hair, terrible teeth reaching toward his scowling brows, and
an amazing effulgence generated by his armlets, crown and earrings
the Lord seemed to become a little frightened.
rla Santana Gosvm explains Lord Baladeva's so-called fear as follows:
Balarma was playfully acting out the role of an ordinary cowherd boy,
and to maintain the mood of this pastime He appeared slightly disturbed
by the horrible demoniac body. Also because the demon had appeared as
a cowherd boyfriend of Ka's and because Ka had accepted him as a
friend, Baladeva was slightly apprehensive about killing him. Balarma
could also have been worried that since this cowherd boy was actually a

749

demon in disguise, at that very moment another such demon might have
been attacking Lord Ka Himself. Thus the omniscient and omnipotent
Supreme Lord Balarma exhibited the pastime of becoming slightly
nervous in the presence of the horrible demon Pralamba.
TEXT 28
athgata-smtir abhayo ripu balo
vihya srtham iva harantam tmana
ruhanac chirasi dhena muin
surdhipo girim iva vajra-rahas
athathen; gata-smtiremembering Himself; abhayawithout fear;
ripumHis enemy; balaLord Balarma; vihyaleaving aside;
srthamthe company; ivaindeed; harantamkidnapping; tmana
Himself; ruangrily; ahanatHe struck; irasiupon the head;
dhenahard; muinwith His fist; sura-adhipathe king of the
demigods, Indra; girima mountain; ivajust as; vajraof his
thunderbolt weapon; rahaswith the swiftness.
Remembering the actual situation, the fearless Balarma understood
that the demon was tying to kidnap Him and take Him away from His
companions. The Lord then became furious and struck the demon's
head with His hard fist, just as Indra, the king of the demigods, strikes
a mountain with his thunderbolt weapon.
Lord Balarma's powerful fist came crashing down upon the demon's
head, just as a huge lightning bolt comes crashing into a mountain,
cracking its stone surface into pieces. The words vihya srtham iva may
also be divided vihyas artham iva, meaning that the demon was flying in
the sky on the cosmic path, vihyas, with the purpose of carrying off
Balarma, who was his artham, or object of pursuit.
TEXT 29
sa hata sapadi vira-mastako
mukhd vaman rudhiram apasmto 'sura
mah-rava vyasur apatat samrayan
girir yath maghavata yudhhata
sahe, Pralambsura; hatastruck; sapadiat once; virasplit;
mastakahis head; mukhtfrom his mouth; vamanvomiting;

750

rudhiramblood; apasmtaunconscious; asurathe demon; mahravama great noise; vyasulifeless; apatathe fell; samrayan
sounding; giria mountain; yathas; maghavataof Lord Indra;
yudhaby the weapon; hatahit.
Thus smashed by Balarma's fist, Pralamba's head immediately cracked
open. The demon vomited blood from his mouth and lost all
consciousness, and then with a great noise he fell lifeless on the
ground, like a mountain devastated by Indra.
TEXT 30
dv pralamba nihata
balena bala-lin
gop su-vismit san
sdhu sdhv iti vdina
dvseeing; pralambamPralambsura; nihatamkilled; balenaby
Lord Balarma; bala-linwho is by nature very powerful; gopthe
cowherd boys; su-vismitmost astonished; sanbecame; sdhu
sdhu"very wonderful, very wonderful"; itithese words; vdina
speaking.
The cowherd boys were most astonished to see how the powerful
Balarma had killed the demon Pralamba, and they exclaimed,
"Excellent! Excellent!"
TEXT 31
io 'bhigantas ta
praaasus tad-arhaam
pretygatam ivligya
prema-vihvala-cetasa
iabenedictions; abhigantaoffering profusely; tamto Him;
praaasuthey praised; tat-arhaamHim who was worthy of such;
pretyahaving died; gatamcome back; ivaas if; lingyaembracing;
premaout of love; vihvalaoverwhelmed; cetasatheir minds.
They offered Balarma profuse benedictions and then glorified Him,

751

who deserves all glorification. Their minds overwhelmed with ecstatic

love, they embraced Him as if He had come back from the dead.
TEXT 32
ppe pralambe nihate
dev parama-nirvt
abhyavaran bala mlyai
aasu sdhu sdhv iti
ppethe sinful; pralambePralambsura; nihatebeing killed; dev
the demigods; paramaextremely; nirvtsatisfied; abhyavaran
showered; balamLord Balarma; mlyaiwith flower garlands;
aasuthey offered prayers; sdhu sdhu iticrying "excellent,
excellent."
The sinful Pralamba having been killed, the demigods felt extremely
happy, and they showered flower garlands upon Lord Balarma and
praised the excellence of His deed.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighteenth Chapter, of
the rmad-Bhgavatam, entitled "Lord Balarma Slays the Demon
Pralamba."

752

19. Swallowing the Forest Fire

This chapter describes how Lord Ka saved the cows and the cowherd
boys from a great fire in the Mujraya forest.
One day the cowherd boys became absorbed in sporting and allowed the
cows to wander into a dense forest. Suddenly a forest fire blazed up, and
to escape its flames the cows took refuge in a grove of sharp canes. When
the cowherd boys missed their animals, they went searching for them,
following their hoofprints and the trail of blades of grass and other plants
they had trampled or had broken with their teeth. Finally the boys found
the cows and removed them from the cane forest, but by that time the
forest fire had grown strong and was threatening both the boys and the
cows. Thus the cowherd boys took shelter of r Ka, the master of all
mystic power, who told them to close their eyes. They did so, and in a
moment He had swallowed up the fierce forest fire and brought them all
back to the Bhra tree mentioned in the last chapter. Seeing this
wonderful display of mystic potency, the cowherd boys thought Ka
must be a demigod, and they began to praise Him. Then they all returned
home.
TEXT 1
r-uka uvca
krsakteu gopeu
tad-gvo dra-cri
svaira carantyo vivius
ta-lobhena gahvaram
r-uka uvcar ukadeva Gosvm said; krin their playing;
sakteuwhile they were completely absorbed; gopeuthe cowherd
boys; tat-gvatheir cows; dra-criwandering far away; svairam
independently; carantyagrazing; viviuthey entered; tafor
grass; lobhenaout of greed; gahvarama dense forest.
ukadeva Gosvm said: While the cowherd boys were completely

753

absorbed in playing, their cows wandered far away. They hungered for
more grass, and with no one to watch them they entered a dense forest.
TEXT 2
aj gvo mahiya ca
nirviantyo vand vanam
kav nirviviu
krandantyo dva-tarit
ajthe goats; gvathe cows; mahiyathe buffalo; caand;
nirviantyaentering; vantfrom one forest; vanamto another forest;
k-aavma forest of canes; nirviviuthey entered; krandantyacrying out; dvabecause of a forest fire; taritthirsty .
Passing from one part of the great forest to another, the goats, cows and
buffalo eventually entered an area overgrown with sharp canes. The
heat of a nearby forest fire made them thirsty, and they cried out in
distress.
TEXT 3
te 'payanta pan gop
ka-rmdayas tad
jtnutp na vidur
vicinvanto gav gatim
tethey; apayantanot seeing; panthe animals; gopthe
cowherd boys; ka-rma-dayaled by Ka and Rma; tadthen;
jta-anutpfeeling remorse; na viduthey did not know;
vicinvantasearching out; gavmof the cows; gatimthe path.
Not seeing the cows before them, Ka, Rma and Their cowherd
friends suddenly felt repentant for having neglected them. The boys
searched all around, but could not discover where they had gone.
TEXT 4
tais tat-khura-dac-chinnair
go-padair akitair gavm

754

mrgam anvagaman sarve

najvy vicetasa
taiby the blades of grass; tatof those cows; khuraby the hooves;
datand the teeth; chinnaiwhich were broken; go-padaiwith the
hoofprints; akitai(by places in the ground) which were marked;
gavmof the cows; mrgamthe path; anvagamanthey followed;
sarveall of them; naa-jvyhaving lost their livelihood; vicetasa
in anxiety.
Then the boys began tracing out the cows' path by noting their
hoofprints and the blades of grass the cows had broken with their
hooves and teeth. All the cowherd boys were in great anxiety because
they had lost their source of livelihood.
TEXT 5
mujavy bhraa-mrga
krandamna sva-godhanam
samprpya tit rnts
tatas te sannyavartayan
muj-aavymin the Muj forest; bhraa-mrgamwho had lost their
way; krandamnamcrying; svatheir own; go-dhanamcows (and
other animals); samprpyafinding; titwho were thirsty; rnt
and tired; tatathen; tethey, the cowherd boys; sannyavartayan
turned them all back.
Within the Muj forest the cowherd boys finally found their valuable
cows, who had lost their way and were crying. Then the boys, thirsty
and tired, herded the cows onto the path back home.
TEXT 6
t ht bhagavat
megha-gambhray gir
sva-nmn ninada rutv
pratinedu praharit
tthey; htcalled; bhagavatby the Supreme Personality of

755

Godhead; megha-gambhrayas deep as a cloud; girwith His voice;

sva-nmnmof their own names; ninadamthe sound; rutvhearing;
pratineduthey replied; praharitgreatly enlivened.
The Supreme Personality of Godhead called out to the animals in a
voice that resounded like a rumbling cloud. Hearing the sound of their
own names, the cows were overjoyed and called out to the Lord in
reply.
TEXT 7
tata samantd dava-dhmaketur
yadcchaybht kaya-kd vanaukasm
samrita srathinolbaolmukair
vilelihna sthira-jagamn mahn
tatathen; samantton all sides; dava-dhmaketua terrible forest
fire; yadcchaysuddenly; abhtappeared; kaya-ktthreatening
destruction; vana-okasmfor all those present in the forest; samrita
driven; srathinby its chariot driver, the wind; ulbaaterrible;
ulmukaiwith meteorlike sparks; vilelihnalicking; sthirajagamnall moving and nonmoving creatures; mahnvery great.
Suddenly a great forest fire appeared on all sides, threatening to destroy
all the forest creatures. Like a chariot driver, the wind swept the fire
onward, and terrible sparks shot in all directions. Indeed, the great fire
extended its tongues of flame toward all moving and nonmoving
creatures.
Just as Ka, Balarma and the cowherd boys were about to take their
cows back home, the forest fire previously mentioned raged out of control
and surrounded all of them.
TEXT 8
tam patanta parito davgni
gop ca gva prasamkya bht
cu ca ka sa-bala prapann
yath hari mtyu-bhayrdit jan
tamthat; patantamsetting upon them; paritaon all sides; dava-

756

agnimthe forest fire; gopthe cowherd boys; caand; gvathe

cows; prasamkyaintensely watching; bhtafraid; cuthey
addressed; caand; kamLord Ka; sa-balamand Lord Balarma;
prapanntaking shelter; yathas; harimthe Supreme Personality of
Godhead; mtyuof death; bhayaby fear; ardittroubled; jan
persons.
As the cows and cowherd boys stared at the forest fire attacking them
on all sides, they became fearful. The boys then approached Ka and
Balarma for shelter, just as those who are disturbed by fear of death
approach the Supreme Personality of Godhead. The boys addressed
Them as follows.
TEXT 9
ka ka mah-vra
he rmmogha vikrama
dvgnin dahyamnn
prapanns trtum arhatha
ka kaO Ka, Ka; mah-vraO most powerful one; he
rmaO Rma; amogha-vikramaYou whose prowess is never thwarted;
dva-agninby the forest fire; dahyamnnwho are being burned;
prapannnwho are surrendered; trtum arhathaplease save.
[The cowherd boys said:] O Ka ! Ka! Most powerful one ! O
Rma! You whose prowess never fails! Please save Your devotees, who
are about to be burned by this forest fire and have come to take shelter
of You!
TEXT 10
nna tvad-bndhav ka
na crhanty avasditum
vaya hi sarva-dharma-ja
tvan-nths tvat-parya
nnamcertainly; tvatYour; bndhavfriends; kaour dear r
Ka; nanever; caand; arhantideserve; avasditumto suffer
destruction; vayamwe; himoreover; sarva-dharma-jaO perfect

757

knower of the nature of all beings; tvat-nthhaving You as our Lord;

tvat-paryaadevoted to You.
Ka! Certainly Your own friends shouldn't be destroyed. O knower of
the nature of all things, we have accepted You as our Lord, and we are
souls surrendered unto You!
TEXT 11
r-uka uvca
vaco niamya kpaa
bandhn bhagavn hari
nimlayata m bhaia
locannty abhata
r-uka uvcar ukadeva Gosvm said; vacathe words;
niamyahearing; kpaampitiful; bandhnmof His friends;
bhagavnthe Supreme Personality of Godhead; hariHari;
nimlayatajust close; m bhaiado not be afraid; locanniyour eyes;
itithus; abhataHe spoke.
ukadeva Gosvm said: Hearing these pitiful words from His friends,
the Supreme Lord Ka told them, "Just close your eyes and do not be
afraid."
This verse clearly reveals the simple, sublime relationship between Ka
and His pure devotees. The Absolute Truth, the supreme almighty Lord, is
actually a young, blissful cowherd boy named Ka. God is youthful, and
His mentality is playful. When He saw that His beloved friends were
terrified of the forest fire, He simply told them to close their eyes and not
be afraid. Then Lord Ka acted, as described in the next verse.
TEXT 12
tatheti mlitkeu
bhagavn agnim ulbaam
ptv mukhena tn kcchrd
yogdho vyamocayat
tathall right; itithus speaking; mlitaclosing; akeutheir eyes;
bhagavnthe Supreme Lord; agnimthe fire; ulbaamterrible; ptv

758

drinking; mukhenawith His mouth; tnthem; kcchrtfrom the

danger; yoga-adhathe supreme controller of all mystic power;
vyamocayatdelivered .
"All right," the boys replied, and immediately closed their eyes. Then
the Supreme Lord, the master of all mystic power, opened His mouth
and swallowed the terrible fire, saving His friends from danger.
The cowherd boys were suffering from extreme fatigue, hunger and thirst,
and were about to be consumed by a horrible forest fire. All this is
indicated here by the word kcchrt.
TEXT 13
tata ca te 'ky unmlya
punar bhram pit
niamya vismit sann
tmna g ca mocit
tatathen; caand; tethey; akitheir eyes; unmlyaopening;
punaagain; bhramto Bhra; pitbrought; niamya
seeing; vismitamazed; santhey became; tmnamthemselves;
gthe cows; caand; mocitsaved.
The cowherd boys opened their eyes and were amazed to find not only
that they and the cows had been saved from the terrible fire but that
they had all been brought back to the Bhra tree.
TEXT 14
kasya yoga-vrya tad
yoga-mynubhvitam
dvgner tmana kema
vkya te menire 'maram
kasyaof Lord Ka; yoga-vryamthe mystic power; tatthat;
yoga-myby His internal power of illusion; anubhvitameffected;
dva-agnefrom the forest fire; tmanaof themselves; kemamthe
deliverance; vkyaseeing; tethey; menirethought; amarama
demigod.

759

When the cowherd boys saw that they had been saved from the forest
fire by the Lord's mystic power, which is manifested by His internal
potency, they began to think that Ka must be a demigod.
The cowherd boys of Vndvana simply loved Ka as their only friend
and exclusive object of devotion. To increase their ecstasy, Ka
displayed to them His mystic potency and saved them from a terrible
forest fire.
The cowherd boys could never give up their ecstatic loving friendship
with Ka. Therefore, rather than considering Ka to be God, after they
saw His extraordinary power they thought that perhaps He was a
demigod. But since Lord Ka was their beloved friend, they were on the
same level with Him, and thus they thought that they too must be
demigods. In this way Ka's cowherd friends became overwhelmed with
ecstasy.
TEXT 15
g sannivartya syhne
saha-rmo janrdana
veu viraayan goham
agd gopair abhiuta
gthe cows; sannivartyaturning back; sya-ahnein the late
afternoon; saha-rmatogether with Lord Balarma; janrdanar
Ka; veumHis flute; viraayanplaying in a specific way; goham
to the cowherd village; agtHe went; gopaiby the cowherd boys;
abhiutabeing praised.
It was now late in the afternoon, and Lord Ka, accompanied by
Balarma, turned the cows back toward home. Playing His flute in a
special way, Ka returned to the cowherd village in the company of
His cowherd friends, who chanted His glories.
TEXT 16
gopn paramnanda
sd govinda-darane
kaa yuga-atam iva
ys yena vinbhavat

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gopnmfor the young cowherd girls; parama-nandathe greatest

happiness; starose; govinda-daranein seeing Govinda; kaama
moment; yuga-atama hundred millenniums; ivajust as; ysmfor
whom; yenawhom (Ka); vinwithout; abhavatbecame.
The young gops took the greatest pleasure in seeing Govinda come
home, since for them even a moment without His association seemed
like a hundred ages.
After saving the cowherd boys from the blazing forest fire, Ka saved
the cowherd girls from the blazing fire of separation from Him. The gops,
headed by rmat Rdhr, have the greatest love for Ka, and even a
single moment's separation from Him seems like millions of years to
them. The gops are the greatest devotees of God, and their specific
pastimes with Ka will be described later in this work.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Nineteenth Chapter of
the rmad-Bhgavatam, entitled "Swallowing the Forest Fire."

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20. The Rainy Season and Autumn in Vndvana

To enhance the description of Lord Ka's pastimes, r ukadeva

Gosvm describes in this chapter the beauty of Vndvana during
autumn and the rainy season. In the course of his presentation he gives
various charming instructions in metaphorical terms.
TEXT 1
r-uka uvca
tayos tad adbhuta karma
dvgner mokam tmana
gop strbhya samcakhyu
pralamba-vadham eva ca
r-uka uvcar ukadeva Gosvm said; tayoof the two of Them,
Lord Ka and Lord Balarma; tatthat; adbhutamamazing; karma
action; dva-agnefrom the forest fire; mokamthe deliverance;
tmanaof themselves; gopthe cowherd boys; strbhyato the
ladies; samcakhyuthey described in detail; pralamba-vadhamthe
killing of Pralambsura; evaindeed; caalso.
ukadeva Gosvm said:To the ladies of Vndvana, the cowherd boys
then related in full detail Ka's and Balarma's wonderful activities of
delivering them from the forest fire and killing the demon Pralamba.
TEXT 2
gopa-vddh ca gopya ca
tad upkarya vismit
menire deva-pravarau
ka-rmau vraja gatau
gopa-vddhthe elder cowherd men; caand; gopyathe cowherd
ladies; caalso; tatthat; upkaryahearing; vismitsurprised;
menirethey considered; deva-pravarautwo eminent demigods; ka-

762

rmau-the brothers Ka and Balarma; vrajamto Vndvana; gataucome.

The elder cowherd men and ladies were amazed to hear this account,
and they concluded that Ka and Balarma must be exalted demigods
who had appeared in Vndvana.
TEXT 3
tata prvartata prv
sarva-sattva-samudbhav
vidyotamna-paridhir
visphrjita-nabhas-tal
tatathen; prvartatabegan; prvthe rainy season; sarva-sattva
of all living beings; samudbhavthe source of generation; vidyotamna
flashing with lightning; paridhiits horizon; visphrjitaagitated (by
thunder); nabha-talthe sky.
Then the rainy season began, giving life and sustenance to all living
beings. The sky began to rumble with thunder, and lightning flashed on
the horizon.
TEXT 4
sndra-nlmbudair vyoma
sa-vidyut-stanayitnubhi
aspaa-jyotir cchanna
brahmeva sa-gua babhau
sndradense; nlablue; ambudaiby the clouds; vyomathe sky; savidyutalong with lightning; stanayitnubhiand thunder; aspaa
diffuse; jyotiits illumination; cchannamcovered; brahmathe spirit
soul; ivaas if; sa-guamwith the material qualities of nature; babhau
was manifest.
The sky was then covered by dense blue clouds accompanied by
lightning and thunder. Thus the sky and its natural illumination were
covered in the same way that the spirit soul is covered by the three
modes of material nature.

763

Lightning is compared to the mode of goodness, thunder to the mode of

passion, and clouds to the mode of ignorance. Thus the cloudy sky at the
onset of the rainy season is analogous to the pure spirit soul when he
becomes disturbed by the modes of nature, for at that time he is covered
and his original brilliant nature is only dimly reflected through the haze
of the material qualities.
TEXT 5
aau msn nipta yad
bhmy coda-maya vasu
sva-gobhir moktum rebhe
parjanya kla gate
aaueight; msnduring months; niptamdrunk; yatwhich:
bhmy-of the earth; caand; uda-mayamconsisting of water; vasu
the wealth; sva-gobhiby his own rays; moktumto release; rebhe
began; parjanyathe sun; klethe proper time; gatewhen it
arrived.
With its rays, the sun had for eight months drunk up the earth's wealth
in the form of water. Now that the proper time had arrived, the sun
began releasing this accumulated wealth.
The cryas compare the sun's evaporating the earth's wealth of water to a
king's collecting taxes. In Chapter Twenty, of Ka, the Supreme
Personality of Godhead, rla Prabhupda explains this analogy as follows:
"Clouds are accumulated water drawn from the land by the sunshine.
Continually for eight months the sun evaporates all kinds of water from
the surface of the globe, and this water is accumulated in the shape of
clouds, which are distributed as water when there is need. Similarly, a
government exacts various taxes from the citizens, such as income tax
and sales tax, which the citizens are able to pay by their different material
activities: agriculture, trade, industry and so on. This taxation is
compared to the sun's drawing water from the earth. When there is again
need of water on the surface of the globe, the same sunshine converts the
water into clouds and distributes it all over the globe. Similarly, the taxes
collected by the government must be distributed to the people again, as
educational work, public work, sanitation work and so on. This is very
essential for a good government. The government should not simply exact

764

taxes for useless squandering; the tax collection should be utilized for the
public welfare of the state."
TEXT 6
taidvanto mah-megh
caa -vasana -vepit
prana jvana hy asya
mumucu karu iva
tait-vantadisplaying lightning; mah-meghthe great clouds;
caafierce; vasanaby the wind; vepitshaken; pranamthe
gratification; jvanamtheir life (their water); hiindeed; asyaof this
world; mumucuthey released; karumerciful personalities; iva
just as.
Flashing with lightning, great clouds were shaken and swept about by
fierce winds. Just like merciful persons, the clouds gave their lives for
the pleasure of this world.
Just as great, compassionate personalities sometimes give their lives or
wealth for the happiness of society, the rain clouds poured down their
rain upon the parched earth. Although the clouds were thus dissipated,
they freely provided rainfall for the happiness of the earth.
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments
as follows on this verse: "During the rainy season, there are strong winds
blustering all over the country and carrying clouds from one place to
another to distribute water. When water is urgently needed after the
summer season, the clouds are just like a rich man who, in times of need,
distributes his money even by exhausting his whole treasury. So the
clouds exhaust themselves by distributing water all over the surface of the
globe.
"Then Mahrja Daaratha, the father of Lord Rmacandra, used to fight
with his enemies, it was said that he approached them just like a farmer
uprooting unnecessary plants and trees. And when there was need of
giving charity, he used to distribute money exactly as the cloud
distributes rain. The distribution of rain by clouds is so sumptuous that it
is compared to the distribution of wealth by a great, munificent person.
The clouds' downpour is so sufficient that the rains even fall on rocks and
hills and on the oceans and seas, where there is no need for water. A

765

cloud is like a charitable person who opens his treasury for distribution
and does not discriminate whether the charity is needed or not. He gives
in charity openhandedly."
Metaphorically speaking, the lightning in rain clouds is the light by which
they see the distressed condition of the earth, and the blowing winds are
their heavy breathing, such as that found in a distressed person.
Distressed to see the condition of the earth, the clouds tremble in the
wind like a compassionate person. Thus they pour down their rain.
TEXT 7
tapa-k deva-mh
sd varyas mah
yathaiva kmya-tapasas
tanu samprpya tat-phalam
tapa-kemaciated by the summer heat; deva-mhmercifully
sprinkled by the god of rain; stbecame; varyasfully nourished;
mah-the earth; yath evajust as; kmyabased on sense gratification;
tapasaof one whose austerities; tanuthe body; samprpyaafter
obtaining; tatof those austere practices; phalamthe fruit.
The earth had been emaciated by the summer heat, but she became
fully nourished again when moistened by the god of rain. Thus the
earth was like a person whose body has been emaciated by austerities
undergone for a material purpose, but who again becomes fully
nourished when he achieves the fruit of those austerities.
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments
on this verse as follows: "Before the rainfall, the whole surface of the
globe becomes almost depleted of all kinds of energies and appears very
lean. After the rainfall, the whole surface of the earth becomes green with
vegetation and appears very healthy and strong. Here, a comparison is
made to the person undergoing austerities for fulfillment of a material
desire. The flourishing condition of the earth after a rainy season is
compared to the fulfillment of material desires. Sometimes, when a
country is subjugated by an undesirable government, persons and parties
undergo severe penances and austerities to get control of the government,
and when they attain control they flourish by giving themselves generous
salaries. This also is like the flourishing of the earth in the rainy season.

766

Actually, one should undergo severe austerities and penances only to

achieve spiritual happiness. In the rmad-Bhgavatam it is recommended
that tapasya, or austerities, should be accepted only for realizing the
Supreme Lord. By accepting austerity in devotional service, one regains
his spiritual life, and as soon as one regains his spiritual life, he enjoys
unlimited spiritual bliss. But if someone undertakes austerities and
penances for some material gain, then, as stated in the Bhagavad-gt, the
results are temporary and are desired only by persons of less intelligence.
"
TEXT 8
ni-mukheu khadyots
tamas bhnti na grah
yath ppena pa
na hi ved kalau yuge
ni-mukheuduring the moments of evening twilight; khadyot
the glowworms; tamasbecause of the darkness; bhntishine; na
not; grahthe planets; yathas; ppenabecause of sinful activities;
paatheistic doctrines; naand not; hicertainly; vedthe
Vedas; kalau yuge-in the age of Kali.
In the evening twilight during the rainy season, the darkness allowed
the glowworms but not the stars to shine forth, just as in the age of Kali
the predominance of sinful activities allows atheistic doctrines to
overshadow the true knowledge of the Vedas.
rla Prabhupda comments as follows: "During the rainy season, in the
evening there are many glowworms visible about the tops of trees, hither
and thither, and they glitter just like lights. But the luminaries of the sky,
the stars and the moon, are not visible. Similarly, in the age of Kali,
persons who are atheists or miscreants become very prominently visible,
whereas persons who are actually following the Vedic principles for
spiritual emancipation are practically obscured. This age, Kali-yuga, is
compared to the cloudy season of the living entities. In this age, real
knowledge is covered by the influence of the material advancement of
civilization. The cheap mental speculators, atheists and manufacturers of
so-called religious principles become prominent like the glowworms,
whereas persons strictly following the Vedic principles, or scriptural

767

injunctions, become covered by the clouds of this age.

"People should learn to take advantage of the actual luminaries of the
skythe sun, moon and starsinstead of the glowworms' light. Actually,
the glowworms cannot give any light in the darkness of night. As clouds
sometimes clear, even in the rainy season, and the moon, stars and sun
become visible, so even in this Kali-yuga there are sometimes advantages.
The Vedic movement of Lord Caitanyathe distribution of the chanting
of the Hare Ka mantrais understood in this way. People seriously
anxious to find real life should take advantage of this movement instead
of looking toward the so-called light of mental speculators and atheists."
TEXT 9
rutv parjanya-ninada
mauk sasjur gira
t ayn prg yadvad
brhma niyamtyaye
rutvhearing; parjanyaof the rain clouds; ninadamthe resounding;
maukthe frogs; sasjuemitted; giratheir sounds; tm
silently; aynlying; prkpreviously; yadvatjust as; brhma
brhmaa students; niyama-atyayeafter finishing their morning duties.
The frogs, who had all along been lying silent, suddenly began croaking
when they heard the rumbling of the rain clouds, in the same way that
brhmaa students, who perform their morning duties in silence begin
reciting their lessons when called by their teacher.
rla Prabhupda comments, "After the first rainfall, when there is a
thundering sound in the clouds, all the frogs begin to croak, like students
suddenly engaged in reading their studies. Students are generally
supposed to rise early in the morning. They do not usually arise of their
own accord, however, but only when there is a bell sounded in the temple
or in the cultural institution. By the order of the spiritual master they
immediately rise, and after finishing their morning duties they sit down to
study the Vedas or chant Vedic mantras. Similarly, everyone is sleeping in
the darkness of Kali-yuga, but when there is a great crya, by his calling
only everyone takes to the study of the Vedas to acquire actual
knowledge."

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TEXT 10
sann utpatha-gminya
kudra-nadyo 'nuuyat
puso yathsvatantrasya
deha-dravia -sampada
santhey became; utpatha-gminyastrayed from their courses;
kudrainsignificant; nadyathe rivers; anuuyatdrying up;
pusaof a person; yathas; asvatantrasyawho is not independent
(that is, who is under the control of his senses); dehathe body;
draviaphysical property; sampadaand riches.
With the advent of the rainy season, the insignificant streams, which
had become dry, began to swell and then strayed from their proper
courses, like the body, property and money of a man controlled by the
urges of his senses.
rla Prabhupda comments, "During the rainy season, many small ponds,
lakes and rivulets become filled with water; otherwise the rest of the year
they remain dry. Similarly, materialistic persons are dry, but sometimes,
when they are in a so-called opulent position, with a home or children or
a little bank balance, they appear to be flourishing, but immediately
afterwards they become dry again, like the small rivulets and ponds. The
poet Vidypati said that in the society of friends, family, children, wife
and so on, there is certainly some pleasure, but that pleasure is compared
to a drop of water in the desert. Everyone is hankering after happiness,
just as in the desert everyone is hankering after water. If in the desert
there is a drop of water, the water is there, of course, but the benefit from
that drop of water is very insignificant. In our materialistic way of life, we
are hankering after an ocean of happiness, but in the form of society,
friends and mundane love we are getting no more than a drop of water.
Our satisfaction is never achieved, as the small rivulets, lakes and ponds
are never filled with water in the dry season."
TEXT 11
harit haribhi apair
indragopai ca lohit
ucchilndhra-kta-cchy
n rr iva bhr abht

769

haritgreenish; haribhiwhich is green; apaibecause of the

newly grown grass; indragopaibecause of the indragopa insects; ca
and; lohitreddish; ucchilndhraby the mushrooms; ktaafforded;
chyshelter; nmof men; rthe opulence; ivajust as; bh
the earth; abhtbecame.
The newly grown grass made the earth emerald green, the indragopa
insects added a reddish hue, and white mushrooms added further color
and circles of shade. Thus the earth appeared like a person who has
suddenly become rich.
rla rdhara Svm comments that the word nm indicates men of the
royal order. Thus the colorful display of dark green fields decorated with
bright red insects and white mushroom umbrellas can be compared to a
royal parade displaying the military strength of a king.
TEXT 12
ketri aya-sampadbhi
karak muda dadu
mninm anutpa vai
daivdhnam ajnatm
ketrithe fields; aya-sampadbhiwith their wealth of grains;
karakmto the farmers; mudamjoy; dadugave; mninmto
others who are falsely proud; anutpamremorse; vaiindeed; daivaadhnamthe control of destiny; ajnatmnot understanding.
With their wealth of grains, the fields gave joy to the farmers. But those
fields created remorse in the hearts of those who were too proud to
engage in farming and who failed to understand how everything is
under the control of the Supreme.
It is common for people living in large cities to become miserable and
disgusted when there is ample rainfall. They do not understand or have
forgotten that the rain is nourishing the crops they will eat. Although they
certainly enjoy eating, they do not appreciate that with the rain the
Supreme Lord is feeding not only human beings but also plants, animals
and the earth itself.
Modern, sophisticated people often look down their noses at those
engaged in agricultural work. In fact, in American slang, a simple,

770

unintelligent person is sometimes called "a farmer." There are also

government agencies that restrict agricultural production because certain
capitalists fear the effect on market prices. Because of various artificial and
manipulative practices in modern governments, we find widespread food
shortages throughout the worldeven in the United States, among the
poverty-strickenand at the same time we find the governments paying
farmers not to plant crops. Sometimes these governments throw huge
amounts of food into the ocean. Thus the administration of the arrogant
and ignorant, those who are too proud to obey the laws of God or too
ignorant to recognize them, will always cause frustration among the
people, whereas a God conscious government will provide abundance and
happiness for all.
TEXT 13
jala-sthalaukasa sarve
nava-vri-nievay
abibhran rucira rpa
yath hari-nievay
jalaof the water; sthalaand the land; okasathe residents; sarve
all; navanew; vriof the water; nievayby taking recourse;
abibhranthey took on; ruciramattractive; rpamform; yathjust
as; hari-nievayby rendering devotional service to the Supreme
Personality of Godhead.
As all creatures of the land and water took advantage of the newly fallen
rainwater, their forms became attractive and pleasing, just as a devotee
becomes beautiful by engaging in the service of the Supreme Lord.
rla Prabhupda comments as follows: "We have practical experience of
this with our students in the International Society for Krishna
Consciousness. Before becoming students, they were dirty-looking,
although they had naturally beautiful personal features; but due to having
no information of Ka consciousness they appeared very dirty and
wretched. Since they have taken to Ka consciousness, their health has
improved, and by following the rules and regulations they have increased
their bodily luster. When they are dressed with saffron-colored cloth, with
tilaka on their foreheads and beads in their hands and on their necks, they
look exactly as if they have come directly from Vaikuha."

771

TEXT 14
saridbhi sagata sindhu
cukobha vasanormimn
apakva-yogina citta
kmkta gua-yug yath
saridbhiwith the rivers; sagataon account of meeting; sindhu
the ocean; cukobhabecame agitated; vasanablown by the wind;
rmi-mnhaving waves; apakvaimmature; yoginaof a yog;
cittamthe mind; kma-aktamtainted with lust; gua-yuk
maintaining connection with objects of sense gratification; yathjust as.
Where the rivers joined the ocean it became agitated, its waves blown
about by the wind, just as the mind of an immature yog becomes
agitated because he is still tainted by lust and attached to the objects of
sense gratification.
TEXT 15
girayo vara-dhrbhir
hanyamn na vivyathu
abhibhyamn vyasanair
yathdhokaja-cetasa
girayathe mountains; vara-dhrbhiby the rain-bearing clouds;
hanyamnbeing
struck;
na
vivyathudid
not
shake;
abhibhyamnbeing attacked; vyasanaiby dangers; yathas;
adhokaja-cetasathose whose minds are absorbed in the Supreme Lord.
Just as devotees whose minds are absorbed in the Personality of
Godhead remain peaceful even when attacked by all sorts of dangers,
the mountains in the rainy season were not at all disturbed by the
repeated striking of the rain-bearing clouds.
When splashed by torrents of rain, the mountains are not shaken; rather,
they are cleansed of dirt and become resplendent and beautiful. Similarly,
an advanced devotee of the Supreme Lord is not shaken from his
devotional program by disturbing conditions, which instead cleanse his
heart of the dust of attachment to this world. Thus the devotee becomes
beautiful and resplendent by tolerating difficult conditions. In fact, a

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devotee accepts all reverses in life as the mercy of Lord Ka, realizing
that all suffering is due to the sufferer's own previous misdeeds.
TEXT 16
mrg babhvu sandigdhs
tai chann hy asaskt
nbhyasyamn rutayo
dvijai klena chat
mrgthe roads; babhvubecame; sandigdhobscured; tai
by grass; channcovered over; hiindeed; asasktnot cleansed;
na abhyasyamnnot being studied; rutayathe scriptures; dvijai
by the brhmaas; klena-by the effects of time; caand; hat
corrupted.
During the rainy season the roads, not being cleansed, became covered
with grass and debris and were thus difficult to make out. These roads
were like religious scriptures that brhmaas no longer study and that
thus become corrupted and covered over with the passage of time.
TEXT 17
loka-bandhuu megheu
vidyuta cala-sauhd
sthairya na cakru kminya
purueu guiv iva
lokaof all the world; bandhuuwho are the friends; megheuamong
the clouds; vidyutathe lightning; cala-sauhdfickle in their
friendship; sthairyamsteadiness; na cakrudid not maintain;
kminyalusty women; purueuamong men; guiuwho are
virtuous; ivaas.
Though the clouds are the well-wishing friends of all living beings, the
lightning, fickle in its affinities, moved from one group of clouds to
another, like lusty women unfaithful even to virtuous men.
rla Prabhupda comments, "During the rainy season, lightning appears
in one group of clouds and then immediately in another group of clouds.
This phenomenon is compared to a lusty woman who does not fix her

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mind on one man. A cloud is compared to a qualified person because it

pours rain and gives sustenance to many people; a man who is qualified
similarly gives sustenance to many living creatures, such as family
members or many workers in business. Unfortunately, his whole life can
be disturbed by a wife who divorces him; when the husband is disturbed,
the whole family is ruined, the children are dispersed or the business is
closed, and everything is affected. It is therefore recommended that a
woman desiring to advance in Ka consciousness peacefully live with a
husband and that the couple not separate under any condition. The
husband and wife should control sex indulgence and concentrate their
minds on Ka consciousness so their life may be successful. After all, in
the material world a man requires a woman, and a woman requires a man.
When they are combined, they should live peacefully in Ka
consciousness and should not be restless like the lightning flashing from
one group of clouds to another."
TEXT 18
dhanur viyati mhendra
nirgua ca guiny abht
vyakte gua-vyatikare
'guavn puruo yath
dhanuthe bow (rainbow); viyatiwithin the sky; mh-indramof
Lord Indra; nirguamwithout qualities (or without a bowstring); ca
although; guiniwithin the sky, which has definite qualities like sound;
abhtappeared; vyaktewithin the manifest material nature; guavyatikarewhich consists of the interactions of material qualities; aguavnHe who has no contact with material qualities; puruathe
Supreme Personality; yathjust as.
When the curved bow of Indra [the rainbow] appeared in the sky,
which had the quality of thundering sound, it was unlike ordinary bows
because it did not rest upon a string. Similarly, when the Supreme Lord
appears in this world, which is the interaction of the material qualities,
He is unlike ordinary persons because He remains free from all material
qualities and independent of all material conditions.
rla Prabhupda comments as follows: "Sometimes, in addition to the
roaring thunder of the clouds, there is an appearance of a rainbow, which

774

stands as a bow without a string. Usually, a bow stays in the curved

position because it is tied at its two ends by the bowstring; but in the
rainbow there is no such string, and yet it rests in the sky so beautifully.
Similarly, when the Supreme Personality of Godhead descends to this
material world, He appears just like an ordinary human being, but He is
not resting on any material condition. In the Bhagavad-gt, the Lord says
that He appears by His internal potency, which is free from the bondage
of the external potency. What is bondage for the ordinary creature is
freedom for the Personality of Godhead."
TEXT 19
na rarjoupa channa
sva-jyotsn-rjitair ghanai
aha-maty bhsitay
sva-bhs puruo yath
na rarjadid not shine forth; uupathe moon; channacovered;
sva-jyotsnby its own light; rjitaiwhich are illuminated; ghanai
by the clouds; aham-matyby false ego; bhsitaywhich is
illuminated; sva-bhsby his own luster; puruathe living entity;
yathas.
During the rainy season the moon was prevented from appearing
directly by the covering of the clouds, which were themselves illumined
by the moon's rays. Similarly, the living being in material existence is
prevented from appearing directly by the covering of the false ego,
which is itself illumined by the consciousness of the pure soul.
The analogy given here is excellent. During the rainy season we cannot
see the moon in the sky, because the moon is covered by clouds. These
clouds, however, are radiant with the glow of the moon's own rays.
Similarly, in our conditioned, material existence we cannot directly
perceive the soul, because our consciousness is covered by the false ego,
which is the false identification with the material world and the material
body. Yet it is the soul's own consciousness that illumines the false ego.
As the Gt describes, the energy of the soul is consciousness, and when
this consciousness manifests through the screen of false ego, it appears as
dull, material consciousness, in which there is no direct vision of the soul
or God. In the material world, even great philosophers ultimately resort to

775

hazy ambiguities when speaking about the Absolute Truth, just as the
cloudy sky manifests only in a dull and indirect way the iridescent light of
the moon.
In material life, our false ego is often enthusiastic, hopeful and apparently
aware of various material affairs, and such consciousness encourages us to
push on in material existence. But in truth we are merely experiencing the
dull reflection of our original, pure consciousness, which is Ka
consciousnessdirect perception of the soul and God. Not realizing that
the false ego merely hampers and dulls our real, spiritual consciousness,
which is fully enlightened and blissful, we mistakenly think that material
consciousness is full of knowledge and happiness. This is comparable to
thinking that the luminous clouds are lighting up the night sky, while in
fact it is the moonshine that illumines the sky, and the clouds that merely
dull and hamper the moonshine. The clouds appear luminous because
they are filtering and impeding the brilliant rays of the moon. Similarly, at
times material consciousness appears pleasurable or enlightened because
it is screening or filtering the original, blissful and enlightened
consciousness coming directly from the soul. If we can understand the
ingenious analogy given in this verse, we can easily advance in Ka
consciousness.
TEXT 20
meghgamotsav h
pratyananda chikhaina
gheu tapta-nirvi
yathcyuta-jangame
meghaof clouds; gamabecause of the arrival; utsavwho celebrate
a festival; hbecoming joyful; pratyanandanthey cried out in
greeting; ikhainathe peacocks; gheuwithin their homes; tapta
those who are distressed; nirviand then become happy; yathjust
as; acyutaof the infallible Personality of Godhead; janaof the
devotees; gameupon the arrival.
The peacocks became festive and cried out a joyful greeting when they
saw the clouds arrive, just as people distressed in household life feel
pleasure when the pure devotees of the infallible Supreme Lord visit
them.

776

After the dry summer season, the peacocks become jubilant with the
arrival of the first thundering rain clouds, and thus they dance in great
happiness. rla Prabhupda comments, "We have practical experience
that many of our students were dry and morose previous to their coming
to Ka consciousness, but having come in contact with devotees they
are now dancing like jubilant peacocks."
TEXT 21
ptvpa pdap padbhir
san nntma-mrtaya
prk kms tapas rnt
yath kmnusevay
ptvhaving drunk; pawater; pda-pthe trees; padbhiwith
their feet; sanassumed; nnvarious; tma-mrtayabodily
features; prkpreviously; kmemaciated; tapasby austerities;
rntfatigued; yathas; kma-anusevayby enjoying acquired
desired objects.
The trees had grown thin and dry, but after they drank the newly fallen
rainwater through their feet, their various bodily features blossomed.
Similarly, one whose body has grown thin and weak from austerity
again exhibits his healthy bodily features upon enjoying the material
objects gained through that austerity.
The word pda means foot, and p means drinking. Trees are called
pdapa because they drink through their roots, which are likened to feet.
Upon drinking the newly fallen rainwater, the trees in Vndvana began
to manifest new leaves, sprouts and blossoms, and they thus enjoyed new
growth. Similarly, materialistic persons often perform severe austerities to
acquire the object of their desire. For example, politicians in America
undergo grueling austerities while traveling about the countryside
campaigning for election. Businessmen also will often deny personal
comfort to make their business successful. Such austere persons, upon
acquiring the fruits of their austerity, again become healthy and satisfied,
like trees eagerly drinking rainwater after enduring the austerity of a dry,
hot summer.
TEXT 22

777

sarasv anta-rodhasu
nyur agpi sras
ghev anta-ktyeu
grmy iva duray
sarasuupon the lakes; antadisturbed; rodhasuwhose banks;
nyucontinued to dwell; agamy dear King; apiindeed; sras
the cranes; gheuin their homes; antafeverish; ktyeuwhere
activities are performed; grmymaterialistic men; iva-indeed;
duraywhose minds are contaminated.
The cranes continued dwelling on the shores of the lakes, although the
shores were agitated during the rainy season, just as materialistic
persons with contaminated minds always remain at home, despite the
many disturbances there.
During the rainy season there are often mud slides around the shores of
lakes, and thorny hushes, stones and other debris sometimes accumulate
there. Despite all these inconveniences, ducks and cranes continue
meandering around the lakeshores. Similarly, innumerable painful
occurrences are always disturbing family life, but a materialistic man
never even considers leaving his family in the hands of his grown sons
and going away for spiritual improvement. He regards such an idea as
shocking and uncivilized, because he is completely ignorant of the
Absolute Truth and his relationship to that Truth.
TEXT 23
jalaughair nirabhidyanta
setavo varatvare
painm asad-vdair
veda-mrg kalau yath
jala-oghaiby the floodwater; nirabhidyantabecame broken; setava
the dikes; varatiwhen he is showering rain; vareLord Indra;
painmof the atheists; asat-vdaiby the false theories; vedamrgthe paths of the Vedas; kalau-in the Kali-yuga; yathas.
When Indra sent forth his rains, the floodwaters broke through the
irrigation dikes in the agricultural fields, just as in the Kali-yuga the
atheists' false theories break down the boundaries of Vedic injunctions.

778

TEXT 24
vyamucan vyubhir nunn
bhtebhya cmta ghan
yathio vi-pataya
kle kle dvijerit
vyamucanthey released; vyubhiby the winds; nunnimpelled;
bhtebhyato all living beings; caand; amtamtheir nectarean water;
ghanthe clouds; yathas; iacharitable benedictions; vipatayakings; kle klefrom time to time; dvijaby the brhmaas;
rit-encouraged.
The clouds, impelled by the winds, released their nectarean water for
the benefit of all living beings, just as kings, instructed by their
brhmaa priests, dispense charity to the citizens.
rla Prabhupda comments, "In the rainy season, the clouds, tossed by
the wind, deliver water that is welcomed like nectar. When the Vedic
followers, the brhmaas, inspire rich men like kings and the wealthy
mercantile community to give charity in the performance of great
sacrifices, the distribution of such wealth is also nectarean. The four
sections of human society, namely the brhmaas, the katriyas, the
vaiyas and the dras, are meant to live peacefully in a cooperative mood;
this is possible when they are guided by expert Vedic brhmaas who
perform sacrifices and distribute wealth equally."
TEXT 25
eva vana tad variha
pakva-kharjura-jambumat
go-goplair vto rantu
sa-bala prviad dhari
evamthus; vanamforest; tatthat; varihammost resplendent;
pakvaripe; kharjuradates; jambuand jambu fruits; mathaving;
goby the cows; goplaiand the cowherd boys; vtasurrounded;
rantumwith the purpose of playing; sa-balaaccompanied by Lord
Balarma; prviatHe entered; hariLord Ka.
When the Vndvana forest had thus become resplendent, filled with
ripe dates and jambu fruits, Lord Ka, surrounded by His cows and

779

cowherd boyfriends and accompanied by r Balarma, entered that

forest to enjoy.
TEXT 26
dhenavo manda-gminya
dho-bhrea bhyas
yayur bhagavatht
druta prty snuta-stan
dhenavathe cows; manda-gminyamoving slowly; dhaof their
udders; bhreabecause of the weight; bhyasvery great; yayu
they went; bhagavatby the Lord; htbeing called; drutam
quickly; prtyout of affection; snutawet; stantheir udders.
The cows had to move slowly because of their weighty milk bags, but
they quickly ran to the Supreme Personality of Godhead as soon as He
called them, their affection for Him causing their udders to become wet.
rla Prabhupda comments, "The cows, being fed by new grasses, became
very healthy, and their milk bags were all very full. When Lord Ka
called them by name, they immediately came to Him out of affection, and
in their joyful condition the milk flowed from their bags."
TEXT 27
vanaukasa pramudit
vana-rjr madhu-cyuta
jala-dhr girer ndd
sann dade guh
vana-okasathe aborigine girls of the forest; pramuditjoyful; vanarjthe trees of the forest; madhu-cyutadripping sweet sap; jaladhrwaterfalls; gireon the mountains; ndtfrom their
resounding; sannnearby; dadeHe observed; guhcaves.
The Lord saw the joyful aborigine girls of the forest, the trees dripping
sweet sap, and the mountain waterfalls, whose resounding indicated
that there were caves nearby.

780

TEXT 28
kvacid vanaspati-kroe
guhy cbhivarati
nirviya bhagavn reme
kanda-mla-phalana
kvacitsometimes; vanaspatiof a tree; kroein the hollow;
guhymin a cave; caor; abhivaratiwhen it was raining; nirviya
entering; bhagavnthe Supreme Lord; remeenjoyed; kanda-mla
roots; phalaand fruits; aanaeating.
When it rained, the Lord would sometimes enter a cave or the hollow of
a tree to play and to eat roots and fruits.
rla Santana Gosvm explains that during the rainy season bulbs and
roots are very tender and palatable, and Lord Ka would eat them along
with wild fruits found in the forest. Lord Ka and His young boyfriends
would sit in the hollow of a tree or within a cave and enjoy pastimes while
waiting for the rain to stop.
TEXT 29
dadhy-odana samnta
ily salilntike
sambhojanyair bubhuje
gopai sakaranvita
dadhi-odanamboiled rice mixed with yogurt; samntamsent;
lymon a stone; salila-antikenear the water; sambhojanyaiwho
would take meals with Him; bubhujeHe ate; gopaitogether with the
cowherd boys; sakaraa-anvitain the company of Lord Balarma.
Lord Ka would take His meal of boiled rice and yogurt, sent from
home, in the company of Lord Sakaraa and the cowherd boys who
regularly ate with Him. They would all sit down to eat on a large stone
near the water.
TEXTS 30-31
dvalopari saviya
carvato mlitekan

781

tptn vn vatsatarn
g ca svodho-bhara-ram
prv-riya ca t vkya
sarva-kla-sukhvahm
bhagavn pjay cakre
tma-akty-upabhitm
dvalaa grassy patch; upariupon; saviyasitting; carvatawho
were grazing; mlitaclosed; kantheir eyes; tptnsatisfied;
vnthe bulls; vatsatarnthe calves; gthe cows; caand; sva
their own; dhaof the milk bags; bharaby the weight; ram
fatigued; prvof the rainy season; riyamthe opulence; caand;
tmthat;
vkyaseeing;
sarva-klaalways;
sukhapleasure;
vahmgiving; bhagavnthe Supreme Personality of Godhead;
pjaym cakrehonored; tma-aktifrom His internal potency;
upabhitmexpanded.
Lord Ka watched the contented bulls, calves and cows sitting on the
green grass and grazing with closed eyes, and He saw that the cows
were tired from the burden of their heavy milk bags. Thus observing the
beauty and opulence of Vndvana's rainy season, a perennial source of
great happiness, the Lord offered all respect to that season, which was
expanded from His own internal potency.
The lush beauty of the rainy season in Vndvana is meant to enhance the
pleasure pastimes of r Ka. Thus, to set the scene for the Lord's loving
affairs, His internal potency makes all the arrangements described in this
chapter.
TEXT 32
eva nivasatos tasmin
rma-keavayor vraje
arat samabhavad vyabhr
svacchmbv-aparunil
evamin this manner; nivasatowhile the two of Them were dwelling;
tasminin that; rma-keavayoLord Rma and Lord Keava; vrajein
Vndvana; aratthe fall season; samabhavatbecame fully manifest;
vyabhrfree from clouds in the sky; svaccha-ambuin which the water

782

was clear; aparua-aniland the wind was gentle.

While Lord Rma and Lord Keava were thus dwelling in Vndvana,
the fall season arrived, when the sky is cloudless, the water clear and
the wind gentle.
TEXT 33
arad nrajotpatty
nri prakti yayu
bhranm iva cetsi
punar yoga-nievay
aradby the effect of the autumn season; nrajathe lotus flowers;
utpattywhich regenerates; nrithe bodies of water; praktimto
their natural state (of cleanliness); yayureturned; bhranmof
those who are fallen; ivajust as; cetsithe minds; punaonce
again; yogaof devotional service; nievayby practice.
The autumn season, which regenerated the lotus flowers, also restored
the various bodies of water to their original purity, just as the process
of devotional service purifies the minds of the fallen yogs when they
return to it.
TEXT 34
vyomno 'bbhra bhta-balya
bhuva pakam ap malam
araj jahrrami
ke bhaktir yathubham
vyomnain the sky; ap-bhramthe clouds; bhtaof the animals;
balyamthe crowded condition; bhuvaof the earth; pakamthe
muddy covering; apmof the water; malamthe contamination; arat
the autumn season; jahraremoved; ramimof the members of the
four different spiritual orders of human society; kefor Lord Ka;
bhaktidevotional
service;
yathjust
as;
aubhamall
inauspiciousness.
Autumn cleared the sky of clouds, let the animals get out of their

783

crowded living conditions, cleaned the earth of its covering of mud, and
purified the water of contamination, in the same way that loving service
rendered to Lord Ka frees the members of the four spiritual orders
from their respective troubles.
Every human being must perform the prescribed duties corresponding to
one of the four spiritual orders of life. These divisions are 1) celibate
student life, brahmacarya; 2) married life, ghastha; 3) retired life,
vnaprastha; and 4) renounced life, sannysa. A brahmacr must perform
many menial duties during his student life, but as he becomes advanced
in loving service to Ka, his superiors recognize his spiritual status and
elevate him to higher duties. The innumerable obligations performed on
behalf of wife and children constantly harass a householder, but as he
becomes advanced in loving service to Ka, he is automatically elevated
by the laws of nature to more enjoyable, spiritual occupations, and he
somehow minimizes material duties.
Those in the vnaprastha, or retired, order of life also perform many
duties, and these can also be replaced by ecstatic loving service to Ka.
Similarly, renounced life has many natural difficulties, not the least of
which is that sannyss, or renounced men, are inclined to meditate on the
impersonal aspect of the Absolute Truth. As stated in the Bhagavad-gt
(12.5), kleo 'dhikataras tem avyaktsakta-cetasm: "For those whose
minds are attached to the unmanifested, impersonal feature of the Lord,
advancement is exceedingly painful." But as soon as a sannys takes to
preaching the glories of Ka in every town and village, his life becomes
a blissful sequence of beautiful spiritual realizations.
In the autumn season the sky returns to its natural blue color. The
vanishing of the clouds is like the vanishing of troublesome duties in
brahmacr life. Just after summer comes the rainy season, when the
animals sometimes become disturbed by the torrential storms and thus
huddle together. But the autumn season signals the time for the animals
to go to their respective areas and live more peacefully. This represents a
householder's becoming free from the harassment of family duties and
being able to devote more of his time to spiritual responsibilities, which
are the real goal of life both for himself and his family. The removal of the
muddy layer on the earth is like the removal of the inconveniences of
vnaprastha life, and the purification of the water is like the sanctification
of sannysa life by one's preaching the glories of Ka without sex desire.

784

TEXT 35
sarva-sva jalad hitv
vireju ubhra-varcasa
yath tyaktaia nt
munayo mukta-kilbi
sarva-svameverything they possess; jala-dthe clouds; hitvhaving
given up; virejushone forth; ubhrapure; varcasatheir effulgence;
yathjust as; tyakta-eawho have given up all desires; nt
pacified; munayasages; mukta-kilbifreed from evil propensities.
The clouds, having given up all they possessed, shone forth with
purified effulgence, just like peaceful sages who have given up all
material desires and are thus free of all sinful propensities.
When the clouds are filled with water, they are dark and cover the sun's
rays, just as the material mind of an impure man covers the soul shining
within. But when the clouds pour down their rain, they become white and
then brilliantly reflect the shining sun, just as a man who gives up all
material desires and sinful propensities becomes purified and then
brilliantly reflects his own soul and the Supreme Soul within.
TEXT 36
girayo mumucus toya
kvacin na mumucu ivam
yath jnmta kle
jnino dadate na v
girayathe mountains; mumucureleased; toyamtheir water;
kvacitsometimes; na mumucuthey did not release; ivampure;
yathjust as; jnaof transcendental knowledge; amtamthe nectar;
kleat the appropriate time; jninaexperts in spiritual knowledge;
dadatebestow; na vor not.
During this season the mountains sometimes released their pure water
and sometimes did not, just as experts in transcendental science
sometimes give the nectar of transcendental knowledge and sometimes
do not.
The first part of this chapter described the rainy season, and the second

785

part has been dealing with the autumn season, which begins when the
rain stops. During the rainy season water always flows from the
mountains, but during the autumn the water sometimes flows and
sometimes does not. Similarly, great saintly teachers sometimes speak
expansively on spiritual knowledge, and sometimes they are silent. The
self-realized soul is closely in touch with the Supreme Soul, and according
to His desires a competent spiritual scientist may or may not describe the
Absolute Truth, depending on the specific circumstances.
TEXT 37
naivvidan kyama
jala gdha-jale-car
yathyur anv-aha kayya
nar mh kuumbina
nanot; evaindeed; avidanappreciated; kyamamdiminishing;
jalamthe water; gdha-jalein shallow water; carthose who move;
yathas; yutheir life span; anu-ahamevery day; kayyam
diminishing; narmen; mhfoolish; kuumbinaliving with
family members.
The fish swimming in the increasingly shallow water did not at all
understand that the water was diminishing, just as foolish family men
cannot see how the time they have left to live is diminishing with every
passing day.
After the rainy season the water gradually goes down, but stupid fish do
not understand this; thus they are often stranded on the lakeshores and
riverbanks. Similarly, those infatuated with family life do not understand
that the remainder of their life is constantly decreasing; thus they fail to
perfect their Ka consciousness and are stranded in the cycle of birth
and death.
TEXT 38
gdha-vri-cars tpam
avinda charad-arka-jam
yath daridra kpaa
kuumby avijitendriya
gdha-vri-carthose who were moving in shallow water; tpam

786

suffering; avindanexperienced; arat-arka-jamdue to the sun in the

autumn season; yathas; daridraa poor person; kpaamiserly;
kuumbabsorbed in family life; avijita-indriyawho has not
controlled the senses.
Just as a miserly, poverty-stricken person overly absorbed in family life
suffers because he cannot control his senses, the fish swimming in the
shallow water had to suffer the heat of the autumn sun.
Although, as described in the previous verse, unintelligent fish are not
aware of the diminishing water, one may think these fish are still happy
according to the old proverb "Ignorance is bliss." But even the ignorant
fish are scorched by the autumn sun. Similarly, although an attached
family man may consider his ignorance of spiritual life blissful, he is
constantly disturbed by the problems of family life, and, indeed, his
uncontrolled senses lead him into a situation of unrelieved anguish.
TEXT 39
anai anair jahu paka
sthalny ma ca vrudha
yathha-mamat dhr
arrdiv antmasu
anai anaivery gradually; jahugave up; pakamtheir mud;
sthalnithe places of land; mamtheir unripe condition; caand;
vrudhathe plants; yathas; aham-mamatmegotism and
possessiveness; dhrsober sages; arra-diufocused upon the
material body and other external objects; antmasuwhich are
completely distinct from the real self.
Gradually the different areas of land gave up their muddy condition and
the plants grew past their unripe stage, in the same way that sober
sages give up egotism and possessiveness. These are based on things
different from the real self-namely, the material body and its byproducts.
The word diu in this verse indicates the by-products of the body, such
as children, home and wealth.
TEXT 40

787

nicalmbur abht t
samudra arad-game
tmany uparate samya
munir vyuparatgama
nicalamotionless; ambuits water; abhtbecame; tnmquiet;
samudrathe ocean; aratof the fall season; gamewith the coming;
tmaniwhen the self; uparatehas desisted from material activities;
samyakcompletely; munia sage; vyuparatagiving up; gama
recitation of the Vedic mantras.
With the arrival of autumn, the ocean and the lakes became silent, their
water still, just like a sage who has desisted from all material activities
and given up his recitation of Vedic mantras.
One recites ordinary Vedic mantras for material promotion, mystic power
and impersonal salvation. But when a sage is completely free of personal
desire, he vibrates the transcendental glories of the Supreme Lord
exclusively.
TEXT 41
kedrebhyas tv apo 'ghan
karak dha-setubhi
yath prai sravaj jna
tan-nirodhena yogina
kedrebhyafrom the flooded fields of rice paddy; tuand; apathe
water; aghantook; karakthe farmers; dhastrong; setubhi
with dikes; yathas; praithrough the senses; sravatflowing out;
jnamconsciousness; tatof those senses; nirodhenaby the strict
control; yoginayogs.
In the same way that the practitioners of yoga bring their senses under
strict control to check their consciousness from flowing out through the
agitated senses, the farmers erected strong mud banks to keep the water
within their rice fields from draining out.
rla Prabhupda comments, "In autumn, farmers save the water within
the fields by building strong walls so that the water contained within the
field cannot run out. There is hardly any hope for new rainfall; therefore

788

they want to save whatever is in the field. Similarly, a person who is

actually advanced in self-realization protects his energy by controlling the
senses. It is advised that after the age of fifty, one should retire from
family life and conserve the energy of the body for utilization in the
advancement of Ka consciousness. Unless one is able to control the
senses and engage them in the transcendental loving service of Mukunda,
there is no possibility of salvation."
TEXT 42
arad-arku-js tpn
bhtnm uupo 'harat
dehbhimna-ja bodho
mukundo vraja-yoitm
arat-arkaof the autumn sun; aufrom the rays; jngenerated;
tpnsuffering; bhtnmof all creatures; uupathe moon;
aharathas taken away; dehawith the material body; abhimna-jam
based on false identification; bodhawisdom; mukundaLord Ka;
vraja-yoitmof the women of Vndvana.
The autumn moon relieved all creatures of the suffering caused by the
sun's rays, just as wisdom relieves a person of the misery caused by his
identifying with his material body and as Lord Mukunda relieves
Vndvana's ladies of the distress caused by their separation from Him.
TEXT 43
kham aobhata nirmegha
arad-vimala-trakam
sattva-yukta yath citta
abda-brahmrtha-daranam
khamthe sky; aobhatashone brilliantly; nirmeghamfree from
clouds; aratin the fall; vimalaclear; trakamand starry; sattvayuktamendowed with (spiritual) goodness; yathjust as; cittamthe
mind; abda-brahmaof the Vedic scripture; arthathe purport;
daranamwhich directly experiences.
Free of clouds and filled with clearly visible stars, the autumn sky
shone brilliantly, just like the spiritual consciousness of one who has

789

directly experienced the purport of the Vedic scriptures.

The clear and starry autumn sky can also be compared to the pure heart
of the devotee. The spiritual nature is always brilliant, clean and blissful,
and this spiritual nature, called vaikuha, immediately satisfies all the
desires of the soul. This is the secret of Ka consciousness.
TEXT 44
akhaa-maalo vyomni
rarjou-gaai a
yath yadu-pati ko
vi-cakrvto bhuvi
akhaaunbroken; maalaits sphere; vyomniin the sky; rarja
shone forth; uu-gaaialong with the stars; athe moon; yathas;
yadu-patithe master of the Yadu dynasty; kaLord Ka; vicakraby the circle of Vis; vtasurrounded; bhuviupon the
earth.
The full moon shone in the sky, surrounded by stars, just as r Ka,
the Lord of the Yadu dynasty, shone brilliantly on the earth,
surrounded by all the Vis.
rla Santana Gosvm explains that in Vndvana the full moon is
eternally risen, and this full moon is like the full manifestation of the
Absolute Truth, r Ka. When He was manifest on earth, Lord Ka
was surrounded by prominent members of the Vi dynasty such as
Nanda, Upananda, Vasudeva and Akrra.
TEXT 45
liya sama-toa
prasna-vana-mrutam
jans tpa jahur gopyo
na ka-hta-cetasa
liyaembracing; samaequal; ta-uam-between cold and heat;
prasna-vanaof the forest of flowers; mrutamthe wind; janthe
people in general; tpamsuffering; jahuwere able to abandon;
gopyathe gops; na-not; kaby Lord Ka; htastolen; cetasa
whose hearts.

790

Except for the gops, whose hearts had been stolen by Ka, the people
could forget their suffering by embracing the wind coming from the
flower-filled forest. This wind was neither hot nor cold.
TEXT 46
gvo mg khag nrya
pupiya aradbhavan
anvyamn sva-vai
phalair a-kriy iva
gvathe cows; mgthe female deer; khagthe female birds;
nryathe women; pupiyain their fertile periods; aradbecause
of the autumn; abhavanbecame; anvyamnfollowed; sva-vai
by their respective mates; phalaiby good results; a-kriyactivities
performed in service to the Supreme Lord; ivaas.
By the influence of the autumn season, all the cows, doe, women and
female birds became fertile and were followed by their respective mates
in search of sexual enjoyment, just as activities performed for the
service of the Supreme Lord are automatically followed by all beneficial
results.
rla Prabhupda comments, "On the arrival of the autumn season, all the
cows, deer, birds and females in general become pregnant, because in that
season generally all the husbands become impelled by sex desire. This is
exactly like the transcendentalists who, by the grace of the Supreme Lord,
are bestowed with the benediction of their destinations in life. rla Rpa
Gosvm has instructed in his Upademta that one should perform
devotional service with great enthusiasm. patience and conviction and
should follow the rules and regulations, keep oneself clean from material
contamination and stay in the association of devotees. By following these
principles, one is sure to achieve the desired result of devotional service.
For he who patiently follows the regulative principles of devotional
service, the time will come when he will achieve the result, as the wives
reap results by becoming pregnant."
TEXT 47
udahyan vrijni

791

sryotthne kumud vin

rj tu nirbhay lok
yath dasyn vin npa
udahyanblossomed abundantly; vri-jnithe lotuses; sryathe
sun; utthnewhen it had arisen; kumutthe night-blooming kumut
lotus; vinexcept; rjbecause of the presence of a king; tuindeed;
nirbhayfearless; lokthe populace; yathas; dasynthe thieves;
vinexcept for; npaO King.
O King Parkit, when the autumn sun rose, all the lotus flowers
blossomed happily, except the night-blooming kumut, just as in the
presence of a strong ruler everyone becomes fearless, except the
thieves.
TEXT 48
pura-grmev grayaair
indriyai ca mahotsavai
babhau bh pakva-ayhy
kalbhy nitar hare
purain the towns; grmeuand villages; grayaaiwith
performances of the Vedic sacrifice for tasting the first grains of the new
harvest; indriyaiwith other (worldly) celebrations; caand; mahutsavaigreat celebrations; babhaushone; bhthe earth; pakva
ripe; ayawith her grains; hyrich; kalshe who is the
expansion of the Lord; bhymwith those two (Ka and Balarma);
nitarmvery much; hareof the Supreme Personality of Godhead.
In all the towns and villages people held great festivals, performing the
Vedic fire sacrifice for honoring and tasting the first grains of the new
harvest, along with similar celebrations that followed local custom and
tradition. Thus the earth, rich with newly grown grain and especially
beautified by the presence of Ka and Balarma, shone beautifully as
an expansion of the Supreme Lord.
The word grayaai refers to a particular authorized Vedic sacrifice, and
the word indriyai refers to folk ceremonies that have somewhat worldly
objectives.

792

rla Prabhupda comments as follows: "During autumn, the fields

become filled with ripened grains. At that time, the people become happy
over the harvest and observe various ceremonies, such as Navnnathe
offering of new grains to the Supreme Personality of Godhead. The new
grains are first offered to the Deities in various temples, and all are invited
to take sweet rice made with these new grains. There are other religious
ceremonies and methods of worship, particularly in Bengal, where the
greatest of all such ceremonies is held, called Durg-pj."
TEXT 49
vai-muni-npa-snt
nirgamyrthn prapedire
vara-ruddh yath siddh
sva-pin kla gate
vaikthe merchants; munirenunciant sages; npakings; sntand
brahmacr students; nirgamyagoing out; arthntheir desired objects;
prapedireobtained; varaby the rain; ruddhchecked; yathas;
siddhperfected persons; sva-pinthe forms they aspire for; kle
when the time; gatehas come.
The merchants, sages, kings and brahmacr students, kept in by the
rain, were at last free to go out and attain their desired objects, just as
those who achieve perfection in this life can, when the proper time
comes, leave the material body and attain their respective forms.
rla Prabhupda comments, "In Vndvana the autumn season was very
beautiful then because of the presence of the Supreme Personality of
Godhead, Ka and Balarma. The mercantile community, the royal
order and the great sages were free to move to achieve their desired
benedictions. Similarly, the transcendentalists, when freed from the
encagement of the material body, also achieved their desired goal. During
the rainy season, the mercantile community cannot move from one place
to another and so do not get their desired profit. Nor can the royal order
go from one place to another to collect taxes from the people. As for
saintly persons who must travel to preach transcendental knowledge, they
also are restrained by the rainy season. But during the autumn, all of them
leave their confines. In the case of the transcendentalist, be he a jn, a
yog or a devotee, because of the material body he cannot actually enjoy

793

spiritual achievement. But as soon as he gives up the body, or after death,

the jn merges into the spiritual effulgence of the Supreme Lord, the
yog transfers himself to the various higher planets, and the devotee goes
to the planet of the Supreme Lord, Goloka Vndvana, or the Vaikuhas,
and thus enjoys his eternal spiritual life."
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twentieth Chapter, of
the rmad-Bhgavatam, entitled "The Rainy Season and Autumn in
Vndvana."

794

21. The Gops Glorify the Song of Ka's Flute

This chapter describes how Lord r Ka entered the enchanting forest

of Vndvana upon the arrival of autumn, and the praises the young
cowherd girls sang when they heard the vibration of His flute.
As Lord Ka, Lord Balarma and Their cowherd friends entered the
forest to graze the cows, Ka began playing His flute. The gops heard
the enchanting flute-song and understood that Ka was entering the
forest. Then they narrated to each other the Lord's various activities.
The gops declared, "To see Lord Ka playing His flute while taking the
cows to pasture is the highest perfection for the eyes. What pious
activities has this flute performed that enable him to freely drink the
nectar of r Ka's lips-a blessing we cowherd girls find difficult to
achieve? Hearing the song of Ka's flute, the peacocks dance, and all the
other creatures become stunned when they see them. Demigoddesses
traveling through the sky in their airplanes are vexed by Cupid, and their
garments become loose. The ears of the cows stand on end as they drink
the nectar of this flute-song, and their calves simply stand stunned, the
milk they have been drinking from their mothers' udders still in their
mouths. The birds take shelter of the branches of the trees and close their
eyes, listening to the song of Ka's flute with rapt attention. The flowing
rivers become perturbed by conjugal attraction for Ka and, stopping
their flow, embrace Ka's lotus feet with the arms of their waves, while
the clouds serve as parasols to shade Ka's head from the hot sun. The
aborigine women of the abara race, seeing the grass stained by the red
kukuma adorning the Lord's lotus feet, smear this vermilion powder
upon their breasts and faces to alleviate the distress created by Cupid.
Govardhana Hill offers grass and various kinds of fruits and bulbous roots
in worship of Lord r Ka. All the nonmoving living beings take on the
characteristics of moving creatures, and the moving living beings become
stationary. These things are all very wonderful."
TEXT 1
r-uka uvca

795

ittha arat-svaccha-jala
padmkara-sugandhin
nyaviad vyun vta
sa -go-goplako 'cyuta
r-uka uvcar ukadeva Gosvm said; itthamin this way; arat
of the fall season; svacchaclear; jalamhaving water; padma-kara
from the lake filled with lotus flowers; su-gandhinwith the sweet
fragrance; nyaviatHe entered; vyunby the breeze; vtam-ventilated;
sawith; gothe cows; goplakaand the cowherd boys; acyutathe
infallible Supreme Personality of Godhead.
ukadeva Gosvm said: Thus the Vndvana forest was filled with
transparent autumnal waters and cooled by breezes perfumed with the
fragrance of lotus flowers growing in the clear lakes. The infallible
Lord, accompanied by His cows and cowherd boyfriends, entered that
Vndvana forest.
TEXT 2
kusumita-vanarji-umi-bhga
dvija-kula-ghua-sara-sarin-mahdhram
madhupatir avaghya crayan g
saha-pau-pla-bala cukja veum
kusumitaflowering; vana-rjiamong the groups of trees; umi
maddened; bhgawith bees; dvijaof birds; kulaand flocks; ghua
resounding; saraits lakes; saritrivers; mahdhramand hills; madhupatithe Lord of Madhu (Ka); avaghyaentering; crayanwhile
tending; gthe cows; saha-pau-pla-balain the company of the
cowherd boys and Lord Balarma; cukjavibrated; veumHis flute.
The lakes, rivers and hills of Vndvana resounded with the sounds of
maddened bees and flocks of birds moving about the flowering trees. In
the company of the cowherd boys and Balarma, Madhupati [r Ka]
entered that forest, and while herding the cows He began to vibrate His
flute.
As suggested by the words cukja veum, Lord Ka skillfully blended
the sound of His flute with the lovely sounds of Vndvana's multicolored

796

birds. Thus an irresistible, heavenly vibration was created.

TEXT 3
tad vraja-striya rutya
veu-gta smarodayam
kcit paroka kasya
sva-sakhbhyo 'nvavarayan
tatthat; vraja-striyathe ladies in the cowherd village; rutya
hearing; veu-gtamthe song of the flute; smara-udayamwhich gives
rise to the influence of Cupid; kcitsome of them; parokam
privately; kasyaabout Ka; sva-sakhbhyato their intimate
companions; anvavarayandescribed.
When the young ladies in the cowherd village of Vraja heard the song of
Ka's flute, which arouses the influence of Cupid, some of them
privately began describing Ka's qualities to their intimate friends.
TEXT 4
tad varayitum rabdh
smarantya ka-ceitam
nakan smara-vegena
vikipta-manaso npa
tatthat; varayitumto describe; rabdhbeginning; smarantya
remembering; ka-ceitamthe activities of Ka; na aakanthey
were incapable; smara-vegenaby the force of Cupid; vikiptaagitated;
manasawhose minds; npaO King Parkit.
The cowherd girls began to speak about Ka, but when they
remembered His activities, O King, the power of Cupid disturbed their
minds, and thus they could not speak.
TEXT 5
barhpa naa-vara-vapu karayo karikra
bibhrad vsa kanaka-kapia vaijayant ca mlm
randhrn veor adhara-sudhayprayan gopa-vndair
vndraya sva-pada-ramaa prviad gta-krti

797

barhaa peacock feather; pamas the decoration of His head; naavaraof the best of dancers; vaputhe transcendental body; karayo
on the ears; karikrama particular kind of blue lotuslike flower;
bibhratwearing; vsagarments; kanakalike gold; kapiam
yellowish; vaijayantmnamed Vaijayant; caand; mlmthe garland;
randhrnthe holes; veoof His flute; adharaof His lips; sudhay
with the nectar; prayanfilling up; gopa-vndaiby the cowherd
boys; vnd-arayamthe forest of Vndvana; sva-padabecause of the
marks of His lotus feet; ramaamenchanting; prviatHe entered;
gtabeing sung; krtiHis glories.
Wearing a peacock-feather ornament upon His head, blue karikra
flowers on His ears, a yellow garment as brilliant as gold, and the
Vaijayant garland, Lord Ka exhibited His transcendental form as the
greatest of dancers as He entered the forest of Vndvana, beautifying it
with the marks of His footprints. He filled the holes of His flute with
the nectar of His lips, and the cowherd boys sang His glories.
The gops remembered all the transcendental qualities of Ka mentioned
in this verse. Ka's artful way of dressing and the beautiful blue flowers
placed over His ears excited the gops' romantic desires, and as He poured
the nectar of His lips into His flute, they simply lost themselves in ecstatic
love for Him.
TEXT 6
iti veu-rava rjan
sarva-bhta-manoharam
rutv vraja-striya sarv
varayantyo 'bhirebhire
itithus; veu-ravamthe vibration of the flute; rjanO King Parkit;
sarva-bhtaof all living beings; mana-haramstealing the minds;
rutvhearing; vraja-striyathe ladies standing in the village of Vraja;
sarvall of them; varayantyaengaged in describing; abhirebhire
embraced one another.
O King, when the young ladies in Vraja heard the sound of Ka's
flute, which captivates the minds of all living beings, they all embraced
one another and began describing it.

798

The word iti here indicates that after becoming speechless by

remembering Ka, the cowherd damsels then regained their composure
and were thus able to ecstatically describe the sound of Ka's flute. As a
few gops began to exclaim, and the other gops realized that they shared
the same ecstatic love within their hearts, all of them started embracing
one another, overwhelmed with conjugal love for young Ka.
TEXT 7
r-gopya cu
akavat phalam ida na para vidma
sakhya pan anuviveayator vayasyai
vaktra vrajea-sutayor anaveu-jua
yair v niptam anurakta-kaka-mokam
r-gopya cuthe gops said; akavatmof those who have eyes;
phalamthe fruit; idamthis; nanot; paramother; vidmawe
know; sakhyaO friends; panthe cows; anuviveayatocausing to
enter one forest after another; vayasyaiwith Their friends of the same
age; vaktramthe faces; vraja-aof Mahrja Nanda; sutayoof the
two sons; anu-veu-juampossessed of flutes; yaiby which; vor;
niptamimbibed; anuraktaloving; kaa-akaglances; mokam
giving off.
The cowherd girls said: O friends, those eyes that see the beautiful
faces of the sons of Mahrja Nanda are certainly fortunate. As these
two sons enter the forest, surrounded by Their friends, driving the cows
before Them, They hold Their flutes to Their mouths and glance
lovingly upon the residents of Vndvana. For those who have eyes, we
think there is no greater object of vision.
This translation is quoted from rla Prabhupda's Caitanya-caritmta
(di-ll 4.155).
rla Vivantha Cakravart hkura has commented as follows: "The
gops meant to say, 'O friends, if you simply remain in the shackles of
family life in this material world, what will you ever get to see? The
creator has granted us these eyes, so let us see the most wonderful thing
there is to see, Ka.' "
The gops were aware that their mothers or other elder persons might hear
their romantic words and disapprove, and thus they said, akavat

799

phalam: "To see Ka is the goal for all persons and not simply
ourselves." In other words, the gops indicated that since Ka is the
supreme object of love for everyone, why couldn't they also love Him in
spiritual ecstasy?
According to the cryas, a different gop spoke this and each of the
following verses (through Text 19).
TEXT 8
cta-pravla-barha-stabakotpalbja
mlnupkta-paridhna-vicitra-veau
madhye virejatur ala pau-pla-gohy
rage yath naa-varau kvaca gyamnau
ctaof a mango tree; pravlawith young sprouts; barhapeacock
feathers; stabakabunches of flowers; utpalalotuses; abjaand lilies;
mlwith garlands; anupktatouched; paridhnaTheir garments;
vicitrawith great variety; veaubeing dressed; madhyein the midst;
virejatuthe two of Them shone forth; alammagnificently; pauplaof the cowherd boys; gohymwithin the assembly; rageupon
a stage; yathjust as; naa-varautwo most excellent dancers; kvaca
sometimes; gyamnauThemselves singing.
Dressed in a charming variety of garments, upon which Their garlands
rest, and decorating Themselves with peacock feathers, lotuses, lilies,
newly grown mango sprouts and clusters of flower buds, Ka and
Balarma shine forth magnificently among the assembly of cowherd
boys. They look just like the best of dancers appearing on a dramatic
stage, and sometimes They sing.
The gops continue singing their ecstatic song as they remember the
pastimes of Lord Ka. The gops wanted to go to the forest where Ka
was performing His pastimes and, while remaining concealed, peer
through the leaves of the creepers and see the wonder of Ka and
Balarma dancing and singing with Their boyfriends. This was their
desire, but because they could not go, they sang this song in ecstatic love.
TEXT 9
gopya kim carad aya kuala sma veur
dmodardhara-sudhm api gopiknm

800

bhukte svaya yad avaia-rasa hradinyo

hyat-tvaco 'ru mumucus taravo yathrya
gopyaO gops; kim-what; caratperformed; ayamthis; kualam
auspicious activities; smacertainly; veuthe flute; dmodaraof
Ka; adhara-sudhmthe nectar of the lips; apieven; gopiknm
which is owed to the gops; bhukte-enjoys; svayamindependently; yat
from which; avaiaremaining; rasamthe taste only; hradinyathe
rivers; hyatfeeling jubilant; tvacawhose bodies; arutears;
mumucushed; taravathe trees; yathexactly like; ryold
forefathers.
My dear gops, what auspicious activities must the flute have performed
to enjoy the nectar of Ka's lips independently and leave only a taste
for us gops, for whom that nectar is actually meant! The forefathers of
the flute, the bamboo trees, shed tears of pleasure. His mother, the river
on whose bank the bamboo was born, feels jubilation, and therefore her
blooming lotus flowers are standing like hair on her body.
This translation is quoted from rla Prabhupda's Caitanya-caritmta
(Antya 16.140).
In the guise of releasing flowing sap, the bamboo trees are actually crying
tears of ecstasy upon seeing their child become an exalted devotee-flute of
the Supreme Personality of Godhead, r Ka.
Santana Gosvm gives an alternate explanation: The trees are crying
because they are unhappy at not being able to play with Ka themselves.
One may object that the trees in Vndvana should not lament for that
which is impossible for them to obtain, just as a beggar certainly doesn't
lament because he is forbidden to meet the king. But the trees are actually
just like intelligent persons who suffer when they cannot obtain the goal
of life. Thus the trees are crying because they cannot get the nectar of
Ka's lips.
TEXT 10
vndvana sakhi bhuvo vitanoti kti
yad devak-suta-padmbuja-labdha-lakmi
govinda-veum anu matta-mayra-ntya prekydri-snv-avaratnyasamasta-sattvam

801

vndvanamVndvana; sakhiO friend; bhuvaof the earth;

vitanotispreads; krtimthe glories; yatbecause; devak-sutaof the
son of Devak; pada-ambujafrom the lotus feet; labdhareceived;
lakmithe treasure; govinda-veumthe flute of Govinda; anuupon
hearing; mattamaddened; mayraof the peacocks; ntyamin which
there is the dancing; prekyaseeing; adri-snuupon the peaks of the
hills; avaratastunned; anyaother; samastaall; sattvamcreatures.
O friend, Vndvana is spreading the glory of the earth, having obtained
the treasure of the lotus feet of Ka, the son of Devak. The peacocks
dance madly when they hear Govinda's flute, and when other creatures
see them from the hilltops, they all become stunned.
rla rdhara Svm explains that because activities such as those
described in this verse do not occur in any other world, the earth is
unique. In fact, the earth's glories are being spread by wonderful
Vndvana because it is the place of Ka's pastimes.
The name Devak also refers to mother Yaod, as stated in the Bhadviu Pura:
dve nmn nanda-bhryy
yaod devakti ca
ata sakhyam abht tasya
devaky auri-jyay
"The wife of Nanda had two names, Yaod and also Devak. Therefore it
was natural that she [the wife of Nanda] develop friendship with Devak,
the wife of auri [Vasudeva]."
rla Vivantha Cakravart hkura explains ka-ll as follows: "In
Vndvana, the peacocks request Ka, 'Govinda, please make us dance.'
Thus Ka plays His flute, and they surround Him in a circle and dance
in time with the rhythm of His melody. And while standing in the midst
of their dancing, He also sings and dances. Then those peacocks, who are
fully satisfied with His musical performance, out of gratitude offer for His
pleasure their own divine feathers. In the usual manner of musical
performers, Ka gladly accepts these presentations and places a feather
upon the turban atop His head. Gentle animals such as deer and doves
greatly relish the transcendental entertainment presented by Ka, and to
get a good view they flock to the peaks of hills. Then, as they watch the

802

breathtaking program, they become stunned in ecstasy."

rla Santana Gosvm comments that because in Vndvana Ka goes
barefoot and can thus directly mark the earth with the symbols of His
lotus feet, that transcendental land is even more glorious than Vaikuha,
where Viu wears slippers.
TEXT 11
dhany sma mha-gatayo 'pi hariya et
y nanda-nandanam uptta-vicitra-veam
karya veu-raita saha-ka-sr
pj dadhur viracit praayvalokai
dhanyfortunate, blessed; smacertainly; mha-gatayahaving
taken birth in an ignorant animal species; apialthough; hariyashedeer; etthese; ywho; nanda-nandanamthe son of Mahrja
Nanda; uptta-vicitra-veamdressed very attractively; karyahearing;
veu-raitamthe sound of His flute; saha-ka-sraccompanied by
the black deer (their husbands); pjm dadhuthey worshiped;
viracitmperformed; praaya-avalokaiby their affectionate glances.
Blessed are all these foolish deer because they have approached
Mahrja Nanda's son, who is gorgeously dressed and is playing on His
flute. Indeed, both the doe and the bucks worship the Lord with looks
of love and affection.
This translation is quoted from rla Prabhupda's Caitanya-caritmta
(Madhya 17.36).
According to the cryas, the gops were thinking as follows: "The female
deer can approach Ka along with their husbands because Ka is the
ultimate object of affection for the male deer. Because of their affection for
Ka, they are encouraged by seeing their wives attracted to Him and
thus consider their household lives fortunate. Indeed, they become joyful
upon seeing how their wives are searching after Ka, and, following
along, they urge their wives to go to the Lord. On the other hand, our
husbands are jealous of Ka, and because of their lack of devotion to
Him they cannot even stand to smell His fragrance. Therefore what is the
use of our lives?"
TEXT 12

803

ka nirkya vanitotsava-rpa-la
rutv ca tat-kvaita-veu-vivikta-gtam
devyo vimna-gataya smara-nunna-sr
bhrayat-prasna-kabar mumuhur vinvya
kamLord Ka; nirkyaobserving; vanitfor all women;
utsavaa festival; rpawhose beauty; lamand character; rutv
hearing; caand; tatby Him; kvaitavibrated; veuof the flute;
viviktaclear; gtamsong; devyathe wives of the demigods; vimnagatayatraveling in their airplanes; smaraby Cupid; nunnaagitated;
srtheir hearts; bhrayatslipping; prasna-kabarthe flowers
tied in their hair; mumuhuthey became bewildered; vinvyatheir
belts loosening.
Ka's beauty and character create a festival for all women. Indeed,
when the demigods' wives flying in airplanes with their husbands catch
sight of Him and hear His resonant flute-song, their hearts are shaken
by Cupid, and they become so bewildered that the flowers fall out of
their hair and their belts loosen.
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments:
"[This verse indicates] that the transcendental sound of the flute of Ka
extended to all corners of the universe. Also, it is significant that the gops
knew about the different kinds of airplanes flying in the sky."
In fact, even while sitting on the laps of their demigod husbands, the
demigoddesses became agitated by hearing the sounds of Ka's flute.
Thus the gops thought that they themselves should not be blamed for
their ecstatic conjugal attraction for Ka, who after all was a cowherd
boy from their own village and thus a natural object of their love. If even
demigoddesses became mad after Ka, how could poor, earthly cowherd
girls from Ka's own village avoid having their hearts completely
conquered by His loving glances and the sounds of His flute?
The gops also considered that the demigods, although noting their wives'
attraction to Ka, did not become envious. The demigods are actually
very refined in culture and intelligence, and therefore when flying in their
airplanes they regularly take their wives along to see Ka. The gops
thought, "Our husbands, on the other hand, are envious. Therefore even
the inferior deer are better off than we, and the demigoddesses are also
very fortunate, whereas we poor human beings in an intermediate

804

position are most unfortunate."

TEXT 13
gva ca ka-mukha-nirgata-veu-gta
pyam uttabhita-kara-puai pibantya
v snuta-stana-paya-kaval sma tasthur
govindam tmani dru-kal spantya
gvathe cows; caand; ka-mukhafrom the mouth of Lord Ka;
nirgataemitted; veuof the flute; gtaof the song; pyamthe
nectar; uttabhitaraised high; karawith their ears; puaiwhich
were acting as vessels; pibantyadrinking; vthe calves; snuta
exuding; stanafrom their udders; payathe milk; kavalwhose
mouthfuls; smaindeed; tasthustood still; govindamLord Ka;
tmaniwithin their minds; dwith their vision; aru-kaltheir
eyes full of tears; spantyatouching.
Using their upraised ears as vessels, the cows are drinking the nectar of
the flute-song flowing out of Ka's mouth. The calves, their mouths
full of milk from their mothers' moist nipples, stand still as they take
Govinda within themselves through their tear-filled eyes and embrace
Him within their hearts.
TEXT 14
pryo batmba vihag munayo vane 'smin
kekita tad-udita kala-veu-gtam
ruhya ye druma-bhujn rucira-pravln
vanti mlita-do vigatnya-vca
pryaalmost; batacertainly; ambaO mother; vihagthe birds;
munayagreat sages; vanein the forest; asminthis; ka-kitamin
order to see Ka; tat-uditamcreated by Him; kala-veu-gtamsweet
vibrations made by playing the flute; ruhyarising; yewho; drumabhujnto the branches of the trees; rucira-pravlnhaving beautiful
creepers and twigs; vantithey hear; mlita-daclosing their eyes;
vigata-anya-vcastopping all other sounds.
O mother, in this forest all the birds have risen onto the beautiful
branches of the trees to see Ka. With closed eyes they are simply

805

listening in silence to the sweet vibrations of His flute, and they are not
attracted by any other sound. Surely these birds are on the same level
as great sages.
The birds resemble sages because they live in the forest, keep their eyes
closed, observe silence and remain motionless. Significantly, it is stated
here that even great sages become maddened by the sound of Ka's
flute, which is a completely spiritual vibration.
The word rucira-pravln indicates that even the branches of the trees are
transformed in ecstasy when struck by the vibration of Ka's flute-song.
Indra, Brahm, iva and Viu, being primordial gods, travel throughout
the universe and have extensive knowledge of the science of music, and
yet even these great personalities have never heard or composed music
like that which emanates from Ka's flute. Indeed, the birds are so
moved by the blissful sound that in their ecstasy they close their eyes and
cling to the branches to avoid falling off the trees.
rla Vivantha Cakravart hkura explains that the gops would
sometimes address each other as amba, "mother."
TEXT 15
nadyas tad tad upadhrya mukunda-gtam
varta-lakita-manobhava-bhagna-veg
ligana-sthagitam rmi-bhujair murrer
ghanti pda-yugala kamalopahr
nadyathe rivers; tadthen; tatthat; upadhryaperceiving;
mukundaof Lord Ka; gtamthe song of His flute; vartaby their
whirlpools; lakitamanifest; mana-bhavaby their conjugal desire;
bhagnabroken; vegtheir currents; liganaby their embrace;
sthagitamheld stationary; rmi-bhujaiby the arms of their waves;
murreof Lord Murri; ghantithey seize; pda-yugalamthe two
lotus feet; kamala-upahrcarrying offerings of lotus flowers.
When the rivers hear the flute-song of Ka, their minds begin to
desire Him, and thus the flow of their currents is broken and their
waters are agitated, moving around in whirlpools. Then with the arms
of their waves the rivers embrace Murri's lotus feet and, holding on to
them, present offerings of lotus flowers.

806

Even such sacred bodies of water as the Yamun and the Mnasa-gag
are enchanted by the flute-song, and thus they are disturbed by conjugal
attraction for young Ka. The gops are implying that since many
different types of living beings are overwhelmed by conjugal love for
Ka, why should the gops be criticized for their intense desire to serve
Ka in the conjugal relationship?
TEXT 16
dvtape vraja-pan saha rma-gopai
sacrayantam anu veum udrayantam
prema-pravddha udita kusumvalbhi
sakhyur vyadht sva-vapumbuda tapatram
dvseeing; tapein the full heat of the sun; vraja-panthe
domestic animals of Vraja; sahatogether with; rma-gopaiLord
Balarma and the cowherd boys; sacrayantamherding together; anu
repeatedly; veumHis flute; udrayantamloudly playing; premaout
of love; pravddhaexpanded; uditarising high; kusuma-valbhi
(with droplets of water vapor, which are like) groups of flowers;
sakhyufor his friend; vyadhthe constructed; sva-vapuout of his
own body; ambudathe cloud; tapatraman umbrella.
In the company of Balarma and the cowherd boys, Lord Ka is
continually vibrating His flute as He herds all the animals of Vraja, even
under the full heat of the summer sun. Seeing this, the cloud in the sky
has expanded himself out of love. He is rising high and constructing out
of his own body, with its multitude of flower-like droplets of water, an
umbrella for the sake of his friend.
rla Prabhupda states in his Ka, the Supreme Personality of Godhead:
"The scorching heat of the autumn sunshine was sometimes intolerable,
and therefore the clouds in the sky appeared in sympathy above Ka
and Balarma and Their boyfriends while They engaged in blowing Their
flutes. The clouds served as a soothing umbrella over Their heads just to
make friendship with Ka."
TEXT 17
pr pulindya urugya-padbja-rga
r-kukumena dayit-stana-maitena

807

tad-darana-smara-rujas ta-ritena
limpantya nana-kuceu jahus tad-dhim
prfully satisfied; pulindyathe wives of the abara tribe;
urugyaof Lord Ka; pada-abjafrom the lotus feet; rgaof reddish
color; r-kukumenaby the transcendental kukuma powder; dayitof
His girlfriends; stanathe breasts; maitenawhich had decorated;
tatof that; daranaby the sight; smaraof Cupid; rujafeeling the
torment; taupon the blades of grass; ritenaattached; limpantya
smearing; nanaupon their faces; kuceuand breasts; jahuthey
gave up; tatthat; dhimmental pain.
The aborigine women of the Vndvana area become disturbed by lust
when they see the grass marked with reddish kukuma powder.
Endowed with the color of Ka's lotus feet, this powder originally
decorated the breasts of His beloveds, and when the aborigine women
smear it on their faces and breasts, they feel fully satisfied and give up
all their anxiety.
rla Prabhupda explains this verse as follows: "The wanton aborigine
girls also became fully satisfied when they smeared their faces and breasts
with the dust of Vndvana, which was reddish from the touch of Ka's
lotus feet. The aborigine girls had very full breasts, and they were also
very lusty, but when their lovers felt their breasts, they were not very
satisfied. When they came out into the midst of the forest, they saw that
while Ka was walking, some of the leaves and creepers of Vndvana
turned reddish from the kukuma powder that fell from His lotus feet. His
lotus feet were held by the gops on their breasts, which were also smeared
with kukuma powder, but when Ka traveled in the Vndvana forest
with Balarma and His boyfriends, the reddish powder fell on the ground
of the Vndvana forest. So the lusty aborigine girls, while looking toward
Ka playing His flute, saw the reddish kukuma on the ground and
immediately took it and smeared it over their faces and breasts. In this
way they became fully satisfied, although they were not satisfied when
their lovers touched their breasts. All material lusty desires can be
immediately satisfied if one comes in contact with Ka consciousness."
TEXT 18
hantyam adrir abal hari-dsa-varyo

808

yad rma-ka-caraa-sparaa-pramoda
mna tanoti saha-go-gaayos tayor yat
pnya-syavasa-kandara-kandamlai
hantaoh; ayamthis; adrihill; abalO friends; hari-dsavaryathe best among the servants of the Lord; yatbecause; rmaka-caraaof the lotus feet of Lord Ka and Balarma; sparaaby
the touch; pramodajubilant; mnamrespect; tanotioffers; saha
with; go-gaayothe cows, calves and cowherd boys; tayoto Them
(r Ka and Balarma); yatbecause; pnyawith drinking water;
syavasavery soft grass; kandaracaves; kanda-mlaiand edible
roots.
Of all the devotees, this Govardhana Hill is the best! O my friends, this
hill supplies Ka and Balarma, along with Their calves, cows and
cowherd friends, with all kinds of necessitieswater for drinking, very
soft grass, caves, fruits, flowers and vegetables. In this way the hill
offers respects to the Lord. Being touched by the lotus feet of Ka and
Balarma, Govardhana Hill appears very jubilant.
This translation is quoted from rla Prabhupda's Caitanya-caritmta
(Madhya 18.34).
rla Vivantha Cakravart hkura explains the opulence of Govardhana
Hill as follows: Pnya refers to the fragrant, cool water from the
Govardhana waterfalls, which Ka and Balarma drink and use to wash
Their feet and mouths. Govardhana also offers other beverages, such as
honey, mango juice and plu juice. Syavasa indicates drv grass, used to
make the religious offering of arghya. Govardhana also has grass that is
fragrant, soft and conducive to the strong growth of cows and increased
production of milk. Thus this grass is used for feeding the transcendental
herds. Kandara refers to the caves where Ka, Balarma and Their
friends play, sit and lie down. These caves give pleasure when the weather
is too hot or too cold, or when it is raining. Govardhana also features soft
roots for eating, jewels for ornamenting the body, flat places for sitting,
and lamps and mirrors in the form of smooth stones, glistening water and
other natural substances.
TEXT 19
g gopakair anu-vana nayator udra

809

veu-svanai kala-padais tanu-bhtsu sakhya

aspandana gati-mat pulakas taru
niryoga-pa-kta-lakaayor vicitram
gthe cows; gopakaiwith the cowherd boys; anu-vanamto each
forest; nayatoleading; udravery liberal; veu-svanaiby the
vibrations of the Lord's flute; kala-padaihaving sweet tones;
tanubhtsuamong the living entities; sakhyaO friends; aspandanam
the lack of movement; gati-matmof those living entities that can move;
pulakathe ecstatic jubilation; taruamof the otherwise nonmoving
trees; niryoga-pathe ropes for binding the rear legs of the cows; ktalakaayoof those two (Ka and Balarma), who are characterized
by; vicitramwonderful.
My dear friends, as Ka and Balarma pass through the forest with
Their cowherd friends, leading Their cows, They carry ropes to bind the
cows' rear legs at the time of milking. When Lord Ka plays on His
flute, the sweet music causes the moving living entities to become
stunned and the nonmoving trees to tremble with ecstasy. These things
are certainly very wonderful.
Ka and Balarma would sometimes wear Their cowherding ropes on
Their heads and sometimes carry them on Their shoulders, and thus They
were beautifully decorated with all the equipment of cowherd boys.
rla Vivantha Cakravart hkura explains that the ropes of Ka and
Balarma are made of yellow cloth and have clusters of pearls at both
ends. Sometimes They wear these ropes around Their turbans, and the
ropes thus become wonderful decorations.
TEXT 20
eva-vidh bhagavato
y vndvana-cria
varayantyo mitho gopya
krs tan-mayat yayu
evam-vidhsuch; bhagavataof the Supreme Personality of Godhead;
ywhich; vndvana-criawho was wandering in the Vndvana
forest; varayantyaengaged in describing; mithaamong one
another; gopyathe gops; kra-the pastimes; tat-mayatmfullness in

810

ecstatic meditation upon Him; yayuthey attained.

Thus narrating to one another the playful pastimes of the Supreme
Personality of Godhead as He wandered about in the Vndvana forest,
the gops became fully absorbed in thoughts of Him.
In this regard rla Prabhupda comments, "This is the perfect example of
Ka consciousness: to somehow or other remain always engrossed in
thoughts of Ka. The vivid example is always present in the behavior of
the gops; therefore Lord Caitanya declared that no one can worship the
Supreme Lord by any method that is better than the method of the gops.
The gops were not born in very high brhmaa or katriya families; they
were born in the families of vaiyas, and not in big mercantile
communities but in the families of cowherd men. They were not very well
educated, although they heard all sorts of knowledge from the brhmaas,
the authorities of Vedic knowledge. The gops' only purpose was to
remain always absorbed in thoughts of Ka."
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-first Chapter,
of the rmad-Bhgavatam, entitled "The Gops Glorify the Song of Ka's
Flute."

811

22. Ka Steals the Garments of the Unmarried Gops

This chapter describes how the marriageable daughters of the cowherd

men worshiped Ktyyan to get Lord r Ka as their husband, and
how Ka stole the garments of the young girls and gave the girls
benedictions.
During the month of Mrgara, every day early in the morning the
young daughters of the cowherds would take one another's hands and,
singing of Ka's transcendental qualities, go to the Yamun to bathe.
Desiring to obtain Ka as their husband, they would then worship the
goddess Ktyyan with incense, flowers and other items.
One day, the young gops left their garments on the shore as usual and
began playing in the water while chanting of Lord Ka's activities.
Suddenly Ka Himself came there, took away all the garments and
climbed a nearby kadamba tree. Wanting to tease the gops, Ka said, "I
understand how fatigued you gops are from your austerities, so please
come onto the shore and take back your clothes."
The gops then pretended to become angry and said the cold water of the
Yamun was giving them great pain. If Ka did not give them back their
garments, they said, they would inform King Kasa of all that had
happened. But if He did give the clothes back, they would willingly carry
out His orders in the mood of humble servants.
r Ka replied that He had no fear of King Kasa, and that if the girls
really intended to follow His command and be His maidservants they
should each immediately come onto the shore and take their respective
garments. The girls, trembling from the cold, climbed out of the water
with their two hands covering their private parts. Ka, who felt great
affection for them, again spoke: "Because while executing a vow you
bathed in the water naked, you have committed an offense against the
demigods, and to counteract it you should offer obeisances with joined
palms. Then your vow of austerity will achieve its full result."
The gops followed this instruction and, folding their hands in respect,
offered obeisances to r Ka. Satisfied, He gave them back their
clothing. But the young girls had become so attracted to Him that they

812

could not leave. Understanding their minds, Ka said that He knew they
had worshiped Ktyyan to get Him as their husband. Because they had
offered their hearts to Him, their desires would never again become
tainted by the mood of materialistic enjoyment, just as fried barleycorns
can no longer grow into shoots. Next autumn, He told them, their most
cherished desire would be fulfilled.
Then the gops, fully satisfied, returned to Vraja, and r Ka and His
cowherd friends went off to a distant place to graze the cows.
Sometime later, when the boys felt disturbed by the great heat of summer,
they took shelter at the base of a tree that stood just like an umbrella. The
Lord then said that the life of a tree is most excellent, for even while
feeling pain a tree continues to protect others from heat, rain, snow and
so on. With its leaves, flowers, fruits, shade, roots, bark, wood, fragrance,
sap, ashes, pulp and sprouts, a tree fulfills the desires of everyone. This
kind of life is ideal. Indeed, said Ka, the perfection of life is to act with
one's vital energy, wealth, intelligence and words for the benefit of all.
After the Lord had glorified the trees in this way, the entire company went
to the Yamun, where the cowherd boys let the cows drink the sweet
water and also drank some themselves.
TEXT 1
r-uka uvca
hemante prathame msi
nanda-vraja-kamrik
cerur haviya bhujn
ktyyany-arcana-vratam
r-uka uvcar ukadeva Gosvm said; hemanteduring the winter;
prathamein the first; msimonth; nanda-vrajaof the cowherd village
of Nanda Mahrja; kumrikthe unmarried young girls; ceru
performed; haviyamunseasoned khichr; bhujn-subsisting on;
ktyyanof the goddess Ktyyan; arcana-vratamthe vow of
worship.
ukadeva Gosvm said: During the first month of the winter season,
the young unmarried girls of Gokula observed the vow of worshiping
goddess Ktyyan. For the entire month they ate only unspiced khichr.
The

word

hemante

refers

to

the

month

of

Mrgarafrom

813

approximately the middle of November to the middle of December,

according to the Western calendar. In Chapter Twenty-two, of Ka, the
Supreme Personality of Godhead, rla Prabhupda comments that the gops
"first ate haviynna, a kind of food prepared by boiling together mung
dhl and rice without any spices or turmeric. According to Vedic
injunction, this kind of food is recommended to purify the body before
one enacts a ritualistic ceremony."
TEXTS 2-3
plutymbhasi klindy
jalnte codite 'rue
ktv pratikti devm
narcur npa saikatm
gandhair mlyai surabhibhir
balibhir dhpa-dpakai
uccvacai copahrai
pravla-phala-taulai
plutyabathing; ambhasiin the water; klindyof the Yamun; jalaanteon the shore of the river; caand; uditeas was arising; arue
the dawn; ktvamaking; prati-ktima deity; devmthe goddess;
narcuthey worshiped; npaO King Parkit; saikatmmade of
earth; gandhaiwith sandalwood pulp and other fragrant articles;
mlyaiwith garlands; surabhibhifragrant; balibhiwith gifts;
dhpa-dpakaiwith incense and lamps; ucca-avacaiopulent and also
simple; caand; upahraiwith presentations; pravlanewly grown
leaves; phalafruit; taulaiand betel nuts.
My dear King, after they had bathed in the water of the Yamun just as
the sun was rising, the gops made an earthen deity of goddess Durg on
the riverbank. Then they worshiped her with such aromatic substances
as sandalwood pulp, along with other items both opulent and simple,
including lamps, fruits, betel nuts, newly grown leaves, and fragrant
garlands and incense.
The word balibhi in this verse indicates offerings of clothing, ornaments,
food and so on.
TEXT 4

814

ktyyani mah-mye
mah-yoginy adhvari
nanda-gopa-suta devi
pati me kuru te nama
iti mantra japantyas t
pj cakru kamrik
ktyyanO goddess Ktyyan; mah-myeO great potency; mahyoginiO possessor of great mystic power; adhvariO mighty
controller; nanda-gopa-sutamthe son of Mahrja Nanda; deviO
goddess; patimthe husband; memy; kuruplease make; teunto you;
namamy obeisances; itiwith these words; mantramthe hymn;
japantyachanting; tthey; pjmworship; cakruperformed;
kumrikthe unmarried girls.
Each of the young unmarried girls performed her worship while
chanting the following mantra. "O goddess Ktyyan, O great potency
of the Lord, O possessor of great mystic power and mighty controller of
all, please make the son of Nanda Mahrja my husband. I offer my
obeisances unto you."
According to various cryas, the goddess Durg mentioned in this verse
is not the illusory energy of Ka called Maya but rather the internal
potency of the Lord known as Yoga-my. The distinction between the
internal and external, or illusory, potency of the Lord is described in the
Nrada-pacartra, in the conversation between ruti and Vidy:
jnty ekpar knta
saiv durg tad-tmik
y par param aktir
mah-viu-svarpi
yasy vijna-mtrea
par paramtmana
mahrtd deva-devasya
prptir bhavati nnyath
ekeya prema-sarvasva
svabhv gokulevar

815

anay su-labho jeya

di-devo 'khilevara
asy vrika-aktir
mah-mykhilevar
yay mugda jagat sarva
sarve dehbhimnina
"The Lord's inferior potency, known as Durg, is dedicated to His loving
service. Being the Lord's potency, this inferior energy is nondifferent from
Him. There is another, superior potency, whose form is on the same
spiritual level as that of God Himself. Simply by scientifically
understanding this supreme potency, one can immediately achieve the
Supreme Soul of all souls, who is the Lord of all lords. There is no other
process to achieve Him. That supreme potency of the Lord is known as
Gokulevar, the goddess of Gokula. Her nature is to be completely
absorbed in love of God, and through Her one can easily obtain the
primeval God, the Lord of all that be. This internal potency of the Lord
has a covering potency, known as Mah-my, who rules the material
world. In fact she bewilders the entire universe, and thus everyone within
the universe falsely identifies himself with the material body."
From the above we can understand that the internal and external, or
superior and inferior, potencies of the Supreme Lord are personified as
Yoga-my and Mah-my, respectively. The name Durg is sometimes
used to refer to the internal, superior potency, as stated in the Pacartra:
"In all mantras used to worship Ka, the presiding deity is known as
Durg." Thus in the transcendental sound vibrations glorifying and
worshiping the Absolute Truth, Ka, the presiding deity of the
particular mantra or hymn is called Durg. The name Durg therefore
refers also to that personality who functions as the internal potency of the
Lord and who is thus on the platform of uddha-sattva, pure
transcendental existence. This internal potency is understood to be
Ka's sister, known also as Ekna or Subhadr. This is the Durg
who was worshiped by the gops in Vndvana. Several cryas have
pointed out that ordinary people are sometimes bewildered and think that
the names Mah-my and Durg refer exclusively to the external potency
of the Lord.
Even if we accept hypothetically that the gops were worshiping the

816

external My, there is no fault on their part, since in their pastimes of

loving Ka they were acting as ordinary members of society. rla
Prabhupda comments in this regard: "The Vaiavas generally do not
worship any demigods. rla Narottama dsa hkura has strictly
forbidden all worship of the demigods for anyone who wants to advance
in pure devotional service. Yet the gops, who are beyond compare in their
affection for Ka, were seen to worship Durg. The worshipers of
demigods also sometimes mention that the gops also worshiped goddess
Durg, but we must understand the purpose of the gops. Generally,
people worship goddess Durg for some material benediction. Here, the
gops could adopt any means to satisfy or serve Ka. That was the
superexcellent characteristic of the gops. They worshiped goddess Durg
completely for one month in order to have Ka as their husband. Every
day they prayed for Ka, the son of Nanda Mahrja, to become their
husband."
The conclusion is that a sincere devotee of Ka will never imagine any
material quality to exist in the transcendental gops, who are the most
exalted devotees of the Lord. The only motivation in all their activities
was simply to love and satisfy Ka, and if we foolishly consider their
activities to be mundane in any way, it will be impossible for us to
understand Ka consciousness.
TEXT 5
eva msa vrata ceru
kumrya ka-cetasa
bhadrakl samnarcur
bhyn nanda-suta pati
evamin this manner; msaman entire month; vratamtheir vow;
ceruthey executed; kumryathe girls; ka-cetasatheir minds
absorbed in Ka; bhadra-klmthe goddess Ktyyan; samnarcu
they properly worshiped; bhytmay He become; nanda-sutathe son
of King Nanda; patimy husband.
Thus for an entire month the girls carried out their vow and properly
worshiped the goddess Bhadrakl, fully absorbing their minds in Ka
and meditating upon the following thought: "May the son of King
Nanda become my husband."

817

TEXT 6
asy utthya gotrai svair
anyonybaddha-bhava
kam uccair jagur yntya
klindy sntum anvaham
asiat dawn; utthyarising; gotraiby their names; svaiproper;
anyonyaone with another; baddhaholding; bhavatheir hands;
kamin glorification of Ka; uccailoudly; jaguthey sang;
yntyawhile going; klindymto the Yamun; sntumin order to
bathe; anu-ahameach day.
Each day they rose at dawn. Calling out to one another by name, they
all held hands and loudly sang the glories of Ka while going to the
Klind to take their bath.
TEXT 7
nady kadcid gatya
tre nikipya prva-vat
vssi ka gyantyo
vijahru salile mud
nadyof the river; kadcitonce; gatyacoming; treto the shore;
nikipyathrowing down; prva-vatas previously; vssitheir
clothing; kamabout Ka; gyantyasinging; vijahruthey
played; salilein the water; mudwith pleasure.
One day they came to the riverbank and, putting aside their clothing as
they had done before, happily played in the water while singing the
glories of Ka.
According to rla Vivantha Cakravart hkura, this incident occurred
on the day the young gops completed their vow, which was a full-moon
day. To celebrate the successful completion of their vow, the girls invited
young Rdhrthe daughter of Vabhnu and the special object of
their affectionalong with other important gops, and brought them all to
the river to bathe. Their playing in the water was meant to serve as the
avabhtha-snna, the ceremonial bath taken immediately upon the
completion of a Vedic sacrifice.

818

rla Prabhupda comments as follows: "It is an old system among Indian

girls and women that when they take bath in the river they place their
garments on the bank and dip into the water completely naked. The
portion of the river where the girls and women take bath was strictly
prohibited to any male, and this is still the system. The Supreme
Personality of Godhead, knowing the minds of the unmarried young
gops, awarded them their desired objective. They had prayed for Ka to
become their husband, and Ka wanted to fulfill their desires."
TEXT 8
bhagavs tad abhipretya
kno yogevarevara
vayasyair vtas tatra
gatas tat-karma-siddhaye
bhagavnthe Supreme Personality of Godhead; tatthat; abhipretya
seeing; kaLord Ka; yoga-vara-varathe master of all
masters of mystic power; vayasyaiby young companions; vta
surrounded; tatrathere; gatawent; tatof those girls; karmathe
ritualistic activities; siddhayefor assuring the result.
Lord Ka, the Supreme Personality of Godhead and master of all
masters of mystic yoga, was aware of what the gops were doing, and
thus He went there surrounded by His young companions to award the
gops the perfection of their endeavor.
As the master of all masters of mystic power, Lord Ka could easily
understand the desires of the gops, and He could also fulfill them. The
gops, like all young girls from respectable families, considered the
embarrassment of appearing naked before a young boy to be worse than
giving up their lives. Yet Lord Ka made them come out of the water
and bow down to Him. Although the bodily forms of the gops were all
fully developed, and although Ka met them in a secluded place and
brought them fully under His control, because the Lord is completely
transcendental there was not a trace of material desire in His mind. Lord
Ka is the ocean of transcendental bliss, and He wanted to share His
bliss with the gops on the spiritual platform, completely free of ordinary
lust.
rla Vivantha Cakravart hkura explains that the companions of

819

Ka mentioned here were mere toddlers two or three years old. They
were completely naked and were unaware of the difference between male
and female. When Ka went out to herd the cows, they followed Him
because they were so attached to Him that they could not bear to be
without His association.
TEXT 9
ts vssy updya
npam ruhya satvara
hasadbhi prahasan blai
parihsam uvca ha
tsmof those girls; vssithe garments; updyataking; npama
kadamba tree; ruhyaclimbing; satvaraquickly; hasadbhiwho
were laughing; prahasanHimself laughing loudly; blaiwith the
boys; parihsamjoking words; uvca haHe spoke.
Taking the girls' garments, He quickly climbed to the top of a kadamba
tree. Then, as He laughed loudly and His companions also laughed, He
addressed the girls jokingly.
TEXT 10
atrgatybal kma
sva sva vsa praghyatm
satya bravi no narma
yad yya vrata-karit
atrahere; gatyacoming; abalO girls; kmamas you wish; svam
svameach your own; vsaclothing; praghyatmplease take;
satyamthe truth; bruviI am speaking; nanot; urather; narma
jest; yatbecause; yyamyou; vrataby your vow of austerity;
karitfatigued.
[Lord Ka said:] My dear girls, you may each come here as you wish
and take back your garments. I'm telling you the truth and am not
joking with you, since I see you're fatigued from executing austere
vows.

820

TEXT 11
na mayodita-prva v
anta tad ime vidu
ekaikaa pratcchadhva
sahaiveti su-madhyam
nanever; mayby Me; uditaspoken; prvampreviously; vai
definitely; antamanything false; tatthat; imethese young boys;
viduknow; eka-ekaaone by one; pratcchadhvampick out (your
garments); sahaor all together; evaindeed; itithus; su-madhyam
O slender-waisted girls.
I have never before spoken a lie, and these boys know it. Therefore, O
slender-waisted girls, please come forward, either one by one or all
together, and pick out your clothes.
TEXT 12
tasya tat kvelita dv
gopya prema-pariplut
vrit prekya cnyonya
jta-hs na niryayu
tasyaHis; tatthat; kvelitamjoking behavior; dvseeing;
gopyathe gops; prema-pariplut-fully immersed in pure love of
Godhead;
vritembarrassed;
prekyaglancing;
caand;
anyonyamupon one another; jta-hsbeginning to laugh; na
niryayuthey did not come out.
Seeing how Ka was joking with them, the gops became fully
immersed in love for Him, and as they glanced at each other they began
to laugh and joke among themselves, even in their embarrassment. But
still they did not come out of the water.
rla Vivantha Cakravart hkura explains this verse as follows:
"The gops were from most respectable families, and they might have
argued with Ka: 'Why don't You simply leave our clothes on the bank
of the river and go away?'
"Ka might have replied, 'But there are so many of you that some of the
girls might take clothes belonging to another.'

821

"The gops would reply, 'We are honest and never steal anything. We
never touch another's property.'
"Then Ka would say, 'If that's true, then simply come and get your
clothes. What is the difficulty?'
"When the gops saw Ka's determination, they were filled with loving
ecstasy. Although embarrassed, they were overjoyed to receive such
attention from Ka. He was joking with them as if they were His wives
or girlfriends, and the gops' only desire was to achieve such a relationship
with Him. At the same time, they were embarrassed to be seen naked by
Him. But still they could not help laughing at His joking words and even
began to joke among themselves, one gop urging another, 'Go ahead, you
go first, and let us see if Ka plays any tricks on you. Then we will go
later.' "
TEXT 13
eva bruvati govinde
narmakipta-cetasa
-kaha-magn tode
vepamns tam abruvan
evamthus; bruvatispeaking; govindeLord Govinda; narmaby
His joking words; kiptaagitated; cetasa-their minds; -kahaup to
their necks; magnsubmerged; tacold; udein the water;
vepamnshivering; tamto Him; abruvanthey spoke.
As r Govinda spoke to the gops in this way, His joking words
completely captivated their minds. Submerged up to their necks in the
cold water, they began to shiver. Thus they addressed Him as follows.
rla Vivantha Cakravart hkura gives the following example of joking
between Ka and the gops.
Ka: O birdlike girls, if you do not come here, then with these garments
caught in the branches I will make a swing and a hammock. I need to lie
down, since I have spent the entire night awake and am now becoming
sleepy.
Gops: Our dear cowherd boy, Your cows, greedy for grass, have gone into
a cave. So You must quickly go there to herd them back on the proper
path.
Ka: Come now, My dear cowherd girls, you must quickly go from here

822

to Vraja and perform your household duties. Don't become a disturbance

to your parents and other elders.
Gops: Our dear Ka, we will not go home for an entire month, for it is
by the order of our parents and other elders that we are executing this
vow of fasting, the Ktyyan-vrata.
Ka: .My dear austere ladies, I too, by the strength of seeing you, have
now developed a surprising mood of detachment from family life. I wish
to stay here for a month and execute the vow of dwelling in the clouds.
And if you show mercy to Me, I can come down from here and observe
the vow of fasting in your company.
The gops were completely captivated by Ka's joking words, but out of
shyness they submerged themselves in the water up to their necks.
Shaking from the cold, they addressed Ka as follows.
TEXT 14
mnaya bho kths tv tu
nanda-gopa-suta priyam
jnmo 'ga vraja-lghya
dehi vssi vepit
mdo not; anayaminjustice; bhoour dear Ka; kthdo;
tvmYou; tuon the other hand; nanda-gopaof Mahrja Nanda;
sutamthe son; priyamloved; jnmawe know; agaO dear one;
vraja-lghyamrenowned throughout Vraja; dehiplease give;
vssiour garments; vepit(to us) who are shivering.
[The gops said:] Dear Ka, don't be unfair! We know that You are the
respectable son of Nanda and that You are honored by everyone in
Vraja. You are also very dear to us. Please give us back our clothes. We
are shivering in the cold water.
TEXT 15
ymasundara te dsya
karavma tavoditam
dehi vssi dharma-ja
no ced rje bruvma he
ymasundaraO Lord ymasundara; teYour; dsyamaidservants;
karavmawe shall do; tavaby You; uditamwhat is spoken; dehi

823

please give; vssiour clothing; dharma-jaO knower of religion;

nanot; uindeed; cetif; rjeto the king; bruvmawe shall tell;
heO Ka.
O ymasundara, we are Your maidservants and must do whatever You
say. But give us back our clothing. You know what the religious
principles are, and if You don't give us our clothes we will have to tell
the king. Please!
TEXT 16
r-bhagavn uvca
bhavatyo yadi me dsyo
mayokta v kariyatha
atrgatya sva-vssi
pratcchata uci-smit
no cen nha pradsye ki
kruddho rj kariyati
r-bhagavn uvcathe Supreme Personality of Godhead said;
bhavatyayou; yadiif; meMy; dsyaservants; mayby Me;
uktamwhat has been spoken; vor; kariyathayou will do; atra
here; gatyacoming; sva-vssiyour own garments; pratcchata
pick out; ucifresh; smitwhose smiles; na unot; cetif; nanot;
ahamI ; pradsyewill give; kimwhat; kruddhaangry; rjthe
king; kariyatiwill be able to do.
The Supreme Personality of Godhead said: If you girls are actually My
maidservants, and if you will really do what I say, then come here with
your innocent smiles and let each girl pick out her clothes. If you don't
do what I say, I won't give them back to you. And even if the king
becomes angry, what can he do?
rla Prabhupda comments, "When the gops saw that Ka was strong
and determined, they had no alternative but to abide by His order."
TEXT 17
tato jalayt sarv
drik ta-vepit
pibhy yonim cchdya

824

protteru ta-karit
tatathen; jala-aytout of the river; sarvall; drikthe
young girls; ta-vepitshivering from the cold; pibhymwith their
hands; yonimtheir pubic area; cchdyacovering; protteruthey
came up; ta-karitpained by the cold.
Then, shivering from the painful cold, all the young girls rose up out of
the water, covering their pubic area with their hands.
The gops had assured Ka that they were His eternal servants and
would do whatever He said, and thus they were now defeated by their
own words. If they delayed any longer, they thought, some other man
might come along, and this would be unbearable for them. The gops
loved Ka so much that even in that awkward situation their attachment
to Him was increasing more and more, and they were very eager to stay in
His company. Thus they did not even consider drowning themselves in
the river because of the embarrassing situation.
They concluded that they could do nothing but go forward to their
beloved Ka, putting aside their embarrassment. Thus the gops assured
each other that there was no alternative and rose up out of the water to
meet Him.
TEXT 18
bhagavn hat vkya
uddha -bhva-prasdita
skandhe nidhya vssi
prta provca sa-smitam
bhagavnthe Supreme Lord; hatstruck; vkyaseeing; uddha
pure; bhvaby their loving affection; prasditasatisfied; skandhe
upon His shoulder; nidhyaplacing; vssitheir garments; prta
lovingly; provcaspoke; sa-smitamwhile smiling.
When the Supreme Lord saw how the gops were struck with
embarrassment, He was satisfied by their pure loving affection. Putting
their clothes on His shoulder, the Lord smiled and spoke to them with
affection.
rla Prabhupda comments, "The gops' simple presentation was so pure

825

that Lord Ka immediately became pleased with them. All the

unmarried gops who prayed to Ktyyan to have Ka as their husband
were thus satisfied. A woman cannot be naked before any male except her
husband. The unmarried gops desired Ka as their husband, and He
fulfilled their desire in this way."
For aristocratic girls like the gops, standing naked before a young boy
was worse than death, and yet they decided to give up everything for the
pleasure of Lord Ka. He wanted to see the power of their love for Him,
and He was completely satisfied by their unalloyed devotion.
TEXT 19
yya vivastr yad apo dhta-vrat
vyaghataitat tad u deva-helanam
baddhvjali mrdhny apanuttaye 'hasa
ktv namo 'dho-vasana praghyatm
yyamyou; vivastrnaked; yatbecause; apain the water; dhtavratwhile executing a Vedic ritualistic vow; vyaghatabathed; etat
tatthis; uindeed; deva-helanaman offense against Varua and the
other gods; baddhv ajalimwith palms joined together; mrdhniupon
your heads; apanuttayefor counteracting; ahasayour sinful action;
ktv namapaying obeisances; adha-vasanamyour lower garments;
praghyatmplease take back.
[Lord Ka said:] You girls bathed naked while executing your vow,
and that is certainly an offense against the demigods. To counteract
your sin you should offer obeisances while placing your joined palms
above your heads. Then you should take back your lower garments.
Ka wanted to see the full surrender of the gops, and thus He ordered
them to offer obeisances with their palms joined above their heads. In
other words, the gops could no longer cover their bodies. We should not
foolishly think that Lord Ka is an ordinary lusty boy enjoying the
naked beauty of the gops. Ka is the Supreme Absolute Truth, and He
was acting to fulfill the loving desire of the young cowherd girls of
Vndvana. In this world we would certainly become lusty in a situation
like this. But to compare ourselves to God is a great offense, and because
of this offense we will not be able to understand Ka's transcendental
position, for we will wrongly take Him to be materially conditioned like

826

ourselves. To lose transcendental sight of Ka is certainly a great

disaster for one trying to relish the bliss of the Absolute Truth.
TEXT 20
ity acyutenbhihita vrajbal
matv vivastrplavana vrata-cyutim
tat-prti-kms tad-aea-karma
skt-kta nemur avadya-mg yata
itiin these words; acyutenaby the infallible Supreme Lord;
abhihitamindicated; vraja-abalthe girls of Vraja; matv
considering; vivastranaked; plavanamthe bathing; vraja-cyutima
falldown from their vow; tat-prtithe successful completion of that;
kmintently desiring; tatof that performance; aea-karmarm
and of unlimited other pious activities; skt-ktamto the directly
manifest fruit; nemuthey offered their obeisances; avadya-mkthe
cleanser of all sins; yatabecause.
Thus the young girls of Vndvana, considering what Lord Acyuta had
told them, accepted that they had suffered a falldown from their vow by
bathing naked in the river. But they still desired to successfully
complete their vow, and since Lord Ka is Himself the ultimate result
of all pious activities, they offered their obeisances to Him to cleanse
away all their sins.
The transcendental position of Ka consciousness is clearly described
here. The gops decided that it was better to renounce their so-called
family tradition and traditional morality and simply surrender unto the
Supreme Lord Ka. This does not mean that the Ka consciousness
movement advocates immoral activities. In fact, the devotees of ISKCON
practice the highest standard of restraint and morality, but at the same
time we recognize the transcendental position of Ka. Lord Ka is
God and therefore has no material desire to enjoy young girls in sexual
affairs. As will be seen in this chapter, Lord Ka was not at all attracted
to enjoying the gops; rather He was attracted to their love and wanted to
satisfy them.
The greatest offense is to imitate the activities of Lord Ka. In India
there is a group called prkta-sahajiy, who imitate these affairs of Ka
and try to enjoy naked young girls in the name of worshiping Ka. The

827

ISKCON movement sternly rejects this mockery of religion, because the

greatest offense is for a human being to ludicrously imitate the Supreme
Personality of Godhead. In the ISKCON movement there are no cheap
incarnations, and it is not possible for a devotee of this movement to
promote himself to the position of Ka.
Five hundred years ago Ka appeared as Lord Caitanya Mahprabhu,
who practiced strict celibacy throughout His student life and at the age of
twenty-four took sannysa, a lifelong vow of celibacy. Caitanya
Mahprabhu rigidly avoided contact with women in order to carry out His
vow of loving service to Ka. When Ka personally appeared five
thousand years ago, He exhibited these wonderful pastimes, which attract
our attention. We should not become envious or shocked when we hear
that God can perform such pastimes. Our shock is due to our ignorance,
because if we tried to perform these activities our bodies would be
afflicted by lust. Lord Ka, however, is the Supreme Absolute Truth and
is therefore never disturbed by any material desire whatsoever. Thus, this
incidentin which the gops gave up normal standards of morality and,
raising their hands to their head, bowed down in compliance with Ka's
orderis an example of pure devotional surrender and not a discrepancy
in religious principles.
In fact, the gops' surrender is the perfection of all religion, as rla
Prabhupda describes in Ka, the Supreme Personality of Godhead: "The
gops were all simple souls, and whatever Ka said, they took to be true.
In order to be freed from the wrath of Varuadeva, as well as to fulfill the
desired end of their vows and ultimately to please their worshipable Lord,
Ka, they immediately abided by His order. Thus they became the
greatest lovers of Ka, and His most obedient servitors.
"Nothing can compare to the Ka consciousness of the gops. Actually
the gops did not care for Varua or any other demigod; they only wanted
to satisfy Ka."
TEXT 21
ts tathvanat dv
bhagavn devak-suta
vssi tbhya pryacchat
karuas tena toita
tthen; taththus; avanatbowed down; dvseeing;
bhagavnthe Supreme Personality of Godhead; devak-sutaKa, the

828

son of Devak; vssithe garments; tbhyato them; pryacchatHe

returned; karuacompassionate; tenaby that act; toitasatisfied .
Seeing them bow down like that, the Supreme Personality of Godhead,
the son of Devak, gave them back their garments, feeling
compassionate toward them and satisfied by their act.
TEXT 22
dha pralabdhs trapay ca hpit
prastobhit krana-vac ca krit
vastri caivpahtny athpy amu
t nbhyasyan priya-saga-nirvt
dhamthoroughly; pralabdhcheated; trapayof their shame; ca
and; hpitdeprived; prastobhitlaughed at; krana-vatjust like
toy dolls; caand; kritmade to act; vastritheir clothing; ca
and; evaindeed; apahtnistolen; atha apinevertheless; amum
toward Him; tthey; na abhyasyandid not feel inimical; priyaof
their beloved; sagaby the association; nirvtjoyful.
Although the gops had been thoroughly cheated, deprived of their
modesty, ridiculed and made to act just like toy dolls, and although
their clothing had been stolen, they did not feel at all inimical toward
r Ka. Rather, they were simply joyful to have this opportunity to
associate with their beloved.
rla Prabhupda comments, "This attitude of the gops is described by
Lord Caitanya Mahprabhu when he prays, 'My dear Lord Ka, You may
embrace Me or trample Me under Your feet, or You may make Me
brokenhearted by never being present before Me. Whatever You like, You
can do, because You have complete freedom to act. But in spite of all of
Your dealings, You are My Lord eternally, and I have no other
worshipable object.' This is the attitude of the gops toward Ka."
TEXT 23
paridhya sva-vssi
preha-sagama-sajjit
ghta-citt no celus
tasmin lajjyiteka

829

paridhyaputting on; sva-vssitheir own garments; prehaof

their beloved; sagamaby this association; sajjitbecoming
completely attached to Him; ghtataken away; cittwhose minds;
nacould not; uindeed; celumove; tasminupon Him; lajjyita
full of shyness; kawhose glances.
The gops were addicted to associating with their beloved Ka, and
thus they became captivated by Him. Thus, even after putting their
clothes on they did not move. They simply remained where they were,
shyly glancing at Him.
By association with their beloved Ka, the gops had become more
attached to Him than ever. Just as Ka had stolen their clothes, He had
also stolen their minds and their love. The gops interpreted the whole
incident as proof that Ka was also attached to them. Otherwise, why
would He have gone to the trouble of playing with them in this way?
Because they thought that Ka was now attached to them, they glanced
at Him with shyness, and being stunned by the rising of their ecstatic
love, they could not move from where they stood. Ka had overcome
their shyness and forced them to come out of the water naked, but now,
having dressed properly, they again became shy in His presence. In fact,
this incident increased their humbleness before Ka. They did not want
Ka to see them staring at Him, but they cautiously took the
opportunity to glance at the Lord.
TEXT 24
ts vijya bhagavn
sva-pda-spara-kmyay
dhta-vratn sakalpam
ha dmodaro 'bal
tsmof these girls; vijyaunderstanding; bhagavnthe Supreme
Personality of Godhead; sva-pdaof His own feet; sparafor the touch;
kmyaywith the desire; dhta-vratnmwho had taken their vow;
sakalpamthe motivation; haspoke; dmodaraLord Dmodara;
abalto the girls.
The Supreme Lord understood the determination of the gops in
executing their strict vow. The Lord also knew that the girls desired to

830

touch His lotus feet, and thus Lord Dmodara, Ka, spoke to them as
follows.
TEXT 25
sakalpo vidita sdhvyo
bhavatn mad-arcanam
maynumodita so 'sau
satyo bhavitum arhati
sakalpathe motivation; viditaunderstood; sdhvyaO pious
girls; bhavatnmyour; mat-arcanamworship of Me; mayby Me;
anumoditaapproved of; sa asauthat; satyatrue; bhavitumto
become; arhatimust.
[Lord Ka said:] O saintly girls, I understand that your real motive in
this austerity has been to worship Me. That intent of yours is approved
of by Me, and indeed it must come to pass.
Just as Ka is free of all impure desire, so are the gops. Their attempt to
gain Ka as their husband was therefore motivated not by a desire for
personal sense gratification but by their overwhelming desire to serve
Ka and to please Him. Because of their intense love, the gops did not
see Ka as God but rather as the most wonderful boy in all creation, and
being beautiful young girls, they desired only to please Him by loving
service. Lord Ka understood the pure desire of the gops and was thus
satisfied. The Lord could certainly not be satisfied by ordinary lust, but
He was moved by the intense loving devotion of the cowherd girls of
Vndvana.
TEXT 26
na mayy veita-dhiy
kma kmya kalpate
bharjit kvathit dhn
pryo bjya neate
nanot; mayiin Me; veitafully absorbed; dhiymof those whose
consciousness; kmadesire; kmyato material lust; kalpateleads;
bharjitburned; kvathitcooked; dhngrains; pryafor the
most part; bjyanew growth; na iyateare not capable of causing.

831

The desire of those who fix their minds on Me does not lead to material
desire for sense gratification, just as barleycorns burned by the sun and
then cooked can no longer grow into new sprouts.
The words mayy veita-dhiym are very significant here. Unless one has
achieved an advanced degree of devotion, one cannot fix the mind and
intelligence on Ka, since Ka is pure spiritual existence. Selfrealization is a state not of desirelessness but rather of purified desire,
wherein one desires only the pleasure of Lord Ka. The gops were
certainly attracted to Ka in a mood of conjugal love, and yet, having
fixed their minds and indeed their entire existence completely on Ka,
their conjugal desire could never manifest as material lust; rather, it
became the most exalted form of love of Godhead ever seen within the
universe.
TEXT 27
ytbal vraja siddh
mayem rasyath kap
yad uddiya vratam ida
cerur ryrcana sat
ytago now; abalMy dear girls; vrajamto Vraja; siddhhaving
achieved your desire; maywith Me; imthese; rasyathayou will
enjoy; kapthe nights; yatwhich; uddiyahaving in mind;
vratamvow; idamthis; ceruyou executed; ryof goddess
Ktyyan; arcanamthe worship; satbeing pure.
Go now, girls, and return to Vraja. Your desire is fulfilled, for in My
company you will enjoy the coming nights. After all, this was the
purpose of your vow to worship goddess Ktyyan, O pure-hearted
ones.
TEXT 28
r-uka uvca
ity di bhagavat
labdha-km kumrik
dhyyantyas tat-padmbhojam
kcchrn nirviviur vrajam

832

r-uka uvcar ukadeva Gosvm said; itithus; di

instructed; bhagavatby the Supreme Personality of Godhead; labdha
having obtained; kmtheir desire; kumrikthe young girls;
dhyyantyameditating; tatHis; pada-ambhojamupon the lotus feet;
kcchrtwith difficulty; nirviviuthey returned; vrajamto the
cowherd village.
ukadeva Gosvm said: Thus instructed by the Supreme Personality of
Godhead, the young girls, their desire now fulfilled, could bring
themselves only with great difficulty to return to the village of Vraja,
meditating all the while upon His lotus feet.
The gops' desire was fulfilled because Lord Ka had agreed to act as
their husband. A young girl can never spend the night with any man
except her husband, and thus when Ka agreed to engage the girls in
the nocturnal rsa dance during the coming autumn season, in effect He
was agreeing to reciprocate their love for Him in the role of a husband.
TEXT 29
atha gopai parivto
bhagavn devak-suta
vndvand gato dra
crayan g sahgraja
athasome time later; gopaiby the cowherd boys; parivta
surrounded; bhagavnthe Supreme Lord; devak-sutathe son of
Devak; vndvantfrom Vndvana; gataHe went; drama
distance; crayangrazing; gthe cows; saha-agrajatogether with
His brother Balarma.
Some time later Lord Ka, the son of Devak, surrounded by His
cowherd friends and accompanied by His elder brother, Balarma, went
a good distance away from Vndvana, herding the cows.
Having described how Lord Ka stole the garments of the young gops,
ukadeva Gosvm now begins introducing the description of Lord
Ka's blessings upon the wives of some ritualistic brhmaas.
TEXT 30
nidaghrktape tigme

833

chybhi svbhir tmana

tapatryitn vkya
drumn ha vrajaukasa
nidghaof the hot season; arkaof the sun; tapein the heat; tigme
fierce; chayabhiwith the shade; svbhitheir own; tmanafor
Himself; tapatryitnserving as umbrellas; vkyaobserving;
drumnthe trees; ahaHe said; vraja-okasato the boys of Vraja.
Then the sun's heat became intense, Lord Ka saw that the trees were
acting as umbrellas by shading Him, and thus He spoke as follows to
His boyfriends.
TEXTS 31-32
he stoka-ka he ao
rdman subalrjuna
vila vabhaujasvin
devaprastha varthapa
payataitn mah-bhgn
parrthaiknta-jvitn
vta-vartapa-himn
sahanto vrayanti na
he stoka-kaO Stoka Ka; he aoO Au; rdman subala
arjunaO rdm, Subala and Arjuna; vila vabha ojasvinO Vila,
Vabha and Ojasv; devaprastha varthapaO Devaprastha and
Varthapa; payatajust see; etnthese; mah-bhgnmost fortunate;
para-arthafor the benefit of others; ekntaexclusively; jvitnwhose
life; vtathe wind; vararain; tapaheat of the sun; himnand
snow; sahantatolerating; vrayantikeep off; nafor us.
[Lord Ka said:] O Stoka Ka and Au, O rdma, Subala and
Arjuna, O Vabha, Ojasv, Devaprastha and Varthapa, just see these
greatly fortunate trees, whose lives are completely dedicated to the
benefit of others. Even while tolerating the wind, rain, heat and snow,
they protect us from these elements.
Lord Ka was preparing to bestow His mercy on the wives of the hard-

834

hearted ritualistic brhmaas, and in these verses the Lord indicates that
even trees who are dedicated to the welfare of others are superior to
brhmaas who are not. Certainly the members of the Ka
consciousness movement should soberly study this point.
TEXT 33
aho e vara janma
sarva -pry-upajvanam
su-janasyeva ye vai
vimukh ynti nrthina
ahooh, just see; emof these trees; varamsuperior; janmabirth;
sarvafor all; priliving entities; upajvinamwho provide
maintenance; su-janasya ivalike a great personality; yemfrom
whom; vaicertainly; vimukhdisappointed; yntigo away; na
never; arthinathose who are asking for something.
Just see how these trees are maintaining every living entity! Their birth
is successful. Their behavior is just like that of great personalities, for
anyone who asks anything from a tree never goes away disappointed.
This translation is quoted from rla Prabhupda's Caitanya-caritmta
(di 9.46).
TEXT 34
patra-pupa-phala-cchymla-valkala-drubhi
gandha-nirysa-bhasmsthitokmai kmn vitanvate
patraby their leaves; pupaflowers; phalafruits; chyshade;
mlaroots; valkalabark; drubhiand wood; gandhaby their
fragrance; nirysasap; bhasmaashes; asthipulp; tokmaiand
young shoots; kmndesirable things; vitanvatethey award.
These trees fulfill one's desires with their leaves, flowers and fruits,
their shade, roots, bark and wood, and also with their fragrance, sap,
ashes, pulp and shoots.

835

TEXT 35
etvaj janma-sphalya
dehinm iha dehiu
prair arthair dhiy vc
reya-caraa sad
etvatup to this; janmaof birth; sphalyamperfection; dehinmof
every living being; ihain this world; dehiutoward those who are
embodied; praiby life; arthaiby wealth; dhiyby intelligence;
vcby words; reyaeternal good fortune; caraamacting
practically; sadalways.
It is the duty of every living being to perform welfare activities for the
benefit of others with his life, wealth, intelligence and words.
This translation is quoted from rla Prabhupda's Caitanya-caritmta
(di 9.42).
TEXT 36
iti pravla-stabakaphala-pupa-dalotkarai
tar namra-khn
madhyato yamun gata
itithus speaking; pravlaof new branches; stabakaby the clusters;
phalaof fruit; pupaflowers; dalaand leaves; utkaraiby the
abundance; tarmof the trees; namrabowed down; khnm
whose branches; madhyatafrom within the midst; yamunmthe
Yamun River; gataHe came upon.
Thus moving among the trees, whose branches were bent low by their
abundance of twigs, fruits, flowers and leaves, Lord Ka came to the
Yamun River.
TEXT 37
tatra g pyayitvpa
su-m tal iv
tato npa svaya gop
kma svdu papur jalam

836

tatrathere; gthe cows; pyayitvmaking drink; apathe water;

su-mvery clear; talcool; ivwholesome; tatathen;
npaO King Parkit; svayamthemselves; gopthe cowherd boys;
kmamfreely; svdusweet-tasting; paputhey drank; jalamthe
water.
The cowherd boys let the cows drink the clear, cool and wholesome
water of the Yamun. O King Parkit, the cowherd boys themselves
also drank that sweet water to their full satisfaction.
TEXT 38
tasy upavane kma
crayanta pan npa
ka-rmv upgamya
kudh-rt idam abravan
tasyalong the Yamun; upavanewithin a small forest; kmamhere
and there, as they wished; crayantatending; panthe animals;
npaO King; ka-rmauLord Ka and Lord Rma; upgamya
approaching; kut-rtdisturbed by hunger; idamthis; abruvanthey
(the cowherd boys) said.
Then, O King, the cowherd boys began herding the animals in a
leisurely way within a small forest along the Yamun. But soon they
became afflicted by hunger and, approaching Ka and Balarma,
spoke as follows.
rla Jva Gosvm explains that the cowherd boys were concerned that
Ka would be hungry, and thus they feigned their own hunger so that
Ka and Balarma would make suitable arrangements to eat.
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-second
Chapter, of the rmad-Bhgavatam, entitled "Ka Steals the Garments of
the Unmarried Gops."

837

23. The Brhmaas' Wives Blessed

This chapter describes how Lord r Ka, after inducing the cowherd
boys to beg for food, showed mercy to the wives of some brhmaas
performing a sacrifice and made the brhmaas themselves feel remorse.
When the cowherd boys became very hungry, they asked r Ka about
obtaining food, and He sent them to beg some from a group of brhmaas
who were performing a sacrifice nearby. But these brhmaas ignored the
boys, thinking r Ka an ordinary human being. The boys returned
disappointed, but the Lord sent them off again, advising them to ask the
brhmaas' wives for the food. These ladies had heard of Ka's
transcendental qualities and were very much attached to Him. Thus as
soon as they learned He was nearby, they went to Him in great haste,
bringing all four varieties of food. In this way they offered themselves to
r Ka.
Ka told the women that while one can develop transcendental love for
Him by seeing His Deity form in the temple, meditating upon Him and
chanting His glories, one cannot achieve this result simply by being in His
physical presence. He advised them that since they were housewives, their
particular duty was to help their husbands perform sacrifices. He
therefore instructed them to return to their homes.
When the ladies went back home, their brhmaa husbands at once felt
remorse, and they lamented, "For anyone inimical to Ka, his three
births-seminal, brahminical and sacrificial-are all condemned. On the
other hand, these womenfolk, who have not undergone the purificatory
processes of the brahminical class or performed any austerity or pious
rituals, have through devotion for Ka easily cut off the bondage of
death.
"Since Lord Ka's every desire is completely fulfilled, His begging for
food was simply an act of mercy toward us brhmaas. All the fruits of
Vedic sacrifice-and indeed all things on earth-are His opulences, yet out of
ignorance we could not appreciate this fact."
Having spoken thus, all the brhmaas offered their obeisances to Lord r
Ka, hoping to counteract their offense. Nonetheless, out of fear of King

838

Kasa they did not go to see the Lord in person.

TEXT 1
r-gopa cu
rma rma mah-bho
ka dua-nibarhaa
e vai bdhate kun nas
tac-chnti kartum arhatha
r-gop cuthe cowherd boys said; rma rmaO Lord Rma, Lord
Rma; mah-bhoO mighty-armed one; kaO Lord Ka; duaof
the wicked; nibarhaaO destroyer; ethis; vaiindeed; bdhateis
causing distress; kuthunger; nato us; tat-ntimits counteraction;
kartum arhathaYou ought to do.
The cowherd boys said: O Rma, Rma, mighty-armed one! O Ka,
chastiser of the wicked ! We are being harassed by hunger, and You
should do something about it.
The cowherd boys jokingly implied that since r Ka is the subduer of
all bad things, the Lord should subdue their hunger by arranging for them
to eat. In this statement by the cowherd boys, we observe the intimate
loving friendship they enjoyed with the Supreme Personality of Godhead.
TEXT 2
r-uka uvca
iti vijpito gopair
bhagavn devak-suta
bhakty vipra-bhryy
prasdann idam abravt
r-uka uvcar ukadeva Gosvm said; itithus; vijpita
informed; gopaiby the cowherd boys; bhagavnthe Supreme
Personality of Godhead; devak-sutathe son of Devak; bhaktyHis
devotees; vipra-bhryythe wives of the brhmaas; prasdan-desiring
to satisfy; idamthis; abravtHe spoke.
ukadeva Gosvm said: Thus entreated by the cowherd boys, the
Supreme Personality of Godhead, the son of Devak, replied as follows,
desiring to please certain of His devotees who were brhmaas' wives.

839

TEXT 3
prayta deva-yajana
brhma brahma-vdina
satram girasa nma
hy sate svarga-kmyay
praytaplease go; deva-yajanamto the sacrificial arena; brhma
brhmaas; brahma-vdina-followers of the Vedic injunctions; satrama
sacrifice; girasam nmaknown as girasa; hiindeed; satethey
are now performing; svarga-kmyaywith the motive of promotion to
heaven.
[Lord Ka said:] Please go to the sacrificial arena where a group of
brhmaas, learned in the Vedic injunctions, are now performing the
girasa sacrifice to gain promotion to heaven.
TEXT 4
tatra gatvaudana gop
ycatsmad-visarjit
krtayanto bhagavata
ryasya mama cbhidhm
tatrathere; gatvgoing; odanamfood; gopMy dear cowherd
boys; ycatajust request; asmatby Us; visarjitdispatched;
krtayantaannouncing; bhagavataof the Supreme Lord; ryasya
the elder; mamaMy; caalso; abhidhmname.
When you go there, My dear cowherd boys, simply request some food.
Declare to them the name of My elder brother, the Supreme Lord
Balarma, and also My name, and explain that you have been sent by
Us.
Lord Ka encouraged His boyfriends to request charity without being
embarrassed. In case the boys felt they had no right to personally
approach such respectable brhmaas, the Lord told them to mention the
names of Balarma and Ka, the holy names of God.
TEXT 5

840

ity di bhagavat
gatv ycanta te tath
ktjali-pu viprn
daa-vat patit bhuvi
itiin these words; diaordered; bhagavatby the Supreme Lord
Ka; gatvgoing; aycantabegged; tethey; tathin that manner;
kta-ajali-pujoining their palms in humble supplication; viprnto
the brhmaas; daa-vat-like sticks; patitfalling; bhuviupon the
ground.
Thus instructed by the Supreme Personality of Godhead, the cowherd
boys went there and submitted their request. They stood before the
brhmaas with palms joined in supplication and then fell flat on the
ground to offer respect.
TEXT 6
he bhmi-dev uta
kasydea-kria
prpt jnta bhadra vo
gopn no rma-coditn
he bhmi-devO earthly gods; utaplease hear us; kasya dea
of the order of Ka; kriathe executors; prptnarrived; jnta
please recognize; bhadramall good; vaunto you; gopncowherd
boys; naus; rma-coditnsent by Lord Rma.
[The cowherd boys said:] O earthly gods, please hear us. We cowherd
boys are executing the orders of Ka, and we have been sent here by
Balarma. We wish all good for you. Please acknowledge our arrival.
The term bhmi-dev, "gods on earth," refers here to the brhmaas, who
are supposed to closely represent the will of the Supreme Lord. The
philosophy of Ka consciousness is not a primitive polytheistic doctrine
holding that human beings on the earth are gods. Rather, it is a science
that traces the descent of authority from the Absolute Truth Himself, r
Ka. The authority and power of God naturally extend along with the
extension of His creation, and on the earth the Lord's will and authority
are represented by purified, enlightened men called brhmaas.

841

This account will illustrate that the ritualistic brhmaas approached by

the cowherd boys were not at all properly enlightened and thus could not
appreciate the position of Ka and Balarma or that of Their intimate
associates. In fact, this pastime exposes the pretentious position of socalled brhmaas who are not faithful devotees of the Supreme Lord.
TEXT 7
g crayantv avidra odana
rmcyutau vo laato bubhukitau
tayor dvij odanam arthinor yadi
raddh ca vo yacchata dharma-vittam
gTheir cows; crayantaugrazing; avidrenot far away; odanam
food; rma-acyutauLord Rma and Lord Acyuta; vafrom you;
laataare desiring; bubhukitaubeing hungry; tayofor Them;
dvijO brhmaas; odanam-food; arthinobegging; yadiif;
raddhany faith; caand; vaon your part; yacchataplease give;
dharma-vit-tamO best knowers of the principles of religion.
Lord Rma and Lord Acyuta are tending Their cows not far from here.
They are hungry and want you to give Them some of your food.
Therefore, O brhmaas, O best of the knowers of religion, if you have
faith please give some food to Them.
The cowherd boys doubted the generosity of the brhmaas, and thus
they used the word bubhukitau, meaning that Ka and Balarma were
hungry. The boys expected the brhmaas to know the Vedic injunction
annasya kudita ptram: "Anyone who is hungry is a fit candidate for
receiving food in charity." But if the brhmaas would not recognize the
authority of Ka and Balarma, their title dvija would be taken to mean
merely "born from two parents" (dvi-from two, ja-born) rather than
"twice-born." When the brhmaas did not respond to the cowherd boys'
initial request, the boys addressed the brhmaas, with a slight trace of
sarcasm, as dharma-vit-tam, "O best of the knowers of religion."
TEXT 8
dky pau-sasthy
sautrmay ca sattam
anyatra dkitasypi

842

nnnam anan hi duyati

dkybeginning with the initiation for a sacrifice; pau-sasthy
until sacrificing the animal; sautrmayoutside of the sacrifice known
as Sautrmai; caand; sat-tamO purest ones; anyatraelsewhere;
dkitasyaof one who has been initiated for the sacrifice; apieven;
nanot; annamfood; ananeating; hiindeed; duyaticreates
offense.
Except during the interval between the initiation of the performer of a
sacrifice and the actual sacrifice of the animal, O most pure brhmaas,
it is not contaminating for even the initiated to partake of food, at least
in sacrifices other than the Sautrmai.
The cowherd boys anticipated the possible objection from the brhmaas
that they couldn't give the boys any food because they themselves had not
yet eaten, and that a priest initiated to perform a sacrifice should not eat.
Therefore the boys humbly informed the brhmaas about various
technicalities of ritualistic sacrifice. The cowherd boys were not unaware
of the formalities of Vedic culture, but their real intention was simply to
render loving service to Lord Ka.
TEXT 9
iti te bhagavad-yc
vanto 'pi na uruvu
kudr bhri-karmo
bli vddha-mnina
itithus; tethey, the brhmaas; bhagavat-of the Supreme Personality of
Godhead; ycmthe supplication; vantahearing; apialthough;
na uruvuthey did not hear; kudra-full of petty desire; bhrikarmaentangled in elaborate ritualistic activities; blichildish
fools; vddha-mninapresuming themselves to be wise men.
The brhmaas heard this supplication from the Supreme Personality of
Godhead, yet they refused to pay heed. Indeed, they were full of petty
desires and entangled in elaborate rituals. Though presuming
themselves advanced in Vedic learning, they were actually
inexperienced fools.

843

These childish brhmaas were full of petty desires, such as the desire to
attain to material heaven, and therefore they could not recognize the
golden transcendental opportunity offered them by the arrival of Ka's
personal boyfriends. Presently, throughout the world, people are madly
pursuing material advancement and thus cannot hear the message of the
Supreme Lord Ka that is being broadcast through the missionary
activities of the Ka consciousness movement. Times have hardly
changed, and proud, materialistic priests are still prevalent on the earth.
TEXTS 10-11
dea kla pthag dravya
mantra-tantrartvijo 'gnaya
devat yajamna ca
kratur dharma ca yan-maya
ta brahma parama skd
bhagavantam adhokajam
manuya-dy dupraj
martytmno na menire
deathe place; klatime; pthak dravyamparticular items of
paraphernalia; mantraVedic hymns; tantraprescribed rituals; tvija
priests; agnayasacrificial fires; devatthe presiding demigods;
yajamnathe performer of the sacrifice; caand; kratuthe offering;
dharmathe invisible power of fruitive results; caand; yatwhom;
mayaconstituting; tamHim; brahma paramamthe Supreme
Absolute Truth; sktdirectly manifest; bhagavantamthe Personality
of Godhead; adhokajamwho is transcendental to material senses;
manuya-dyseeing Him as an ordinary man; duprajperverted
in their intelligence; martya-tmnafalsely identifying themselves with
the material body; na menirethey did not properly honor.
Although the ingredients of sacrificial performancethe place, time,
particular paraphernalia, mantras, rituals, priests, fires, demigods,
performer, offering and the as yet unseen beneficial resultsare all
simply aspects of His opulences, the brhmaas saw Lord Ka as an
ordinary human because of their perverted intelligence. They failed to
recognize that He is the Supreme Absolute Truth, the directly manifest
Personality of Godhead, whom the material senses cannot ordinarily

844

perceive. Thus bewildered by their false identification with the mortal

body, they did not show Him proper respect.
The ritualistic brhmaas could not understand why the sacrificial food
should be offered to Lord Ka, whom they considered an ordinary
human being. Just as a person with rose-colored glasses sees the entire
world as rose-colored, a conditioned soul with mundane vision sees even
God Himself as mundane and thus loses the opportunity to go back home,
back to Godhead.
TEXT 12
na te yad om iti procur
na neti ca parantapa
gop nir pratyetya
tathocu ka-rmayo
nanot; tethey; yatwhen; om"so be it"; itithus; procudid
speak; nanot; na"no"; itithus; caeither; parantapaO chastiser
of the enemies, Parkit Mahrja; gopthe cowherd boys; nir
discouraged; pratyetyareturning; taththus; cudescribed; karmayoto Lord Ka and Lord Rma.
When the brhmaas failed to reply even with a simple yes or no, O
chastiser of the enemy [Parkit], the cowherd boys returned
disappointed to Ka and Rma and reported this to Them.
TEXT 13
tad upkarya bhagavn
prahasya jagad-vara
vyjahra punar gopn
darayan laukik gatim
tat-that; upkaryahearing; bhagavnthe Supreme Lord; prahasya
laughing; jagat-varathe controller of the entire universe; vyjahra
addressed; punaagain; gopnthe cowherd boys; darayanshowing;
laukikmof the ordinary world; gatimthe way.
Hearing what had happened, the Supreme Personality of Godhead, the
Lord of the universe, simply laughed. Then He again addressed the

845

cowherd boys, showing them the way men act in this world.
By laughing, Lord Ka indicated to the cowherd boys that they need not
be angry at the ritualistic brhmaas but should understand that one who
begs will often be refused.
TEXT 14
m jpayata patnbhya
sa-sakaraam gatam
dsyanti kmam anna va
snigdh mayy uit dhiy
mmMe; jpayataplease announce; patnbhyato the wives; sasakaraamtogether with Lord Balarma; gatamarrived; dsyanti
they will give; kmamas much as you desire; annamfood; vato
you; snigdhaffectionate; mayiin Me; uitresiding; dhiywith
their intelligence.
[Lord Ka said:] Tell the wives of the brhmaas that I have come
here with Lord Sakaraa. They will certainly give you all the food you
want, for they are most affectionate toward Me and, indeed, with their
intelligence reside in Me alone.
While physically the wives of the brhmaas remained at home, within
their minds they resided in the Supreme Lord Ka because of intense
affection for Him. rla Vivantha Cakravart hkura explains that the
reason Lord Ka did not have the cowherd boys tell the brhmaas'
wives He was hungry is that He knew this would severely distress these
devoted ladies. Simply out of affection for Lord Ka, however, the wives
would be happy to give all the food requested of them. They would not
heed their husbands' prohibitions, since they resided within the Lord
through their transcendental intelligence.
TEXT 15
gatvtha patn-ly
dvsn sv-alakt
natv dvija-satr gop
prarit idam abruvan

846

gatvgoing; athathen; patn-lymin the house of the wives of the

brhmaas; dv-seeing them; asnsitting; su-alaktnicely
ornamented; natvbowing down to offer obeisances; dvija-satto the
chaste wives of the brhmaas; gop-the cowherd boys; prarit
humbly; idamthis; abruvanspoke.
The cowherd boys then went to the house where the brhmaas' wives
were staying. There the boys saw those chaste ladies sitting, nicely
decorated with fine ornaments. Bowing down to the brhmaa ladies,
the boys addressed them in all humility.
TEXT 16
namo vo vipra-patnbhyo
nibodhata vacsi na
ito 'vidre carat
keneheit vayam
namaobeisances; vaunto you; vipra-patnbhyathe wives of the
brhmaas; nibodhata-please hear; vacsiwords; naour; itafrom
here; avidrenot distant; caratwho is going; kenaby Lord
Ka; ihahere; iitsent; vayamwe.
[The cowherd boys said:] Obeisances unto you, O wives of the learned
brhmaas. Kindly hear our words. We have been sent here by Lord
Ka, who is passing by not far from here.
TEXT 17
g crayan sa goplai
sa-rmo dram gata
bubhukitasya tasynna
snugasya pradyatm
gthe cows; crayantending; saHe; goplaiin the company of
the cowherd boys; sa-rmatogether with Lord Balarma; dramfrom
far away; gatahas come; bubhukitasyawho is hungry; tasyafor
Him; annamfood; sa-anugasyatogether with His companions;
pradyatmshould be given.

847

He has come a long way with the cowherd boys and Lord Balarma,
tending the cows. Now He is hungry, so some food should be given for
Him and His companions.
TEXT 18
rutvcyutam upyta
nitya tad-daranotsuk
tat-kathkipta-manaso
babhvur jta-sambhram
rutvhearing; acyutamLord Ka; upytamcome nearby;
nityamconstantly; tat-daranafor the sight of Him; utsukeager;
tat-kathby descriptions of Him; kpitaenchanted; manasatheir
minds; babhvuthey became; jta-sambhramexcited.
The wives of the brhmaas were always eager to see Ka, for their
minds had been enchanted by descriptions of Him. Thus as soon as they
heard that He had come, they became very excited.
TEXT 19
catur-vidha bahu-guam
annam dya bhjanai
abhisasru priya sarv
samudram iva nimnag
catu-vidhamof the four varieties (that which is chewed, that which is
drunk, that which is licked and that which is sucked); bahu-guam
endowed with many rich tastes and fragrances; annamfood; dya
bringing; bhjanaiin large vessels; abhisasruthey went forward;
priyamto their beloved; sarvall of them; samudramto the ocean;
ivajust as; nimna-gthe rivers.
Taking along in large vessels the four kinds of foods, full of fine tastes
and aromas, all the ladies went forth to meet their beloved, just as
rivers flow toward the sea.
rla Vivantha Cakravart hkura explains that the wives of the
brhmaas experienced conjugal feelings toward Ka, as if He were their

848

paramour; thus they could not be checked as they rushed to see Him.
TEXT 20-21
niidhyamn patibhir
bhrtbhir bandhubhi sutai
bhagavaty uttama-loke
drgha-ruta -dhtay
yamunopavane 'oka
nava-pallava-maite
vicaranta vta gopai
sgraja dadu striya
niidhyamnbeing forbidden; patibhiby their husbands;
bhrtbhiby their brothers; bandhubhiby other relatives; sutai
and by their sons; bhagavatidirected toward the Supreme Personality of
Godhead; uttama-lokewho is praised with transcendental hymns;
drghafor a long time; rutabecause of hearing; dhtaacquired;
aywhose expectations; yamun-upavanein a garden along the
river Yamun; aoka-nava-pallavaby the buds of the aoka trees;
maitedecorated;
vicarantamwandering;
vtamsurrounded;
gopaiby the cowherd boys; sa-agrajamtogether with His elder
brother; daduthey saw; striyathe ladies.
Although their husbands, brothers, sons and other relatives tried to
forbid them from going, their hope of seeing Ka, cultivated by
extensive hearing of His transcendental qualities, won out. Along the
river Yamun, within a garden decorated with buds of aoka trees, they
caught sight of Him strolling along in the company of the cowherd boys
and His elder brother, Balarma.
TEXT 22
yma hiraya-paridhi vanamlya-barhadhtu-pravla-naa-veam anavratse
vinyasta-hastam itarea dhunnam abja
karotpallaka-kapola-mukhbja-hsam
ymamdark blue in complexion; hirayagolden; paridhimwhose
garment; vana-mlyawith a forest garland; barhapeacock feather;

849

dhtucolored minerals; pravlaand sprigs of buds; naalike a dancer

upon the stage; veamdressed; anuvrataof a friend; aseupon the
shoulder; vinyastaplaced; hastamHis hand; itareawith the other;
dhunnamtwirling; abjama lotus; karaupon His ears; utpala
lilies; alaka-kapolawith hair extending over His cheeks; mukha-abja
upon His lotuslike face; hsamhaving a smile.
His complexion was dark blue and His garment golden. Wearing a
peacock feather, colored minerals, sprigs of flower buds, and a garland
of forest flowers and leaves, He was dressed just like a dramatic dancer.
He rested one hand upon the shoulder of a friend and with the other
twirled a lotus. Lilies graced His ears, His hair hung down over His
cheeks, and His lotuslike face was smiling.
TEXT 23
prya-ruta-priyatamodaya-kara-prair
yasmin nimagna-manasas tam athki-randrai
anta praveya su-cira parirabhya tpa
prja yathbhimatayo vijahur narendra
pryarepeatedly; rutaheard; priya-tamaof their dearmost;
udayathe glories; kara-praiwhich were the ornaments of their
ears; yasminin whom; nimagnasubmerged; manasatheir minds;
tamHim; athathen; aki-randhraithrough the apertures of their
eyes; antawithin; praveyamaking enter; su-ciramfor a long time;
parirabhyaembracing; tpamtheir distress; prjamthe inner
consciousness; yathas; abhimatayathe functions of false ego;
vijahuthey gave up; nara-indraO ruler of men.
O ruler of men, for a long time those brhmaa ladies had heard about
Ka, their beloved, and His glories had become the constant
ornaments of their ears. Indeed, their minds were always absorbed in
Him. Through the apertures of their eyes they now forced Him to enter
within their hearts, and then they embraced Him within for a long time.
In this way they finally gave up the pain of separation from Him, just as
sages give up the anxiety of false ego by embracing their innermost
consciousness.

850

TEXT 24
ts tath tyakta-sarv
prpt tma-didkay
vijykhila-dg-dra
prha prahasitnana
tthose ladies; tathin such a state; tyakta-sarva-having given
up all material desires; prptarrived; tma-didkaywith the desire
of seeing Himself; vijyaunderstanding; akhila-dkof the vision of all
creatures; drathe seer; prhaHe spoke; prahasita-nanawith a
smile upon His face.
Lord Ka, who witnesses the thoughts of all creatures, understood
how those ladies had abandoned all worldly hopes and come there
simply to see Him. Thus He addressed them as follows with a smile
upon His face.
TEXT 25
svgata vo mah-bhg
syat karavma kim
yan no didkay prpt
upapannam ida hi va
su-gatamauspicious welcome; vafor you; mah-bhgO
fortunate ladies; syatmplease come sit; karavmaI can do, kimwhat; yatbecause; naUs; didkaywith the desire of seeing;
prptyou have come; upapannamfitting; idamthis; hicertainly;
vaon your part.
[Lord Ka said:] Welcome, O most fortunate ladies. Please sit down
and make yourselves comfortable. What can I do for you? That you have
come here to see Me is most appropriate.
Just as r Ka welcomed the gops who came to dance with Him at
night, He similarly welcomed the brhmaas' wives, whose pure love for
Him was proved by their overcoming many hindrances to see the Lord.
The word upapannam indicates that although these ladies had rejected
their husbands' orders, their behavior was not at all inappropriate, since
their husbands had obviously tried to obstruct their loving service to Lord

851

Ka.
TEXT 26
nanv addh mayi kurvanti
kual svrtha-darina
ahaituky avyavahit
bhaktim tma-priye yath
nanucertainly; addhdirectly; mayiunto Me; kurvantithey
perform; kualthose who are expert; sva-arthatheir own true
benefit; darinawho perceive; ahaitukunmotivated; avyavahitm
uninterrupted; bhaktimdevotional service; tmato the soul; priye
who am most dear; yathproperly.
Certainly expert personalities, who can see their own true interest,
render unmotivated and uninterrupted devotional service directly unto
Me, for I am most dear to the soul.
The Supreme Lord informed the brhmaas' wives that not only they but
all people who recognize their true self-interest take to the spiritual
process of loving service to the Lord. Lord Ka is tma-priya, the real
object of love for everyone. Although each individual has his own taste
and freedom, ultimately every living being is a spiritual spark of the
Supreme Personality of Godhead; thus everyone's primary loving
attraction is constitutionally meant for Lord r Ka. Loving service to
the Lord should be ahaituk, without personal motive, and avyavahit,
unobstructed by mental speculation, selfish desire or any quirk of time
and circumstance.
TEXT 27
pra-buddhi-mana-svtma
drpatya-dhandaya
yat-samparkt priy sas
tata ko nv apara priya
praone's vital force; buddhiintelligence; manamind; sva
relatives; tmabody; drawife; apatyachildren; dhanawealth;
dayaand so forth; yatwith which (self); samparktbecause of
contact; priydear; sanhave become; tatathan that; kawhat;
nuindeed; aparaother; priyadear object.

852

It is only by contact with the self that one's vital breath, intelligence,
mind, friends, body, wife, children, wealth and so on are dear.
Therefore what object can possibly be more dear than one's own self?
The word yat-samparkt in this verse refers to contact with the individual
self and ultimately with the Supreme Self, the Lord, who is the origin of
the individual living being. By developing Ka consciousness, one
automatically becomes self-realized, and thus one's vital strength,
intelligence, mind, relatives, body, family and wealth all become
enhanced and brilliant by the central influence of Ka consciousness.
This happens because Ka consciousness is the optimum efficient
conjunction of the individual self, who is pure consciousness, with the
Supreme Self and supreme consciousness, Ka.
TEXT 28
tad yta deva-yajana
patayo vo dvijtaya
sva-satra prayiyanti
yumbhir gha-medhina
tattherefore; ytago; deva-yajanamto the sacrificial arena;
patayathe husbands; vayour; dvi-jtayathe brhmaas; svasatram-their own sacrifices; prayiyantiwill be able to finish;
yumbhitogether with you; gha-medhinathe householders.
You should thus return to the sacrificial arena, because your husbands,
the learned brhmaas, are householders and need your assistance to
finish their respective sacrifices.
TEXT 29
r-patnya cu
maiva vibho 'rhati bhavn gaditu nr-asa
satya kuruva nigama tava pada-mlam
prpt vaya tulasi-dma padvasa
keair nivohum atilaghya samasta-bandhn
r-patnya cuthe wives of the brhmaas said; mnot; evamlike
this; vibhoO almighty Lord; arhatiought; bhavnYou; gaditumto
speak; n-asamharshly; satyamtrue; kuruvaplease make;

853

nigamamthe promise given in the revealed scripture; tavaYour; pdamlamthe base of the lotus feet; prpthaving obtained; vayamwe;
tulasi-dmathe garland of tulas leaves; padby Your foot; avasam
neglectfully kicked away; keaiupon our hair; nivohumin order to
carry; atilaghyarejecting; samastaall; bandhnrelations.
The wives of the brhmaas replied: O almighty one, please do not
speak such cruel words. Rather, You should fulfill Your promise that
You always reciprocate with Your devotees in kind. Now that we have
attained Your lotus feet, we simply wish to remain here in the forest so
we may carry upon our heads the garlands of tulas leaves You may
neglectfully kick away with Your lotus feet. We are ready to give up all
material relationships.
Here the brhmaas' wives are saying something similar to what the gops
say at the beginning of the rsa dance (SB 10.29.31), when Lord Ka
tells them to go home as well. Like this verse, the gops' statement begins
with the words maiva vibho 'rhati bhavn gaditu n-asam.
Nigama refers to the Vedic literature, which states that one who
surrenders at the lotus feet of the Lord does not return to this material
world. Thus the brhmaas' wives appealed to the Lord that since they
had surrendered to Him, it was unfair for Him to order them to return to
their materialistic husbands.
According to rla Vivantha Cakravart hkura, Lord Ka might have
pointed out to the brhmaas' wives, "You young ladies are members of
the aristocratic brhmaa community, so how can you surrender at the
feet of a mere cowherd boy?"
To this the ladies might have replied, "Since we have already surrendered
at Your lotus feet, and since we desire to become Your servants, we are
obviously not maintaining a false identification as members of the socalled brhmaa community. You can easily ascertain this from our
words."
Lord Ka might have replied, "I am a cowherd boy, and My proper
maidservants and girlfriends are the cowherd girls, the gops. "
The wives might have answered, "True, let them be so. Let them shine
forth if You are embarrassed in front of Your relatives to make brhmaa
ladies Your maidservants. We certainly don't want to embarrass You. We
will not go to Your village but will rather remain in Vndvana, like
presiding deities of the forest. We simply desire to perfect our lives by

854

even a slight trace of connection with You."

Thus by the spiritual insight of rla Vivantha Cakravart hkura, we
learn that the brhmaas' wives offered to remain at a distance and simply
take the tulas leaves that would fall from the lotus feet of Ka or be
crushed by the feet of His girlfriends when He would embrace them.
The ladies offered to carry these tulas leaves upon their heads. Thus
renouncing the desire to become Ka's intimate girlfriends or
maidservants (a position they knew was difficult to achieve), the young
brhmaa ladies begged to remain in Vndvana forest. If the Lord had
then asked "Then what will your family members say?" they would have
replied "We have already transcended our so-called relatives because we
are seeing You, the Supreme Lord, face to face."
TEXT 30
ghanti no na pataya pitarau sut v
na bhrt-bandhu-suhda kuta eva cnye
tasmd bhavat-prapadayo patittman no
nny bhaved gatir arindama tad vidhehi
ghantithey will accept; naus; nanot; patayaour husbands;
pitaraufathers; sutsons; vor; nanot; bhrtbrothers;
bandhuother relatives; suhdaand friends; kutahow then; eva
indeed; caand; anyeother people; tasmttherefore; bhavatYour;
prapadayoat the tips of the lotus feet; patitafallen; tmanmwhose
bodies; nafor us; nanot; anyany other; bhavetthere can be;
gatidestination; arim-damaO chastiser of enemies; tatthat;
vidhehikindly bestow upon us.
Our husbands, fathers, sons, brothers, other relatives and friends will
no longer take us back, and how could anyone else be willing to give us
shelter? Therefore, since we have thrown ourselves at Your lotus feet
and have no other destination, please, O chastiser of enemies, grant our
desire.
rla Vivantha Cakravart hkura comments as follows: "From their
very youth the brhmaas' wives had heard about Lord Ka's beauty,
qualities and sweetness from the womenfolk of Vndvana village, and
also from the flower ladies, the betel-nut sellers and others. Consequently
they always felt ecstatic love for Ka and were indifferent to their

855

household duties. Their husbands, seeing them as deviant, doubted them

and avoided dealing with them as far as possible. Now the wives of the
brhmaas were ready to formally reject their so-called families and
neighbors, and out of great agitation they were crying and placing their
heads upon Lord Ka's lotus feet, offering obeisances. In this way, with
choking voices, they spoke the above verse. They begged that Lord Ka
bestow upon them the benediction that He be their only destination, that
He, the chastiser of enemies, subdue all their enemiesthose difficulties
obstructing them from attaining the Lord."
The wives of the brhmaas simply wanted to serve Lord Ka, and this
is pure Ka consciousness in ecstatic love of Godhead.
TEXT 31
r-bhagavn uvca
patayo nbhyasyeran
pit-bhrt-sutdaya
lok ca vo mayopet
dev apy anumanvate
r-bhagavn uvcathe Supreme Personality of Godhead said; pataya
your husbands; na abhyasyeranwill not feel inimical; pit-bhrt-sutadayayour fathers, brothers, sons and others; lokthe general
populace; caalso; vatoward you; mayby Me; upetadvised;
devthe demigods; apieven; anumanvateregard favorably.
The Supreme Personality of Godhead replied: Rest assured that your
husbands will not be inimical toward you, nor will your fathers,
brothers, sons, other relatives or the general populace. I will personally
advise them of the situation. Indeed, even the demigods will express
their approval.
TEXT 32
na prtaye 'nurgya
hy aga-sago nm iha
tan mano mayi yujn
acirn mm avpsyatha
nanot; prtayefor satisfaction; anurgyafor loving attraction; hi
certainly; aga-sagaphysical association; nmfor people; ihain

856

this world; tattherefore; manayour minds; mayiupon Me;

yujnfixing; acirtvery quickly; mmMe; avpsyathayou will
achieve.
For you to remain in My bodily association would certainly not please
people in this world, nor would it be the best way for you to increase
your love for Me. Rather, you should fix your minds on Me, and very
soon you will achieve Me.
The Lord pointed out that people in general would not appreciate a loving
affair between Lord Ka, who superficially was appearing as a cowherd
boy, and the wives from the brhmaa community. Also, the brhmaa
ladies' own devotion and love would increase most efficiently in
separation. In other words, it would be best all around if they continued
to fix their minds on Lord Ka and thus went on with the process they
had been practicing throughout their lives. The Lord and His bona fide
representative, the spiritual master, expertly engage the Lord's devotees in
different types of service so that all of them can quickly return to His
lotus feet.
TEXT 33
ravad darand dhynn
mayi bhvo 'nukrtant
na tath sannikarea
pratiyta tato ghn
ravatby hearing; darantby seeing the Deity form; dhyntby
meditation; mayifor Me; bhvalove; anukrtantby chanting My
names and qualities; nanot; tathin the same way; sannikareaby
literal proximity; pratiytareturn; tatatherefore; ghnto your
homes.
It is by hearing about Me, seeing My Deity form, meditating upon Me
and chanting My names and glories that love for Me develops, not by
physical proximity. Therefore please go back to your homes.
TEXT 34
r-uka uvca
ity ukt dvija-patnyas t

857

yaja-va punar gat

te cnasyavas tbhi
strbhi satram aprayan
r-uka uvcar ukadeva Gosvm said; itiwith these words;
uktspoken to; dvija-patnyathe wives of the brhmaas; t-they;
yaja-vamto the place of sacrifice; punaagain; gatwent; te
they, their husbands; caand; anasyavanot inimical; tbhi
together with them; strbhitheir wives; satramthe sacrificial
performance; aprayanthey completed.
rla ukadeva Gosvm said: Thus instructed, the wives of the
brhmaas returned to the place of sacrifice. The brhmaas did not
find any fault with their wives, and together with them they finished
the sacrifice.
The wives of the brhmaas obeyed Lord Ka's order and returned to
the sacrificial arena of their husbands, whereas the gops, although
ordered by Ka to go home, remained in the forest to dance with Him
through the full-moon night. Both the gops and the brhmaas' wives
achieved pure love of Godhead.
TEXT 35
tatraik vidht bhartr
bhagavanta yath-rutam
hopaguhya vijahau
deha karmnubandhanam
tatrathere; ekone of them; vidhtheld back by force; bhartrby
her husband; bhagavantamthe Supreme Lord, r Ka; yath-rutam
as she heard about Him from the others; hdwithin her heart;
upaguhyaembracing; vijahaushe gave up; dehamher material body;
karma-anubandhanamwhich is simply the basis of bondage to material
activity.
One of the ladies had been forcibly kept back by her husband. When
she heard the others describe the Supreme Lord Ka, she embraced
Him within her heart and gave up her material body, the basis of
bondage to material activity.

858

The lady described here was especially devoted to Lord Ka. Upon
giving up her material body, she immediately attained a spiritual body
and left the sacrificial arena to join the Supreme Personality of Godhead.
TEXT 36
bhagavn api govindas
tenaivnnena gopakn
catur-vidhenayitv
svaya ca bubhuje prabhu
bhagavnthe Supreme Personality of Godhead; apimoreover;
govindaLord Govinda; tenawith that; evavery same; annenafood;
gopaknthe cowherd boys; catu-vidhenaof four varieties; aayitv
feeding; svayamHimself; caand; bubhujepartook; prabhuthe
Almighty.
Govinda, the Supreme Personality of Godhead, fed the cowherd boys
with that food of four varieties. Then the all-powerful Lord Himself
partook of the preparations.
TEXT 37
eva ll-nara-vapur
nr-lokam anulayan
reme go-gopa-gopn
ramayan rpa-vk-ktai
evamin this manner; llfor pastimes; naraappearing as a human
being; vapuwhose transcendental body; n-lokamhuman society;
anulayanimitating; remeHe took pleasure; gothe cows; gopa
cowherd boys; gopnmthe cowherd girls; ramayanpleasing; rpa
with His beauty; vkwords; ktaiand actions.
Thus the Supreme Lord, appearing like a human being to perform His
pastimes, imitated the ways of human society. He enjoyed pleasing His
cows, cowherd boyfriends and cowherd girlfriends with His beauty,
words and actions.
TEXT 38

859

athnusmtya viprs te
anvatapyan ktgasa
yad vivevarayor ycm
ahanma n-viambayo
athathen; anusmtyacoming to their senses; viprthe brhmaas;
te-they; anvatapyanfelt great remorse; kta-agasahaving committed
sinful offenses; yatbecause; viva-varayoof the two Lords of the
universe, Ka and Balarma; ycmthe humble supplication;
ahanmawe transgressed; nr-viambayoof those who were deceptively
appearing as human beings.
The brhmaas then came to their senses and began to feel great
remorse. They thought, "We have sinned, for we have denied the
request of the two Lords of the universe, who deceptively appeared as
ordinary human beings."
Lord Ka and Lord Balarma did not try to deceive the brhmaas: They
straightforwardly requested food from them. Rather, the brhmaas
deceived themselves, as indicated by the Sanskrit word n-viambayo,
which means that Ka and Balarma are bewildering for an ordinary
human being who considers Them also to be human. Still, because the
wives of the brhmaas were great devotees of the Lord, the foolish
brhmaas received spiritual benefit and finally came to their senses.
TEXT 39
dv str bhagavati
ke bhaktim alaukikm
tmna ca tay hnam
anutapt vyagarhayan
dvobserving; strmof their wives; bhagavatifor the Supreme
Personality of Godhead; ker Ka; bhaktimthe pure devotion;
alaukikmtranscendental to this world; tmnamthemselves; caand;
tayof that; hnamdevoid; anutaptlamenting; vyagarhayanthey
condemned.
Taking note of their wives' pure, transcendental devotion for Lord
Ka, the Supreme Personality of Godhead, and seeing their own lack
of devotion, the brhmaas felt most sorrowful and began to condemn

860

themselves.
TEXT 40
dhig janma nas tri-vd yat tad
dhig vrata dhig bahu-jatm
dhik kula dhik kriy-dkya
vimukh ye tv adhokaje
dhikto hell; janmawith the birth; naour; tri-vtthreefold (the
first from the physical parents, the second at the time of brahminical
initiation, and the third at the time of initiation into the performances of
Vedic sacrifice); yat tatwhatever; dhikto hell; vratamwith our vow
(of celibacy); dhikto hell; bahu-jatmwith our extensive knowledge;
dhikto hell; kulamwith our aristocratic lineage; dhikto hell; kriydkyamwith our expertise in ritualistic activities; vimukhainimical;
yewho; tuhowever; adhokajeto the transcendental Personality of
Godhead.
[The brhmaas said:] To hell with our threefold birth, our vow of
celibacy and our extensive learning! To hell with our aristocratic
background and our expertise in the rituals of sacrifice! These are all
condemned because we were inimical to the transcendental Personality
of Godhead.
As explained in the definitions above, the words tri-v janma, or
"threefold birth," refer to 1) physical birth, 2) brahminical initiation and
3) initiation into the performance of Vedic sacrifice. Everything is useless
if one is ignorant of the Absolute Truth, the Supreme Lord Ka.
TEXT 41
nna bhagavato my
yoginm api mohin
yad vaya guravo n
svrthe muhymahe dvij
nnamindeed; bhagavataof the Supreme Lord; mythe illusory
potency; yoginmfor great mystics; apieven; mohinis bewildering;
yatsince; vayamwe; guravathe spiritual masters; nmof
society in general; sva-artheabout our own real interest; muhymahe

861

have become bewildered; dvijbrhmaas.

The illusory potency of the Supreme Lord certainly bewilders even the
great mystics, what to speak of us. As brhmaas we are supposed to be
the spiritual masters of all classes of men, yet we have been bewildered
about our own real interest.
TEXT 42
aho payata nrm
api ke jagad-gurau
duranta-bhva yo 'vidhyan
mtyu-pn ghbhidhn
aho payatajust see; nrmof these women; apieven; kefor
Lord Ka; jagat-gurauthe spiritual master of the entire universe;
durantaunlimited; bhvamthe devotion; yawhich; avidhyathas
broken; mtyuof death; pnthe bonds; gha-abhidhnknown as
family life.
Just see the unlimited love these women have developed for Lord
Ka, the spiritual master of the entire universe! This love has broken
for them the very bonds of deaththeir attachment to family life.
Superficially, the husbands, fathers, fathers-in-law and so on were the
ladies' gurus, or teachers. Yet the women had become perfect in Ka
consciousness, whereas the men had fallen into the darkness of
Ignorance.
According to rla Vivantha Cakravart hkura, upon returning home
the ladies showed transcendental ecstatic symptoms, such as trembling of
the body, shedding of tears, standing of the bodily hairs on end,
discoloration of the complexion, crying out "O pleasure of my life, O
Ka!" with faltering words, and so forth.
rla Vivantha Cakravart goes on to state that while one may object that
it is not fitting for a woman to love anyone other than her husband, here
the husbands themselves point out that they are gurus only in imitation of
the Supreme Lord, who is jagad-guru, the universal teacher and spiritual
master. The husbands noted that the women, having perfected their
transcendental attachment for Ka, did not have even a trace of
attachment left for home, husband, children and so forth. Therefore from

862

that day on the husbands accepted those ladies as their worshipable

spiritual masters and no longer thought of them as their wives or
property.
TEXTS 43-44
ns dvijti-saskro
na nivso gurv api
na tapo ntma-mms
na auca na kriy ubh
tathpi hy uttama-loke
ke yogevarevare
bhaktir dh na csmka
saskrdimatm api
nathere is not; smon their part; dvijti-saskrathe purificatory
rituals pertaining to the twice-born classes of society; nanor; nivsa
residence; gurauin the rama of a spiritual master (that is, training as a
brahmacr); apieven; nano; tapaexecution of austerities; nano;
tma-mmsphilosophical inquiry into the reality of the self; nano;
aucamrituals of cleanliness; nano; kriyritualistic activities;
ubhpious; tath apinevertheless; hiindeed; uttama-loke
whose glories are chanted by the exalted mantras of the Vedas; ke-for
Lord Ka; yoga-vara-varethe supreme master of all masters of
mystic power; bhaktipure devotional service; dhfirm; nanot;
caon the other hand; asmkamof us; saskra-di-matmwho
possess such purification and so forth; apieven though.
These women have never undergone the purificatory rites of the twiceborn classes, nor have they lived as brahmacrs in the rama of a
spiritual master, nor have they executed austerities, speculated on the
nature of the self, followed the formalities of cleanliness or engaged in
pious rituals. Nevertheless, they have firm devotion for Lord Ka,
whose glories are chanted by the exalted hymns of the Vedas and who is
the supreme master of all masters of mystic power. We, on the other
hand, have no such devotion for the Lord, although we have executed
all these processes.
According to rla rdhara Svm, the husbands were not aware that their

863

wives had occasionally associated with residents of Vndvana, such as

the flower ladies, and had heard about the beauty and qualities of Ka.
The brhmaas were astonished at their wives' loving devotion for Lord
Ka, not realizing that this devotion had developed as a result of
hearing and chanting about the Lord in the association of His pure
devotees.
TEXT 45
nanu svrtha-vimhn
pramattn ghehay
aho na smraym sa
gopa-vkyai sat gati
nanuindeed; sva-arthaabout their own true benefit; vimhnm
who were bewildered; pramattnmwho were intoxicated; gha-hay
with their household endeavors; ahoah; naus; smraym saHe
reminded about; gopa-vkyaiby the words of cowherds; satmof the
transcendental souls; gatithe ultimate destination .
Indeed, infatuated as we are with our household affairs, we have
deviated completely from the real aim of our life. But now just see how
the Lord, through the words of these simple cowherd boys, has
reminded us of the ultimate destination of all true transcendentalists.
TEXT 46
anyath pra-kmasya
kaivalydy-ai pate
itavyai kim asmbhir
asyaitad viambanam
anyathotherwise; pra-kmasyaof Him whose every possible desire
is fulfilled; kaivalyaof liberation; diand others; im
benedictions; patethe master; itavyaiwith those who are meant to
be controlled; kimwhat; asmbhiwith us; asyaof Him who is the
absolute controller; etatthis; viambanampretense.
Otherwise, why would the supreme controllerwhose every desire is
already fulfilled and who is the master of liberation and all other
transcendental benedictionsenact this pretense with us, who are

864

always to be controlled by Him?

Although Lord Ka is the Absolute Truth, He humbly sent His cowherd
boyfriends to beg food from the brhmaas. In so doing, He exposed the
brhmaas' foolish arrogance and established the glories of His own
transcendental beauty by attracting their very wives to surrender at His
lotus feet.
TEXT 47
hitvnyn bhajate ya r
pda-sparaysakt
svtma-dopavargea
tad-yc jana-mohin
hitvgiving up; anynothers; bhajateworships; yam-which Lord;
rthe goddess of fortune; pda-sparafor the touch of His lotus feet;
aywith the desire; asaktconstantly; sva-tmaof herself; doa
the faults (of fickleness and pride); apavargeaputting aside; tatHis;
ycbegging; janaordinary humans; mohinbewildering.
Hoping for the touch of His lotus feet, the goddess of fortune
perpetually worships Him alone, leaving aside all others and
renouncing her pride and fickleness. That He begs is certainly
astonishing to everyone.
The supreme master of the goddess of fortune herself obviously does not
have to beg for food, as pointed out here by the brhmaas, who are
finally manifesting real spiritual intelligence.
TEXTS 48-49
dea kla pthag dravya
mantra-tantrartvijo 'gnaya
devat yajamna ca
kratur dharma ca yan-maya
sa eva bhagavn skd
viur yogevarevara
jto yaduv ity ma
hy api mh na vidmahe

865

deathe place; klatime; pthak dravyamparticular items of

paraphernalia; mantraVedic hymns; tantraprescribed rituals; tvija
priests; agnayaand the sacrificial fires; devatthe presiding
demigods; yajamnathe performer; caand; kratuthe offering;
dharmathe pious reaction; caand; yatwhom; mayaconstituting;
saHe; evaindeed; bhagavnthe Supreme Personality of Godhead;
sktdirectly; viuLord Viu; yoga-vara-varathe Lord of all
mystic controllers; jtataken birth; yaduuamong the Yadu dynasty;
itithus; mawe have heard; hicertainly; apinevertheless;
mhfoolish; na vidmahewe could not understand.
All the aspects of sacrificethe auspicious place and time, the various
items of paraphernalia, the Vedic hymns, the prescribed rituals, the
priests and sacrificial fires, the demigods, the patron of the sacrifice,
the sacrificial offering and the pious results obtainedall are simply
manifestations of His opulences. Yet even though we had heard that the
Supreme Personality of Godhead, Viu, the Lord of all mystic
controllers, had taken birth in the Yadu dynasty, we were so foolish
that we could not recognize r Ka to be none other than Him.
TEXT 50
tasmai namo bhagavate
kykuha-medhase
yan-my-mohita-dhiyo
bhramma karma-vartmasu
tasmaiunto Him; namaobeisances; bhagavateunto the Supreme
Personality of Godhead; kyaLord Ka; akuha-medhasewhose
intelligence is never restricted; yat-myby whose illusory potency;
mohitabewildered; dhiyawhose minds; bhrammawe are
wandering; karma-vartmasuupon the paths of fruitive activity.
Let us offer our obeisances unto Lord Ka, the Supreme Personality of
Godhead. His intelligence is never bewildered, whereas we, confused by
His power of illusion, are simply wandering about on the paths of
fruitive work.
TEXT 51

866

sa vai na dya purua

sva-my-mohittmanm
avijatnubhvn
kantum arhaty atikramam
saHe; vaiindeed; naour; dyathe primeval Lord; purua
the Supreme Personality of Godhead; sva-may-mohita-tmanmof
those whose minds have been bewildered by His illusory potency;
avijtawho did not understand; anubhvnmHis influence;
kantumto forgive; arhatishould; atikramamthe offense.
We were bewildered by Lord Ka's illusory potency and thus could
not understand His influence as the original Personality of Godhead.
Now we hope He will kindly forgive our offense.
TEXT 52
iti svgham anusmtya
ke te kta-helan
didkavo vrajam atha
kasd bht na ccalan
itithus; sva-aghamtheir own offense; anusmtyathinking back
upon; keagainst Lord Ka; tethey; kta-helanhaving shown
contempt; didkavawishing to see; vrajamto the village of Nanda
Mahrja; athathen; kastof Kasa; bhtafraid; nanot; ca
and; acalanthey went.
Thus reflecting on the sin they had committed by neglecting Lord
Ka, they became very eager to see Him. But being afraid of King
Kasa, they did not dare go to Vraja.
Realizing their offense against Lord Ka, and finally appreciating His
almighty position, the brhmaas naturally wanted to rush to Vraja and
surrender at the lotus feet of the Lord. But they were afraid that Kasa
would certainly kill them when his spies reported that they had gone to
Ka. The brhmaas' wives were absorbed in ecstatic Ka
consciousness and thus went to Ka anyway, just as the gops, simply to
dance with the Lord, traveled in the dead of night through a forest
inhabited by wild animals. But the brhmaas were not on such an

867

advanced platform of Ka consciousness and thus, overcome by fear of

Kasa, could not see the Lord face to face.
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-third Chapter,
of the rmad-Bhgavatam, entitled "The Brhmaas' Wives Blessed."

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24. Worshiping Govardhana Hill

In this chapter Lord r Ka crushes the pride of Indra by prohibiting a

sacrifice intended for him and initiating a substitute sacrifice in worship
of Govardhana Hill.
When r Ka saw the cowherd men busily preparing for a sacrifice to
Indra, He inquired about it from their king, Nanda. Nanda explained that
the rain given by Indra enables all living entities to maintain their lives,
and therefore this sacrifice would be executed to satisfy him. Ka
responded, "It is because of karma alone that living entities take their
birth in a certain body, experience varieties of happiness and suffering in
that body, and then give it up as the karma pertaining to it runs out. Thus
it is karma alone that is our enemy, our friend, our guru and our lord, and
Indra can do nothing to alter the happiness and distress of anyone, for
everyone is tightly bound by his karmic reactions. The material modes of
goodness, passion and ignorance bring about the creation, maintenance
and destruction of this world. The clouds give forth rain when they are
impelled by the mode of passion, and cowherds prosper by protecting the
cows. Furthermore, the cowherds' proper residence is in the forest and on
the hills. Therefore you should offer worship to the cows, the brhmaas
and Govardhana Hill."
After Ka spoke thus, He arranged for the cowherd men to worship
Govardhana with the paraphernalia collected for the sacrifice to Indra. He
then assumed a huge, unprecedented transcendental form and devoured
all the food and other offerings presented to Govardhana. As He did so He
proclaimed to the cowherd community that although they had worshiped
Indra for so long, he had never appeared in person, whereas Govardhana
himself had now manifested before their eyes and eaten their offerings of
foodstuffs. Therefore they should all now offer obeisances to Govardhana
Hill. Then Lord Ka joined the cowherds in offering obeisances to His
own newly assumed form.
TEXT 1
r-uka uvca

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bhagavn api tatraiva

baladevena sayuta
apayan nivasan gopn
indra-yga-ktodyamn
r-uka uvcar ukadeva Gosvm said; bhagavnthe Supreme
Personality of Godhead; apialso; tatra evain that same place;
baladevenaby Lord Balarma; sayutajoined; apayatsaw;
nivasanstaying; gopnthe cowherd men; indrafor Indra, the King of
heaven; ygafor the sake of a sacrifice; ktamaking; udyamngreat
endeavor.
ukadeva Gosvm said: While staying in that very place with His
brother Baladeva, Lord Ka happened to see the cowherd men busily
arranging for a sacrifice to Indra.
According to rla rdhara Svm and other cryas, the words tatra eva
in this verse indicate that Lord Ka stayed in the village of the
brhmaas whose wives had satisfied Him by their devotion. Thus He
gave His mercy to those brhmaas as well as to their chaste wives, who
had no one to associate with except their husbands. In that place the
cowherd men, headed by Lord Ka's father, Nanda Mahrja, were
somehow or other preparing an elaborate sacrifice to Lord Indra, and
Lord Ka reacted as follows.
TEXT 2
tad-abhijo 'pi bhagavn
sarvtm sarva-darana
prarayvanato 'pcchad
vddhn nanda-purogamn
tat-abhijabeing in full knowledge about it; apialthough;
bhagavnthe Supreme Lord; sarva-tmthe Supersoul within
everyone's heart; sarva-daranathe omniscient Personality of Godhead;
praraya-avanatabowing down humbly; apcchatHe inquired;
vddhnfrom the elders; nanda-pura-gamnheaded by Mahrja
Nanda.
Being the omniscient Supersoul, the Supreme Lord Ka already
understood the situation, yet He still humbly inquired from the elders,

870

headed by His father, Nanda Mahrja.

Lord Ka was eager to enact His pastime of lifting Govardhana Hill and
defeating the false pride of Indra, and thus He cleverly inquired from His
father about the imminent sacrifice.
TEXT 3
kathyat me pita ko 'ya
sambhramo va upgata
ki phala kasya voddea
kena v sdhyate makha
kathyatmlet it be explained; meto Me; pitaMy dear father; ka
what; ayamthis; sambhramaflurry of activity; vaupon you;
upgatacome; kimwhat; phalamthe consequence; kasyafor
whose; vand; uddeasake; kenaby what means; vand;
sdhyateis to be accomplished; makhathis sacrifice.
[Lord Ka said:] My dear father, kindly explain to Me what this great
endeavor of yours is all about. What is it meant to accomplish? If this is
a ritual sacrifice, then for whose satisfaction is it intended and by what
means is it going to be executed?
TEXT 4
etad brhi mahn kmo
mahya urave pita
na hi gopya hi sadhn
ktya sarvtmanm iha
asty asva-para-dnm
amitrodsta-vidvim
etatthis; brhiplease speak; mahngreat; kmadesire; mahyam
to Me; uravewho am ready to hear faithfully; pitaO father; na
not; hiindeed; gopyamto be kept secret; hicertainly; sdhnm-of
saintly persons; ktyamthe activities; sarva-tmanmwho see
everyone as equal to themselves; ihain this world; astithere is; asvapara-dnmwho do not distinguish between what is their own and
what is another's; amitra-udsta-vidvimwho do not distinguish
between friends, neutral parties and enemies.

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Please tell Me about it, O father. I have a great desire to know and am
ready to hear in good faith. Certainly, no secrets are to be kept by
saintly personalities, who see all others as equal to themselves, who
have no conception of "mine" or "another's" and who do not consider
who is a friend, who is an enemy and who is neutral.
Lord Ka's father might have thought that his son was a mere child and
thus could not properly question the validity of a Vedic sacrifice. But the
Lord's clever statement here would certainly have convinced Nanda that
r Ka was making a serious, not a whimsical, inquiry and that a
serious answer should thus be given.
TEXT 5
udsno 'ri-vad varjya
tma-vat suhd ucyate
udsnaone who is indifferent; ari-vatjust like an enemy; varjyais
to be avoided; tma-vatlike one's own self; suhta friend; ucyateis
said to be.
One who is neutral may be avoided like an enemy, but a friend should
be considered like one's own self.
Even if Nanda Mahrja did not see friends, enemies and neutral parties
as entirely equal, Lord Ka, being Nanda Mahrja's son, was certainly a
most trustworthy friend and should therefore not be left out of intimate
discussions. In other words, Nanda Mahrja might have thought that as a
householder he could not act on the highest saintly platform, and thus
Lord Ka furnished additional reasons why His father should trust Him
and reveal the entire purpose of the sacrifice.
According to rla Jva Gosvm, Nanda Mahrja stood silent, doubting
his position of parental aloofness, since Garga Muni had predicted that his
son would be "equal to Nryaa in His qualities," and the young boy had
already conquered and killed many powerful demons.
TEXT 6
jatvjtv ca karmi
jano 'yam anutihati
vidua karma-siddhi syd

872

yath nviduo bhavet

jtvunderstanding; ajtvnot understanding; caalso; karmi
activities; janathe common people; ayamthese; anutihati
perform; viduafor one who is wise; karma-siddhiachievement of
the intended goal of activity; sytarises; yathas; nanot; avidua
for one who is foolish; bhavetoccurs.
When people in this world perform activities, sometimes they
understand what they are doing and sometimes they don't. Those who
know what they are doing achieve success in their work, whereas
ignorant people do not.
The Lord here informs His father that people should perform a particular
ceremony or activity only after thoroughly understanding it through
discussion with friends. We should not be blind followers of tradition. If a
person doesn't even know what he's doing, how can he be successful in
his work? This, essentially, is the Lord's argument in this verse. Since r
Ka, as the young child of Nanda, would naturally be expected to show
enthusiasm for His father's religious activities, it was the father's duty to
give the son a thorough explanation of the ceremony.
TEXT 7
tatra tvat kriy-yogo
bhavat ki vicrita
atha v laukikas tan me
pcchata sdhu bhayatm
tatra tvatthat being the case; kriy-yogathis fruitive endeavor;
bhavatmof yours; kimwhether; vicritalearned from the
scriptures; atha vor else; laukikaof ordinary custom; tatthat;
meto Me; pcchatawho am inquiring; sdhuclearly; bhayatmit
should be explained.
Such being the case, this ritualistic endeavor of yours should be clearly
explained to Me. Is it a ceremony based on scriptural injunction, or
simply a custom of ordinary society?
TEXT 8

873

r-nanda uvca
parjanyo bhagavn indro
meghs tasytma-mrtaya
te 'bhivaranti bhtn
prana jvana paya
r-nanda uvcar Nanda Mahrja said; parjanyathe rain;
bhagavnthe great lord; indraIndra; meghthe clouds; tasyahis;
tma-mrtayapersonal representatives; tethey; abhivarantidirectly
give rain; bhtnmfor all living entities; pranamthe gratification;
jvanamthe life-giving force; paya(like) milk.
Nanda Mahrja replied: The great Lord Indra is the controller of the
rain. The clouds are his personal representatives, and they directly
provide rainwater, which gives happiness and sustenance to all
creatures.
Without clean rainwater, the earth could not possibly provide food or
drink for anyone, nor could there be cleanliness. Thus it would be
difficult to overestimate the value of rain.
TEXT 9
ta tta vayam anye ca
vrmuc patim varam
dravyais tad-retas siddhair
yajante kratubhir nar
tamhim; ttamy dear son; vayamwe; anyeothers; caalso; vmucmof the clouds; patimthe master; varamthe powerful
controller; dravyaiwith various items; tat-retasby his liquid
discharge; siddhaiproduced; yajantethey worship; kratubhiby fire
sacrifices; narmen.
Not only we, my dear son, but also many other men worship him, the
lord and master of the rain-giving clouds. We offer him grain and other
paraphernalia of worship produced through his own discharge in the
form of rain.
Nanda Mahrja patiently tried to explain the "facts of life" to his young
son, r Ka, but in fact Nanda and all the residents of Vndvana would

874

learn an astonishing lesson, as explained in this chapter.

TEXT 10
tac-cheeopajvanti
tri-varga-phala-hetave
pus purua-kr
parjanya phala-bhvana
tatof that sacrifice; eeaby the remnants; upajvantithey sustain
their lives; tri-vargaconsisting of the three aims of human life
(religiosity, economic development and sense gratification); phalahetavefor the sake of fruit; pusmfor persons; purua-krm
engaged in human endeavor; parjanyaLord Indra; phala-bhvana
the means of effecting the intended goals.
By accepting the remnants of sacrifices performed to Indra, people
sustain their lives and accomplish the threefold aims of religiosity,
economic development and sense gratification. Thus Lord Indra is the
agent responsible for the fruitive success of industrious people.
One might object that people sustain themselves by farming, industry and
so on. But as previously mentioned, all human and nonhuman endeavor
depends on food and drink, which cannot be produced without ample
rain. By the word tri-varga Nanda further points out that the prosperity
achieved through sacrifice for Indra is meant not merely for sense
gratification but also for religiosity and economic development. Unless
people are well fed, it is difficult for them to execute their duties, and
without performance of duty, it is very difficult to be religious.
TEXT 11
ya ena visjed dharma
paramparygata nara
kmd dved bhayl lobht
sa vai npnoti obhanam
yaanyone who; enamthis; visjetrejects; dharmamthe religious
principle; paramparyafrom traditional authority; gatamreceived;
naraa person; kmtbecause of lust; dvetbecause of enmity;
bhaytbecause of fear; lobhtor because of greed; sahe; vai
certainly; na pnoticannot achieve; obhanamauspiciousness.

875

This religious principle is based on sound tradition. Anyone who

rejects it out of lust, enmity, fear or greed will certainly fail to achieve
good fortune.
If a person neglects his religious duties because of lust, envy, fear or
greed, his life will never be brilliant or perfect.
TEXT 12
r-uka uvca
vaco niamya nandasya
tathnye vrajaukasm
indrya manyu janayan
pitara prha keava
r uka uvcar ukadeva Gosvm said; vaca-the words; niamyahearing; nandasyaof Mahrja Nanda; tathand also; anyem-of the
others; vraja-okasmthe residents of Vraja; indryain Lord Indra;
manyumanger; janayangenerating; pitaramto His father; prha
spoke; keavaLord Keava.
ukadeva Gosvm said: When Lord Keava [Ka] heard the
statements of His father, Nanda, and other senior residents of Vraja, He
addressed His father as follows, to arouse anger in Lord Indra.
rla rdhara Svm explains that Lord Ka's intention was not simply
to insult a demigod, but rather to knock down the great mountain of false
pride that had arisen within the Lord's tiny servant, who was supposed to
represent the Lord as Indra. By lifting Govardhana Hill Lord Ka would
thus initiate a blissful annual festival called Govardhana-pj, and He
would further enjoy the pleasant pastime of dwelling for several days
beneath the hill with all His loving devotees.
TEXT 13
r-bhagavn uvca
karma jyate jantu
karmaaiva pralyate
sukha dukha bhaya kema
karmaaivbhipadyate
r-bhagavn

uvcathe

Supreme

Personality

of

Godhead

said;

876

karmaby the force of karma; jyatetakes birth; jantuthe living

entity; karmaby karma; evaalone; pralyatehe meets his
destruction; sukhamhappiness; dukhamunhappiness; bhayamfear;
kemamsecurity; karma evaby karma alone; abhipadyateare
obtained.
Lord Ka said: It is by the force of karma that a living entity takes
birth, and it is by karma alone that he meets his destruction. His
happiness, distress, fear and sense of security all arise as the effects of
karma.
Lord Ka minimized the importance of the demigods by speaking the
philosophy known as Karma-vda or Karma-mms, which, basically,
is atheism with a belief in reincarnation. According to this philosophy,
there are subtle laws of nature that reward or punish us according to how
we act: "As you sow, so shall you reap." In a future life one reaps the fruit
of his present work, and this is the sum and substance of reality. Lord
Ka, being God Himself, could hardly be a serious proponent of this
mediocre philosophy. In the role of a young boy He was simply teasing
His pure devotees by preaching it.
rla Jva Gosvm points out that Lord Ka was thinking, "Why are
these eternal associates of Mine, appearing as My father and other
relatives and friends, so caught up in this worship of Indra?" Thus
although the Lord's main purpose was to take away the false pride of
Indra, He also wanted to remind His eternal devotees that they need not
divert their attention to other so-called gods, since in fact His devotees
were already living with the Supreme Absolute Truth, the almighty Lord
Himself.
TEXT 14
asti ced vara kacit
phala-rpy anya-karmam
kartra bhajate so 'pi
na hy akartu prabhur hi sa
astithere is; cetif hypothetically; varaa supreme controller;
kacitsomeone; phala-rpserving to award fruitive results; anyakarmamof the activities of other persons; kartramthe performer of
activity; bhajatedepends upon; saHe; apieven; nanot; hiafter

877

all; akartuof one who performs no activity; prabhuthe master; hi

certainly; saHe.
Even if there is some supreme controller who awards all others the
results of their activities, He must also depend upon a performer's
engaging in activity. After all, there is no question of being the bestower
of fruitive results unless fruitive activities have actually been
performed.
Here Lord Ka argues that if there is a supreme controller, He must
depend on a performer of activity to reciprocate with and must therefore
also be subject to the laws of karma, being obliged to award happiness and
distress to conditioned souls according to the laws of good and evil.
This superficial argument neglects the obvious point that the laws of
nature that prescribe the good and bad results of pious and impious acts
are themselves creations of the all-good Supreme Lord. Being the creator
and sustainer of these laws, the Lord is not subject to them. Furthermore,
the Lord is not dependent on the work of the conditioned souls, since He
is satisfied and complete within Himself. Out of His all-merciful nature He
awards the results appropriate to our activities. That which we call
destiny, fate or karma is an elaborate and subtle system of rewards and
punishments meant for gradually encouraging conditioned souls to evolve
to the stage of perfect consciousness, which is their original,
constitutional nature.
The Supreme Personality of Godhead has so dexterously formulated and
applied the laws of material nature governing punishment and reward for
human behavior that the living being is discouraged from sin and
encouraged toward goodness without suffering any significant
interference with his free will as an eternal soul.
In contrast to the material nature, the Lord exhibits His essential nature in
the spiritual world, where He reciprocates the eternal love of His pure
devotees. Such loving affairs are based completely on the mutual freedom
of the Lord and His devotees, not on a mechanical reciprocation of
coinciding selfish interests. The Supreme Lord, assisted by His pure
devotees, repeatedly offers the conditioned souls of this world the
opportunity to give up their bizarre attempt at exploiting the material
universe and go back home, back to Godhead, for an eternal life of bliss
and knowledge. Considering all these points, the atheistic arguments
given here by Lord Ka in a playful mood are not to be taken seriously.

878

TEXT 15
kim indreeha bhtn
sva-sva-karmnuvartinm
anennyath kartu
svabhva-vihita nm
kimwhat; indreawith Indra; ihahere; bhtnmfor living entities;
sva-svaeach their own; karmaof fruitive action; anuvartinmwho
are experiencing the consequences; anena(Indra) who is incapable;
anyathotherwise; kartumto make; svabhvaby their conditioned
natures; vihitamthat which is ordained; nmfor men.
Living beings in this world are forced to experience the consequences of
their own particular previous work. Since Lord Indra cannot in any way
change the destiny of human beings, which is born of their own nature,
why should people worship him?
Lord Ka's argument here is not a negation of free will. If one accepts
the existence of karma as a system of laws awarding reactions for our
present activities, then we ourselves, according to our nature, will decide
our future. Our happiness and distress in this life have already been
adjudicated and fixed according to our previous activities, and not even
the demigods can change that. They must award us the prosperity or
poverty, sickness or health, happiness or distress due us by our previous
work. However, we still retain the freedom to select a pious or impious
mode of activity in this life, and the choice we make will determine our
future suffering and enjoyment.
For example, if I was pious in my last life, in this life the demigods may
award me great material wealth. But I am free to spend my riches for good
or for bad purposes, and my choice will determine my future life. Thus,
although no one can change the karmic results due him in this life,
everyone still retains his free will, by which he determines what his future
situation will be. Lord Ka's argument here is quite interesting;
however, it neglects the overriding consideration that we are all eternal
servants of God and must satisfy Him by all that we do.
TEXT 16
svabhva-tantro hi jana
svabhvam anuvartate

879

svabhva-stham ida sarva

sa-devsura-mnuam
svabhvaof his conditioned nature; tantraunder the control; hiindeed; janaa person; svabhvamhis nature; anuvartatehe follows;
svabhva-sthambased on conditioned propensities; idamthis world;
sarvamentire; satogether with; devathe demigods; asurathe
demons; mnuamand humankind.
Every individual is under the control of his own conditioned nature,
and thus he must follow that nature. This entire universe, with all its
demigods, demons and human beings, is based on the conditioned
nature of the living entities.
Lord Ka here elaborates upon the argument given in the previous
verse. Since everything depends on svabhva, or one's conditioned nature,
why bother worshiping God or the demigods? This argument would be
sublime if svabhva, or conditioned nature, were all-powerful. But
unfortunately it is not. There is a supreme controller and we must
worship Him, as Lord Ka will emphatically reveal in this chapter of the
rmad-Bhgavatam. For now, however, He is content to tease His
relatives.
TEXT 17
dehn uccvac jantu
prpyotsjati karma
atrur mitram udsna
karmaiva gurur vara
dehnmaterial bodies; ucca-avacnhigh-and low-class; jantuthe
conditioned living entity; prpyaobtaining; utsjatigives up;
karmaby the reactions of his material activities; atruhis enemy;
mitramfriend; udsnaand neutral party; karmamaterial work: evaalone; guruhis spiritual master; varahis lord.
Because it is karma that causes the conditioned living entity to accept
and then give up different high-and low-grade material bodies, this
karma is his enemy, friend and neutral witness, his spiritual master and
controlling lord.

880

Even the demigods are bound and limited by the laws of karma. That
Indra himself is subordinate to the laws of karma is explicitly stated in the
Brahma-sahit (5.54): yas tv indra-gopam atha vendram aho sva-karmabandhnurpa-phala-bhjanam tanoti. The Supreme Lord, Govinda,
awards all creatures the appropriate results of their work. This is as true
for mighty Indra, the lord of the material heavens, as it is for the germ
called indra-gopa. The Bhagavad-gt (7.20) also states, kmais tais tair
hta-jn prapadyante 'nya-devat. Only those who have lost their
intelligence because of various material desires surrender unto demigods
rather than worship the Supreme Lord. In fact, the demigods cannot
award benefits to anyone independently, as stated by Lord Ka in the
Gt: mayaiva vihitn hi tn. All benefits are ultimately issued by the Lord
Himself.
Thus it is not altogether incorrect to say that demigod worship is useless,
since even the demigods are under the laws of karma. In fact, this is the
case. But Lord Ka, the Supreme Absolute Truth, is not subordinate to
the law of karma; rather, He can independently offer or withhold His
favor. This is confirmed in the verse from the Brahma-sahit quoted
above, the third line of which is karmi nirdahati kintu ca bhakti-bhjm:
[Bs. 5.54] "The Supreme Lord burns up all the accumulated karma of
those engaged in His loving service." Not only is Lord Ka above the
laws of material action and reaction, but He can immediately dissolve
these laws for anyone who satisfies Him through loving service. Thus the
almighty God is supreme in absolute freedom, and by surrendering to
Him we can escape the bonds of karma and stop accepting their dismal
rule as supreme.
TEXT 18
tasmt sampjayet karma
svabhva-stha sva-karma-kt
anjas yena varteta
tad evsya hi daivatam
tasmttherefore; sampjayetone should fully worship; karmahis
prescribed activity; svabhvain the position corresponding to his own
conditioned nature; stharemaining; sva-karmahis own prescribed
duty; ktperforming; ajaswithout difficulty; yenaby which;
vartetaone lives; tatthat; evacertainly; asyahis; hi-indeed;
daivatamworshipable deity.

881

Therefore one should seriously worship work itself. A person should

remain in the position corresponding to his nature and should perform
his own duty. Indeed, that by which we may live nicely is really our
worshipable deity.
Lord Ka here proposes the modern if absurd philosophy that our work
or occupation is really God and that we should therefore simply worship
our work. Upon close scrutiny, we observe that our work is nothing more
than the interaction of the material body with material nature, as Lord
Ka Himself states~ in a more serious mood, in the Bhagavad-gt
(3.28): gu gueu vartanta. Karma-mms philosophy accepts that
good activity in this life will give us a better next life. If this is true, there
must be some type of conscious soul different from the body. And if that
is the case, why should a transcendental soul worship the interaction of
the temporary body with material nature? If the words sampjayet karma
here mean that one should worship the laws of karma governing our
activities, then one may astutely ask what it means to worship laws and,
indeed, what might be the origin of such laws and who is maintaining
them. To say that laws have created or are maintaining the world is a
meaningless proposition, since there is nothing about the nature of a law
that indicates it could generate the existential situation it is supposed to
govern. In fact, worship is meant for Ka Himself, and this real
conclusion will be clearly revealed in this chapter.
TEXT 19
jvyaikatara bhva
yas tv anyam upajvati
na tasmd vindate kema
jrn nry asat yath
jvyasustaining his life; ekataramone; bhvamentity; yawho;
tubut; anyamanother; upajvatiresorts to; nanot; tasmtfrom
that one; vindategains; kemamreal benefit; jrtfrom a paramour;
nra woman; asatwho is unchaste; yathas.
If one thing is actually sustaining our life but we take shelter of
something else, how can we achieve any real benefit? We would be like
an unfaithful woman, who can never achieve any actual benefit by
consorting with her paramour.

882

The word kemam means actual prosperity, not merely the accumulation
of money. Here Lord Ka boldly argues that just as a woman can never
achieve actual dignity or enlightenment from an illicit lover, the residents
of Vndvana will never be happy by neglecting the real source of their
prosperity and worshiping Indra instead. According to rla Jva Gosvm,
the audacity that child Ka displayed before His father and other elders
should be understood as an exhibition of transcendental anger aroused
when He saw His eternal devotees worshiping an insignificant demigod.
TEXT 20
varteta brahma vipro
rjanyo rakay bhuva
vaiyas tu vrtay jvec
chdras tu dvija-sevay
vartetalives; brahmaby the Vedas; viprathe brhmaa;
rjanyathe member of the ruling class; rakayby protection;
bhuvaof the earth; vaiyathe vaiya; tuon the other hand;
vrtayby trade; jvetlives; drathe dra; tuand; dvija-sevay
by serving the twice-born brhmaas, katriyas and vaiyas.
The brhmaa maintains his life by studying and teaching the Vedas,
the member of the royal order by protecting the earth, the vaiya by
trade, and the dra by serving the higher, twice-born classes.
After glorifying karma, or work, Lord Ka now explains what He means
by prescribed duties born of one's nature. He was not referring to anv
whimsical activity, but rather to the religious duties prescribed in the
varrama, or Vedic social system.
TEXT 21
ki-vijya-go-rak
kusda tryam ucyate
vrt catur-vidh tatra
vaya go-vttayo 'niam
kifarming; vijyacommerce; go-rakand protecting cows;
kusdam-banking; tryamthe fourth; ucyateis said; vrtthe
occupational duty; catu-vidhfourfold; tatraamong these; vayam
we; go-vttayaengaged in protecting the cows; aniamwithout

883

cessation.
The occupational duties of the vaiya are conceived in four divisions:
farming, commerce, cow protection and moneylending. Out of these, we
as a community are always engaged in cow protection.
TEXT 22
sattva rajas tama iti
sthity-utpatty-anta-hetava
rajasotpadyate vivam
anyonya vividha jagat
sattvamgoodness; rajapassion; tamaand ignorance; itithus;
sthitiof maintenance; utpatticreation; antaand destruction;
hetavathe causes; rajasby the mode of passion; utpadyateis
generated; vivamthis universe; anyonyamby combination of male and
female; vividhambecomes variegated; jagatthe world.
The causes of creation, maintenance and destruction are the three
modes of naturenamely goodness, passion and ignorance. In
particular, the mode of passion creates this universe and through sexual
combination causes it to become full of variety.
Anticipating the possible objection that a livelihood based on cows
certainly depends on Lord Indra, who supplies rain, Lord Ka here
introduces a mechanistic theory of existence known as atheistic Skhya.
The tendency to attribute exclusive causality to the apparently
mechanistic functions of nature is an old tendency indeed. Five thousand
years ago Lord Ka referred to a doctrine already well known in human
society.
TEXT 23
rajas codit megh
varanty ambni sarvata
prajs tair eva sidhyanti
mahendra ki kariyati
rajasby passion; coditimpelled; meghthe clouds; varanti
pour down; ambnitheir water; sarvataeverywhere; prajthe

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population; taiby that water; evasimply; sidhyantimaintain their

existence; mah-indrathe great Indra; kimwhat; kariyatican do.
Impelled by the material mode of passion, the clouds pour down their
rain everywhere, and by this rain all creatures gain their sustenance.
What has the great Indra to do with this arrangement?
Lord Ka continues His mechanistic explanation of existence,
concluding mahendra ki kariyati: "Who needs the great Indra, since
the rain, sent by the clouds, which in turn are impelled by the mode of
passion, is actually producing everyone's food?" The word sarvata
indicates that the clouds magnanimously send their rain even on the
ocean, rocks and barren land, where there is no apparent necessity for
such sweet water.
TEXT 24
na na purojanapad
na grm na gh vayam
vanaukasas tta nitya
vana-aila-nivsina
nanot; nafor us; purathe cities; jana-paddeveloped inhabited
area; nanot; grmvillages; nanot; ghliving in permanent
homes; vayamwe; vana-okasadwelling in the forests; ttaMy dear
father; nityamalways; vanain the forests; ailaand on the hills;
nivsinaliving.
My dear father, our home is not in the cities or towns or villages. Being
forest dwellers, we always live in the forest and on the hills.
Lord Ka here points out that the residents of Vndvana should
recognize their relationship with Govardhana Hill and with the forests of
Vndvana, and not worry about a distant demigod like Indra. Having
concluded His argument, Lord Ka makes a radical proposal in the
following verse.
TEXT 25
tasmd gav brhmanm
adre crabhyat makha
ya indra-yga-sambhrs

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tair aya sdhyat makha

tasmttherefore; gavmof the cows; brhmanmof the brhmaas;
adreand of the hill (Govardhana); caalso; rabhyatmlet it begin;
makhathe sacrifice; yewhich; indra-ygafor the sacrifice to Indra;
sambhrthe ingredients; taiby them; ayamthis; sdhyatmmay
it be carried out; makhathe sacrifice.
Therefore may a sacrifice for the pleasure of the cows, the brhmaas
and Govardhana Hill begin! With all the paraphernalia collected for
worshiping Indra, let this sacrifice be performed instead.
Lord Ka is famous as go-brhmaa-hita, the well-wishing friend of the
cows and the brhmaas. Lord Ka specifically included the local
brhmaas in His proposal because He is always devoted to those who are
devoted to the godly Vedic culture.
TEXT 26
pacyant vividh pk
spnt pyasdaya
sayvppa-akulya
sarva-doha ca ghyatm
pacyantmlet the people cook; vividhmany varieties; pkof
cooked foods; spa-antending with liquid vegetable preparations;
pyasa-dayabeginning with sweet rice; sayva-ppafried and
baked cakes; akulyalarge, round cakes made from rice flour; sarvaall; dohawhat is obtained by milking the cows; caand; ghyatmlet
it be taken.
Let many different kinds of food be cooked, from sweet rice to
vegetable soups! Many kinds of fancy cakes, both baked and fried,
should be prepared. And all the available milk products should be taken
for this sacrifice.
The word spa indicates bean broth and also liquid vegetables. Thus to
celebrate the Govardhana-pj, Lord Ka called for hot preparations
such as soup, cold preparations like sweet rice, and all types of milk
products.

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TEXT 27
hyantm agnaya samyag
brhmaair brahma-vdibhi
anna bahu-gua tebhyo
deya vo dhenu-daki
hyantmshould be invoked; agnayathe sacrificial fires; samyakin
the proper manner; brhmaaiby the brhmaas; brahma-vdibhi-who
are learned in the Vedas; annam-food; bahu-guamwell prepared;
tebhyato them; deyamshould be given; vaby you; dhenudakicows and other gifts as remuneration.
The brhmaas who are learned in the Vedic mantras must properly
invoke the sacrificial fires. Then you should feed the priests with nicely
prepared food and reward them with cows and other gifts.
According to rla rdhara Svm, Lord r Ka instructed His father
and other residents of Vndvana in the technical details of this Vedic
sacrifice to assure the quality of the sacrifice and also to inspire Nanda
and the others with faith in the concept of such a sacrifice. Thus the Lord
mentioned that there must be orthodox brhmaas, regular sacrificial fires
and proper distribution of charity. And things were to be done in the
order given by the Lord.
TEXT 28
anyebhya cva-clapatitebhyo yathrhata
yavasa ca gav dattv
giraye dyat bali
anyebhyato the others; caalso; -va-claeven down to the
dogs and the dog-eaters; patitebhyato such fallen persons; yathas;
arhatais proper in each case; yavasamgrass; caand; gavmto the
cows; dattvhaving given; girayeto the mountain called Govardhana;
dyatmshould be presented; balirespectful offerings.
After giving the appropriate food to everyone else, including such fallen
souls as dogs and dog-eaters, you should give grass to the cows and
then present your respectful offerings to Govardhana Hill.

887

TEXT 29
sv-alakt bhuktavanta
sv-anulipt su-vsasa
pradaki ca kuruta
go-viprnala-parvatn
su-alakthandsomely adorned; bhuktavantahaving eaten to your
satisfaction; su-anuliptanointed with auspicious sandalwood pulp; suvsasawearing fine garments; pradakimcircumambulation; ca
and; kurutayou should perform; goof the cows; viprathe
brhmaas; analathe sacrificial fires; parvatnand the hill,
Govardhana.
After everyone has eaten to his satisfaction, you should all dress and
decorate yourselves handsomely, smear your bodies with sandalwood
paste and then circumambulate the cows, the brhmaas, the sacrificial
fires and Govardhana Hill.
Lord Ka wanted all the human beings and even the animals to eat nice
bhagavat-prasdam, sanctified foods offered to the Lord. To enthuse His
relatives with a festive mood, He requested them to dress beautifully with
fine clothes and ornaments and to refresh their bodies with luxurious
sandalwood paste. The essential activity, however, was the
circumambulation of the holy brhmaas, cows, sacrificial fires and
especially Govardhana Hill.
TEXT 30
etan mama mata tta
kriyat yadi rocate
aya go-brhmadr
mahya ca dayito makha
etatthis; mamaMy; matamidea; ttaO father; kriyatmmay it be
carried out; yadiif; rocateit is pleasing; ayamthis; go-brhmaaadrmfor the cows, brhmaas and Govardhana Hill; mahyamfor
Me; caalso; dayitacherished; makhasacrifice.
This is My idea, O father, and you may carry it out if it appeals to you.
Such a sacrifice will be very dear to the cows, the brhmaas and
Govardhana Hill, and also to Me.

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Whatever is pleasing to the brhmaas, the cows and the Supreme Lord
Himself is auspicious and beneficial for the entire world. Spiritually blind
"modern" people do not understand this and instead adopt a "scientific"
approach to life that is rapidly destroying the entire earth.
TEXT 31
r-uka uvca
kltman bhagavat
akra-darpa-jighsay
prokta niamya nanddy
sdhv aghanta tad-vaca
r-uka uvcar ukadeva Gosvm said; kla-tmanmanifesting
as the force of time; bhagavatby the Supreme Personality of Godhead;
akraof Indra; darpathe pride; jighsaywith a desire to destroy;
proktamwhat was spoken; niamyahearing; nanda-dyNanda and
the other elder cowherd men; sdhuas excellent; aghantathey
accepted; tat-vacaHis words.
ukadeva Gosvm said: Lord Ka, who is Himself powerful time,
desired to destroy the false pride of Lord Indra. When Nanda and the
other senior men of Vndvana heard r Ka's statement, they
accepted His words as proper.
TEXTS 32-33
tath ca vyadadhu sarva
yathha madhusdana
vcayitv svasty-ayana
tad-dravyea giri-dvijn
upahtya baln samyag
dt yavasa gavm
go-dhanni purasktya
giri cakru pradakiam
taththus; caand; vyadadhuthey executed; sarvameverything;
yathas; haHe spoke; madhusdanaLord Ka; vcayitv
making (the brhmaas) recite; svasti-ayanamthe auspicious chants; tatdravyeawith the paraphernalia intended for Indra's sacrifice; girito

889

the hill; dvijnand the brhmaas; upahtyaoffering; balnthe

presentations of tribute; samyakall together; dtrespectfully;
yavasamgrass; gavmto the cows; go-dhannithe bulls, cows and
calves; purasktyaplacing in front; girimof the hill; cakruthey
performed; pradakiamcircumambulation.
The cowherd community then did all that Madhusdana had suggested.
They arranged for the brhmaas to recite the auspicious Vedic
mantras, and using the paraphernalia that had been intended for Indra's
sacrifice, they presented offerings to Govardhana Hill and the
brhmaas with reverential respect. They also gave grass to the cows.
Then, placing the cows, bulls and calves in front of them, they
circumambulated Govardhana.
The residents of Vndvana were simply devoted to Lord Ka; that was
the sum and substance of their existence. Being the Lord's eternal
associates, they were ultimately not concerned with Lord Indra or
ritualistic sacrifice, and they were certainly not interested in the
mechanistic philosophy that Ka had just spoken to them. They simply
loved Ka, and out of intense affection they did exactly what He had
requested.
Their simple loving mentality was not small-mindedness or ignorance,
since they were devoted to the Supreme Absolute Truth, who contains
within Himself all existence. Thus the residents of Vndvana constantly
experienced the highest, essential truth underlying all other truthsand
that is r Ka Himself, the cause of all causes and that which sustains
the existence of all that exists. The residents of Vndvana were
overwhelmed in loving service to that Supreme Absolute Truth; therefore
they were the most fortunate, most intelligent and most pragmatic of all
living beings.
TEXT 34
ansy anaud-yuktni
te cruhya sv-alakt
gopya ca ka-vryi
gyantya sa-dvijia
ansiwagons; anaut-yuktniyoked with oxen; tethey; caand;
ruhyariding; su-alaktnicely ornamented; gopyathe cowherd

890

women; caand; ka-vryithe glories of Lord Ka; gyantya

singing; satogether with; dvijaof the brhmaas; iathe
benedictions.
As the beautifully ornamented cowherd ladies followed along, riding on
wagons drawn by oxen, they sang the glories of Lord Ka, and their
songs mingled with the brhmaas' chanting of benedictions.
TEXT 35
kas tv anyatama rpa
gopa-virambhaa gata
ailo 'smti bruvan bhri
balim dad bhad-vapu
kaLord Ka; tuand then; anyatamamanother; rpam
transcendental form; gopa-virambhaamfor generating the faith of the
cowherds; gataassumed; ailathe mountain; asmiI am, iti-these
words; bruvansaying; bhriabundant; balimthe offerings; datHe
devoured; bhat-vapuin His huge form.
Ka then assumed an unprecedented, huge form to instill faith in the
cowherd men. Declaring "I am Govardhana Mountain!" He ate the
abundant offerings.
In Chapter Twenty-four of Ka, the Supreme Personality of Godhead,
rla Prabhupda writes, "When everything was complete, Ka assumed
a great transcendental form and declared to the inhabitants of Vndvana
that He was Himself Govardhana Hill in order to convince the devotees
that Govardhana Hill and Ka are identical. Then Ka began to eat all
the food offered there. The identity of Ka and Govardhana Hill is still
honored, and great devotees take rocks from Govardhana Hill and
worship them exactly as they worship the Deity of Ka in the temples.
The followers of the Krsna consciousness movement may therefore collect
small rocks or pebbles from Govardhana Hill and worship them at home,
because this worship is as good as Deity worship."
Lord Ka had induced the residents of Vndvana to assume a
significant risk on His behalf. He convinced them to neglect a sacrifice to
what is, after all, the powerful government of the universe and to worship
a hill called Govardhana instead. The cowherd community did all this

891

simply out of love for Ka, and now to convince them that their
decision was correct, Lord Ka appeared in an unprecedented, huge
transcendental form and demonstrated that He Himself was Govardhana
Hill.
TEXT 36
tasmai namo vraja-janai
saha cakra tmantmane
aho payata ailo 'sau
rp no 'nugraha vyadht
tasmaito Him; namaobeisances; vraja-janaiwith the people of
Vraja; sahatogether; cakreHe made; tmanby Himself; tmaneto
Himself; ahoah; payatajust see; ailahill; asauthis; rp
manifest in person; naupon us; anugrahammercy; vyadhthas
bestowed.
Together with the people of Vraja, the Lord bowed down to this form of
Govardhana Hill, thus in effect offering obeisances to Himself. Then He
said, "Just see how this hill has appeared in person and bestowed mercy
upon us!
It is clear from this verse that Lord Ka had expanded Himself and was
appearing in His normal form among the festival-goers of Vndvana
while simultaneously manifesting Himself as the great form of
Govardhana Hill. Thus, in His form as a child, Ka led the residents of
Vndvana in bowing down to His new incarnation as Govardhana Hill,
and to all He pointed out the great mercy bestowed by this divine form of
Govardhana. Lord Ka's amazing transcendental activities were
certainly in keeping with the festive atmosphere.
TEXT 37
eo 'vajnato martyn
kma-rp vanaukasa
hanti hy asmai namasyma
armae tmano gavm
eathis one; avajnatathose who are neglectful; martynmortals;
kma-rpassuming any form at will (such as that of the snakes who

892

live upon the hill); vana-okasaresidents of the forest; hantiwill kill;

hicertainly; asmaito him; namasymalet us pay our obeisances;
armaefor the protection; tmanaof ourselves; gavmand of the
cows.
"This Govardhana Hill, assuming any form he wishes, will kill any
residents of the forest who neglect him. Therefore let us pay our
obeisances to him for the safety of ourselves and our cows."
Kma-rp indicates that the form of Govardhana can manifest as
poisonous snakes, wild animals, falling rocks and so on, all of which are
competent to kill a human being.
According to rla rdhara Svm, the Lord presented six theoretical
points in this chapter: 1) that karma alone is sufficient to determine one's
destiny; 2) that one's conditioned nature is the supreme controller; 3) that
the modes of nature are the supreme controller; 4) that the Supreme Lord
is simply a dependent aspect of karma; 5) that He is under the control of
karma; and 6) that one's occupation is the actual worshipable deity.
The Lord presented these arguments not because He believed them but
rather because He wanted to stop the impending sacrifice to Indra and
divert it to Himself in the form of Govardhana Hill. In this way the Lord
desired to agitate that falsely proud demigod.
TEXT 38
ity adri-go-dvija-makha
vsudeva-pracodit
yath vidhya te gop
saha-k vraja yayu
itiin this manner; adrito Govardhana Hill; gothe cows; dvijaand
the brhmaas; makhamthe great sacrifice; vsudevaby Lord Ka;
pracoditurged; yathproperly; vidhyaexecuting; tethey;
gopthe cowherds; saha-ktogether with Lord Ka; vrajam
to Vraja; yayuthey went.
The members of the cowherd community, having thus been inspired by
Lord Vsudeva to properly execute the sacrifice to Govardhana Hill, the
cows and the brhmaas, returned with Lord Ka to their village,
Vraja.

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Although the Govardhana-pj was performed in a blissful and successful

way, the matter was hardly finished. Lord Indra is, after all, tremendously
powerful, and he received the news of the Govardhana sacrifice with
burning anger. What ensued will be described in the following chapter.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-fourth
Chapter, of the rmad-Bhgavatam, entitled "Worshiping Govardhana
Hill."

894

25. Lord Ka Lifts Govardhana Hill

This chapter describes how Lord Indra was overcome by anger when the
residents of Vraja canceled his sacrifice, how he tried to punish them by
sending forth a devastating rainfall to Vndvana, and how Lord r Ka
protected Gokula by lifting Govardhana Hill and for seven days using it as
an umbrella to ward off the rain.
Indra, angered at the disruption of the sacrifice meant for him and falsely
presuming himself the supreme controller, said, "People often give up the
pursuit of transcendental knowledge-the means for self-realization-and
imagine that they can cross over the ocean of material existence by
mundane fruitive sacrifices. Similarly, these cowherd men have become
intoxicated by pride and have offended me by taking shelter of an
ignorant, ordinary child-Ka."
To remove this supposed pride of the residents of Vraja, Indra sent the
clouds known as Svartaka, whose function is to facilitate the
destruction of the world. He sent them to harass the Vrajavss with
downpours of rain and hail. The cowherd community was very disturbed
by this and approached Ka for shelter. Understanding that this trouble
was the work of Indra, Ka decided to smash to pieces Indra's false
prestige, and thus He lifted Govardhana Hill with one hand. He then
invited the entire cowherd community to take shelter in the dry space
beneath the mountain. For seven successive days He held up the hill,
until Indra finally understood Ka's mystic power and ordered the
clouds to withdraw.
When the cowherd villagers emerged from beneath the mountain, Ka
put Govardhana Hill back in its proper place. The cowherds were in
ecstasy, showing loving symptoms such as flowing tears and bodily hairs
standing on end. They embraced Ka and offered Him benedictions
according to their respective positions, while the demigods in heaven
rained down flowers and sang the Lord's praises.
TEXT 1
r-uka uvca

895

indras tadtmana pj
vijya vihat npa
gopebhya ka-nthebhyo
nanddibhya cukopa ha
r-uka uvcar ukadeva Gosvm said; indraLord Indra; tad
then; tmanahis own; pjmworship; vijyaunderstanding;
vihatmdiverted; npaO King (Parkit); gopebhyaat the cowherds;
ka-nthebhyawho took Ka as their Lord; nanda-dibhya-headed
by Nanda Mahrja; cukopa hahe became angry.
ukadeva Gosvm said: My dear King Parkit, when Indra understood
that his sacrifice had been put aside, he became furious with Nanda
Mahrja and the other cowherd men, who were accepting Ka as
their Lord.
At the very beginning of this chapter ukadeva Gosvm reveals the
foolishness of Indra and the absurdity of his anger. Indra was frustrated
because the residents of Vndvana accepted r Ka as their Lord. But
the simple fact is that r Ka is the Lord, not only of the residents of
Vndvana but of all that exists, including Indra himself. Thus Indra's
petulant reaction was ridiculous. As the common saying goes, "Pride goes
before a fall."
TEXT 2
gaa svartaka nma
meghn cnta-krm
indra pracodayat kruddho
vkya chea-mny uta
gaamthe group; svartakam nmanamed Svartaka; meghnm
of clouds; caand; anta-krimwho effect the end of the universe;
indraIndra; pracodayatsent forth; kruddhaangry; vkyam
words; caand; haspoke; a-mnfalsely thinking himself the
supreme controller; utaindeed.
Angry Indra sent forth the clouds of universal destruction, known as
Svartaka. Imagining himself the supreme controller, he spoke as
follows.

896

The word a-mn here is very significant. Indra arrogantly considered

himself to be the Lord, and thus he exhibited the typical attitude of a
conditioned soul. Many thinkers in the twentieth century have noted the
exaggerated sense of individual prestige characteristic of our culture;
indeed, writers have even coined the phrase "the me generation."
Everyone in this world is more or less guilty of the syndrome called amna, or proudly considering oneself the Lord.
TEXT 3
aho r-mada-mhtmya
gopn knanaukasm
ka martyam upritya
ye cakrur deva-helanam
ahojust see; rbecause of opulence; madaof intoxication;
mhtmyamthe great extent; gopnmof the cowherds; knanain
the forest; okasmwho dwell; kamKa; martyaman ordinary
human; uprityataking shelter of; yewho; cakruhave committed;
devaagainst the demigods; helanamoffense.
[Indra said:] Just see how these cowherd men living in the forest have
become so greatly intoxicated by their prosperity! They have
surrendered to an ordinary human being, Ka, and thus they have
offended the gods.
Of course, Indra was really saying that the cowherd men had offended
him, Indra, by taking shelter of Ka, whom Indra considered to be
martya, a mortal. This was certainly a gross miscalculation on Indra's part.
TEXT 4
yathdhai karma-mayai
kratubhir nma-nau-nibhai
vidym nvkik hitv
titranti bhavravam
yathas; adhaiwhich are inadequate; karma-mayaibased on
fruitive activity; kratubhiby ritual sacrifices; nmain name only; naunibhaiwhich serve as boats; vidymknowledge; nvkikm
spiritual; hitvabandoning; titrantithey try to cross beyond; bhavaaravam-the ocean of material existence.

897

Their taking shelter of Ka is just like the foolish attempt of men who
abandon transcendental knowledge of the self and instead try to cross
over the great ocean of material existence in the false boats of fruitive,
ritual sacrifices.
TEXT 5
vcla blia stabdham
aja paita-mninam
ka martyam upritya
gop me cakrur apriyam
7-overtalkative; bliamchild; stabdhamarrogant; ajamfoolish;
paita-mninamthinking Himself wise; kamKa; martyama
human being; uprityataking shelter of; gopthe cowherds; me
against me; cakruhave acted; apriyamunfavorably.
These cowherd men have acted inimically toward me by taking shelter
of this ordinary human being, Ka, who thinks Himself very wise but
who is simply a foolish, arrogant, overtalkative child.
According to rla rdhara Svm, through the insults of Indra Goddess
Sarasvat is actually praising Ka. The crya explains: "Vclam means
'one who can speak according to Vedic authority.' Bliam means 'free
from pretension, just like a child.' Stabdham means that He bows down to
no one because there is no one for Him to offer homage to, ajam means
that there is nothing more for Him to know because He is omniscient,
paita-mninam means that He is highly honored by the knowers of the
Absolute Truth, and kam means He is the Supreme Absolute Truth,
whose transcendental form is full of eternity and ecstasy. Martyam means
that although He is the Absolute Truth, He nevertheless appears in this
world as a human being out of affection for His devotees."
Indra wanted to rebuke Ka as vclam because the Lord had presented
many audacious arguments in the line of Karma-mms and Skhya
philosophy even though He did not accept these arguments; thus Indra
called the Lord blia, "foolish." Indra called Him stabdha because He had
spoken boldly even in the presence of His own father. Thus although
Indra attempted to criticize r Ka, the Lord's transcendental character
is in fact impeccable, and this chapter will demonstrate how Indra came

898

to recognize the position of the Lord.

TEXT 6
e riyvaliptn
kendhmpittmanm
dhunuta r-mada-stambha
pan nayata sakayam
emof them; riyby their opulences; avaliptnmwho are
intoxicated; kenaby Ka; dhmpitafortified; tmanmwhose
hearts; dhunutaremove; rbased on their wealth; madabeing
maddened; stambhamtheir false pride; pantheir animals; nayata
bring; sakayamto destruction.
[To the clouds of destruction King Indra said:] The prosperity of these
people has made them mad with pride, and their arrogance is backed up
by Ka. Now go and remove their pride and bring their animals to
destruction.
It is clear from this verse that the residents of Vndvana had become
highly prosperous simply by protecting cows, since Indra wanted to
destroy their so-called pride based on wealth by killing their animals.
Well-tended cows produce large quantities of milk, from which come
cheese, butter, yogurt, ghee and so on. These foods are delicious by
themselves and also enhance other foods, such as fruits, vegetables and
grains. Bread and vegetables are delicious with butter, and fruit is
especially appetizing when mixed with cream or yogurt. Dairy products
are always desirable in civilized society, and the surplus can be traded for
many valuable commodities. Thus, simply by a Vedic dairy enterprise, the
residents of Vndvana were wealthy, healthy and happy, even in the
material sense, and most of all they were eternal associates of the Supreme
Lord Ka.
TEXT 7
aha cairvata ngam
ruhynuvraje vrajam
marud-gaair mah-vegair
nanda-goha-jighsay
ahamI; caalso; airvatamnamed Airvata; ngammy elephant;

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ruhyariding; anuvrajewill follow along; vrajamto Vraja; marutgaaiaccompanied by the wind-gods; mah-vegaiwho move with
great power; nanda-gohathe cowherd community of Nanda Mahrja;
jighsaywith the intent of destroying.
I will follow you to Vraja, riding on my elephant Airvata and taking
with me the swift and powerful wind-gods to decimate the cowherd
village of Nanda Mahrja.
The Svartaka clouds were frightened by Indra's powerful mood and
thus carried out his order, as described in the following verse.
TEXT 8
r-uka uvca
ittha maghavatjapt
megh nirmukta-bandhan
nanda-gokulam srai
paym sur ojas
r-uka uvcar ukadeva Gosvm said; itthamin this manner;
maghavatby Indra; japtordered; meghthe clouds; nirmuktabandhanreleased from their bonds (although they were supposed to
be kept in check until the time for the destruction of the world); nandagokulamthe cowherd pastures of Nanda Mahrja; sraiby great
downpours of rain; paym suthey tormented; ojaswith all their
power.
ukadeva Gosvm said: On Indra's order the clouds of universal
destruction, released untimely from their bonds, went to the cowherd
pastures of Nanda Mahrja. There they began to torment the
inhabitants by powerfully pouring down torrents of rain upon them.
The Svartaka clouds could cover the entire earth with a single vast
ocean. With great strength, these clouds began flooding the simple land of
Vraja.
TEXT 9
vidyotamn vidyudbhi
stananta stanayitnubhi
tvrair marud-gaair nunn

900

vavur jala-arkar
vidyotamnbeing illuminated; vidyudbhiby bolts of lightning;
stanantaroaring; stanayitnubhiwith thunder; tvraifearsome;
marut-gaaiby the wind-gods; nunnpropelled; vavuthey
poured down; jala-arkarhailstones.
Propelled by the fearsome wind-gods, the clouds blazed with lightning
bolts and roared with thunder as they hurled down hailstones.
rla rdhara Svm explains that the word marud-gaai indicates the
seven great winds, such as vaha, who presides over the region of
Bhuvarloka, and Pravaha, who holds the planets in their places.
TEXT 10
sth-sthl vara-dhr
mucatsv abhrev abhkaa
jalaughai plvyamn bhr
ndyata natonnatam
sthlike columns; sthlmassive; varsa-dhrdownpours of
rain; mucatsureleasing; abhreuthe clouds; abhkaaincessantly;
jala-oghaiby the flood of water; plvyamnbeing submerged;
bhthe earth; na adyatacould not be seen; nataunnatamlow or
high.
As the clouds released torrents of rain as thick as massive columns, the
earth was submerged in the flood, and high ground could no longer be
distinguished from low.
TEXT 11
aty-srti-vtena
paavo jta-vepan
gop gopya ca trt
govinda araa yayu
ati-sraby the excessive rainfall; ati-vtenaand the excessive wind;
paavathe cows and other animals; jta-vepantrembling; gop
the cowherd men; gopyathe cowherd ladies; caalso; taby the

901

cold; rtdistressed; govindamto Lord Govinda; araamfor

shelter; yayuthey went.
The cows and other animals, shivering from the excessive rain and
wind, and the cowherd men and ladies, pained by the cold, all
approached Lord Govinda for shelter.
TEXT 12
ira sut ca kyena
pracchdysra-pit
vepamn bhagavata
pda-mlam upyayu
iratheir heads; sutntheir children; caand; kyenaby their
bodies; pracchdyacovering; sra-pitdistressed by the rainfall;
vepamntrembling; bhagavataof the Supreme Personality of
Godhead; pda-mlamthe base of the lotus feet; upyayuthey
approached .
Trembling from the distress brought about by the severe rainfall, and
trying to cover their heads and calves with their own bodies, the cows
approached the lotus feet of the Supreme Personality of Godhead.
TEXT 13
ka ka mah-bhga
tvan-ntha gokula prabho
trtum arhasi devn na
kupitd bhakta-vatsala
ka kaO Ka, Ka; mah-bhagaO all-fortunate one; tvatnthamwhose master is Yourself; go-kulamthe community of cows;
prabhoO Lord; trtum arhasikindly protect; devtfrom the demigod
Indra; naus; kupittwho is angry; bhakta-vatsalaO You who are
very affectionate to Your devotees.
[The cowherd men and women addressed the Lord:] Ka, Ka, O
most fortunate one, please deliver the cows from the wrath of Indra! O
Lord, You are so affectionate to Your devotees. Please save us also.

902

At the time of Lord Ka's birth, Garga Muni had predicted, anena sarvadurgi yyam ajas tariyath (SB 10.8.16): "By His grace you will easily
cross beyond all difficulties." The residents of Vndvana were confident
that in such a great emergency Lord r Nryaa would empower Ka
to protect them. They accepted Ka as everything, and Ka
reciprocated their love.
TEXT 14
il-varti-vtena
hanyamnam acetanam
nirkya bhagavn mene
kupitendra-kta hari
ilof (hail)stones; varaby the rain; ati-vtenaand by the extreme
wind ; hanyamnambeing attacked; acetanamunconscious; nirkya
seeing; bhagavnthe Supreme Personality of Godhead; mene
considered; kupitaangry; indraby Indra; ktamdone; hariLord
Hari.
Seeing the inhabitants of His Gokula rendered practically unconscious
by the onslaught of hail and blasting wind, the Supreme Lord Hari
understood that this was the work of angry Indra.
rla Vivantha Cakravart hkura explains that the severe distress
Indra apparently inflicted upon the residents of Vndvana was an
arrangement made by r Ka's pastime potency to enhance the loving
dealings between the residents and the Lord. The crya gives the analogy
that for a hungry person, the pain of hunger increases the happiness he
feels when he finally eats excellent food, and thus hunger can be said to
enhance the pleasure of eating. Similarly, the residents of Vndvana,
although not experiencing ordinary, material anxiety, felt a type of
distress at the activities of Indra and thus intensified their meditation on
Ka. When the Lord finally acted, the result was wonderful.
TEXT 15
apartv aty-ulbaa varam
ati-vta il-mayam
sva-yge vihate 'smbhir
indro nya varati

903

apa-tuout of season; ati-ulbaamunusually fierce; varamrain; ativtamaccompanied by great wind; il-mayamfull of hailstones; svayagehis sacrifice; vihatehaving been stopped; asmbhiby
Ourselves; indraKing Indra; nyafor destruction; varatiis
raining.
[r Ka said to Himself:] Because We have stopped his sacrifice,
Indra has caused this unusually fierce, unseasonable rain, together with
terrible winds and hail.
TEXT 16
tatra pratividhi samyag
tma-yogena sdhaye
lokea-mnin mauhyd
dhaniye r-mada tama
tatrain that regard; prati-vidhimcounteracting measures; samyak
properly; tma-yogenaby My mystic power; sdhayeI shall arrange;
loka-alords of the world; mninmof those who falsely consider
themselves; mauhytout of foolishness; haniyeI shall defeat; rmadamtheir pride in opulence; tamathe ignorance.
By My mystic power I will completely counteract this disturbance
caused by Indra. Demigods like Indra are proud of their opulence, and
out of foolishness they falsely consider themselves the Lord of the
universe. I will now destroy such ignorance.
TEXT 17
na hi sad-bhva-yuktn
surm a-vismaya
matto 'sat mna-bhaga
praamyopakalpate
nanot; hicertainly; sat-bhvawith the mode of goodness;
yuktnmwho are endowed; surmof the demigods; aas
controlling lords; vismayafalse identification; mattaby Me;
asatmof the impure; mnaof the false prestige; bhagathe
eradication; praamyafor relieving them; upakalpateis intended.

904

Since the demigods are endowed with the mode of goodness, the false
pride of considering oneself the Lord should certainly not affect them.
When I break the false prestige of those bereft of goodness, My purpose
is to bring them relief.
The demigods are supposed to be sad-bhva-yukta, endowed with spiritual
existence, since they are deputed servants of the Supreme Lord. In the
Bhagavad-gt (4.24) it is stated:
brahmrpaa brahma havir
brahmgnau brahma hutam
brahmaiva tena gantavya
brahma-karma-samdhin
"That which is duly offered to the Lord becomes spiritualized." The
demigods engage in the devotional service of the Lord by managing
various departments of cosmic administration. Therefore as demigods, or
as servants of the Lord, their existence is pure (sad-bhva). When the
demigods fail to live up to the high position given them by the Lord and
deviate from proper behavior, they are not acting as demigods but rather
as conditioned souls.
Mna, or false prestige, is certainly an anxiety-ridden burden for the
conditioned soul. A falsely proud person is not truly peaceful or satisfied,
because his understanding of himself is false and inflated. When a servant
of the Lord becomes asat, or irreligious, the Lord saves him from impiety
by breaking the false prestige that has led him to be offensive or sinful. As
stated by the Lord Himself, yasyham anughmi hariye tad-dhana
anai: [SB 10.88.8] "I give My blessings to a person by taking away his
so-called opulence."
Of course, the advanced stage of devotional service to the Lord, as
described by Rpa Gosvm, is yukta-vairgya, utilizing the opulence of
this world to execute the Lord's mission. Obviously the things of this
world can be used wonderfully to spread the glories of God and to create
a godly society, and a more advanced devotee will not be seduced by
material paraphernalia but will dutifully and honestly engage it solely for
the pleasure of the Lord. In this particular case, Lord Indra forgot that he
was a humble servant of God, and Lord Ka therefore arranged to bring
this bewildered demigod to his senses.

905

TEXT 18
tasmn mac-charaa goha
man-ntha mat-parigraham
gopye svtma-yogena
so 'ya me vrata hita
tasmttherefore; mat-araamhaving taken shelter of Me; goham
the cowherd community; mat-nthamwho have Me as their master; matparigrahamMy own family; gopyeI shall protect; sva-tma-yogena
by My personal mystic power; sa ayamthis; meby Me; vratavow;
hitahas been taken.
I must therefore protect the cowherd community by My transcendental
potency, for I am their shelter, I am their master, and indeed they are
My own family. After all, I have taken a vow to protect My devotees.
The word mac-charaam indicates not only that Lord Ka was the sole
shelter for the vraja-jana, the people of Vndvana, but also that Lord
Ka had established His home among them. rla Vivantha Cakravart
hkura quotes from the Anekrtha-varga dictionary, araa gharakitro: "The word araam can represent either home or protector."
The residents of Vndvana adopted Ka as their beloved child, friend,
lover and life itself, and the Lord reciprocated their feelings. Thus r
Ka lived among these fortunate people, moving in their houses and
fields; naturally He would protect such intimate devotees from all types of
danger.
TEXT 19
ity uktvaikena hastena
ktv govardhancalam
dadhra llay viu
chatrkam iva blaka
itithus; uktvhaving spoken; ekenawith one; hastenahand;
ktvtaking; govardhana-acalamGovardhana Hill; dadhraHe held
it; llayvery easily; viuLord Viu; chatrkama mushroom;
ivajust as; blakaa child.
Having said this, Lord Ka, who is Viu Himself, picked up
Govardhana Hill with one hand and held it aloft just as easily as a child

906

holds up a mushroom.
It is confirmed in the Hari-vaa that r Ka picked up the
Govardhana Mountain with His left hand: sa dhta sagato meghair giri
savyena pin. "With His left hand He picked up that mountain, which
was touching the clouds." According to rla Vivantha Cakravart
hkura, when Lord Ka was preparing to lift Govardhana Hill, a partial
expansion of His Yogamy potency named Sahrik temporarily
removed all the rain from the sky so that as He ran very swiftly from the
porch of His house to the mountain, neither His turban nor other
garments became wet.
TEXT 20
athha bhagavn gopn
he 'mba tta vrajaukasa
yathopajoa viata
giri-garta sa-go-dhan
athathen; haaddressed; bhagavnthe Supreme Lord; gopnthe
cowherds; heO; ambamother; ttaO father; vraja-okasaO
residents of Vraja; yath-upajoamas suits your pleasure; viataplease
enter; girithis hill; gartamthe empty space below; sa-godhan
together with your cows.
The Lord then addressed the cowherd community: O Mother, O Father,
O residents of Vraja, if you wish you may now come under this hill with
your cows.
rla Vivantha Cakravart hkura provides the following insight in this
regard: Ordinarily a large cowherd community, which included many
thousands of cows, calves, bulls and so on, could not fit under the base of
a medium-sized hill like r Govardhana. However, because the hill was in
ecstasy, being touched by the hand of the Supreme Personality of
Godhead, it acquired inconceivable power and even felt the hundreds of
deadly thunderbolts thrown upon its back by angry Indra to be offerings
of soft, fragrant flowers. At times r Govardhana was not even aware that
the thunderbolts were striking. From the Hari-vaa the crya has also
quoted r Ka Himself as saying, trai-lokyam apy utsahate rakitu ki
punar vrajam: "r Govardhana can give shelter to all the three worlds,

907

what to speak of the simple land of Vraja."

When Indra's attack began and Ka lifted the hill, the deer, wild hogs,
and other animals and birds standing on the hill's flanks climbed up to its
peaks, and even they did not experience the slightest distress.
TEXT 21
na trsa iha va kryo
mad-dhastdri-niptant
vta-vara-bhayenla
tat-tra vihita hi va
nanot; trsafear; ihain this matter; vaby you; kryashould
be felt; mat-hastafrom My hand; adriof the mountain; niptantof
the falling; vtaof the wind; varaand the rain; bhayenawith fear;
alamenough; tat-tramthe deliverance from that; vihitamhas been
provided; hicertainly; vafor you.
You should have no fear that this mountain will fall from My hand. And
don't be afraid of the wind and rain, for your deliverance from these
afflictions has already been arranged.
TEXT 22
tath nirviviur garta
kvsita-mnasa
yathvaka sa-dhan
sa-vraj sopajvina
taththus; nirviviuthey entered; gartamthe hollow; kaby
Lord Ka; vsitapacified; mnasatheir minds; yath-avakam
comfortably; sa-dhanwith their cows; sa-vrajand with their
wagons; sa-upajvinatogether with their dependents (such as their
servants and brhmaa priests).
Their minds thus pacified by Lord Ka, they all entered beneath the
hill, where they found ample room for themselves and all their cows,
wagons, servants and priests, and for all other members of the
community as well.
All the domestic animals of Vndvana were brought beneath Govardhana

908

Hill for shelter.

TEXT 23
kut-t-vyath sukhpek
hitv tair vraja-vsibhi
vkyamo dadhrdri
saptha ncalat padt
kutof hunger; tand thirst; vyathmthe pain; sukhaof personal
happiness; apekmall consideration; hitvputting aside; taiby
them; vraja-vsibhithe residents of Vraja; vkyamabeing glanced
upon; dadhraHe held; adrimthe mountain; sapta-ahamfor seven
days; na acalatHe did not move; padtfrom that place .
Lord Ka, forgetting hunger and thirst and putting aside all
considerations of personal pleasure, stood there holding up the hill for
seven days as the people of Vraja gazed upon Him.
According to the Viu Pura,
vrajaika-vsibhir haravismitkair nikita
gopa-gop-janair hai
prti-visphritekaai
sastyamna-carita
ka ailam adhrayat
"Lord Ka held up the mountain while His praises were chanted by the
residents of Vraja, all of whom now had the opportunity to dwell together
with Him, and who glanced at Him with joyful and amazed eyes. Thus the
cowherd men and women were all elated, and out of loving affection they
opened their eyes wide."
By continuously drinking the nectar of the beauty and sweetness of r
Ka, the residents of Vndvana felt no hunger, thirst or fatigue, and
Lord Ka, by seeing their beautiful forms, also forgot about eating,
drinking and sleeping. rla Vivantha Cakravart hkura points out
that seven days of continuous rain from the Svartaka clouds failed to
flood the district of Mathur because the Supreme Lord, simply by His
potency, immediately dried up the water as it fell to the ground. Thus

909

Ka's lifting of Govardhana Hill is full of fascinating details and has for
thousands of years remained one of His most famous pastimes.
TEXT 24
ka-yognubhva ta
niamyendro 'ti-vismita
nistambho bhraa-sakalpa
svn meghn sannyavrayat
kaof Lord Ka; yogaof the mystic power; anubhvamthe
influence; tamthat; niamyaseeing; indraLord Indra; ati-vismita
most amazed; nistambhawhose false pride was brought down;
bhraaruined; sakalpawhose determination; svnhis own;
meghnclouds; sannyavrayatstopped.
When Indra observed this exhibition of Lord Ka's mystic power, he
became most astonished. Pulled down from his platform of false pride,
and his intentions thwarted, he ordered his clouds to desist.
TEXT 25
kha vyabhram uditditya
vta-vara ca druam
niamyoparata gopn
govardhana-dharo 'bravt
khamthe sky; vi-abhramempty of clouds; uditaarisen; dityam
with the sun; vta-varamthe wind and rain; caand; druamfierce;
niamyaseeing;
uparatamceased;
gopnto
the
cowherds;
govardhana-dharathe lifter of Govardhana Hill; abravtspoke.
Seeing that the fierce wind and rain had now ceased, the sky had
become clear of rainclouds, and the sun had risen, Lord Ka, the lifter
of Govardhana Hill, spoke to the cowherd community as follows.
TEXT 26
niryta tyajata trsa
gop sa-str-dhanrbhak
uprata vta-vara

910

vyuda-pry ca nimnag
nirytaplease go out; tyajatagive up; trsamyour fear; gopO
cowherd men; satogether with; stryour women; dhanaproperty;
arbhakand children; upratamfinished; vta-varamthe wind and
rain; vi-udawithout water; prypractically; caand; nimnagthe
rivers.
[Lord Ka said:] My dear cowherd men, please go out with your
wives, children and possessions. Give up your fear. The wind and rain
have stopped, and the rivers' high waters have subsided.
TEXT 27
tatas te niryayur gop
sva svam dya go-dhanam
akaohopakaraa
str-bla-sthavir anai
tatathen; tethey; niryayuwent out; gopthe cowherd men;
svam svameach his own; dyataking; go-dhanamtheir cows;
akaaupon their wagons; haloaded; upakaraamtheir
paraphernalia; strthe women; blachildren; sthavirand old
people; anaislowly.
After collecting their respective cows and loading their paraphernalia
into their wagons, the cowherd men went out. The women, children
and elderly persons gradually followed them.
TEXT 28
bhagavn api ta aila
sva-sthne prva-vat prabhu
payat sarva-bhtn
sthpaym sa llay
bhagavnthe Supreme Personality of Godhead; apiand; tamthat;
ailamhill; sva-sthneupon its place; prva-vatas originally;
prabhuthe almighty Lord; payatmwhile they were looking on;
sarva-bhtnmall the living creatures; sthpaym saHe put; llay

911

with ease.
While all living creatures looked on, the Supreme Personality of
Godhead put down the hill in its original place, just as it had stood
before.
TEXT 29
ta prema-vegn nirbht vrajaukaso
yath samyu parirambhadibhi
gopya ca sa-sneham apjayan mud
dadhy-akatdbhir yuyuju sad-ia
tamto Him; premaof their pure love; vegtby the force; nirbht
fulfilled; vraja-okasathe residents of Vraja; yatheach according to
his position; samyucame forward; parirambhaa-dibhiwith
embracing and so forth; gopyathe cowherd ladies; caand; sasnehamwith great affection; apjayanshowed their respect; mud
joyfully; dadhiwith yogurt; akataunbroken grains; adbhiand
water; yuyujuthey presented; satexcellent; iabenedictions.
All the residents of Vndvana were overwhelmed with ecstatic love,
and they came forward and greeted r Ka according to their
individual relationships with Himsome embracing Him, others
bowing down to Him, and so forth. The cowherd women presented
water mixed with yogurt and unbroken barleycorns as a token of honor,
and they showered auspicious benedictions upon Him.
rla Vivantha Cakravart hkura explains that each of the residents of
Vndvana regarded Ka in his own wayas an inferior, younger
member of the community; as an equal; or as a superiorand they dealt
with Him accordingly. Ka's superiors offered auspicious benedictions,
lovingly smelled His head, kissed Him, rubbed His arms and fingers, and
inquired with parental affection as to whether He was tired or pained.
Ka's equals laughed or joked with Him, and those who were younger
fell at His feet, massaged His feet, and so on.
The word ca in this verse indicates that the wives of the brhmaas joined
with the cowherd ladies to offer auspicious items like yogurt and
unbroken grains. Lord Ka received benedictions such as this: "May
You subdue the wicked, protect the decent people, give pleasure to Your

912

parents and be enriched with all wealth and opulence."

TEXT 30
yaod rohi nando
rma ca balin vara
kam ligya yuyujur
ia sneha-ktar
yaodmother Yaod; rohiRohi; nandaNanda Mahrja;
rmaBalarma; caalso; balinmof the strong; varathe greatest;
kamKa; ligyaembracing; yuyujuthey all offered; ia
benedictions; snehaby their affection for Him; ktarbeside
themselves.
Mother Yaod, mother Rohi, Nanda Mahrja and Balarma, the
greatest of the strong, all embraced Ka. Overwhelmed with affection,
they offered Him their blessings.
TEXT 31
divi deva-ga siddh
sdhy gandharva-cra
tuuvur mumucus tu
pupa-vari prthiva
diviin the heavens; deva-gathe demigods; siddhthe Siddhas;
sdhythe Sdhyas; gandharva-crathe Gandharvas and Craas;
tuuvuthey recited the Lord's praises; mumucuthey released;
tubeing satisfied; pupa-varidownpours of flowers; prthiva
O King (Parkit).
In the heavens, O King, all the demigods, including the Siddhas,
Sdhyas, Gandharvas and Craas, sang the praises of Lord Ka and
showered down flowers in great satisfaction.
The demigods in heaven were just as jubilant as the residents of
Vndvana, and thus a great universal festival took place.
TEXT 32
akha-dundubhayo nedur

913

divi deva-pracodit
jagur gandharva-patayas
tumburu-pramukh npa
akhaconchshells; dundubhayaand kettledrums; neduresounded;
diviin the heavenly planets; deva-pracoditplayed by the demigods;
jagusang; gandharva-patayathe chiefs of the Gandharvas; tumburupramukhled by Tumburu; npamy dear King.
My dear Parkit, the demigods in heaven resoundingly played their
conchshells and kettledrums, and the best of the Gandharvas, led by
Tumburu, began to sing.
TEXT 33
tato 'nuraktai paupai paririto
rjan sva-goha sa-balo 'vrajad dhari
tath-vidhny asya ktni gopik
gyantya yur mudit hdi-spa
tatathen; anuraktailoving; pau-paiby the cowherd boys;
pariritasurrounded; rjanO King; sva-gohamto the place where
He was tending His own cows; sa-balatogether with Lord Balarma;
avrajatwent off; hariKa; tath-vidhnisuch as this (lifting of
Govardhana); asyaof Him; ktnithe activities; gopikthe cowherd
girls; gyantyasinging; yuthey went; mudithappily; hdispaof Him who touched them within their hearts.
Surrounded by His loving cowherd boyfriends and Lord Balarma,
Ka then went off to the place where He had been tending His cows.
The cowherd girls returned to their homes, singing joyfully about the
lifting of Govardhana Hill and other glorious deeds performed by Lord
Ka, who had so deeply touched their hearts.
Before returning to their homes, the gops shared intimate association
with their lover, r Ka, by exchanging secret glances. Ordinarily they
could not publicly talk about Ka, since they were chaste young girls in
a religious village, but now they took advantage of this wonderful
exhibition by the Lord and freely sang of His beautiful qualities. It is
natural that a young man wants to do something wonderful in the

914

presence of a beautiful young girl. The gops were the most beautiful and
pure-hearted young girls, and r Ka performed the most wonderful
activities in their presence. Thus He entered deep within their tender
hearts, enlivening their eternal devotion to Him.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-fifth Chapter,
of the rmad-Bhgavatam, entitled "Lord Ka Lifts Govardhana Hill."

915

26. Wonderful Ka

In this chapter Nanda Mahrja describes Ka's opulences to the

cowherd men, as Nanda had heard of them from Garga Muni.
The cowherd men, unaware of Lord Ka's power, were amazed to see
His various extraordinary activities. The men approached Nanda Mahrja
and told him that after seeing how Ka, a boy only seven years old, had
lifted a mountain, and how He had previously killed the demoness Ptan
and generated extreme attraction in the hearts of everyone in Vndvana,
the men had become doubtful and bewildered about how r Ka could
possibly have taken birth in the unsuitable environment of a cowherd
community. Nanda replied by relating to them what Garga Muni had told
him about r Ka.
Garga Muni had said that in the previous three ages Nanda's boy had
manifested Himself in white, red and yellow forms, whereas now, in the
Dvpara age, He had assumed His darkish-blue form, ka-rpa. Because
He descended as the son of Vasudeva, one of His many names is
Vsudeva, and He has innumerable other names indicating His many
qualities and activities.
Garga Muni had predicted that Ka would prevent all sorts of
catastrophes in Gokula, spread unlimited auspiciousness, and increase the
ecstasy of the cowherd men and women. In a previous age He had
provided protection for the saintly brhmaas when they were harassed by
low-class dacoits and there was no proper ruler in society. As the demons
in the higher planets can never defeat the demigods who have Lord Viu
on their side, no enemy can ever defeat those who love Ka. In His
affinity for His devotees and in His opulence and power, Ka is just like
Lord Nryaa Himself.
Overjoyed and awestruck by Garga Muni's statements, the cowherd men
concluded that Ka must be an empowered representative of the
Supreme Lord, Nryaa. Thus they worshiped Him and Nanda Mahrja.
TEXT 1
r-uka uvca

916

eva-vidhni karmi
gop kasya vkya te
atad-vrya-vida procu
samabhyetya su-vismit
r-uka uvcar ukadeva Gosvm said; evam-vidhnilike this;
karmiactivities; gopthe cowherd men; kasyaof Lord Ka;
vkyaseeing; tethey; atat-vrya-vidaunable to understand His
power; procuthey spoke; samabhyetyaapproaching (Nanda
Mahrja); su-vismitvery astonished.
ukadeva Gosvm said: The cowherd men were astonished when they
saw Ka's activities, such as lifting Govardhana Hill. Unable to
understand His transcendental potency, they approached Nanda
Mahrja and spoke as follows.
rla Vivantha Cakravart hkura explains this verse as follows:
"During Lord Ka's pastime of lifting r Govardhana Hill, the cowherd
men simply enjoyed the spiritual bliss of the Lord's activities without
analyzing them. But afterwards, when they had returned to their homes,
perplexity arose within their hearts. Thus they thought, 'Now we have
directly seen child Ka lift Govardhana Hill, and we remember how He
killed Ptan and other demons, extinguished the forest fire, and so on.
At the time, we thought that these extraordinary acts occurred because of
a benediction from the brhmaas or because of Nanda Mahrja's great
fortune, or that perhaps this boy had achieved the mercy of Lord
Nryaa and was thus empowered by Him.
" 'But all these presumptions are false, because an ordinary seven-year old
boy could never hold up the king of mountains for seven whole days.
Ka is not a human being. He must be the Supreme Lord Himself.
" 'But on the other hand, child Ka loves it when we coddle Him, and
He becomes morose when weHis uncles and well-wishers, simply
worldly cowherd mendo not give Him attention. He appears to become
hungry and thirsty, steals yogurt and milk, sometimes plays tricks, tells
lies, chatters childishly and tends the calves. If He is actually the Supreme
Lord, why would He do these things? Don't they indicate that He is an
ordinary human child?
" 'We are totally unable to establish the truth of His identity. Therefore let
us go and inquire from the highly intelligent King of Vraja, Nanda

917

Mahrja, and he shall free us from our doubts.' "

According to rla Vivantha Cakravart hkura, the cowherd men thus
made up their minds, and then they entered Nanda Mahrja's great
assembly hall and questioned him as described in the following verse.
TEXT 2
blakasya yad etni
karmy aty-adbhutni vai
katham arhaty asau janma
grmyev tma-jugupsitam
blakasyaof the boy; yatbecause; etnithese; karmiactivities;
ati-adbhutnimost amazing; vaicertainly; kathamhow; arhati
should deserve; asauHe; janmabirth; grmyeuamong worldly men;
tmafor Himself; jugupsitamcontemptible.
[The cowherd men said:] Since this boy performs such extraordinary
activities, how could He warrant a birth among worldly men like usa
birth that for Him would seem contemptible?
An ordinary living being cannot avoid unpleasant circumstances, but the
supreme controller can always make perfect arrangements for His
pleasure.
TEXT 3
ya sapta-hyano bla
kareaikena llay
katha bibhrad giri-vara
pukara gaja-r iva
yawho; sapta-hyanaseven years of age; blaa boy; karea
with a hand; ekenaone; llayplayfully; kathamhow; bibhratHe
held up; giri-varamthe best of mountains, Govardhana; pukarama
lotus flower; gaja-ra mighty elephant; ivaas.
How could this seven-year-old boy playfully hold up the great hill
Govardhana with one hand, just as a mighty elephant holds up a lotus
flower?

918

TEXT 4
tokenmlitkea
ptany mahaujasa
pta stana saha prai
kleneva vayas tano
tokenaby the young child; -mlitaalmost closed; akeawhose
eyes; ptanyof the witch Ptan; mah-ojasawhose power was
very great; ptadrunk; stanathe breast; sahaalong with; prai
her life air; klenaby the force of time; ivaas; vayathe life span;
tanoof a material body.
As a mere infant who had hardly yet opened His eyes, He drank the
breast milk of the powerful demoness Ptan and then sucked out her
very life air as well, just as the force of time sucks out the youth of
one's body.
The word vaya in this verse indicates youth or life span in general. With
irresistible power, time takes away our life, and that time is actually Lord
Ka Himself. Thus in the case of the powerful witch Ptan, Lord Ka
accelerated the time process and within an instant withdrew the duration
of her life. Here the cowherd men mean to say, "How could a mere infant
who could barely open His eyes so easily kill a very powerful demoness?"
TEXT 5
hinvato 'dha aynasya
msyasya carav udak
ano 'patad viparyasta
rudata prapadhatam
hinvatamoving; adhabeneath; aynasyaof Him who was lying;
msyasyathe child only a few months old; caraauHis two feet;
udakupwards; anathe cart; apatatfell; viparyastamturned
upside-down; rudataof Him who was crying; prapadaby the tip of
the foot; hatamstruck.
Once, when only three months old, little Ka was crying and kicking
up His feet as He lay beneath a huge cart. Then the cart fell and turned
upside-down simply because it was struck by the tip of His toe.

919

TEXT 6
eka-hyana sno
hriyamo vihyas
daityena yas tvartam
ahan kaha-grahturam
eka-hyanaone year old; snasitting; hriyamabeing taken
away; vihyasin the sky; daityenaby the demon; yawho;
tvartamnamed Tvarta; ahankilled; kahahis neck; graha
by being seized; turamtormented.
At the age of one, while sitting peacefully He was taken up into the sky
by the demon Tvarta. But baby Ka grabbed the demon's neck,
causing him great pain, and thus killed him.
The cowherd men, who loved Ka as an ordinary child, were astonished
by all these activities. A newborn infant cannot ordinarily kill a powerful
witch, and one would hardly think that a one-year-old baby could kill a
demon who has kidnapped him and carried him up into the sky. But
Ka did all of these wonderful things, and the cowherd men were
enhancing their love for Him by remembering and discussing His
activities.
TEXT 7
kvacid dhaiyagava-stainye
mtr baddha udkhale
gacchann arjunayor madhye
bhubhy tv aptayat
kvacitonce; haiyagavabutter; stainyeengaged in stealing; mtr
by His mother; baddhabound up; udkhaleto a large mortar;
gacchanmoving; arjunayothe twin arjuna trees; madhyebetween;
bhubhymby His hands; tau aptayatHe made them fall.
Once, His mother tied Him with ropes to a mortar because she had
caught Him stealing butter. Then, crawling on His hands, He dragged
the mortar between a pair of arjuna trees and pulled them down.
The two arjuna trees were old and thick, and they towered above little
Ka's courtyard. Nevertheless, they were pulled down quite easily by

920

the naughty child.

TEXT 8
vane sacrayan vatsn
sa-rmo blakair vta
hantu-kma baka dorbhy
mukhato 'rim apayat
vanein the forest; sacrayangrazing; vatsnthe calves; sarma
together with Lord Balarma; blakaiby the cowherd boys; vta
surrounded; hantu-kmamdesiring to kill; bakamthe demon Baka;
dorbhymwith His arms; mukhatafrom the mouth; arimthe enemy;
apayattore apart.
Another time, when Ka was tending the calves in the forest together
with Balarma and the cowherd boys, the demon Baksura came with
the intention of killing Ka. But Ka seized this inimical demon by
the mouth and tore him apart.
TEXT 9
vatseu vatsa-rpea
pravianta jighsay
hatv nyaptayat tena
kapitthni ca llay
vatseuamong the calves; vatsa-rpeaappearing as if another calf;
praviantamwho had entered; jighsaywanting to kill; hatv
killing him; nyaptayatHe made to fall; tenaby him; kapitthnithe
kapittha fruits; caand; llayas a sport.
Desiring to kill Ka, the demon Vatsa disguised himself as a calf and
entered among Ka's calves. But Ka killed the demon and, using
his body, enjoyed the sport of knocking kapittha fruits down from the
trees.
TEXT 10
hatv rsabha-daiteya
tad-bandh ca balnvita

921

cakre tla-vana kema

paripakva-phalnvitam
hatvkilling; rsabhawho appeared as a jackass; daiteyamthe
descendant of Diti; tat-bandhnthe demon's companions; caand; balaanvitaaccompanied by Balarma; cakreHe made; tla-vanamthe
Tlavana forest; kemamauspicious; paripakvafully ripened; phala
with fruits; anvitamfilled.
Together with Lord Balarma, Ka killed the jackass demon and all
his friends, thereby securing the safety of the Tlavana forest, which
abounded with fully ripened palm fruits.
Long, long ago, the powerful demons Hirayakaipu and Hirayka were
born of the goddess Diti. Therefore demons are commonly called daiteyas
or daityas, meaning "descendants of Diti." Dhenuksura, the ass demon,
terrorized the Tla forest with his friends, but r Ka and r Balarma
killed them just as modern governments kill terrorists who harass
innocent people.
TEXT 11
pralamba ghtayitvogra
balena bala-lin
amocayad vraja-pan
gop craya-vahnita
pralambamthe demon named Pralamba; ghyayitvarranging to be
killed; ugramterrible; balenaby Lord Balarma; bala-linwho is
very powerful; amocayatHe liberated; vraja-panthe animals of
Vraja; gopnthe cowherd boys; caand; rayaof the forest;
vahnitafrom the fire.
After arranging for the mighty Lord Balarma to kill the terrible demon
Pralamba, Ka saved Vraja's cowherd boys and their animals from a
forest fire.
TEXT 12
-viatamhndra
damitv vimada hradt

922

prasahyodvsya yamun
cakre 'sau nirviodakm
of his fangs; via-tamahaving the most powerful poison; ahiof
the snakes; indramthe chief; damitvsubduing; vimadamwhose
pride was removed; hradtfrom the lake; prasahyaby force; udvsya
sending him away; yamunmthe river Yamun; cakremade; asauHe;
nirviafree from poison; udakmits water.
Ka chastised the most poisonous serpent, Kliya, and after humbling
him He drove him forcibly from the lake of the Yamun. In this way the
Lord made the water of that river free of the snake's powerful poison.
TEXT 13
dustyaja cnurgo 'smin
sarve no vrajaukasm
nanda te tanaye 'smsu
tasypy autpattika katham
dustyajaimpossible to give up; caand; anurgaloving affection;
asminfor Him; sarvemon the part of all; naus; vraja-okasm
the residents of Vraja; nandadear Nanda Mahrja; teyour; tanaye
for the son; asmsutoward us; tasyaon His part; apialso;
autpattikanatural; kathamhow.
Dear Nanda, how is it that we and all the other residents of Vraja
cannot give up our constant affection for your son? And how is it that
He is so spontaneously attracted to us?
The very word ka means "the all-attractive one." The residents of
Vndvana could not give up their constant love (anurga) for Lord
Ka. Their attitude toward Him was not particularly theistic, because
they were unsure whether He was God or not. But He attracted all their
love precisely because as God He is the all-attractive person, the supreme
object of our love.
The cowherd men also asked, "How is it that young Ka feels such
constant love for us?" In fact the Supreme Lord loves all living beings,
who are eternally His children. At the end of the Bhagavad-gt, Lord
Ka dramatically declares His affection for Arjuna and urges Arjuna to

923

reciprocate that love by surrendering to Him. r Caitanya Mahprabhu,

in His prayers to Lord Ka, states, etd tava kp bhagavan mampi
durdaivam dam ihjani nnurga: "My Lord, You are so merciful
toward Me, but I am so unfortunate that love for You has not awakened
within Me." (ikaka 2) In this statement r Caitanya Mahprabhu
also uses the word anurga. Our misfortune is that we cannot reciprocate
the anurga, or loving affection, that the Lord feels for us. Although we
are infinitesimal and insignificant and the Lord is infinitely attractive,
somehow we do not give Him our love. We must accept responsibility for
this foolish decision, since to surrender to God or not is the essential
expression of our free will.
The Ka consciousness movement provides an efficient, systematic
program to help conditioned souls revive their original, blissful
consciousness, which is love of God, Ka consciousness. The intricacies
of Ka consciousness are so wonderful that even Ka's eternal
associates, the residents of Vndvana, are astonished by them, as shown
by these verses.
TEXT 14
kva sapta-hyano bla
kva mahdri-vidhraam
tato no jyate ak
vraja-ntha tavtmaje
kvawhere, in comparison; sapta-hyanaseven years old; blathis
boy; kvawhere; mah-adriof the great mountain; vidhraamthe
lifting; tatathus; nafor us; jyatearises; akdoubt; vrajanthaO master of Vraja; tavayour; tmajeconcerning the son.
On the one hand this boy is only seven years old, and on the other we
see that He has lifted the great hill Govardhana. Therefore, O King of
Vraja, a doubt about your son arises within us.
TEXT 15
r-nanda uvca
ryat me vaco gop
vyetu ak ca vo 'rbhake
enam kumram uddiya

924

gargo me yad uvca ha

r-nanda uvcar Nanda Mahrja said; ryatmplease hear; me
my; vacawords; gopmy dear cowherd men; vyetulet it go away;
akthe doubt; caand; vayour; arbhakeconcerning the boy;
enamthis; kumramto the child; uddiyareferring; gargathe sage
Garga; meto me; yatwhich; uvcaspoke; hain the past.
Nanda Mahrja replied: O cowherd men, just hear my words and let all
your doubts concerning my son be gone. Some time ago Garga Muni
spoke to me as follows about this boy.
rla rdhara Svm comments, "The words previously heard from
Gargcrya awakened Nanda Mahrja to the truth about Ka, and thus,
by Nanda's constantly remembering His activities, all thoughts about their
being impossible ceased in him. Now he is instructing the cowherd men
with these same words."
TEXT 16
vars traya kilsysan
ghato 'nu-yuga tan
uklo raktas tath pta
idn kat gata
var trayathree colors; kilaindeed; asyaby your son Ka;
sanwere assumed; ghataaccepting; anu-yugam tan
transcendental bodies according to the different yugas; ukla-sometimes
white; raktasometimes red; tathas well as; ptasometimes
yellow; idnm katm gataat the present moment He has assumed a
blackish color.
[Garga Muni had said:] Your son Ka appears as an incarnation in
every millennium. In the past He assumed three different colors-white,
red and yellow-and now He has appeared in a blackish color.
This and the next six verses (17 through 22) are taken from the eighth
chapter of this canto, in which Garga Muni instructs Nanda Mahrja
about Nanda's son Ka. The translations found herein for these verses
are based on those of His Divine Grace A.C. Bhaktivedanta Swami
Prabhupda. In Chapter Eight, where the verses originally appear, the

925

reader will find extensive purports by rla Prabhupda.

TEXT 17
prgaya vasudevasya
kvacij jtas tavtmaja
vsudeva iti rmn
abhij sampracakate
prkbefore; ayamthis child; vasudevasyaof Vasudeva; kvacit
sometimes; jtawas born; tavayour; tmajaKa, who has taken
birth as your child; vsudevatherefore He may be given the name
Vsudeva; itithus; rmnvery beautiful; abhijthose who are
learned; sampracakatealso say that Ka is Vsudeva.
For many reasons, this beautiful son of yours sometimes appeared
previously as the son of Vasudeva. Therefore, those who are learned
sometimes call this child Vsudeva.
TEXT 18
bahni santi nmni
rpi ca sutasya te
gua -karmnurpi
tny aha veda no jan
bahnivarious; santithere are; nmninames; rpiforms; ca
also; sutasyaof the son; teyour; gua-karma-anurpiaccording to
His attributes and activities; tnithem; ahamI; vedaknow; na u
jannot ordinary persons.
For this son of yours there are many forms and names according to His
transcendental qualities and activities. These are known to me, but
people in general do not understand them.
TEXT 19
ea va reya dhsyad
gopa-gokula-nandana
anena sarva-durgi
yyam ajas tariyatha

926

eathis child; vafor all of you people; reya dhsyatwill act allauspiciously; gopa-gokula-nandanajust like a cowherd boy born in a
family of cowherd men as the son of the estate of Gokula; anenaby Him;
sarva-durgiall kinds of miserable conditions; yyamall of you;
ajaeasily; tariyathawill overcome.
To increase the transcendental bliss of the cowherd men of Gokula, this
child will always act auspiciously for you. And by His grace only, you
will surpass all difficulties.
TEXT 20
purnena vraja-pate
sdhavo dasyu-pit
arjake rakyam
jigyur dasyn samedhit
purformerly; anenaby Ka; vraja-pateO King of Vraja;
sdhavathose who were honest; dasyu-pitbeing disturbed by
rogues and thieves; arjakewhen there was an irregular government;
rakyamwere protected; jigyuconquered; dasynthe rogues
and thieves; samedhitflourished.
O Nanda Mahrja, as recorded in history, when there was an irregular,
incapable government, Indra having been dethroned, and when honest
people were being harassed and disturbed by thieves, this child
appeared in order to curb the rogues and to protect the people and
enable them to flourish.
TEXT 21
ya etasmin mah-bhge
prti kurvanti mnav
nrayo 'bhibhavanty etn
viu-pakn ivsur
yethose persons who; etasminunto this child; mah-bhgemost
auspicious; prtimaffection; kurvantiexecute; mnavsuch persons;
nanot; arayatheir enemies; abhibhavantido overcome; etnthose
who are attached to Ka; viu-paknthe demigods, who always have

927

Lord Viu on their side; ivalike; asurthe demons.

Demons cannot harm the demigods, who always have Lord Viu on
their side. Similarly, any person or group attached to all-auspicious
Ka cannot be defeated by enemies
rla Prabhupda has especially indicated in this connection that just as
Lord Ka's associates could not be defeated by Kasa, so His modernday devotees will not be defeated by their demoniac opponents, nor will
the Lord's devotees be defeated by the internal enemiesthe lusty,
materialistic senses.
TEXT 22
tasmn nanda kumro 'ya
nryaa-samo guai
riy krtynubhvena
tat-karmasu na vismaya
tasmttherefore; nandaO Nanda Mahrja; kumrachild; ayam
this; nryaa-samais as good as Nryaa; guaiby His qualities;
riyby His opulence; krtyespecially by His name and fame;
anubhvenaand by His influence; tatHis; karmasuconcerning the
activities; nathere is no; vismayasurprise.
Therefore, O Nanda Mahrja, this child of yours is as good as
Nryaa. In His transcendental qualities, opulence, name, fame and
influence, He is exactly like Nryaa. Thus you should not be
astonished hy His activities.
Nanda here reports to the cowherd men the concluding remarks of Garga
Muni, who spoke at the secret birth ceremony of Lord Ka.
TEXT 23
ity addh m samdiya
garge ca sva-gha gate
manye nryaasya
kam aklia-kriam
itithus speaking; addhdirectly; mmme; samdiyaadvising;
gargeGargcrya; caand; sva-ghamto his home; gategoing;

928

manyeI consider; nryaasyaof the Supreme Personality of

Godhead, Nryaa; aaman empowered expansion; kamKa;
aklia-kriamwho keeps us free from misery.
[Nanda Mahrja continued:] After Garga i spoke these words to me
and returned home, I began to consider that Ka, who keeps us free
from trouble, is actually an expansion of Lord Nryaa.
TEXT 24
iti nanda-vaca rutv
garga-gta ta vrajaukasa
mudit nandam narcu
ka ca gata-vismay
itithus; nanda-vacathe words of Nanda Mahrja; rutvhearing;
garga-gtamthe statements of Garga i; vraja-okasathe residents of
Vraja; muditenlivened; nandamNanda Mahrja; narcuthey
honored; kamLord Ka; caand; gatagone; vismaytheir
perplexity.
[ukadeva Gosvm continued:] Having heard Nanda Mahrja relate
the statements of Garga Muni, the residents of Vndvana became
enlivened. Their perplexity was gone, and they worshiped Nanda and
Lord Ka with great respect.
rla Jva Gosvm explains that in this verse the word narcu indicates
that the residents of Vndvana honored Nanda and Ka with such
offerings as fragrances, garlands and garments brought from their homes.
rla Vivantha Cakravart hkura adds that the residents of Vndvana
honored Nanda and Ka with loving offerings of jewels and gold coins.
Apparently, Lord Ka was playing in the forest when this conversation
took place, so when He returned home the residents of Vndvana
encouraged Him by decorating Him with beautiful yellow garments,
necklaces, armlets, earrings and crowns, and by shouting, "All glories, all
glories to the jewel of Vndvana!"
TEXT 25
deve varati yaja-viplava-ru vajrsma-varnilai
sdat-pla-pau-striy tma-araa dvnukampy utsmayan utpyaika-

929

karea ailam abalo llocchilndhra yath

bibhrad goham apn mahendra-mada-bhit pryn na indro gavm
devewhen the demigod Indra; varaticaused rain; yajaof his
sacrifice; viplavadue to the disturbances; ruout of anger; vajra
with lightning bolts; ama-varahail; anilaiand winds; sdat
suffering; plathe cowherds; pauanimals; striand women; tma
Himself; araambeing their only shelter; dvseeing; anukamp
very compassionate by nature; utsmayansmiling broadly; utpya
picking up; eka-kareain one hand; ailamthe hill, Govardhana;
abalaa small child; llin play; ucchilndhrama mushroom; yath
just as; bibhratHe held; gohamthe cowherd community; aptHe
protected; mah-indraof King Indra; madaof the false pride; bhitthe
destroyer; prytmay He be satisfied; nawith us; indrathe Lord;
gavmof the cows.
Indra became angry when his sacrifice was disrupted, and thus he
caused rain and hail to fall on Gokula, accompanied by lightning and
powerful winds, all of which brought great suffering to the cowherds,
animals and women there. When Lord Ka, who is by nature always
compassionate, saw the condition of those who had only Him as their
shelter, He smiled broadly and lifted Govardhana Hill with one hand,
just as a small child picks up a mushroom to play with it. Holding up
the hill, He protected the cowherd community. May He, Govinda, the
Lord of the cows and the destroyer of Indra's false pride, be pleased
with us.
The word indra means "lord" or "king." Thus in this verse Ka is
pointedly called indro gavm, "the Lord of the cows." In fact, He is the
real Indra, the real ruler, of everyone, and the demigods are merely His
servants, representing His supreme will.
It is apparent from this and the previous verses in this chapter that Lord
Ka's lifting of Govardhana Hill made quite an impression on the simple
cowherd men of Vndvana, and they repeatedly remembered this feat.
Certainly anyone who soberly and objectively considers the activities of
young Ka will surrender to Him and become His eternal devotee in
loving devotional service. That is the rational conclusion one should come
to after reading this chapter.

930

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-sixth Chapter,
of the rmad-Bhgavatam, entitled "Wonderful Ka."

931

27. Lord Indra and Mother Surabhi Offer Prayers

This chapter describes how the Surabhi cow and Indra, having seen the
amazing power of Lord Ka, performed a bathing ceremony for Him.
Ashamed of having attacked Vndvana with a violent storm, Indra
secretly came before Lord Ka, offered obeisances and praised Him.
Indra stated that although r Ka is never caught in the current of
material illusion, which is born of ignorance, He nevertheless accepts a
humanlike body and performs various activities to establish religious
principles and chastise the wicked. By this means He crushes the false
prestige of those who presume themselves great controllers. Indra went
on to declare that Ka is the father, guru and Lord of all living entities,
and that in the form of time He is the agent of their punishment.
Satisfied with Indra's prayers, r Ka told him that He had stopped the
indra-yaja so that Indra, puffed up as he was with false pride, would
remember the Lord. Persons intoxicated by material opulence never see
Him standing before them with the rod of punishment in His hand.
Therefore if Lord Ka desires the actual good fortune of some person,
He brings him down from his position of opulence.
Lord Ka ordered Indra to return to his proper position in heaven and
to serve there without egotism. Indra, along with the cow Surabhi, then
performed a bathing ceremony for Ka, using the water of the heavenly
Ganges and the milk of mother Surabhi. Indra and the cow took this
opportunity to bestow upon the Lord the name Govinda, and the
demigods showered flowers and recited various prayers.
TEXT 1
r-uka uvca
govardhane dhte aile
srd rakite vraje
go-lokd vrajat ka
surabhi akra eva ca
r-uka uvcar ukadeva Gosvm said; govardhaneGovardhana;

932

dhtehaving been held; ailethe hill; srtfrom the rainfall;

rakitehaving been protected; vrajeVraja; go-loktfrom the planet of
the cows; vrajatcame; kamto Ka; surabhimother Surabhi;
akraIndra; evaalso; caand.
ukadeva Gosvm said: After Ka had lifted Govardhana Hill and
thus protected the inhabitants of Vraja from the terrible rainfall,
Surabhi, the mother of the cows, came from her planet to see Ka.
She was accompanied by Indra.
The word go-lokt here indicates the material planet called Goloka which
is filled with exceptional cows. Surabhi went joyfully to see Lord Ka,
but Indra went fearfully. As indicated by this verse, Lord Ka had to
adopt extraordinary measures to protect His Vndvana associates from
Indra's obnoxious and offensive attack. Certainly Indra was ashamed, and
also nervous about his future. Having acted improperly, he had fearfully
gone to seek the shelter of Lord Brahm, who then ordered him to take
along Surabhi from the material Goloka planet and go to see Ka.
TEXT 2
vivikta upasagamya
vrta kta-helana
paspara pdayor ena
kirenrka-varcas
viviktein a solitary place; upasagamyaapproaching; vrita
ashamed; kta-helanahaving committed offense; pasparahe
touched; pdayoupon His feet; enamHim; kirenawith his helmet;
arkalike the sun; varcasthe effulgence of which.
Indra was very ashamed of having offended the Lord. Approaching Him
in a solitary place, Indra fell down and lay his helmet, whose effulgence
was as brilliant as the sun, upon the Lord's lotus feet.
The specific "solitary place" where Indra approached r Ka is
mentioned by the sage r Vaiampyana in the Hari-vaa (Viu-parva
19.3): sa dadaropavia vai govardhana-il-tale. "He saw Him [Ka]
sitting at the base of Govardhana Hill."
From the commentaries of the cryas we understand that Lord Ka
wanted to provide a solitary meeting for Indra so that he would not be

933

further humiliated. Indra came to surrender and beg forgiveness, and the
Lord allowed him to do so privately.
TEXT 3
da-rutnubhvo 'sya
kasymita-tejasa
naa-tri-lokea-mada
idam ha ktjali
daseen; rutaheard; anubhvathe power; asyaof this;
kasyaLord Ka; amitaimmeasurable; tejasawhose potencies;
naadestroyed; tri-lokaof the three worlds; aof being the lord;
madahis intoxication; idamthese words; haspoke; kta-ajali
joining his palms in supplication.
Indra had now heard of and seen the transcendental power of
omnipotent Ka, and his false pride in being the lord of the three
worlds was thus defeated. Holding his hands together in supplication,
he addressed the Lord as follows.
TEXT 4
indra uvca
viuddha-sattva tava dhma nta
tapo-maya dhvasta-rajas-tamaskam
my-mayo 'ya gua-sampravho
na vidyate te grahanubandha
indra uvcaIndra said; viuddha-sattvammanifesting transcendental
goodness; tavaYour; dhmaform; ntamchangeless; tapamayamfull of knowledge; dhvastadestroyed; rajathe mode of
passion; tamaskamand the mode of ignorance; my-mayabased on
illusion; ayamthis; guaof the modes of material nature;
sampravhathe great flux; na vidyateis not present; tewithin You;
agrahaa-ignorance; anubandha-which is due to.
King Indra said: Your transcendental form, a manifestation of pure
goodness, is undisturbed by change, shining with knowledge and
devoid of passion and ignorance. In You does not exist the mighty flow
of the modes of material nature, which is based on illusion and

934

ignorance.
The great Bhgavatam commentator rla rdhara Svm has masterfully
explained the Sanskrit elements of this profound verse.
The Sanskrit word dhma has several meanings: a) dwelling place, house,
abode and so on; b) a favorite thing or person; delight; or pleasure; c)
form or appearance; d) power, strength, majesty, glory, splendor or light.
Concerning the first set of meanings, the Vednta-stra states that the
Absolute Truth is the source and resting place of all existence, and in the
first verse of the Bhgavatam that Absolute Truth is said to be Ka.
Although Lord Ka exists in His own dhma, or abode, called
Kaloka, He Himself is the abode of all existence, as Arjuna confirms in
the Bhagavad-gt, where he addresses Ka as para dhma, "the
supreme abode."
The very name Ka indicates the all-attractive person, and thus Lord
Ka, the source of all beauty and pleasure, is certainly "the favorite
thing or person; delight; and pleasure." Ultimately these terms can refer
only to Ka.
Dhma also refers to form or appearance, and as Indra offered these
prayers he was in fact directly seeing the form of Ka before him.
As clearly explained in the Vedic literature, Lord Ka's power, strength,
majesty, splendor and effulgence are all contained within His
transcendental body and thus attest to the infinite glories of the Lord.
rla rdhara Svm has brilliantly summarized all these meanings of the
word dhma by giving the Sanskrit term svarpa as a synonym. The word
svarpa means "one's own form or shape" and also "one's own condition,
character or nature." Since Lord Ka, being pure spirit, is nondifferent
from His body, there is absolutely no difference between the Lord and His
visible form. By contrast, in this material world we conditioned souls are
all distinctly different from our bodies, whether those bodies be male,
female, black, white or whatever. All of us are eternal souls, different from
our temporary, flimsy bodies.
When the word svarpa is applied to us, it especially indicates our
spiritual form, because our "own form" is in fact our "own condition,
character or nature" eternally. Thus the liberated condition in which one's
outward form is one's deepest spiritual nature is called svarpa. Primarily,
however, this term refers to the Supreme Personality of Godhead, r
Ka. This is all indicated in this verse by the words tava dhma, as

935

explained by rdhara Svm.

rdhara Svm has explained that here the word ntam means "always
in the same form." ntam can also mean "undisturbed, free from passion,
or purified." According to Vedic philosophy, all change in this world is
caused by the influence of passion and ignorance. The passionate mode is
creative, and the ignorant mode is destructive, whereas the mode of
goodness, sattva, is serene and sustaining. In many ways this verse
emphasizes that Lord Ka is free from the modes of nature. The words
viuddha-sattvam, ntam, dhvasta-rajas-tamaskam and gua-sampravho
na vidyate te all indicate this. Unlike Ka, we change from one body to
another because of our involvement with the modes of nature; the various
transformations of material forms are impelled by the modes of nature,
which are themselves set in motion by the influence of time. Therefore
one who is free from the material modes of nature is changeless and
eternally satisfied in blissful spiritual existence. Thus the word ntam
indicates that the Lord is undisturbed by change, since He is free from the
material modes of nature.
According to this verse, the powerful flow of the material modes of
naturenamely passion, stupidity and mundane pietyare based on
agrahaa, which rla rdhara Svm has translated as "ignorance." Since
the Sanskrit root gra means "to take, accept, grasp or comprehend,"
grahaa means "grasp" exactly in the sense of "to grasp an idea or fact."
Therefore agrahaa here means one's failure to understand one's spiritual
position, and this failure causes one to fall into the violent currents of
material existence.
An additional meaning of the word agrahaa is derived when it is divided
into the compound agra-haa. Agra means "the first, top or best," and
hana means "killing." The best part of our existence is the pure soul,
which is eternal, in contradistinction to the temporary, material body and
mind. Thus one who chooses material existence over Ka consciousness
is in fact killing the best part of himself, the soul, which in its pure state
can enjoy Ka consciousness unlimitedly.
rla rdhara Svm has translated tapo-mayam as "full of knowledge."
The word tapas, generally indicating "austerity," is derived from the
Sanskrit verb tap, whose meaning can be summarized as indicating the
various functions of the sun. Tap means "to burn, to shine, to heat and so
on." The Supreme Lord is eternally perfect, and therefore here tapomayam does not indicate that His transcendental body is meant for

936

austerities, since austerities are performed by conditioned souls to purify

themselves or to acquire a particular power. An omnipotent, perfect being
neither purifies Himself nor acquires power: He is eternally pure and allpowerful. Therefore rdhara Svm has intelligently understood that in
this case the word tapas refers to the illuminating function of the sun and
thus indicates that the Lord's self-effulgent body is omniscient. Light is a
common symbol of knowledge. The Lord's spiritual effulgence does not
merely illuminate physically, as in the case of a candle or light bulb; more
importantly, the Lord's body illuminates our consciousness with perfect
knowledge because the Lord's effulgence is itself perfect knowledge.
We offer our respectful obeisances at the lotus feet of rla rdhara Svm
and thank him for his enlightening comments on this verse.
TEXT 5
kuto nu tad-dhetava a tat-kt
lobhdayo ye 'budha-linga-bhv
tathpi daa bhagavn bibharti
dharmasya guptyai khala-nigrahya
kutahow; nucertainly; tatof that (existence of the material body);
hetavathe causes; aO Lord; tat-ktproduced by one's
connection with the material body; lobha-dayagreed and so forth;
yewhich; abudhaof an ignorant person; linga-bhvsymptoms;
tath apinevertheless; daampunishment; bhagavnthe Supreme
Personality of Godhead; bibhartiwields; dharmasyaof the principles of
religion; guptyaifor the protection; khalaof wicked persons;
nigrahyafor the chastisement.
How, then, could there exist in You the symptoms of an ignorant
personsuch as greed, lust, anger and envywhich are produced by
one's previous involvement in material existence and which cause one
to become further entangled in material existence? And yet as the
Supreme Lord You impose punishment to protect religious principles
and curb down the wicked.
This complex philosophical statement by Indra may be analyzed as
follows: In the first line of this verse, Indra refers to the main idea
expressed at the end of the previous versenamely, that the great
currents of material existence, which are based on ignorance, cannot

937

possibly exist within the Supreme Lord. The words tad-dhetava and tatkt indicate that something causes the modes of nature to manifest, and
that they in turn become the cause of that which caused them. In the
second line of this verse, we find that it is material feelings such as greed,
lust, envy and anger that cause the modes of nature to manifest and that
are themselves caused by the modes of nature.
The explanation of this seeming paradox is as follows: When the
conditioned soul decides to associate with the material qualities, he
becomes contaminated by those qualities. As stated in the Gt (13.22),
kraa gua-sago 'sya sad-asad-yoni-janmasu. For example, in the
presence of a seductive woman, a man may give in to his lower instincts
and try to enjoy sex with her. By his deciding to associate with the lower
qualities of nature, those qualities manifest in him very powerfully. He is
overwhelmed with lust and driven to try again and again to satisfy his
burning desire. Because his mind has been infected by lust, all that he
does, thinks and speaks will be influenced by his strong attachment to
sex. In other words, by choosing to associate with the lusty qualities of
nature, he has caused them to powerfully manifest within himself, and
eventually those lusty qualities themselves will cause him to accept
another material body suitable for affairs governed by those qualities.
The lower qualities, such as lust, greed, anger and envy, are abudha-ligabhv, symptoms of ignorance. Indeed, as indicated by rla rdhara
Svm in his commentary, the manifestation of the modes of nature is
synonymous with the manifestation of a particular material body. It is
clearly explained throughout the Vedic literature that the conditioned
soul receives a particular body, gives it up and then accepts another
simply because of his involvement with the modes of nature(kraa
gua-sago 'sya [Bg. 13.22]). Thus to say that one is participating in the
modes of nature is to say that one is accepting particular types of bodies
suitable for the particular material qualities one is involved with.
An ignorant bystander might have simplistically interpreted Ka's
pastime of lifting Govardhana Hill as follows: The residents of Vndvana
were obliged by Vedic principles to make certain offerings to the god of
heaven, Indra. Child Ka, ignoring the position of Indra, usurped these
offerings and took them for His own pleasure. When Indra tried to punish
Ka and His associates, the Lord frustrated Indra's attempt, humiliated
him, and exhausted his pride and resources.
But this superficial interpretation is refuted in this verse. Here Lord Indra

938

addresses r Ka as bhagavn, indicating that He is not an ordinary

child but in fact God. Therefore Ka's punishing Indra was part of His
mission of protecting religious principles and curbing down the envious;
it was not a display of material anger or of greed for the offerings meant
for Indra. r Ka is pure spiritual existence, and His simple, sublime
desire is to engage all living beings in the perfect, blissful life of Ka
consciousness. Ka's desire to make us Ka conscious is not
egotistical, since ultimately Ka is everything and Ka consciousness
is objectively the best consciousness. Lord Indra is really the humble
servant of Ka, a fact he is now beginning to remember.
TEXT 6
pit gurus tva jagatm adho
duratyaya kla uptta-daa
hitya cecch-tanubhi samhase
mna vidhunvan jagad-a-mninm
pitthe father; guruthe spiritual master; tvamYou; jagatmof the
entire universe; adhathe supreme controller; duratyaya
insurmountable; klatime; upttawielding; daapunishment;
hityafor the benefit; caand; icchassumed by Your own free will;
tanubhiby Your transcendental forms; samhaseYou endeavor;
mnamthe false pride; vidhunvaneradicating; jagat-alords of the
universe; mninmof those who presume themselves to be.
You are the father and spiritual master of this entire universe, and also
its supreme controller. You are insurmountable time, imposing
punishment upon the sinful for their own benefit. Indeed, in Your
various incarnations, selected by Your own free will, You act decisively
to remove the false pride of those who presume themselves masters of
this world.
The word hitya is significant here. Lord Ka protects religion and
chastises the wicked for the benefit of the entire universe. Foolish and
faithless pseudopriests criticize God for punishing the living entities
through the actions of nature. But whether Lord Ka punishes them
indirectly through nature or directly in His incarnations, as mentioned
here, He has a perfect right to do so because He is the father, spiritual
master and supreme ruler of the entire universe. Another way He curbs

939

down the false attempts of the conditioned souls to establish the kingdom
of God without God is through His feature as insurmountable time. It is
said, "Spare the rod and spoil the child." That is a fact, and it is actually
the Lord's mercy that He takes the trouble to rectify our misbehavior,
although faithless persons criticize the Lord's fatherly vigilance.
TEXT 7
ye mad-vidhj jagad-a-mninas
tv vkya kle 'bhayam u tan-madam
hitvrya-mrga prabhajanty apasmay
h khalnm api te 'nusanam
yethose who; mat-vidhalike me; ajfoolish persons; jagat-aas
lords of the universe; mninafalsely identifying themselves; tvm
You; vkyaseeing; kleat time (of fear); abhayamfearless; u
quickly; tattheir; madamfalse pride; hitvabandoning; ryaof
devotees progressing in spiritual life; mrgamthe path; prabhajanti
they take to fully; apa-smayfree of pride; hthe activity;
khalnmof the wicked; apiindeed; teby You; anusanamthe
instruction.
Even fools like me, who proudly think themselves universal lords,
quickly give up their conceit and directly take to the path of the
spiritually progressive when they see You are fearless even in the face
of time. Thus You punish the mischievous only to instruct them.
History is filled with examples of the supreme authority breaking the
conceit of foolish men. Modern world leaders proudly fight one another,
placing the common people in unprecedented jeopardy. Similarly Indra,
proud of his apparently illustrious position, dared to threaten the lives of
the innocent residents of Vndvana with terrible weapons, until his
arrogance was curbed by the dynamic response of the Supreme Lord.
Nowadays, governments in the Western countries tend to be elected
democratically, and thus the mass of people become identified with the
destiny of their leaders. When the proud leaders engage in violence, the
people who elected them bear the brunt of such belligerent decisions.
Thus the people in the democratic nations of the world should elect Ka
conscious leaders, who will establish an administration consonant with
the laws of God. If they fail to do so, their materialistic leaders, oblivious

940

of the will of the Supreme Lord, will undoubtedly be chastised by

cataclysmic events, and the people who elected such leaders, being
responsible for their leaders' acts, will share in the suffering.
It is ironic that in modern democracies not only do the leaders consider
themselves universal controllers, but the mass of people, considering the
leaders merely their representatives rather than the representatives of
God, also consider themselves, as a people, to be the controllers of their
nation. Thus the chastisement mentioned in this verse has become
unprecedentedly applicable to people in general in the modern world.
Modern man should not simply make himself a lesson of nature by falling
down from his proud position; rather he should submissively execute the
will of the all-attractive Personality of Godhead, the Absolute Truth, r
Ka, and usher in a new era of sanity, tranquillity and widespread
enlightenment.
TEXT 8
sa tva mamaivarya-mada-plutasya
ktgasas te 'vidua prabhvam
kantu prabho 'thrhasi mha-cetaso
maiva punar bhn matir a me 'sat
saHe; tvamYourself; mamaof me; aivaryaof rulership; mada
in the intoxication; plutasyawho is submerged; ktahaving
committed; gasasinful offense; teYour; aviduanot knowing;
prabhvamthe transcendental influence; kantumto forgive; prabho
O master; athatherefore; arhasiYou should; mhafoolish;
cetasawhose intelligence; mnever; evamthus; punaagain;
bhtmay it be; maticonsciousness; aO Lord; memy; asat
impure.
Engrossed in pride over my ruling power, ignorant of Your majesty, I
offended You. O Lord, may You forgive me. My intelligence was
bewildered, but let my consciousness never again be so impure.
Although Lord Ka protected the residents of Vraja by lifting
Govardhana Hill, He had not yet punished Indra himself, and Indra feared
that at any moment r Ka might call the son of Vivasvn, Yamarja,
who punishes impudent persons who defy the laws of God.
Indra was quite fearful and thus begged the Lord's forgiveness on the plea

941

that he could be purified only by Ka's mercythat he was too

stubborn to learn a good lesson through mere punishment.
In fact, despite Indra's humility in this case, his heart was not completely
purified. Later on in this canto we find that when Lord Ka once took a
prijta flower from Indra's kingdom, poor Indra again reacted violently
against the Supreme Personality of Godhead. Thus, we should aspire to go
back to our eternal home in the kingdom of Ka, and should not
become entangled in the imperfect life of the material gods.
TEXT 9
tavvatro 'yam adhokajeha
bhuvo bharm uru-bhra-janmanm
cam-patnm abhavya deva
bhavya yumac-caranuvartinm
tavaYour; avatradescent; ayamthis; adhokajaO transcendental
Lord; ihainto this world; bhuvaof the earth; bharmwho
constitute a great burden; uru-bhrato many disturbances; janmanm
who have given rise; cam-patnmof military leaders; abhavyafor
the destruction; devaO Supreme Personality of Godhead; bhavyafor
the auspicious benefit; yumatYour; caraalotus feet; anuvartinm
of those who serve.
You descend into this world, O transcendent Lord, to destroy the
warlords who burden the earth and create many terrible disturbances.
O Lord, you simultaneously act for the welfare of those who faithfully
serve Your lotus feet.
This verse utilizes an attractive poetic device. Lord Ka's descent into
the world is said to be for the abhava, literally "nonexistence" or
"destruction," of the demoniac warlords, and simultaneously for the
bhava, or "existence, prosperity," of those who faithfully serve the Lord's
lotus feet.
True existence, indicated here by the word bhava, is sac-cid-nanda,
eternal and full of bliss and knowledge. To an uninformed observer, it
may appear that r Ka is simply rewarding His followers and
punishing His enemies the way any ordinary person might do. This
specific doubt about the Lord is raised extensively in the Sixth Canto in
connection with Ka's taking the side of the faithful demigods against

942

the faithless demons in a particular cosmic war. In that canto the Vaiava
authorities clearly explain that in fact Lord Ka is the father and Lord of
all living beings and that all His activities are therefore meant for the
benefit of all existence. Lord Ka does not really cause the nonexistence
of anyone; rather He curbs the foolish, destructive, material ways of those
who defy the laws of God. These laws are created to ensure the prosperity,
harmony and happiness of the entire creation, and their violation is an
unjustifiable disturbance.
Certainly Indra hoped that Lord Ka would count him among the
devotees and not the demons, although considering Indra's actions one
might doubt where his loyalties actually lay. Indra was aware of this
possible doubt and thus, as we find in the next verse, he tried his best to
surrender to the Supreme Lord.
TEXT 10
namas tubhya bhagavate
puruya mahtmane
vsudevya kya
stvat pataye nama
namaobeisances; tubhyamunto You; bhagavatethe Supreme
Personality of Godhead; puruyathe Lord dwelling within the hearts of
all; mah-tmanethe great Soul; vsudevyato Him who dwells
everywhere; kyar Ka; stvatmof the Yadu dynasty; pataye
to the master; namaobeisances.
Obeisances unto You, the Supreme Personality of Godhead, the great
Soul, who are all-pervading and who reside in the hearts of all. My
obeisances unto You, Ka, the chief of the Yadu dynasty.
TEXT 11
svacchandoptta-dehya
viuddha-jna-mrtaye
sarvasmai sarva-bjya
sarva-bhttmane nama
svaof His own (devotees); chandaaccording to the desire; uptta
who assumes; dehyaHis transcendental bodies; viuddhaperfectly

943

pure; jnaknowledge; mrtayewhose form; sarvasmaito Him who

is everything; sarva-bjyawho is the seed of all; sarva-bhtaof all
created beings; tmanewho is the indwelling Soul; namaobeisances.
Unto Him who assumes transcendental bodies according to the desires
of His devotees, unto Him whose form is itself pure consciousness, unto
Him who is everything, who is the seed of everything and who is the
Soul of all creatures, I offer my obeisances.
We could hardly construe from the first line of this verse that God is
somehow impersonal but assumes a personal material body. It is clearly
said here that the Lord assumes different forms according to svacchanda
according to His own desire or according to the desires of His devotees.
An impersonal God could hardly reciprocate with the personal desires of
Its devotees, nor could an impersonal God Itself have desires, since desire
is characteristic of personality. Therefore, the Lord's manifesting different
forms in a personal way, responding to personal desires, indicates that He
is eternally a person and manifests His different transcendental bodies as
an expression of His own eternal nature.
The word viuddha-jna-mrtaye is most significant. Mrti means the
form of the Deity, and it is specifically stated here that the Lord's form is
itself completely pure consciousness. Consciousness is the primary
spiritual element, distinct from any of the material elements, and even
distinct from the subtle or psychological material elementsmundane
mind, intelligence and false egowhich are simply a psychic covering
over pure consciousness. Since the Lord's form is made of pure
consciousness, it can hardly be understood as a material body like the
mortal bags of flesh and bones we carry around in this world.
In the last two lines of this verse, there is poetic emphasis on the word
sarva, "everything." The Lord is everything: He is the seed of everything
and He is the Soul of every creature. Therefore, let us join with Indra in
offering our obeisances to the Lord.
TEXT 12
mayeda bhagavan gohanysra-vyubhi
ceita vihate yaje
mnin tvra-manyun

944

mayby me; idamthis; bhagavanO Lord; gohaof Your cowherd

community; nyafor the destruction; sraby hard rain; vyubhi
and wind; ceitamenacted; vihatewhen it was disrupted; yajemy
sacrifice; mnin(by me) who was falsely proud; tvrafierce;
manyunwhose anger.
My dear Lord, when my sacrifice was disrupted I became fiercely angry
because of false pride. Thus I tried to destroy Your cowherd community
with severe rain and wind.
TEXT 13
tvayenughto 'smi
dhvasta-stambho vthodyama
vara gurum tmna
tvm aha araa gata
tvayby You; aO Lord; anughtashown mercy; asmiI am;
dhvastashattered; stambhamy false pride; vthfruitless;
udyamamy attempt; varamthe Supreme Lord; gurumthe spiritual
master; tmnamthe true Self; tvmto You; ahamI; araamfor
shelter; gatahave come.
O Lord, You have shown mercy to me by shattering my false pride and
defeating my attempt [to punish Vndvana]. To You, the Supreme
Lord, spiritual master and Supreme Soul, I have now come for shelter.
TEXT 14
r-uka uvca
eva sakrtita ko
maghon bhagavn amum
megha-gambhray vc
prahasann idam abravt
r-uka uvcar ukadeva Gosvm said; evamin this manner;
sakrtitaglorified; kaLord Ka; maghonby Indra;
bhagavnthe Supreme Personality of Godhead; amumto him; megha
like the clouds; gambhraygrave; vcwith words; prahasan
smiling; idamthe following; abravtspoke.

945

ukadeva Gosvm said: Thus glorified by Indra, Lord Ka, the

Supreme Personality of Godhead, smiled and then spoke to him as
follows in a voice resonant like the clouds.
Although in this pastime Lord Ka appeared to be a small boy, the
words megha-gambhray vc indicate that He spoke to Indra with the
deep, resonant voice of the Supreme Lord.
TEXT 15
r-bhagavn uvca
may te 'kri maghavan
makha-bhago 'nughat
mad-anusmtaye nitya
mattasyendra-riy bham
r-bhagavn uvcathe Supreme Personality of Godhead said; mayby
Me; teunto you; akrihas been done; maghavanMy dear Indra;
makhaof your sacrifice; bhagathe stopping; anughatacting to
show mercy to you; mat-anusmtayefor the sake of remembrance of Me;
nityamconstant; mattasyaof one intoxicated; indra-riywith the
opulence of Indra; bhamgreatly.
The Supreme Personality of Godhead said: My dear Indra, it was out of
mercy that I stopped the sacrifice meant for you. You were greatly
intoxicated by your opulence as King of heaven, and I wanted you to
always remember Me.
According to rdhara Svm, Indra and Lord Ka here exchange a
heart-to-heart talk. Indra revealed his mind to the Lord, and now Lord
Ka similarly reveals His own intention.
In Text 11 of this chapter, Indra emphatically declared that Lord Ka is
in fact everything, and thus, according to Indra's own criteria, forgetting
Lord Ka is clearly a state of insanity. When the Supreme Lord reminds
us of His supreme existence, He is not proudly advertising Himself like a
mundane politician or entertainer. The Lord is self-satisfied in His own
infinite existence and is trying, lovingly, to bring us back to our own
perfect existence as His eternal associates.
From God's point of view even the mighty King of heaven, Indra, is a
mere childand a naughty child at thatand thus the Lord, being a

946

caring father, punished His child and brought him back to the sanity of
Ka consciousness.
TEXT 16
mm aivarya-r-madndho
daa pi na payati
ta bhraaymi sampadbhyo
yasya cecchmy anugraham
mmMe; aivaryaof his power; rand opulence; madaby the
intoxication; andharendered blind; daawith the rod of
punishment; pimin My hand; na payatione does not see; tam
him; bhraaymiI make fall; sampadbhyafrom his material assets;
yasyafor whom; caand; icchmiI desire; anugrahambenefit.
A man blinded by intoxication with his power and opulence cannot see
Me nearby with the rod of punishment in My hand. If I desire his real
welfare, I drag him down from his materially fortunate position.
One may argue, "God should desire everyone's real welfare; therefore why
should Lord Ka state in this verse that He removes the intoxicating
opulence of one who is about to receive His mercy, rather than simply
stating that He will remove everyone's opulence and bless everyone?" On
the other hand, we may point out that irrevocable death occurs for
everyone, and thus Lord Ka does take away everyone's opulence and
everyone's false pride. However, if we apply the Lord's statement to events
within one's immediate life, before death, we may refer to Ka's
statement in the Bhagavad-gt (4.11): ye yath m prapadyante ts
tathaiva bhajmy aham. "As people surrender to Me, I reward them
accordingly." Lord Ka desires everyone's welfare, but when He says
here yasya cecchmy anugraham, "for one whose welfare I desire," it is
understood that the Lord refers to those who by their own activities and
thoughts have manifested a desire to achieve spiritual benefit. Lord Ka
wants everyone to be happy in Ka consciousness, but when He sees
that a specific person also desires spiritual happiness, the Lord especially
desires it for that person. This is a natural act of reciprocation consistent
with the Lord's statement samo 'ha sarva-bhteu: "I am equal in My
attitude to all living beings." (Bg. 9.29)

947

TEXT 17
gamyat akra bhadra va
kriyat me 'nusanam
sthyat svdhikreu
yuktair va stambha-varjitai
gamyatmyou may go; akraO Indra; bhadramgood fortune; va
unto you; kriyatmyou should execute; meMy; anusanamorder;
sthyatmyou may remain; svain your own; adhikreu
responsibilities; yuktaisoberly engaged; vayou; stambhafalse
pride; varjitaidevoid of.
Indra, you may now go. Execute My order and remain in your
appointed position as King of heaven. But be sober, without false pride.
Lord Ka here addresses Indra in the plural form (va) because this
grave instruction was meant to be a lesson for all the demigods.
TEXT 18
athha surabhi kam
abhivandya manasvin
sva-santnair upmantrya
gopa-rpiam varam
atha-then; ha-spoke; surabhi-the mother of the cows, Surabhi; kam
to Ka; abhivandyaoffering respects; manasvinpeaceful in mind;
sva-santnaitogether with her progeny, the cows; upmantrya
begging for His attention; gopa-rpiamappearing as a cowherd boy;
varamthe Supreme Lord.
Mother Surabhi, along with her progeny, the cows, then offered her
obeisances to Lord Ka. Respectfully requesting His attention, the
gentle lady addressed the Supreme Personality of Godhead, who was
present before her as a cowherd boy.
The statement here that the heavenly cow Surabhi approached Lord Ka
along with her progeny (sva-santnai) is a reference to the
transcendental cows who play with Lord Ka in Vndvana. Although
Lord Ka's cows are transcendental, the heavenly cow Surabhi
affectionately saw them, as indeed Lord Ka Himself did, as related to

948

her. Since Lord Ka was appearing in the form of a cowherd boy, the
whole situation was quite congenial, and Surabhi took the opportunity to
offer the following prayers.
TEXT 19
surabhir uvca
ka ka mah-yogin
vivtman viva-sambhava
bhavat loka-nthena
sa-nth vayam acyuta
surabhi uvcaSurabhi said; ka kaO Ka, Ka; mah
yoginO greatest of mystics; viva-tmanO Soul of the universe; vivasambhavaO origin of the universe; bhavatby You; loka nthenathe
master of the world; sa-nthhaving a master; vayamwe; acyutaO
infallible one.
Mother Surabhi said: O Ka, Ka, greatest of mystics! O Soul and
origin of the universe! You are the master of the world, and by Your
grace, O infallible Lord, we have You as our master.
rla Vivantha Cakravart hkura points out here that mother Surabhi
is feeling great ecstasy as she repeats the words "Ka, Ka." Ka
lifted Govardhana Hill by His mystic power and thus protected the cows
of Vndvana, whereas her so-called master, Indra, had tried to kill them.
Thus Surabhi now clearly understands that it is not the demigods but
rather the Supreme God, Ka Himself, who is her real master forever.
TEXT 20
tva na paramaka daiva
tva na indro jagat-pate
bhavya bhava go-vipra
devn ye ca sdhava
tvamYou; naour; paramakamsupreme; daivamworshipable
Deity; tvamYou; naour; indraLord Indra; jagat-pateO master of
the universe; bhavyafor the welfare; bhavaplease be; goof the
cows; viprathe brhmaas; devnmand the demigods; yewho; ca
and; sdhavasaintly persons.

949

You are our worshipable Deity. Therefore, O Lord of the universe, for
the benefit of the cows, the brhmaas, the demigods and all other
saintly persons, please become our Indra.
The Supreme Lord is self-sufficient: He can do everything Himself. The
Lord appointed one of His innumerable children to the position of Indra,
the lord of the cosmic heaven. But Indra abused his authority, and now
Surabhi requests Lord Ka, the Absolute Truth, to directly become her
Lord, her Indra. We should carefully perform our duties without false
pride; thus we will not become obsolete and embarrassed, as in the
present case of King Indra, who actually attacked Lord Ka and His
Vndvana devotees.
TEXT 21
indra nas tvbhiekymo
brahma codit vayam
avatro 'si vivtman
bhmer bhrpanuttaye
indramas Indra; naour; tvto You; abhiekymawe shall
perform the bathing ceremony of coronation; brahmaby Lord
Brahm; coditordered; vayamwe; avatra asiYou have
descended; viva-tmanO Soul of the universe; bhmeof the earth;
bhrathe burden; apanuttayein order to alleviate.
As ordered by Lord Brahm, we shall perform Your bathing ceremony
to coronate You as Indra. O Soul of the universe, You descend to this
world to relieve the burden of the earth.
Surabhi makes it quite clear in this verse that she has had enough of the
leadership of imperfect demigods like Purandara (Indra), and now she is
determined to directly serve the Supreme Lord. Since Brahm has ordered
her, her attempt to coronate Lord Ka as her personal Lord is
authorized by higher authority. Moreover, Lord Ka Himself comes
down to the earth to relieve the burden of self-destructive, mundane
administration, and thus it is perfectly consistent with the Lord's own
purpose that He become the Lord of Surabhi. Since the Lord rules
millions of universes, He can certainly take care of mother Surabhi.
In fact, Surabhi wanted to bathe the Lord for her own purification, and

950

she earnestly makes her proposal to Vivtm, the Soul of the universe, r
Ka.
TEXTS 22-23
-uka uvca
eva kam upmantrya
surabhi payastmana
jalair ka-gagy
airvata-karoddhtai
indra suraribhi ska
codito deva-mtbhi
abhyasicata drha
govinda iti cbhyadht
r-uka uvcar ukadeva Gosvm said; evamthus; kamLord
Ka; upmantryarequesting; surabhimother Surabhi; payaswith
milk; tmanaher own; jalaiwith the water; ka-gagyof the
Ganges flowing through the heavenly region (known as the Mandkin);
airvataof Indra's carrier, the elephant Airvata; karaby the trunk;
uddhtaicarried; indraLord Indra; suraby the demigods; ibhi
and the great sages; skamaccompanied; coditainspired; devaof
the demigods; mtbhiby the mothers (headed by Aditi);
abhyasicatahe bathed; drhamLord Ka, the descendant of King
Darha; govinda itias Govinda; caand; abhyadht-he named the
Lord.
ukadeva Gosvm said: Having thus appealed to Lord Ka, mother
Surabhi performed His bathing ceremony with her own milk, and Indra,
ordered by Aditi and other mothers of the demigods, anointed the Lord
with heavenly Gag water from the trunk of Indra's elephant carrier,
Airvata. Thus, in the company of the demigods and great sages, Indra
coronated Lord Ka, the descendant of Darha, and gave Him the
name Govinda.
According to the cryas, because Indra was embarrassed by his blunder
of attacking Vndvana, he was reluctant to worship the Lord. Therefore
the heavenly mothers, such as Aditi, encouraged him to go ahead and do
so. Feeling authorized by the encouragement of demigods less offensive

951

than he, Indra then bathed the Lord. Indra discovered that the beautiful
cowherd boy named Ka is indeed the Supreme Personality of Godhead.
TEXT 24
tatrgats tumburu-nraddayo
gandharva-vidydhara-siddha-cra
jagur yao loka-malpaha hare
surgan sannantur mudnvit
tatrato that place; gatcoming; tumburuthe Gandharva named
Tumburu; nradaNrada Muni; dayaand other demigods;
gandharva-vidydhara-siddha-crathe Gandharvas, Vidydharas,
Siddhas and Craas; jagusang; yaathe glories; lokaof the entire
world; malathe contamination; apahamwhich eradicate; hareof
Lord Hari; sura-of the demigods; aganthe wives; sannantu
danced together; mud anvitfilled with joy.
Tumburu, Nrada and other Gandharvas, along with the Vidydharas,
Siddhas and Craas, came there to sing the glories of Lord Hari, which
purify the entire world. And the wives of the demigods, filled with joy,
danced together in the Lord's honor.
TEXT 25
ta tuuvur deva-nikya-ketavo
hy avkira cdbhuta-pupa-vibhi
lok par nirvtim pnuvas trayo
gvas tad gm anayan payo-drutm
tamHim; tuuvupraised; deva-nikyaof all the demigods;
ketavathe most eminent; hiindeed; avkiranthey covered Him;
caand; adbhutaamazing; pupaof flowers; vibhiwith showers;
lokthe worlds; parmsupreme; nirvtimsatisfaction; pnuvan
experienced; trayathree; gvathe cows; tadthen; gmthe
earth; anayanbrought; payawith their milk; drutmto saturation.
The most eminent demigods chanted the praises of the Lord and
scattered wonderful showers of flowers all around Him. All three
worlds felt supreme satisfaction, and the cows drenched the surface of
the earth with their milk.

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The word ketava means, literally, "banners." The leading demigods are
the emblems, or banners, of the demigod race, and they took the lead in
glorifying the Lord and covering Him with an amazing shower of
multicolored, fragrant flowers.
TEXT 26
nn-rasaugh sarito
vk san madhu-srav
aka-pacyauadhayo
girayo 'bibhran un man
nnvarious; rasaliquids; oghflooding; saritathe rivers;
vkthe trees; sanbecame; madhuwith sweet sap; srav
flowing; akaeven without cultivation; pacyaripened; oadhaya
the plants; girayathe mountains; abibhrancarried; utabove the
ground; manjewels.
Rivers flowed with various kinds of tasty liquids, trees exuded honey,
edible plants came to maturity without cultivation, and hills gave forth
jewels formerly hidden in their interiors.
TEXT 27
ke 'bhiikta etni
sarvi kuru-nandana
nirvairy abhavas tta
krry api nisargata
keLord Ka; abhiiktehaving been bathed; etnithese;
sarviall; kuru-nandanaO beloved of the Kuru dynasty; nirvairi
free from enmity; abhavanbecame; ttamy dear Parkit; krri
vicious; apialthough; nisargataby nature.
O Parkit, beloved of the Kuru dynasty, upon the ceremonial bathing of
Lord Ka, all living creatures, even those cruel by nature, became
entirely free of enmity.
Those corrupted by a type of sophisticated cynicism may mock these
descriptions of a paradisiacal world situation effected simply by
worshiping the Supreme Lord. Unfortunately, modern man has created a

953

hell on earth in his cynical rejection of heaven on earth, which is actually

possible through Ka consciousness. The situation described here,
created simply by the auspicious bathing ceremony of the Lord, is an
authentic historical incident. Since history repeats itself, there is hope that
the Ka consciousness movement may again bring the world
community to the brilliant reality of self-realized existence.
TEXT 28
iti go-gokula-pati
govindam abhiicya sa
anujto yayau akro
vto devdibhir divam
itithus; goof the cows; go-kulaand of the community of cowherds;
patimthe master; govindamLord Ka; abhiicyabathing; sahe,
Indra; anujtagiven permission; yayauwent; akraKing Indra;
vtasurrounded; deva-dibhiby the demigods and others; divamto
heaven.
After he had ceremonially bathed Lord Govinda, who is the master of
the cows and the cowherd community, King Indra took the Lord's
permission and, surrounded by the demigods and other higher beings,
returned to his heavenly abode.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-seventh
Chapter, of the rmad-Bhgavatam, entitled "Lord Indra and Mother
Surabhi Offer Prayers."

954

28. Ka Rescues Nanda Mahrja from the Abode of Varua

This chapter describes how Lord Ka brought Nanda Mahrja back

from the abode of Varua and how the cowherd men saw Vaikuha.
The king of the cowherds, Nanda Mahrja, observed the prescribed fast
on the eleventh day of the lunar month and then considered how to break
his fast properly on the twelfth day. By circumstance only a few more
minutes remained, and so he decided to take his bath at the very end of
the night, although astrologically that was an inauspicious time. Thus he
entered the water of the Yamun. A servant of Varua, the demigod of the
ocean, noticed Nanda Mahrja entering the water at a time forbidden by
scripture and took him away to the demigod's abode. In the early morning
the cowherd men unsuccessfully searched for Nanda, but Lord Ka
immediately understood the situation and went to see Varua. Varua
worshiped Ka with great and variegated festivity. Afterwards he begged
the Lord to forgive his servant for having foolishly arrested the king of the
cowherds.
Nanda was amazed to see the influence r Ka exerted in the court of
Varuadeva, and after returning home he described his experiences to his
friends and relatives. They all thought Ka must be the Supreme
Personality of Godhead Himself and wanted to see His supreme abode.
Thereupon the omniscient Personality of Godhead arranged for them to
bathe in the same lake where Akrra would have his vision of the
Absolute Truth. There the Lord revealed to them Brahmaloka, which is
realized by great sages in their mystic trance.
TEXT 1
r-bdaryair uvca
ekday nirhra
samabhyarcya janrdanam
sntu nandas tu klindy
dvday jalam viat
r-bdaryai

uvcar

Bdaryai

(ukadeva

Gosvm)

said;

955

ekdaymon Ekda (the eleventh day of the lunar month);

nirhrafasting; samabhyarcyahaving worshiped; janrdanamLord
Janrdana, the Supreme Personality of Godhead; sntumin order to
bathe (before breaking the fast at its prescribed completion); nanda
Nanda Mahrja; tubut; klindymin the river Yamun; dvdaym
on the twelfth day; jalamthe water; viatentered.
r Bdaryai said: Having worshiped Lord Janrdana and fasted on
the Ekda day, Nanda Mahrja entered the water of the Klind on
the Dvda to take his bath.
TEXT 2
ta ghtvnayad bhtyo
varuasysuro 'ntikam
avajysur vel
praviam udaka nii
tamhim; ghtvseizing; anayatbrought; bhtyaa servant:
varuasya-of Varua, the lord of the sea; asurademon; antikamto the
presence (of his master); avajyawho had disregarded; surmthe
inauspicious ; velmtime; praviamhaving entered ; udakamthe
water; niiduring the night.
Because Nanda Mahrja entered the water in the dark of night,
disregarding that the time was inauspicious, a demoniac servant of
Varua seized him and brought him to his master.
Nanda Mahrja was intent on breaking his fast during the Dvda day,
of which there remained only a few minutes. Thus he entered the water to
bathe at an inauspicious time, before the first dawn light.
The servant of Varua who arrested Nanda Mahrja is stated here to be
an asura, or demon, for obvious reasons. First, the servant was foolishly
ignorant of Nanda Mahrja's position as the pastime father of the
Supreme Absolute Truth. Also, Nanda Mahrja's intention was to carry
out the injunctions of scripture; therefore Varua's servant should not
have arrested Nanda on the technical grounds that he bathed in the
Yamun at an inauspicious time. Later in this chapter Varua himself will
say, ajnat mmakena mhena: "This was done by my ignorant servant,
who is a fool." This foolish servant did not understand the position of

956

Ka or Nanda Mahrja or devotional service to the Lord.

In conclusion, it is clear that Lord Ka wanted to give His personal
audience to Varua and simultaneously accomplish other didactic
purposes. Thus this wonderful pastime will now unfold.
TEXT 3
cukruus tam apayanta
ka rmeti gopak
bhagavs tad uparutya
pitara varuhtam
tad-antika gato rjan
svnm abhaya-do vibhu
cukruuthey called out loudly; tamhim, Nanda; apayantanot
seeing; kaO Ka; rmaO Rma; itithus; gopakthe
cowherd men; bhagavnthe Supreme Lord, Ka; tatthat;
uparutyahearing; pitaramHis father; varuaby Varua; htam
taken away; tatof Varua; antikamto the presence; gatawent;
rjanmy dear King Parkit; svnmof His own devotees; abhayaof
fearlessness; dathe giver; vibhuthe almighty Lord.
O King, not seeing Nanda Mahrja, the cowherd men loudly cried out,
"O Ka! O Rma!" Lord Ka heard their cries and understood that
His father had been captured by Varua. Therefore the almighty Lord,
who makes His devotees fearless, went to the court of Varuadeva.
Vivantha Cakravart hkura explains that when Nanda Mahrja went
to bathe in the river, he was accompanied by several cowherd men. When
Nanda did not come out of the water, they began to cry out, and Lord
Ka immediately came there. Understanding the situation, r Ka
entered the water and went to the court of the demigod Varua,
determined to free His father and the other cowherd men from fear of a
mere demigod.
TEXT 4
prpta vkya hkea
loka-pla saparyay
mahaty pjayitvha
tad-darana-mahotsava

957

prptamarrived; vkyaseeing; hkeamLord Ka, the controller

of the senses; lokaof that planet (the watery regions); plathe
presiding deity (Varua); saparyaywith respectful offerings;
mahatyelaborate; pjayitvworshiping; haspoke; tatof Lord
Ka; daranafrom the sight; mahgreat; utsavajubilant pleasure.
Seeing that the Lord, Hkea, had arrived, the demigod Varua
worshiped Him with elaborate offerings. Varua was in a state of great
jubilation upon seeing the Lord, and he spoke as follows.
TEXT 5
r-varua uvca
adya me nibhto deho
'dyaivrtho 'dhigata prabho
tvat-pda-bhjo bhagavann
avpu pram adhvana
r-varua uvcar Varua said; adyatoday; meby me; nibhta
is carried successfully; dehamy material body; adyatoday; eva
indeed; arthathe goal of life; adhigatais experienced; prabhoO
Lord; tvatYour; pdathe lotus feet; bhjathose who serve;
bhagavanO Supreme Personality; avpuhave achieved; pramthe
state of transcendence; adhvanaof the path (of material existence) .
r Varua said: Now my body has fulfilled its function. Indeed, now
the goal of my life is achieved, O Lord. Those who accept Your lotus
feet, O Personality of Godhead, can transcend the path of material
existence.
Varua ecstatically exclaims here that since he has now seen the infinitely
gorgeous body of Lord Ka, the trouble of assuming a material body has
now been supremely justified. Indeed, the artha, the goal or real value of
Varua's life, has now been achieved. Because Lord Ka's form is
transcendental, those who accept His lotus feet go beyond the boundary
of material existence, and thus only the spiritually unaware would
presume that the Lord's lotus feet are material.
TEXT 6
namas tubhya bhagavate

958

brahmae paramtmane
na yatra ryate my
loka-si-vikalpan
namaobeisances; tubhyamunto You; bhagavateunto the Supreme
Personality of Godhead; brahmaethe Absolute Truth; paramatmanethe Supreme Soul; nanot; yatrain whom; ryateis heard
of; mythe illusory, material energy; lokaof this world; sithe
creation; vikalpanwhich arranges.
My obeisances unto You, the Supreme Personality of Godhead, the
Absolute Truth, the Supreme Soul, within whom there is no trace of the
illusory energy, which orchestrates the creation of this world.
The word ryate is significant here. ruti, or Vedic literature, consists of
authorized statements made by the Lord Himself or His enlightened
representatives. Thus neither the Lord nor recognized spiritual authorities
would ever say that within the Absolute Truth, the Personality of
Godhead, there is the fault of illusion. rla rdhara Svm points out that
the word brahmae here indicates the Lord is full in Himself, and that the
term paramtmane indicates He is the controller of all living entities.
Thus within the supreme being, complete in Himself and omnipotent, we
do not find any jurisdiction of the material, illusory energy.
TEXT 7
ajnat mmakena
mhenkrya-vedin
nto 'ya tava pit
tad bhavn kantum arhati
ajnatby one who was ignorant; mmakenaby my servant;
mhenafoolish; akrya-vedinnot knowing his proper duty; nta
was brought; ayamthis person; tavaYour; pitfather; tatthat;
bhavnYour good self; kantum arhatishould please forgive.
Your father, who is sitting here, was brought to me by a foolish,
ignorant servant of mine who did not understand his proper duty.
Therefore, please forgive us.
The word ayam, "this one here," clearly indicates that Ka's father,

959

Nanda Mahrja, was present as Varua was speaking. In fact, Vivantha

Cakravart hkura states that Varua had seated r Nanda on a jeweled
throne and had personally worshiped him out of respect.
Technically, Nanda Mahrja was correct in entering the water just before
sunrise. The following explanation is given by rla Jva Gosvm in his
commentary on the first verse of this chapter: After an especially short
Ekda, measuring only eighteen hours, about six hours of the lunar day
in which the fast had to be broken, namely the Dvda, had already
expired before the dawn. Since at sunrise the proper time for breaking the
fast would have passed, Nanda Mahrja decided to enter the water at an
otherwise inauspicious time.
Of course, Varua's servant should have been aware of these technical
details, which are meant for strict followers of the Vedic rituals. Above
and beyond that, Nanda Mahrja was acting as the Supreme Lord's father
and was therefore a most sacred person, beyond the touch of insignificant
cosmic bureaucrats like the foolish servant of Varua.
TEXT 8
mampy anugraha ka
kartum arhasy aea-dk
govinda nyatm ea
pit te pit-vatsala
mamato me; apieven; anugrahammercy; kaO Lord Ka;
kartum arhasiplease do; aeaof everything; dkO You who see;
govindaO Govinda; nyatmmay he be taken; eathis; pitfather;
teYour; pit-vatsalaO You who are most affectionate to Your parents.
O Ka, O seer of everything, please give Your mercy even to me. O
Govinda, You are most affectionate to Your father. Please take him
home.
TEXT 9
r-uka uvca
eva prasdita ko
bhagavn varevara
dygt sva-pitara
bandhn cvahan mudam

960

r-uka uvcar ukadeva Gosvm said; evamthus; prasdita

satisfied; kaLord Ka; bhagavnthe Supreme Personality of
Godhead; varaof all controllers; varathe supreme controller;
dyataking; agtwent; sva-pitaramHis father; bandhnmto His
relatives; caand; vahanbringing; mudampleasure.
ukadeva Gosvm said: Thus satisfied by Lord Varua, r Ka, the
Supreme Personality of Godhead, Lord of lords, took His father and
returned home, where their relatives were overjoyed to see them.
In this pastime, Lord Ka gives a sublime demonstration of His position
as the Supreme Lord of all lords. Varua, the demigod of the seas, is most
powerful, yet he was happy to worship even Lord Ka's father, what to
speak of Ka Himself.
TEXT 10
nandas tv atndriya dv
loka-pla-mahodayam
ke ca sannati te
jtibhyo vismito 'bravt
nandaNanda Mahrja; tuand; atndriyamnot seen before; dv
seeing; loka-plaof the controlling deity of the (ocean) planet, Varua;
mah-udayamthe great opulence; keunto Ka; caand;
sannatimthe offering of obeisances; temby them (Varua and his
followers); jtibhyato his friends and relatives; vismitaamazed;
abravtspoke.
Nanda Mahrja had been astonished to see for the first time the great
opulence of Varua, the ruler of the ocean planet, and also to see how
Varua and his servants had offered such humble respect to Ka.
Nanda described all this to his fellow cowherd men.
TEXT 11
te cautsukya-dhiyo rjan
matv gops tam varam
api na sva-gati skmm
updhsyad adhvara

961

tethey; caand; autsukyafull of eagerness; dhiyatheir minds;

rjanO King Parkit; matvthinking; gopthe cowherd men;
tamHim; varamthe Supreme Lord; apiperhaps; nato us; svagatimHis own abode; skmmtranscendental; updhsyatis going
to bestow; adhvarathe supreme controller.
[Hearing about Ka's pastimes with Varua,] the cowherd men
considered that Ka must be the Supreme Lord, and their minds, O
King, were filled with eagerness. They thought, "Will the Supreme Lord
bestow upon us His transcendental abode?"
The cowherd men were filled with excitement upon hearing how Ka
had gone to the abode of Varua to rescue His father. Suddenly realizing
that they were in fact dealing with the Supreme Personality of Godhead,
they joyfully conjectured among themselves about their auspicious
destination after finishing their present life.
TEXT 12
iti svn sa bhagavn
vijykhila-dk svayam
sakalpa-siddhaye te
kpayaitad acintayat
itisuch; svnmof His personal devotees; saHe; bhagavnthe
Supreme Personality of Godhead; vijyaunderstanding; akhila-dk
the seer of everything; svayamHimself; sakalpaof the imagined
desire; siddhayefor the realization; temtheir; kpay
compassionately; etatthis (as follows in the next verse); acintayat
thought.
Because He sees everything, Lord Ka, the Supreme Personality of
Godhead, automatically understood what the cowherd men were
conjecturing. Wanting to show His compassion to them by fulfilling
their desires, the Lord thought as follows.
TEXT 13
jano vai loka etasminn
avidy-kma-karmabhi
uccvacsu gatiu

962

na veda sv gati bhraman

janapeople; vaicertainly; lokein the world; etasminthis; avidy
without knowledge; kmabecause of desires; karmabhiby activities;
uccaamong superior; avacsuand inferior; gatiudestinations; na
vedadoes not recognize; svmhis own; gatimdestination;
bhramanwandering.
[Lord Ka thought:] Certainly people in this world are wandering
among higher and lower destinations, which they achieve through
activities performed according to their desires and without full
knowledge. Thus people do not know their real destination.
rla Jva Gosvm has elaborately explained how this verse applies to the
eternally liberated residents of r Vndvana, the Lord's abode. One of
the fundamental philosophical principles of the rmad-Bhgavatam is the
distinction between two types of illusion, Yoga-my and Mah-my, the
spiritual and material states of existence, respectively. Although Ka is
God, the omnipotent, omniscient Supreme Being, His intimate associates
in the spiritual world love Him so much that they see Him as their
beloved child, friend, lover and so on. So that their ecstatic love can
transcend the boundaries of mere reverence, they forget that Ka is the
Supreme God of all the universes, and thus their pure, intimate love
expands unlimitedly. One may consider their activities of treating Ka
as a helpless child, a handsome boyfriend, or a playmate to be a
manifestation of avidy, ignorance of Lord Ka's position as God, but
the residents of Vndvana are in fact ignoring the secondary majesty of
Ka and focusing intensely on His infinite beauty, which is the essence
of His existence.
In fact, describing Lord Ka as the supreme controller and God is
almost a type of political analysis, referring as it does to a hierarchy of
power and control. Such analysis of levels of power and hierarchies of rule
is significant in a context in which one entity is not fully surrendered, in
love, to a higher entity. In other words, control becomes visible, or is
consciously felt as control, when there is resistance to that control. To cite
a simple example: A pious, law-abiding citizen sees a policeman as a
friend and well-wisher, whereas a criminal sees him as a threatening
symbol of punishment. Those who are enthusiastic about government
policies feel not that the government is controlling them but rather that it

963

is helping them.
Thus Lord Ka is seen as a "controller," and hence as "the Supreme
God," by those who are not fully enchanted by His beauty and pastimes.
Those fully in love with Lord Ka focus on His sublime, attractive
features and, because of the nature of their relationship with Him, do not
much notice His controlling power.
A simple proof that the residents of Vraja have transcended lower states of
God consciousness rather than failed to attain them is the fact that
throughout the pastimes of the Lord they often "remember" that Ka is
God. Usually they are astonished at this remembrance, having been fully
absorbed in seeing Ka as their friend, lover and so on.
The word kma is conventionally used to indicate a material desire, or
else a spiritual desire so intense that it becomes somehow analogous to
intense material desires. Still, the fundamental distinction remains:
material desire is selfish and self-gratificatory; spiritual desire is free of
selfishness, being wholly for the pleasure of the other, the Lord. Thus the
residents of Vndvana executed their daily activities solely for the
pleasure of their beloved Ka.
It should be remembered that the entire purpose of Ka's descent into
this world is to attract living beings back home, back to Godhead. Two
things are required for this: that His pastimes display the beauty of
spiritual perfection, and that they somehow seem relevant and hence
interesting to the conditioned souls of this world. The Bhgavatam often
states that Lord Ka plays just like a youthful actor, and He
undoubtedly engages His eternal devotees in the dramatic presentation.
Thus Lord Ka here muses to Himself that people in this world certainly
do not know their ultimate destination, and with an obvious touch of the
facetious He also thinks in this way about His own eternally liberated
associates, who were playing in this world like ordinary members of a
cowherd village.
Apart from the double meaning obviously present in this verse when it is
applied to Ka's liberated associates, Ka here makes an entirely direct
and pointedly critical observation about ordinary people. When applied to
conditioned souls who are actually wandering throughout the universe,
His statement that people are acting out of ignorance and lust is not
mitigated by any deeper, spiritual meaning. People in general are simply
ignorant, and they do not seriously consider their ultimate destination. As
usual, Lord r Ka is able to say many profound and complex things in

964

a few simple words. How fortunate we are that God is not a dry field of
energy, a transcendent, effulgent blob, or nothing at allas various
people would have it. In fact, He is the most wonderful Personality of
Godhead, full of absolute personal qualities, and certainly whatever we
can do, He can do better, as evidenced by His brilliant way of speaking.
TEXT 14
iti sacintya bhagavn
mah-kruiko hari
daraym sa loka sva
gopn tamasa param
itiin these words; sacintyaconsidering to Himself; bhagavnthe
Supreme Personality of Godhead; mah-kruikathe most merciful;
hariLord Hari; daraym sashowed; lokamthe planet, Vaikuha;
svamHis own; gopnmto the cowherd men; tamasamaterial
darkness; parambeyond.
Thus deeply considering the situation, the all-merciful Supreme
Personality of Godhead Hari revealed to the cowherd men His abode,
which is beyond material darkness.
It is clear from this verse that the Absolute Truth dwells in His own
eternal abode. Everyone of us tries to live as comfortably as possible,
surrounding ourselves with peace and beauty. How can we, in the name
of "logic," begrudge the Supreme Lord, our creator, the supremely
beautiful and comfortable abode known by people in general as the
kingdom of God?
TEXT 15
satya jnam ananta yad
brahma-jyoti santanam
yad dhi payanti munayo
gupye samhit
satyamindestructible; jnamknowledge; anantamunlimited; yat
which; brahmathe absolute; jyotieffulgence; santanameternal;
yatwhich; hiindeed; payantisee; munayasages; guathe
modes of material nature; apyewhen they subside; samhit
absorbed in trance.

965

Lord Ka revealed the indestructible spiritual effulgence, which is

unlimited, conscious and eternal. Sages see that spiritual existence in
trance, when their consciousness is free of the modes of material
nature.
In Text 14 Lord Ka revealed to the residents of Vndvana His own
abode, the spiritual planet of Kaloka. This and innumerable other
Vaikuha planets float in an infinite ocean of spiritual light called the
brahmajyoti. That spiritual light is in fact the spiritual sky, which Ka
also, quite naturally, revealed to the residents of Vndvana. For example,
if we want to show the moon to a child, we say, "Look up in the sky. See
the moon over there in the sky." Similarly, Lord Ka revealed the vast
spiritual sky to the residents of Vndvana, but as emphasized in Text 14
and in the following text, 16, the actual destination of the Lord's
associates was His own spiritual planet.
TEXT 16
te tu brahma-hradam nt
magn kena coddht
dadur brahmao loka
yatrkrro 'dhyagt pur
tethey; tuand; brahma-hradamto the lake known as Brahma-hrada;
ntbrought; magnsubmerged; kenaby Ka; caand;
uddhtlifted out; daduthey saw; brahmaaof the Absolute
Truth; lokamthe transcendental planet; yatrawhere; akrra
Akrra; adhyagtsaw; purpreviously.
The cowherd men were brought by Lord Ka to the Brahma-hrada,
made to submerge in the water, and then lifted up. From the same
vantage point that Akrra saw the spiritual world, the cowherd men
saw the planet of the Absolute Truth.
The unlimited extension of spiritual light, called the brahmajyoti in Text
15, is compared to a lake called Brahma-hrada. Lord Ka submerged the
cowherd men in that lake in the sense that He submerged them in the
awareness of the impersonal Brahman. But then, as indicated by the word
uddht, He lifted them up to a higher understanding, that of the
Personality of Godhead in His own planet. As clearly stated here, dadur

966

brahmao lokam: They saw, just as Akrra did, the transcendental abode
of the Absolute Truth.
The evolution of consciousness may be briefly summarized as follows: In
ordinary consciousness we perceive and are attracted to the variety of
material things. Rising to the first stage of spiritual consciousness, we
transcend material variety and focus instead on the undifferentiated One,
which lies behind and gives existence to the many. Finally, rising to Ka
consciousness, we find that the absolute, spiritual One contains its own
eternal variety. In fact, since this world is a mere shadow of eternal
existence, we would expect to find spiritual variety within the One, and
indeed we do find it in the sacred text of rmad-Bhgavatam.
Astute readers may note that the pastime involving Akrra takes place
later in the Bhgavatam, after the present affair with the cowherd men.
The reason ukadeva Gosvm says Akrra saw Vaikuha pur,
"previously," is that all these incidents took place many years before the
conversation between ukadeva Gosvm and Mahrja Parkit.
TEXT 17
nanddayas tu ta dv
paramnanda-nivt
ka ca tatra cchandobhi
styamna su-vismit
nanda-dayathe cowherd men headed by Nanda Mahrja; tuand;
tamthat; dvseeing; paramasupreme; nandaby ecstasy;
nivtoverwhelmed with joy; kamLord Ka; caand; tatra
there; chandobhiby the Vedic hymns; styamnambeing praised;
suvery much; vismitsurprised.
Nanda Mahrja and the other cowherd men felt the greatest happiness
when they saw that transcendental abode. They were especially amazed
to see Ka Himself there, surrounded by the personified Vedas, who
were offering Him prayers.
Although the residents of Vndvana considered themselves ordinary
persons, Lord Ka wanted them to know of their extraordinary good
fortune. Thus, within a lake in the Yamun River the Lord showed them
His personal abode. The cowherd men were amazed to see that the
kingdom of God had exactly the same spiritual atmosphere as their own

967

earthly Vndvana and that, just as in their Vndvana Lord Ka was

personally present, in their unique vision He was present as the Lord of
the spiritual world.
As rla Bhaktisiddhnta Sarasvat hkura points out, these verses
emphasize that Lord Ka did not merely show the cowherd men a
sample Vaikuha planet but that He specifically revealed His Kaloka,
the greatest of eternal abodes and the natural home of the residents of
Vndvana, who loved Ka more than anyone else did.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-eighth
Chapter, of the rmad-Bhgavatam, entitled "Ka Rescues Nanda
Mahrja from the Abode of Varua."

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29. Ka and the Gops Meet for the Rsa Dance

This chapter describes how Lord r Ka, intending to enjoy the rsa
dance, engaged in arguments and counterarguments with the gops. Then
there is a description of the beginning of the rsa dance and the Lord's
pastime of disappearing from the midst of the gops.
Remembering the promise He had made to the gops when He had stolen
their clothes, Lord Ka employed His Yogamy potency and
manifested within Himself the desire to enjoy pastimes during an autumn
night. Thus He began to play His flute. When the gops heard the flute's
sound, the impulses of Cupid were violently aroused within them, and
they immediately abandoned all their household duties and hastily went
to Ka. All the gops had purely spiritual bodies, but when some of the
gops' husbands and other family members stopped the young girls from
going, Lord Ka arranged for them to temporarily exhibit material
bodies, which they then left at the sides of their husbands. In this way
they deceived their relatives and went off to meet Ka.
When the gops came before Lord Ka, He asked, "Why have you come?
It is not good for you to travel to such a place in the dead of the night, for
this forest is full of violent creatures. Your husbands and children will
soon come searching after you to bring you home and engage you again in
your household duties. After all, the prime religious duty of a woman is to
serve her husband and children. For a respectable woman to consort with
a paramour is totally contemptible and sure to obstruct her progress to
heaven. Moreover, one develops pure love for Me not by physical
proximity but by hearing topics connected with Me, by viewing My Deity
form in the temple, by meditating upon Me and by faithfully chanting My
glories. Therefore, all of you would do best to return home."
The gops were crestfallen to hear this, and after crying a little they
replied, with a bit of anger, "It is very unfair for You to reject young girls
who have abandoned everything in their lives and come to You with the
exclusive desire to serve You. By serving our husbands and children we
receive only pain, whereas by serving You, the dearmost Soul of all living
beings, we will perfectly fulfill the true religious duty of the self. What

969

woman will not deviate from her prescribed duties as soon as she hears
Your flute song and sees Your form, which enchants the three worlds?
Just as the Supreme Lord Viu protects the demigods, You destroy the
unhappiness of the people of Vndvana. Therefore You should
immediately relieve the torment we have felt because of separation from
You." Wanting to please the gops, Lord Ka, who is always satisfied in
Himself, responded to their appeals by playing with them in various
pastimes. But when this show of attention made them a little proud, He
humbled them by suddenly disappearing from the arena of the rsa dance.
TEXT 1
r-bdaryair uvca
bhagavn api t rt
radotphulla-mallik
vkya rantu mana cakre
yoga-mym uprita
r-bdaryai uvcar ukadeva, the son of rla Badaryaa
Vedavysa, said; bhagavnKa, the Supreme Personality of Godhead;
apialthough; tthose; rtrnights; radaof autumn: utphullablossoming; mallikthe jasmine flowers; vkyaseeing: rantum-to
enjoy love; mana cakreHe made up His mind; yogamymHis
spiritual potency that makes the impossible possible; upritaresorting
to.
r Bdaryai said: r Ka is the Supreme Personality of Godhead,
full in all opulences, yet upon seeing those autumn nights scented with
blossoming jasmine flowers, He turned His mind toward loving affairs.
To fulfill His purposes He employed His internal potency.
As we begin the famous narration of Lord Ka's rsa dance, a dance of
love with beautiful young girls, questions will inevitably arise in the
minds of ordinary people regarding the propriety of God's romantic
dancing with many young girls in the middle of a full-moon autumn
night. In his description of the Lord's rsa dance in Ka, the Supreme
Personality of Godhead, rla Prabhupda painstakingly explains the
spiritual purity of these transcendental activities. Those advanced in the
science of Kathe great teachers, or cryasleave no doubt that
Lord Ka is full and satisfied in Himself, free of all material desire,

970

which is, after all, a sense of incompleteness or lack.

Materialistic persons and impersonal philosophers stubbornly reject the
bona fide explanation of r Ka's transcendental nature. There is no
reason to deny the beautiful reality of an absolute person able to perform
absolute romantic activities, of which our so-called romance is merely a
shadow or perverted reflection. The irrational insistence that material
activities cannot be a reflection of the perfect, spiritual activities
performed by God reflects the unimaginative emotional disposition of
those who oppose the reality of r Ka. This psychological disposition
of the nondevotees, which leads them to fervently deny the very existence
of the absolute person, unfortunately boils down to what may be
succinctly described as envy, since the overwhelming majority of the
impersonal critics eagerly pursue their own romantic affairs, which they
consider quite real and even "spiritual."
The actual supreme lover is Lord Ka. The Vednta-stra begins by
declaring that the Absolute Truth is the source of everything, and even
Western philosophy was born in a somewhat awkward attempt at finding
the original One behind the apparent many of material existence.
Conjugal love, one of the most intense and demanding aspects of human
existence, can hardly have nothing at all to do with supreme reality.
In fact, the conjugal love experienced by human beings is a mere
reflection of spiritual reality, in which the same love exists in an absolute,
pristine state. Thus it is clearly stated here that when Ka decided to
enjoy the romantic atmosphere of autumn, "He resorted to His spiritual
potency" (yoga-mym uprita). The spiritual nature of Lord Ka's
conjugal affairs is a major theme in this section of the rmad-Bhgavatam.
A woman is attractive because of the sweet sound of her voice, her beauty
and gentleness, her enchanting fragrance and tenderness, and also
because of her cleverness and skill in music and dance. The most
attractive ladies of all are the young gops of Vndvana, who are Lord
Ka's internal potency, and this chapter tells how He enjoyed their
brilliant feminine qualitieseven though, as rla Vivantha Cakravart
hkura has mentioned, Lord Ka was an eight-year-old boy when
these events took place.
Ordinary people prefer God simply to be a witness of their romantic
affairs. When a boy desires a girl or a girl desires a boy, sometimes they
pray to God for their enjoyment. Such people are shocked and dismayed
to find out that the Lord can enjoy His own loving affairs with His own

971

transcendental senses. In truth, r Ka is the original Cupid, and His

exciting conjugal pastimes will be described in this section of the
Bhgavatam.
When Lord Ka descends to the earth, His spiritual body seems to take
birth and grow as He displays His variegated pastimes. The Lord could
hardly allow His boyhood to pass without exhibiting the supreme loving
affairs between a young boy and young girls. Thus Vivantha Cakravart
hkura quotes rla Rpa Gosvm as follows: kaiora saphal-karoti
kalayan kuje vihra hari. "Lord Hari perfects His youth by arranging
loving pastimes in the groves of the Vndvana forest."
TEXT 2
tadourja kakubha karair mukha
prcy vilimpann aruena antamai
sa caranm udagc chuco mjan
priya priyy iva drgha-darana
tadat that time; uu-rjathe moon, king of the stars; kakubhaof
the horizon; karaiwith his "hands" (rays); mukhamthe face;
prcyeastern; vilimpansmearing; aruenawith reddish color; amtamai(his rays) which give great comfort; sahe; caranmof all
those who watched; udagtrose; ucathe unhappiness; mjan
wiping away; priyaa beloved husband; priyyof his beloved wife;
ivaas; drghaafter a long time; daranabeing seen again.
The moon then rose, anointing the face of the eastern horizon with the
reddish hue of his comforting rays, and thus dispelling the pain of all
who watched him rise. The moon was like a beloved husband who
returns after a long absence and adorns the face of his beloved wife
with red kukuma.
Young Ka engaged His internal potency, and she immediately created
an exciting atmosphere for conjugal love.
TEXT 3
dv kumudvantam akhaa-maala
ramnanbha nava-kukumruam
vana ca tat-komala-gobh rajita
jagau kala vma-d manoharam

972

dvobserving; kamut-vantamcausing the night-blooming kumuda

lotuses to open; akhaaunbroken; maalamthe disk of whose face;
ramof the goddess of fortune; nana(resembling) the face; bham
whose light; navanew; kukumawith vermilion powder; aruam
reddened; vanamthe forest; caand; tatof that moon; komala
gentle; gobhiby the rays; rajitamcolored; jagauHe played His
flute; kalamsweetly; vma-dmfor the girls who had charming eyes;
mana-haramenchanting.
Lord Ka saw the unbroken disk of the full moon glowing with the
red effulgence of newly applied vermilion, as if it were the face of the
goddess of fortune. He also saw the kumuda lotuses opening in response
to the moon's presence and the forest gently illumined by its rays. Thus
the Lord began to play sweetly on His flute, attracting the minds of the
beautiful-eyed gops.
The word jagau in this verse indicates that Lord Ka played songs on
His flute, as confirmed in Text 40 by the words k stry aga te kalapadyata-veu-gt. The word ram may indicate not only Lord Viu's
consort but also rmat Rdhr, the original goddess of fortune. Lord
Ka appeared in the dynasty of the moon-god, and the moon plays a
prominent role here in preparing for the Lord's entrance into the midst of
the rsa dance.
TEXT 4
niamya gt tad anaga-vardhana
vraja-striya ka-ghta-mnas
jagmur anyonyam alakitodyam
sa yatra knto java-lola-kual
niamyahearing; gtamthe music; tatthat; anagaCupid;
vardhanamwhich fortifies; vraja-striyathe young women of Vraja;
kaby Ka; ghtaseized; mnaswhose minds; jagmuthey
went; anyonyamto one another; alakitaunnoticed; udyamtheir
going forward; saHe; yatrawhere; kntatheir boyfriend; java
because of their haste; lolaswinging; kualwhose earrings.
When the young women of Vndvana heard Ka's flute song, which
arouses romantic feelings, their minds were captivated by the Lord.

973

They went to where their lover waited, each unknown to the others,
moving so quickly that their earrings swung back and forth.
Apparently each gop went secretly, hoping to avoid advertising to her
rivals the fact that young Ka was in the mood for romantic affairs. rla
Vivantha Cakravart poetically describes the situation as follows:
"Ka instigated a terrible act of thievery in Vndvana when He played
on His flute. The song of His flute entered through the ears of the gops,
into the inner treasure chamber of their hearts. That wonderful music
stole all their most valuable possessionstheir sobriety, shyness, fear and
discrimination, along with their very mindsand in a split second this
music delivered all these goods to Ka. Now each gop went to beg the
Lord to return her personal property. Each beautiful young girl was
thinking, 'I have to capture that great thief,' and thus they went forward,
each unknown to the others."
TEXT 5
duhantyo 'bhiyayu kcid
doha hitv samutsuk
payo 'dhiritya sayvam
anudvsypar yayu
duhantyain the middle of milking the cows; abhiyayuwent away;
kcitsome of them; dohamthe milking; hitvabandoning;
samutsukextremely eager; payamilk; adhirityahaving placed on
the stove; sayvamcakes made of flour; anudvsyawithout removing
from the oven; aparothers; yayuwent.
Some of the gops were milking cows when they heard Ka's flute.
They stopped milking and went off to meet Him. Some left milk
curdling on the stove, and others left cakes burning in the oven.
The eagerness of these cowherd girls, so lovingly devoted to young Ka,
is shown here.
TEXTS 6-7
pariveayantyas tad dhitv
pyayantya in paya
urantya patn kcid

974

anantyo 'psya bhojanam

limpantya pramjantyo 'ny
ajantya kca locane
vyatyasta-vastrbhara
kcit kntika yayu
pariveayantyagetting dressed; tatthat; hitvputting aside;
pyayantya-making
drink;
in-their
children;
paya-milk;
urantyarendering personal service; patnto their husbands;
kcitsome of them; anantyaeating; apsyaleaving aside;
bhojanamtheir meals; limpantyaapplying cosmetics; pramjantya
cleansing themselves with oils; anyothers; ajantyaapplying
kajjala; kcasome; locaneon their eyes; vyatyastain disarray;
vastratheir clothing; bharaand ornaments; kcitsome of them;
ka-antikamto the proximity of Lord Ka; yayuwent.
Some of them were getting dressed, feeding milk to their infants or
rendering personal service to their husbands, but they all gave up these
duties and went to meet Ka. Other gops were taking their evening
meals, washing themselves, putting on cosmetics or applying kajjala to
their eyes. But all the gops stopped these activities at once and, though
their clothes and ornaments were in complete disarray, rushed off to
Ka.
TEXT 8
t vryam patibhi
pitbhir bhrt-bandhubhi
govindpahttmno
na nyavartanta mohit
tthey; vryambeing checked; patibhiby their husbands;
pitbhiby their fathers; bhrtbrothers; bandhubhiand other
relatives; govindaby Lord Ka; apahtastolen away; tmnatheir
very selves; na nyavartantathey did not turn back; mohitenchanted.
Their husbands, fathers, brothers and other relatives tried to stop them,
but Ka had already stolen their hearts. Enchanted by the sound of
His flute, they refused to turn back.

975

Some of the young gops were married, and their husbands tried to stop
them. The unmarried girls had to deal with their fathers and brothers and
other relatives. None of these relatives would have ordinarily allowed
even the young girls' dead bodies to go alone into the forest at night, but
Lord Ka had already engaged His internal potency, and thus the entire
romantic episode unfolded without interference.
TEXT 9
antar-gha-gat kcid
gopyo 'labdha-vinirgam
ka tad-bhvan-yukt
dadhyur mlita-locan
anta-ghawithin their homes; gatpresent; kcitsome; gopya
gops; alabdhanot obtaining; vinirgamany exit; kamupon r
Ka; tat-bhvanwith ecstatic love for Him; yuktfully endowed;
dadhyuthey meditated; mlitaclosed; locantheir eyes .
Some of the gops, however, could not manage to get out of their
houses, and instead they remained home with eyes closed, meditating
upon Him in pure love.
Throughout the Tenth Canto, rla Vivantha Cakravart hkura gives
elaborate poetic commentaries on Lord Ka's pastimes. It is not always
possible to include these extensive descriptions, but we will quote in its
entirety his comments on this verse. It is our sincere recommendation to
the learned Vaiava community that a qualified devotee of the Lord
present the entire commentary of rla Vivantha Cakravart on the
Tenth Canto as a separate book, which will undoubtedly be appreciated
by devotees and nondevotees alike. The crya's comments on this verse
are as follows:
"In this context we will make our analysis according to the method
described in rla Rpa Gosvm's Ujjvala-nlamai. There are two
categories of gops: the eternally perfect (the nitya-siddhas) and those who
have become perfect by practicing bhakti-yoga (the sdhana-siddhas). The
sdhana-siddhas are of two categories: those who belong to special groups
and those who do not. And there are also two classes of the gops
belonging to special groups: namely the ruti-crs, who come from the
group of the personified Vedas, and the i-crs, who come from the

976

group of sages who saw Lord Rmacandra in the Daakraya forest.

"This same fourfold categorization of the gops is given in the Padma
Pura:
gopyas tu rutayo jey
i-j gopa-kanyak
deva-kany ca rjendra
na mnuy kathacana
'It is understood that some of the gops are personified Vedic literatures,
while others are reborn sages, daughters of cowherds, or demigod
maidens. But by no means, my dear King, are any of them ordinary
humans.' Here we are informed that although the gops appeared to be
human cowherd girls, they actually were not. Thus the contention that
they are mortals is refuted.
"The daughters of cowherds, referred to here as gopa-kanys, must be
eternally perfect, since we never hear of them having executed any
sdhana. Their apparent sdhana of worshiping goddess Ktyyan in the
role of gops merely manifests their manner of playing like human beings,
and the Bhgavatam narrates the account of this worship only to show
how they had fully taken on the role of cowherd girls.
"That the gopa-kany gops are actually nitya-siddhas, eternally perfect
devotees of the Lord, is established by a statement in Brahma-sahit
(5.37)nanda-cinmaya-rasa-pratibhvitbhiwhich proves that they
are the Lord's spiritual pleasure potency. Similarly, we have the words of
the Gautamya-tantra, hldin y mah-akti. Further corroboration of
their eternal perfection is that these gops, being coeternal with Lord
Ka, their lover, are mentioned along with Him in the eighteen-syllable
mantra, the ten-syllable mantra and others, and also that the worship of
these mantras, and also the rutis that present them, have been in
existence since beginningless time."
The deva-kanys, daughters of the demigods, who are mentioned in the
verse beginning sambhavas tv amara-striya, are explained in r Ujjvalanlamai as partial expansions of the gops who are eternally perfect. That
the ruti-cr gops, the personified Vedas, are sdhana-siddha is
understood from the following words of theirs quoted in the Bhadvmana Pura:
kandarpa-koi-lvaye

977

tvayi de mansi na
kmin-bhvam sdya
smara-kubdhnya-saay
yath tval-loka-vsinya
kma-tattvena gopik
bhajanti ramaa matv
cikrjaninas tath
'Since we have seen Your face, which possesses the beauty of millions of
Cupids, our minds have become lusty after You like those of young girls,
and we have forgotten all other allurements. We have developed the
desire to act toward You as do the gops who dwell on Your
transcendental planet and who manifest the nature of Cupid by
worshiping You with the idea that You are their paramour.'
"The i-cr gops are also sdhana-siddha, as stated in Ujjvala-nlamai:
goplopsak prvam aprptbha-siddhaya. Previously they were all
mahris living in the Daaka forest. We find evidence for this in the
Padma Pura, Uttara-khaa:
dv rma hari tatra
bhoktum aicchan su-vigraham
te sarve strtvam pann
samudbht ca gokule
hari samprpya kmena
tato mukt bhavravt
This verse says that upon seeing Lord Rmacandra, the sages in the
Daaka forest desired to enjoy Lord Hari (Ka). In other words, the
sight of Lord Rma's beauty reminded them of Lord Hari, Gopla, their
personal object of worship, and they then wanted to enjoy with Him. But
out of embarrassment they did not act on that desire, whereupon Lord r
Rma, who is like a desire tree, gave His mercy to them, even though they
had not voiced their request. Thus their desire was fulfilled, as stated by
the words beginning te sarve. By means of their lusty attraction they
became freed from the ocean of material existence, the cycle of birth and
death, and coincidentally they got the association of Hari in conjugal love.
"In the present verse of the Bhgavatam we understand that it was the

978

gops who had children who were kept forcibly at home. This fact is clear
from verses yet to come: mtara pitara putr (SB 10.29.20), yat-patyapatya-suhdm anuvttir aga (SB 10.29.32) and pati-sutnvaya-bhrtbndhavn (SB 10.31.16). In his comments on the Tenth Canto, rla
Kavi-karapra Gosvm mentions this fact. Without trying to repeat all
his thoughts on this verse, we will give the gist of his purport:
" 'Upon seeing the personal form of Lord r Rmacandra, the sages who
were worshipers of Lord Gopla immediately became elevated to the
mature platform of spontaneous devotion, automatically reaching the
stages of firm faith, attraction and attachment. But they had not yet
completely freed themselves of all material contamination; therefore r
Yogamy-devi arranged for them to take birth from the wombs of gops
and become cowherd girls. By associating with the eternally perfect gops,
some of these new gops fully manifested prva-raga loving attraction for
Ka as soon as they reached puberty (This kind of attraction develops
even before one meets the beloved.) When these new gops got the direct
audience of Ka and physically associated with Him, all their remaining
contamination became burned up, and they achieved the advanced stages
of prema, sneha and so on.
" 'Even though they were in the company of their cowherd husbands, by
the power of Yogamy the gops remained unsullied by sexual contact
with them; rather, they were situated in purely spiritual bodies that Ka
enjoyed. On the night they heard the sound of Ka's flute, their
husbands tried to stop them, but by the merciful assistance of Yogamy
the sdhana-siddha gops were able to go forth to their beloved, together
with the nitya-siddha gops.
" 'Other gops, however, because of not getting the good fortune of
associating with the nitya-siddha gops and other advanced gops, had not
achieved the stage of prema, and so their contamination was not
completely burned away. They entered the company of their cowherd
husbands and, after sexual union with them, gave birth to children. But a
short time later even these gops developed their prva-raga by hankering
intensely for the physical association of Kaa hankering they acquired
by associating with the advanced gops. Becoming worthy recipients of the
mercy of the perfected gops, they assumed transcendental bodies fit to be
enjoyed by Ka, and when Yogamy failed to help them overcome their
husbands' attempts to keep them from going out, they felt themselves cast
into the worst calamity. Viewing their husbands, brothers, fathers and

979

other family members as enemies, they came close to dying. Just as other
women might remember their mothers or other relatives at the time of
death, these gops remembered the sole friend of their very life, Ka, as
stated in the present verse of the Bhgavatam, beginning with the word
antar.
" 'It is implied that those ladies were not able to exit because they were
held back by their husbands, who were standing before them with sticks
in their hands, scolding them. Although these gops were perpetually
absorbed in love for Ka, at that particular time they meditated upon
Him and cried out within: "Alas, alas, O only friend of our life! O ocean of
the artistic skills of Vndvana forest! Please let us become your
girlfriends in some future life, because at this time we cannot see Your
lotuslike face with our eyes. So be it; we shall look upon You with our
minds." Each of them lamenting to herself in this way, the gops stood
with their eyes shut and meditated deeply upon Him.'"
TEXTS 10-11
dusaha-preha-virahatvra-tpa-dhutubh
dhyna-prptcyutleanirvty ka-magal
tam eva paramtmna
jra-buddhypi sagat
jahur gua-maya deha
sadya praka-bandhan
dusahaintolerable; prehafrom their beloved; virahafrom
separation; tvraintense; tpaby the burning pain; dhutaremoved;
aubhall inauspicious things in their hearts; dhynaby meditation;
prptaobtained; acyutaof the infallible Lord r Ka; leacaused
by the embrace; nirvtyby the joy; kareduced to nil; magal
their auspicious karmic reactions; tamHim; evaeven though; paramatmnamthe Supersoul; jraa paramour; buddhythinking Him to
be; apinevertheless; sagatgetting His direct association; jahu
they gave up; gua-mayamcomposed of the modes of material nature;
dehamtheir bodies; sadyaimmediately; prakathoroughly
counteracted; bandhanall their bondage of karma.

980

For those gops who could not go to see Ka, intolerable separation
from their beloved caused an intense agony that burned away all
impious karma. By meditating upon Him they realized His embrace, and
the ecstasy they then felt exhausted their material piety. Although Lord
Ka is the Supreme Soul, these girls simply thought of Him as their
male lover and associated with Him in that intimate mood. Thus their
karmic bondage was nullified and they abandoned their gross material
bodies.
rla Vivantha Cakravart comments upon this verse as follows: "Here
ukadeva Gosvm speaks in a peculiar way: he presents the intimate
object the gops attained as if it were an external idea, thus keeping its
true nature secret from outsiders, while at the same time he reveals to the
confidential devotees well versed in the scientific conclusions of
devotional service the internal meaning that is his real purport. Thus to
outsiders ukadeva says that Ka gave the gops liberation, but to the
confidential hearers ukadeva reveals that when the gops experienced
separation from their beloved there arose in them both immeasurable
unhappiness and immeasurable happiness, and that they gradually
achieved their desired goal.
"Thus the verse can be understood as follows: Because of their intolerable
separation from their beloved, the gops felt terrible agony, by which they
caused all inauspicious things to tremble. In other words, when people in
general hear of the gops' extreme agony in separation from their beloved,
they abandon thousands of inauspicious thingsthings even as fearsome
as the subterranean fires of millions of universes or the powerful poison
swallowed by Lord iva. More specifically, those who hear of the gops'
love in separation give up their terrible false ego and, thinking themselves
defeated, are shaken. When the gops meditated on Lord Acyuta, He
became manifest and personally came to them, and they experienced great
joy by embracing His body, which was full of transcendental love for
them. The gops also experienced great joy by exhibiting personal
characteristics and a sense of identification appropriate to such love. That
joy made all their good fortune, both material and spiritual, seem paltry
by comparison.
"The implication is that when other persons see how happy the gops
became upon embracing Ka when He manifested Himself directly
before them, these other persons feel that thousands of so-called

981

auspicious objects are insignificant by comparison, including all the sense

gratificatory pleasures found in millions of universes and even the
supersensory pleasure of spiritual bliss (brahmnanda) . Thus hearing of
the gops' distress and the joy that arose, respectively, out of their
separation from the Supreme Lord and their union with Him, anyone can
get rid of all the reactions of his past activities, both sinful and pious.
Vaiavas certainly do not think that sinful and pious reactions can be
destroyed only by being lived out, since, after all, neither separation from
the Supreme Lord nor direct association with Him are in the category of
karma. This kind of elimination of karmic reactions occurs in the stage of
bhajana, for those who have come to the level of anartha-nivtti.
"And thus the gops thought of Kathe Paramtm, or supreme
worthy object of all loveas their paramour. Even though such a concept
is ordinarily contemptible, the gops realized Ka in an even fuller sense
than did Rukmi and His other queens, who thought of Him most
respectfully as their husband. That thinking of the Lord as one's paramour
is superior to thinking of Him as one's husband is proved by the fact that
unbridled pure love is superior to domesticated love. This idea is borne
out by the following words of r Uddhava: y dustyaja sva-janam ryapatha ca hitv. 'These ladies of Vraja abandoned their families and their
advanced religious principles, even though to do so is very difficult.' (SB
10.47.61)
"In His pastimes on earth Ka often turns the most lowly things into the
most elevated. As Bhma stated, Ka's pastime of acting as Arjuna's
chariot driver was even more elevated than the pastimes in which He
acted as a mighty King of kings: vijaya-ratha-kuumba tta-totre/ dhtahaya-ramini tac-chriyeskaye. 'I concentrate upon the chariot driver of
Arjuna, who stood with a whip in His right hand and a bridle rope in His
left, and who was very careful to protect Arjuna's chariot by all means.'
(SB 1.9.39) Similarly, in the Lord's appearance as Ka we see that the
normally inferior conjugal rsa becomes better than the normally superior
mood of nta-rasa, as also the attitude of loving a paramour becomes
superior to the loving exchange between legitimate spouses, and lowly
guj necklaces, red oxide paste and peacock feathers become better than
the most excellent jeweled ornaments.
"But, it may be objected, it is not fitting for the Supreme Lord to sport
with women whose bodies have already been enjoyed by other men. This
objection is replied to by the words beginning jahu. The word deham is

982

used here in the singular form to indicate unity of category, even though
the gops are many. Some authorities say that by the power of Yogamy
these gops' bodies disappeared in a way no one noticed, but other
authorities say that the 'body' referred to in this context is the inferior
body, composed of the modes of material nature. Thus by the prominence
of the adjective gua-mayam, it is understood that before the gops heard
the sound of Ka's flute their bodies had been twofold, material and
spiritual, and upon hearing the flute they gave up the material bodies,
which their husbands had enjoyed. We may analyze this as follows:
"When devotees begin prosecuting devotional service in accordance with
the instructions of a bona fide spiritual master, they engage their ears and
other senses in pure devotion by hearing of the Lord, chanting His glories,
remembering Him, offering obeisances to Him, giving Him personal
attendance, and so forth. Thus the devotees make the Lord's
transcendental qualities the objects of their senses, as stated by the Lord
Himself: nirguo mad-apraya. (SB 11.25.26) In this way the devotees'
bodies transcend the material modes. Yet sometimes the devotees may
take as their sense objects mundane sounds and so on, and that is
material. Thus a devotee's body can have two aspects, transcendental and
material.
"According to one's level of devotional service, to that degree the
transcendental aspects of one's body become prominent and the material
aspects diminish. This transformation is described in the following verse
from the Bhgavatam (11.2.42):
bhakti parenubhavo viraktir
anyatra caia trika eka-kla
prapadyamnasya yathnata syus
tui pui kud-apyo 'nu-ghsam
'Devotion, direct experience of the Supreme Lord, and detachment from
other thingsthese three occur simultaneously for one who has taken
shelter of the Supreme Personality of Godhead, in the same way that
pleasure, nourishment and relief from hunger come simultaneously and
increasingly, with each bite, for a person engaged in eating.' When one
achieves totally pure love of God, the material portions of the body
disappear and the body becomes completely spiritual. Nonetheless, so as
not to disturb the false opinions of atheists and so as to protect the
confidentiality of devotional service, the Supreme Lord usually has His

983

illusory energy exhibit the demise of the gross body. An example of this is
the disappearance of the Ydavas during the Mauala-ll.
"Sometimes, however, to proclaim the excellence of bhakti-yoga, Ka
will allow a devotee to go back to Godhead in his selfsame body, as in the
case of Dhruva Mahrja. We can cite evidence for this point from the
Twenty-fifth Chapter of the Eleventh Canto, Text 32:
yeneme nirjit saumya
gu jvena citta-j
bhakti-yogena man-niho
mad-bhvya prapadyate
'A living entity who conquers the modes of material nature, which are
manifested from the mind, can dedicate himself to Me [Ka] by the
process of devotional service and thus attain pure love for Me.' Here the
Lord states that the defeat and destruction of that which is composed of
the modes of material nature can be brought about only by the process of
devotional service.
"Therefore, what we should understand from the present verse of the
Bhgavatam is that the gops who could not go to see Ka had their
inauspicious, material bodies removed or burned up, while their
auspicious, spiritual bodies, far from being destroyed, simply grew more
prominent because of the ecstasy the gops felt by embracing Ka in
meditation. Thus their bondage was completely destroyed: by the help of
Yogamy they got free from ignorance and also from the prohibitions of
their husbands and other relatives.
"We should not make the mistake of explaining this falling away of the
gops' bodies as being a result of their dying. As the Lord Himself states
(SB 10.47.37),
y may krat rtry
vane 'smin vraja sthit
alabdha-rs kalyyo
mpur mad-vrya-cintay
'Some of those all-auspcious gops could not directly join Me in enjoying
the rsa dance on that night in this Vndvana forest, yet still they
achieved My association by remembering My transcendental pastimes.' By

984

using the word kalyya in this verse, the Lord implies, 'Even though
these gops wanted to give up their bodies because of their husbands'
prohibitions and the torment of separation from Me, for them to die at the
very beginning of the most auspicious festival of the rsa dance would
have been displeasing to Me and thus inauspicious. So they did not die.'
"More evidence that the gops who were prevented from going to see
Ka did not physically die is provided by a statement of r ukadeva's
later in this canto (10.47.38): t cur uddhava prts tat-sandegatasmt. 'Then they [the gops] replied to Uddhava, feeling satisfied because
His message had reminded them of Ka.' Here we understand that the
gops speaking to Uddhava were the ones who had not had the chance to
participate directly in the rsa dance because of being held captive in their
homes. Thus the conclusion is that they gave up their material bodies
without dying. Parched by the intense heat of separation, their material
bodies gave up their materiality and became purely spiritual, just like the
bodies of such great devotees as Dhruva Mahrja. This is the meaning of
the gops' 'giving up their bodies.'
"The following analogy illustrates the statuses of the various gops: By
observing seven or eight ripe mangoes on a tree, we can ascertain that all
the fruits on the tree are ripe. Then we can pick them all and bring them
home, where in due course the sun's rays and other agents will make
them finelooking, fragrant and deliciousfit to be offered to the king
for his enjoyment. When the time comes for the king to take his meal, a
discriminating servant can choose those fruits ready to offer him. From
the appearance of the fruits the servant can tell which are ripe in the
middle but still raw on the outside and thus not yet fit for the king. By the
application of a special heating process, these remaining fruits will
become ripe in two or three days, and then they too will be ready to offer
to the king.
"Similarly, among the muni-cr gops who took birth in Gokula, those
who completely gave up the materiality of their bodies and very early in
life achieved purely spiritual bodies were able to remain untouched by
any other man; thus Yogamy allowed them to join the nitya-siddha and
other advanced gops when they went to meet Ka. Other muni-cr
gops still retained some connection with the external material body, but
even they, after being parched by the heat of separation from r Ka,
gave up the materiality of their bodies and assumed perfectly
transcendental bodies, purified of all taint of contact with other men. On

985

the night of the rsa dance, Yogamy sent some of these gops out behind
those who had already gone out; others, who Yogamy saw still had a
slight amount of contamination, she kept back to further purify with the
heat of separation, and then she sent them out on some other night.
"After enjoying the pleasures of the rsa dance and other pastimes with
Ka, the muni-cr gops who had participated went back to their homes
when the night was over, as did the nitya-siddha and other advanced
gops. But now Yogamy protected these muni-cr gops from the
material association of their husbands; in other words, these gops were
devoid of any selfish attachment for husband, children and so on. Since
these gops were thoroughly immersed in the great ocean of love for
Ka, their breasts dried up so that they could not feed their infants, and
to their family members they appeared as if haunted by ghosts. In
conclusion, it is not unseemly that the gops who were previously in
material association joined in the rsa dance.
"Some authorities, however, maintain that the gops who were kept back
in their houses did not have children. According to them, whenever such
words as apatya ('children') are used in verses yet to come, these words
refer to the children of co-wives, to adopted children or to nephews and
nieces."
TEXT 12
r-parkid uvca
ka vidu para knta
na tu brahmatay mune
gua-pravhoparamas
ts gua-dhiy katham
r-parkit uvcar Parkit said; kamLord Ka; viduthey
knew; paramonly; kntamas their beloved; nanot; tubut;
brahmatayas the Absolute Truth; muneO sage, ukadeva; guaof
the three modes of material nature; pravhaof the mighty current;
uparamathe cessation; tsmfor them; gua-dhiymwhose
mentality was caught up in those modes; kathamhow.
r Parkit Mahrja said: O sage, the gops knew Ka only as their
lover, not as the Supreme Absolute Truth. So how could these girls,
their minds caught up in the waves of the modes of nature, free
themselves from material attachment?

986

King Parkit was sitting in an assembly of great sages and other

important personalities, listening to the words of ukadeva Gosvm.
According to rla Vivantha Cakravart, as ukadeva began speaking of
the gops' conjugal love for Ka, the King noticed the expressions on the
faces of some of the more materialistic persons present there and realized
the doubt lurking in their hearts. Therefore, although the King
thoroughly knew the purport of ukadeva's words, he presented himself
as experiencing personal doubt so that he could eradicate the doubt of
others. That is why he asked this question.
TEXT 13
r-uka uvca
ukta purastd etat te
caidya siddhi yath gata
dviann api hkea
kim utdhokaja-priy
r-uka uvcaukadeva Gosvm said; uktamspoken; purastt
previously; etatthis; teto you; caidyathe King of Cedi, iupla;
siddhimperfection; yathas; gatahe attained; dvianhating; api
even; hkeamthe Supreme Lord Hkea; kim utawhat to speak
then; adhokajato the transcendental Lord, who lies beyond the
purview of ordinary senses; priyof those devotees who are very dear.
ukadeva Gosvm said: This point was explained to you previously.
Since even iupla, who hated Ka, achieved perfection, then what
to speak of the Lord's dear devotees.
Although the spiritual nature of conditioned souls may be covered by
illusion, Lord Ka's spiritual nature is omnipotent and is never covered
by any other power. In fact, all other powers are His energy and thus
function according to His will. The Brahma-sahit (5.44) states, si
sthiti-pralaya-sdhana-aktir ek/ chyeva yasya bhuvanni bibharti durg/
icchnurpam api yasya ca ceate s: "The mighty Durg, who creates,
maintains and annihilates the material worlds, is the potency ot the
Supreme Lord, and she moves like His shadow, according to His desire."
Thus because the Lord's spiritual influence does not depend on whether
someone understands Him or not, the gops' spontaneous love for Ka
guaranteed their spiritual perfection.

987

The great Madhvcrya quotes the following relevant passages from the
Skanda Pura:
ka-kms tad gopyas
tyaktv deha diva gat
samyak ka para-brahma
jtv klt para yayu
"At that time the gops, who desired Ka, gave up their bodies and went
to the spiritual world. Because they properly understood Ka to be the
Supreme Absolute Truth, they transcended the influence of time."
prva ca jna-sayukts
tatrpi pryaas tath
atas ts para brahma
gatir sn na kmata
"In their previous lives most of the gops were already fully endowed with
transcendental knowledge. It is because of this knowledge, not their lust,
that they were able to attain the Supreme Brahman."
na tu jnam te moko
nnya pantheti hi ruti
kma-yukt tad bhaktir
jna cto vimukti-g
"The Vedas declare that without spiritual knowledge there is no valid path
to liberation. Because these apparently lusty gops possessed devotion and
knowledge, they achieved liberation."
ato moke 'pi ts ca
kmo bhaktynuvartate
mukti-abdodito caidyaprabhtau dvea-bhgina
"Thus even in their attainment of liberation, 'lust' followed as a
manifestation of their pure devotion. After all, what we call liberation was
experienced even by envious persons like iupla."

988

bhakti-mrg ptha muktim

agd viu-prasdata
kmas tv aubha-kc cpi
bhakty vio prasda-kt
"By the mercy of Lord Viu, one who follows the path of devotional
service gains liberation as a by-product, and such a person's lusty desire,
which would normally invoke misfortune, instead invokes the mercy of
Viu when exhibited in pure devotion."
dvei-jva-yuta cpi
bhakta viur vimocayet
aho 'ti-karu vio
iuplasya mokat
"Lord Viu will save even a devotee possessed of an envious life. Just see
the extreme mercy of the Lord, as shown by His granting liberation to
iupla!"
iupla was Lord Ka's cousin. He was mortified when the Lord stole
the gorgeous young Rukmi, whom iupla himself was hell-bent on
marrying. For various other reasons also, iupla was consumed with
envy of Lord Ka, and finally he insanely offended Him in a great
assembly called the Rjasya sacrifice. At that time Ka nonchalantly
cut off iupla's head and gave him liberation. Everyone present saw the
effulgent soul of iupla rise out of his dead body and merge into the
existence of the Lord. The Seventh Canto explains that iupla was an
incarnation of a gatekeeper in the spiritual world cursed to take birth on
the earth as a demon. Since even iupla was liberated by the Lord, who
took into consideration the whole situation, then what to speak of the
gops, who loved Ka more than anything.
TEXT 14
n nireyasrthya
vyaktir bhagavato npa
avyayasyprameyasya
nirguasya gutmana
nmfor humanity; nireyasaof the highest benefit; arthyafor
the purpose; vyaktithe personal appearance; bhagavataof the

989

Supreme Lord; npaO King; avyayasyaof Him who is inexhaustible;

aprameyasyaimmeasurable; nirguasyauntouched by material
qualities; gua-tmanathe controller of the material modes.
O King, the Supreme Lord is inexhaustible and immeasurable, and He
is untouched by the material modes because He is their controller. His
personal appearance in this world is meant for bestowing the highest
benefit on humanity.
Since Lord Ka descends to benefit mankind in general, why would He
neglect innocent young girls who loved Him more than anyone else did?
Although the Lord awards Himself to His pure devotees, He is avyaya,
inexhaustible, because He is aprameya, immeasurable. He is also nirgua,
free of material qualities, and thus those who intimately associate with
Him are on the same spiritual platform. He is gutm, the controller or
original personality behind the modes of nature, and it is specifically for
this reason that He is free of them. In other words, because the modes of
nature are His energy, they cannot act upon Him.
TEXT 15
kma krodha bhaya sneham
aikya sauhdam eva ca
nitya harau vidadhato
ynti tan-mayat hi te
kmamlust; krodhamanger; bhayamfear; snehamloving affection;
aikyamunity; sauhdamfriendship; eva caalso; nityamalways;
haraufor Lord Hari; vidadhataexhibiting; yntithey achieve; tatmayatmabsorption in Him; hiindeed; tesuch persons.
Persons who constantly direct their lust, anger, fear, protective
affection, feeling of impersonal oneness or friendship toward Lord Hari
are sure to become absorbed in thought of Him.
Lord Ka is pure spiritual existence, and those who somehow or other
become attached to Him, absorbed in thoughts of Him, rise to the
spiritual platform. This is the absolute nature of the Lord's personal
association.
With this verse ukadeva Gosvm answers King Parkit's question about
the gops. After all, ukadeva has begun to narrate Ka's most intimate

990

pastime, the rsa dance, and Parkit is cooperating to remove the doubts
of others who are hearing or who in the future may hear this astonishing
story. rla Madhvcrya has quoted a statement from the Skanda Pura
that emphatically declares persons like the gops to be liberated souls,
beyond the pale of material illusion:
bhakty hi nitya-kmitva
na tu mukti vin bhavet
ata kmitay vpi
muktir bhaktimat harau
"Eternal conjugal attraction to Ka, expressed in pure devotional
service, cannot develop in one who is not already liberated. Thus those
who are devoted to Lord Hari, even in conjugal attraction, are already
liberated .
"rla Madhvcrya then quotes from the Padma Pura to clarify the
essential point that one cannot be liberated simply by lusting after Lord
Ka but rather only by possessing conjugal attraction in pure devotional
service:
sneha-bhakt sad dev
kmitsenpsara-striya
kscit kscin na kmena
bhakty kevalayaiva tu
"The demigods are always affectionately devoted to the Lord, and the
young ladies of heaven called Apsars have lusty feelings toward Him,
although some of them have pure devotion for Him untainted by material
lust. Only these latter Apsars are ready for liberation, because without
bona fide devotional service one cannot possibly achieve liberation."
Thus devotional service is not yogyam, or appropriate, unless free from
material lust. One should not take cheaply the gops' achievement of
personal association with Lord Ka in a conjugal relationship. To show
the gravity of direct relationship with the Lord, rla Madhvcrya has
quoted the following verses from the Varha Pura:
patitvena riyopsyo
brahma me piteti ca
pitmahataynye

991

tridan janrdana
"The goddess Lakm worships Lord Janrdana as her husband, Lord
Brahm worships Him as his father, and the other demigods worship Him
as their grandfather."
prapitmaho me bhagavn
iti sarva-janasya tu
guru r-brahmao viu
sur ca guror guru
"Thus people in general should think, 'The Supreme Lord is my greatgrandfather.' Lord Viu is the spiritual master of Brahm and thus the
guru of the guru of the demigods."
gurur brahmsya jagato
daiva viu santana
ity evopsana krya
nnyath tu kathacana
"Brahm is the spiritual master of this universe, and Viu is the eternally
worshipable Deity. With this understanding, and not otherwise, one
should worship the Lord."
The above injunctions apply to sarva-jana, "all people in general." Thus
one should follow these injunctions until one achieves the exalted
platform of intimate relationship with the Supreme Lord. There is
abundant evidence that the gops of Vndvana were highly elevated,
liberated souls, and thus their pastimes with Ka are pure, spiritual
affairs. Keeping this in mind, we can truly understand this chapter of the
rmad-Bhgavatam .
TEXT 16
na caiva vismaya kryo
bhavat bhagavaty aje
yogevarevare ke
yata etad vimucyate
na canor; evamlike this; vismayaastonishment; kryashould be
had; bhavatby you; bhagavatiin regard to the Supreme Personality of

992

Godhead; ajewho is unborn; yoga-varaof the masters of yoga;

vare-the ultimate master; keLord Ka; yataby whom; etat
this (world); vimucyatebecomes liberated.
You should not be so astonished by Ka, the unborn master of all
masters of mystic power, the Supreme Personality of Godhead. After
all, it is the Lord who liberates this world.
Parkit Mahrja should not have been so astonished that Lord Ka's
so-called romantic affairs are in fact meant to liberate the entire universe.
After all, that is the Lord's purposeto bring all conditioned souls back
home, back to Godhead, for an eternal life of bliss and knowledge. The
Lord's conjugal affairs with the gops fit in very nicely with that program
because we who are actually lusty in material consciousness can be
purified and liberated by hearing of them.
In the First Canto of rmad-Bhgavatam (1.5.33), Nrada Muni states,
mayo ya ca bhtn
jyate yena su-vrata
tad eva hy maya dravya
na punti cikitsitam
"O good soul, does not a thing applied therapeutically cure a disease that
was caused by that very same thing?" Thus Ka's romantic affairs, being
pure, spiritual activities, will cure those who hear about them of the
disease of material lust.
TEXT 17
t dvntikam yt
bhagavn vraja-yoita
avadad vadat reho
vca peair vimohayan
tthem;
dvseeing;
antikamnearby;
ytarrived;
bhagavnthe Supreme Lord; vraja-yoitathe girls of Vraja; avadat
He spoke; vadatmof speakers; rehathe best; vcaof language;
peaiwith decorations; vimohayanbewildering.
Seeing that the girls of Vraja had arrived, Lord Ka, the best of

993

speakers, greeted them with charming words that bewildered their

minds.
Having established the spiritual nature of the gops' love for Ka,
ukadeva Gosvm proceeds with his narration.
TEXT 18
r-bhagavn uvca
svgata vo mah-bhg
priya ki karavi va
vrajasynmaya kaccid
brtgamana-kraam
r-bhagavn uvcathe Supreme Personality of Godhead said; sugatamwelcome; vato you; mah-bhgO most fortunate ladies;
priyampleasing; kimwhat; karavimay I do; vafor you;
vrajasyaof Vraja; anmayamthe well-being; kaccitwhether; brta
please tell; gamanafor your coming; kraamthe reason.
Lord Ka said: O most fortunate ladies, welcome. What may I do to
please you? Is everything well in Vraja? Please tell Me the reason for
your coming here.
Lord Ka knew perfectly well why the gops had come. In fact, He had
called them with the romantic melodies of His flute. So Ka was simply
teasing the gops by asking them, "Why have you come here so quickly? Is
something wrong in town? Why have you come here, anyway? What do
you want?"
The gops were Ka's young lovers, and therefore these questions
certainly bewildered them, for they had responded to Ka's call with the
simple mentality of enjoying conjugal love with Him.
TEXT 19
rajany e ghora-rp
ghora-sattva-nievit
pratiyta vraja neha
stheya strbhi su-madhyam
rajannight; ethis; ghora-rpfearsome in appearance; ghorasattvaby fearsome creatures; nievitpopulated; pratiytaplease

994

return; vrajamto the cowherd village of Vraja; nanot; ihahere;

stheyamshould stay; strbhiwomen; su-madhyamO slenderwaisted girls.
This night is quite frightening, and frightening creatures are lurking
about. Return to Vraja, slender-waisted girls. This is not a proper place
for women.
rla Vivantha Cakravart hkura has written the following charming
commentary on this verse:
"[The gops thought,] 'Alas, alas, even after shattering our family
responsibilities, our sobriety and our shame and enjoying us day after day,
and after now dragging us here by the sound of His flute, He is asking us
why we have come!'
"As the gops cast sidelong glances at one another, the Lord said, 'If you
try to tell Me that you have come to get night-blooming flowers to use in
the worship of God, and that it is these flowers you are looking at with
your sidelong glances, I will have to reject your excuse as unacceptable,
since neither the time, place nor persons involved are appropriate.'
"This is the Lord's meaning in the verse beginning rajan. He might have
said, 'Even though there is abundant moonlight, this time of night is very
fearsome because many snakes, scorpions and other dangerous creatures
too small for you to see are lying beneath the creepers, roots and twigs.
Therefore this time is unsuitable for gathering flowers. And not only the
time but also this place is unsuitable for you to gather flowers, because at
night terrible creatures such as tigers are abroad here. Therefore you
should go back to Vraja.'
" 'But,' the gops may object, 'let us just rest for a few minutes, and then
we will go.'
"Then the Lord might reply, 'Women shouldn't remain in this kind of
place.' In other words, 'Because of the time and place, it is wrong for
persons like yourselves to stay here even for a moment.'
"Furthermore, by the word su-madhyam, 'O slender-waisted ones,' the
Lord implied, 'You are beautiful young girls, and I am a beautiful young
boy. Because you are all very chaste and I am a brahmacr, as confirmed
by the words ko brahmacr in the ruti [Gopla-tpan Upaniad],
there should be no fault in our being in the same place. Nonetheless, the
mind can never be trusted-neither yours nor My own.'
"The Lord's inner eagerness thus hinted at is obvious if we read His words

995

between the lines, as follows: 'If out of shyness you cannot tell Me the
reason you've come, then don't speak. I already know it anyway, so just
listen as I tell it to you.' Thus the Lord speaks the words beginning rajan .
"
The following statement by Ka is based on an alternative meaning of
the verse derived when the Sanskrit words are separated in a different
way. The alternative separation, according to rla Vivantha Cakravart,
would be rajan e aghora-rp aghora-sattva-nievit/ pratiyta vraja na
iha stheya stribhi su-madhyam. Through rla Vivantha's
commentary Ka now explains the meaning of this division of words.
" 'The pervasive moonshine has made this night appear not at all
fearsome, and therefore this forest is populated by harmless creatures
such as deer (aghora-sattvai), or else by animals such as tigers that are
harmless because of Vndvana's naturally nonviolent atmosphere.
Consequently this night should not frighten you.' Or else Ka may have
meant, 'You should not be afraid of your own husbands and other
relatives because, the night being populated by fearsome animals, they
will not come near this place. Therefore please do not go back to Vraja
[na pratiyta], but stay here in My company [iha stheyam].'
"The gops may ask the Lord, 'How are You staying here?'
"The Lord answers, 'With women.'
"But are You satisfied to keep just any women in Your company?'
"The Lord replies to this with the word su-madhyam, meaning, 'Only
women who are young and beautiful, who have slender waistsnamely
yourselvesshould stay here with Me, and not others.' Thus we can
appreciate that Ka's statements are full of considerate as well as
neglectful sentiments."
Ka's words are certainly brilliant, because according to the rules of
Sanskrit grammar they may be understood in either of two opposite ways.
In the first case, as translated above, Lord Ka continues to tease the
gops by telling them the night is dangerous and inauspicious and that
they should go home. But Ka is simultaneously saying exactly the
oppositenamely, that there is absolutely no reason for the gops to fear
coming to the Lord, that the night is quite auspicious and that the girls
should under no circumstances go back home. Thus Lord Ka
simultaneously teases and enchants the gops with His words.
TEXT 20

996

mtara pitara putr

bhrtara pataya ca va
vicinvanti hy apayanto
m khva bandhu-sdhvasam
mtaramothers; pitarafathers; putrsons; bhrtarabrothers;
patayahusbands; caand; vayour; vincinvantiare searching; hi
certainly; apayantanot seeing; m khvamdo not create; bandhu
for your family members; sdhvasamanxiety.
Not finding you at home, your mothers, fathers, sons, brothers and
husbands are certainly searching for you. Don't cause anxiety for your
family members.
TEXTS 21-22
da vana kusumita
rkea-kara-rajitam
yamunnila-llaijat
taru-pallava-obhitam
tad yta m cira goha
uradhva patn sat
krandanti vats bl ca
tn pyayata duhyata
damseen; vanamthe forest; kusumitamfull of flowers; rk-a
of the moon, the lord of the presiding goddess of the full-moon day;
karaby the hand; rajitammade resplendent; yamuncoming from
the Yamun River; anilaby the wind; llplayfully; ejattrembling;
taruof the trees; pallavawith the leaves; obhitambeautified; tat
therefore; ytago back; m ciramwithout delay; gohamto the
cowherd village; uradhvamyou must serve; patnyour husbands;
satO chaste women; krandantiare crying; vatsthe calves;
blthe children; caand; tnthem; pyayatabreast-feed;
duhyatafeed with cow's milk.
Now you have seen this Vndvana forest, full of flowers and
resplendent with the light of the full moon. You have seen the beauty of
the trees, with their leaves trembling in the gentle breeze coming from

997

the Yamun. So now go back to the cowherd village. Don't delay. O

chaste ladies, serve your husbands and give milk to your crying babies
and calves.
rla Vivantha Cakravart hkura further explains Text 22 as follows:
"Lord Ka says, 'Therefore don't wait a long time before going, but go
immediately.' The word sat means that the gops are loyal to their
husbands; therefore Ka indicates that the gops should serve their
husbands so the latter can accomplish their religious duties, and that the
gops should also be considered worshipable because of their chastity. All
this Ka says to the gops who are married. And now to the unmarried
girls He says, 'The calves are crying, so see to it that they get milk.' To the
muni-cr gops He says, 'Your babies are crying, so feed them milk.' "
rla Vivantha Cakravart hkura further reveals the hidden meaning
of these two verses as follows: "In Text 21 Ka might have said, 'This
Vndvana is the very best of places, and moreover this is a full-moon
night. Furthermore, we have the Yamun on all sides, and there are cool,
gentle, fragrant breezes blowing. These are all transcendental opulences
that stimulate loving exchanges, and since I am also here as the foremost
ecstatic opulencethe object of lovelet us now test how much
expertise you can show in relishing rasas.'
"In Text 22 He means to say, 'Thus for a long time, for the entire duration
of this night, don't leave, but rather stay here and enjoy with Me. Don't go
serve your husbands and the gentle womenyour mothers-in-law and so
forth. It would not be fitting for you to waste such beauty and youth,
which are gifts of the creator. Nor should you milk the cows or give milk
to the calves and babies. What do you, who are so full of ecstatic
attraction for Me, have to do with these affairs?' "
rla Vivantha Cakravart hkura also explains that the gops could not
really be sure exactly what Ka was doingwhether He was merely
joking, inviting them to stay or instructing them to return home. Thus as
r Ka spoke about the beauty of the forest, the gops felt embarrassed
and bewildered and looked upward at the trees, and as He spoke about
the Yamun they looked all around at the river. Their absolute purity and
simplicity, along with their absolute devotion to Lord Ka in the
conjugal mood, created the most beautiful pastimes ever exhibited in this
universe.
TEXT 23

998

atha v mad-abhisnehd
bhavatyo yantritay
gat hy upapanna va
pryante mayi jantava
atha vor else; mat-abhisnehtbecause of love for Me; bhavatya
you; yantritasubjugated; aayyour hearts; gathave come; hi
indeed; upapannamfitting; vaon your part; pryantehave affection;
mayifor Me; jantavaall living beings.
On the other hand, perhaps you have come here out of your great love
for Me, which has taken control of your hearts. This is of course quite
commendable on your part, since all living entities possess natural
affection for Me.
TEXT 24
bhartu uraa str
paro dharmo hy amyay
tad-bandhn ca kalya
prajn cnupoaam
bhartuof one's husband; uraamfaithful service; strmfor
women; parathe highest; dharmareligious duty; hiindeed;
amyaywithout duplicity; tat-bandhnmto the relatives of their
husbands; caand; kalyadoing good; prajnmof their offspring;
caand; anupoaamthe care.
The highest religious duty for a woman is to sincerely serve her
husband, behave well toward her husband's family and take good care
of her children.
rla Jva Gosvm astutely points out here that the gops real, eternal
husband is Lord Ka, not their so-called husbands at home, who falsely
considered the gops their property. Thus a strict interpretation of the
word amyay, "without illusion," reveals that the supreme religious duty
for the gops is to serve r Ka, their real lover.
TEXT 25
dulo durbhago vddho

999

jao rogy adhano 'pi v

pati strbhir na htavyo
lokepsubhir aptak
dulaof bad character; durbhagaunfortunate; vddhaold;
jaaretarded; rogsickly; adhanapoor; api veven; patithe
husband; strbhiby women; na htavyashould not be rejected;
lokaa good destination in the next life; psubhiwho desire; aptak
(if he is) not fallen.
Women who desire a good destination in the next life should never
abandon a husband who has not fallen from his religious standards,
even if he is obnoxious, unfortunate, old, unintelligent, sickly or poor.
rla Vivantha Cakravart quotes a similar statement from smti-stra:
pati tv apatita bhajet. "One should serve a master who is not fallen."
Sometimes the foolish argument is given that even if a husband falls down
from spiritual principles, his wife should continue to follow him since he
is her "guru." In fact, since Ka consciousness cannot be subordinated
to any other religious principle, a guru who engages his follower in
materialistic, sinful activities loses his status as a guru. rla Prabhupda
stated that the system of monarchy collapsed in Europe because the
monarchs abused and exploited their position. Similarly, in the Western
world men have abused and exploited women, and now there is a popular
movement in which women reject the authority of their husbands.
Ideally, men should be staunch in spiritual life and give pure, sincere
guidance to the women under their care.
The gops, of course, being on the highest platform of spiritual perfection,
were transcendental to all positive and negative religious considerations.
In other words, they were the eternal lovers of the Absolute Truth.
TEXT 26
asvargyam ayaasya ca
phalgu kcchra bhayvaham
jugupsita ca sarvatra
hy aupapatya kula-striya
asvargyamnot leading to heaven; ayaasyamunfavorable for a good
reputation; caand; phalguinsignificant; kcchramdifficult: bhaya-

1000

vaham-creating fear; jugupsitamcontemptible; caand: sarvatra-in all

cases; hiindeed; aupapatyamadulterous affairs; kula-striyafor a
woman coming from a respectable family.
For a woman from a respectable family, petty adulterous affairs are
always condemned. They bar her from heaven, ruin her reputation and
bring her difficulty and fear.
TEXT 27
ravad darand dhynn
mayi bhvo 'nukrtant
na tath sannikarea
pratiyta tato ghn
ravatby hearing (My glories); darantby viewing (My Deity form
in the temple); dhyntby meditation; mayifor Me; bhvalove;
anukrtantby subsequent chanting; nanot; tathin the same way;
sannikareaby physical proximity; pratiytaplease return; tata
therefore; ghnto your homes.
Transcendental love for Me arises by the devotional processes of
hearing about Me, seeing My Deity form, meditating on Me and
faithfully chanting My glories. The same result is not achieved by mere
physical proximity. So please go back to your homes.
Lord Ka is certainly presenting formidable arguments.
TEXT 28
r-uka uvca
iti vipriyam karya
gopyo govinda-bhitam
via bhagna-sakalp
cintm pur duratyaym
r-uka uvcaukadeva Gosvm said; itithus; vipriyam
unpleasant; karyahearing; gopyathe gops; govinda-bhitamthe
words spoken by Govinda; viabecoming morose; bhagna
thwarted; sakalptheir strong desires; cintmanxiety; puthey
experienced; duratyayminsurmountable.

1001

ukadeva Gosvm said: Hearing these unpleasant words spoken by

Govinda, the gops became morose. Their great hopes were frustrated
and they felt insurmountable anxiety.
The gops did not know what to do. They considered falling at Ka's feet
and crying for His mercy, or perhaps remaining aloof and going back to
their homes. But they could do neither of these things and so felt great
anxiety.
TEXT 29
ktv mukhny ava uca vasanena uyad
bimbdhari caraena bhuva likhantya
asrair uptta-masibhi kuca-kukumni
tasthur mjantya uru-dukha-bhar sma tm
ktvplacing; mukhnitheir faces; avadownward; ucaout of
sorrow; vasanenaby sighing; uyatdrying up; bimba(appearing
like) red bimba fruits; adharitheir lips; caraenawith their toes;
bhuvathe ground; likhantyascratching; asraiwith their tears;
upttawhich carried; masibhithe kajjala from their eyes; kucaon
the breasts; kukumnithe vermilion powder; tasthuthey stood still;
mjantyawashing away; uruexcessive; dukhaof unhappiness;
bharfeeling the burden; smaindeed; tmsilently.
Their heads hanging down and their heavy, sorrowful breathing drying
up their reddened lips, the gops scratched the ground with their toes.
Tears flowed from their eyes, carrying their kajjala and washing away
the vermilion smeared on their breasts. Thus they stood, silently
bearing the burden of their unhappiness.
The gops felt, "If Ka has not been conquered by our love, then our
love must not be genuine. And if we cannot properly love Ka, what is
the use of our lives?" Their reddish lips were drying up because of the hot
breathing that arose from their unhappiness. When the hot sun dries ripe
red bimba fruits, dark spots appear on them and they grow soft. The
beautiful lips of the gops similarly changed in appearance. They stood
silently before Ka, unable to speak.
TEXT 30

1002

preha priyetaram iva pratibhama

ka tad-artha-vinivartita-sarva-km
netre vimjya ruditopahate sma kicit
sarambha-gadgada-giro 'bruvatnurakt
prehamtheir beloved; priya-itaramjust the opposite of a beloved;
ivaas if; pratibhamamaddressing them; kamLord Ka; tatarthafor His sake; vinivartitadesisted from; sarvaall; kmtheir
material desires; netretheir eyes; vimjyawiping; ruditatheir crying;
upahatehaving stopped; smathen; kicitsomething; sarambha
with agitation; gadgadachoking up; giratheir voices; abruvatathey
spoke; anuraktfirmly attached.
Although Ka was their beloved, and although they had abandoned all
other objects of desire for His sake, He had been speaking to them
unfavorably. Nonetheless, they remained unflinching in their
attachment to Him. Stopping their crying, they wiped their eyes and
began to speak, their voices stammering with agitation.
The gops now replied to r Ka, their voices choking up with anger
caused by their intense love for Him and their unwillingness to give Him
up. They would not allow Him to reject them.
TEXT 31
r-gopya cu
maiva vibho 'rhati bhavn gaditu n-asa
santyajya sarva-viays tava pda-mlam
bhakt bhajasva duravagraha m tyajsmn
devo yathdi-puruo bhajate mumukn
r-gopya cuthe beautiful gops said; mnot; evamin this way;
vibhoO all-powerful one; arhatishould; bhavnYour good self;
gaditumspeak; n-asamcruelly; santyajyarenouncing completely;
sarvaall; viaynvarieties of sense gratification; tavaYour; pdamlamfeet; bhaktworshiping; bhajasvaplease reciprocate with;
duravagrahaO stubborn one; m tyajado not reject; asmnus;
devthe Supreme Personality of Godhead; yathjust as; dipuruathe
primeval
Lord,
Nryaa;
bhajatereciprocates;
mumuknwith those who desire liberation.

1003

The beautiful gops said: O all-powerful one, You should not speak in
this cruel way. Do not reject us, who have renounced all material
enjoyment to render devotional service to Your lotus feet. Reciprocate
with us, O stubborn one, just as the primeval Lord, r Nryaa,
reciprocates with His devotees in their endeavors for liberation.
TEXT 32
yat paty-apatya-suhdm anuvttir aga
str sva-dharma iti dharma-vid tvayoktam
astv evam etad upadea-pade tvaye
preho bhavs tanu-bht kila bandhur tm
yatwhich; patiof husbands; apatyachildren; suhdmand wellwishing relatives and friends; anuvttithe following; agaour dear
Ka; strmof women; sva-dharmathe proper religious duty; iti
thus; dharma-vidby the knower of religion; tvayYou; uktam
spoken; astulet it be; evamlike that; etatthis; upadeaof this
instruction; padeto the real object; tvayiYou; eO Lord; preha
the dearmost; bhavnYou; tanu-bhtmfor all embodied living beings;
kilacertainly; bandhuthe close relative; tmthe very Self.
Our dear Ka, as an expert in religion You have advised us that the
proper religious duty for women is to faithfully serve their husbands,
children and other relatives. We agree that this principle is valid, but
actually this service should be rendered to You. After all, O Lord, You
are the dearmost friend of all embodied souls. You are their most
intimate relative and indeed their very Self.
r Ka is the Soul of all souls, their dearmost friend and well-wisher. As
stated in the Eleventh Canto of the Bhgavatam (11.5.41):
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
"O King, one who has given up all material duties and has taken full
shelter of the lotus feet of Mukunda, who offers shelter to all, is not
indebted to the demigods, great sages, ordinary living beings, relatives,

1004

friends, mankind or even one's forefathers who have passed away. Since
all such classes of living entities are part and parcel of the Supreme Lord,
one who has surrendered to the Lord's service has no need to serve such
persons separately." Authority descends from the author of all existence,
the Supreme Lord. Natural figures of authority such as husbands,
mothers, government leaders and sages gain their power and authority
from the Supreme Lord and should thus represent the Absolute Truth to
those who follow them. If one wholeheartedly engages in loving service to
the original, Supreme Truth, one need not indirectly serve the Absolute
Truth through the above-mentioned secondary authorities.
Even a soul surrendered to God, however, continues to serve the spiritual
master, who is a direct, not an indirect, representative of the Supreme
Lord. A bona fide crya, or spiritual master, is the transparent medium
leading the disciple to the lotus feet of Ka. All indirect authorities
become obsolete when one is directly in touch with the Absolute Truth.
The gops wanted to explain this basic point to Ka, and some of the
bolder young girls among them attempted to defeat r Ka with His
own statements, as exemplified in this verse.
TEXT 33
kurvanti hi tvayi rati kual sva tman
nitya-priye pati-sutdibhir rti-dai kim
tan na prasda paramevara m sma chindy
dht tvayi cird aravinda-netra
kurvantithey show; hiindeed; tvayifor You; ratimattraction;
kualexpert persons; svefor their own; tmanSelf; nitya
eternally; priyewho is dear; patiwith our husbands; sutachildren;
dibhiand other relations; rti-daiwho only give trouble; kim
what; tattherefore; nato us; prasdabe merciful; parama-varaO
supreme controller; m sma chindyplease do not cut down; m
our hopes; dhtmsustained; tvayifor You; cirtfor a long time;
aravinda-netraO lotus-eyed one.
Expert transcendentalists always direct their affection toward You
because they recognize You as their true Self and eternal beloved. What
use do we have for these husbands, children and relatives of ours, who
simply give us trouble? Therefore, O supreme controller grant us Your
mercy. O lotus-eyed one, please do not cut down our long-cherished

1005

hope to have Your association.

TEXT 34
citta sukhena bhavatpahta gheu
yan nirviaty uta karv api ghya-ktye
pdau pada na calatas tava pda-mld
yma katha vrajam atho karavma ki v
cittamour minds; sukhenaeasily; bhavatby You; apahtamwere
stolen; gheuin our households; yatwhich; nirviatiwere absorbed;
utamoreover; karauour hands; apias well; ghya-ktyein
household work; pdauour feet; padamone step; na calataare not
moving; tavaYour; pda-mltaway from the feet; ymawe shall
go; kathamhow; vrajamback to Vraja; atha uand then; karavma
we shall do; kimwhat; vfurthermore.
Until today our minds were absorbed in household affairs, but You
easily stole both our minds and our hands away from our housework.
Now our feet won't move one step from Your lotus feet. How can we go
back to Vraja? What would we do there?
r Ka had blown into His flute, and the intoxicating music that had
come out of its holes had stolen the minds of the young gop girls. Now
they had come to see Ka to demand back their stolen property, but
they could regain their minds only if r Ka accepted them and
engaged with them in conjugal affairs.
r Ka might have replied, "But My dear gops, just go home for now.
Let Me consider the situation for a day or two, and then I will give you
back your minds." In reply to this possible argument, the gops state, "Our
feet refuse to move even one step. So please give us back our minds and
accept us, and then we will go."
TEXT 35
sicga nas tvad-adharmta-prakea
hsvaloka-kala-gta-ja-hc-chaygnim
no ced vaya virahajgny-upayukta-deh
dhynena yma padayo padav sakhe te
sicaplease pour; agaour dear Ka; naour; tvatYour;

1006

adharaof the lips; amtaof the nectar; prakeawith the flood;

hsasmiling; avalokaby Your glances; kalamelodious; gtaand the
song (of Your flute); jagenerated; ht-ayasituated within our hearts;
agnimthe fire; na u cetif not; vayamwe; virahafrom separation;
jaborn; agniwithin the fire; upayuktaplacing; dehour bodies;
dhynenaby meditation; ymawe shall go; padayoof the feet;
padavmto the place; sakheO friend; teYour.
Dear Ka, please pour the nectar of Your lips upon the fire within our
heartsa fire You ignited with Your smiling glances and the sweet song
of Your flute. If You do not, we will consign our bodies to the fire of
separation from You, O friend, and thus like yogs attain to the abode of
Your lotus feet by meditation.
TEXT 36
yarhy ambujka tava pda-tala ramy
datta-kaa kvacid araya-jana-priyasya
asprkma tat-prabhti nnya-samakam aja
sthtus tvaybhiramit bata prayma
yarhiwhen; ambujalike lotuses; akaO You whose eyes; tava
Your; pdaof the feet; talamat the base; ramyfor the goddess of
fortune, rmat Lakmdev; dattaaffording; kaama festival;
kvacitsometimes; arayawho dwell in the forest; janathe people;
priyasyawho hold dear; asprkmawe shall touch; tat-prabhtifrom
that moment forward; nanever; anyaof any other man; samakamin
the presence; ajadirectly; sthtumto stand; tvayby You;
abhiramitfilled with joy; batacertainly; praymawill we be
able.
O lotus-eyed one, the goddess of fortune considers it a festive occasion
whenever she touches the soles of Your lotus feet. You are very dear to
the residents of the forest, and therefore we will also touch those lotus
feet. From that time on we will be unable even to stand in the presence
of any other man, for we will have been fully satisfied by You.
TEXT 37
rr yat padmbuja-raja cakame tulasy

1007

labdhvpi vakasi pada kila bhtya-juam

yasy sva-vkaa utnya-sura-praysas
tadvad vaya ca tava pda-raja prapann
rthe goddess of fortune, wife of Lord Nryaa; yatas; padaambujaof the lotus feet; rajathe dust; cakamedesired; tulasy
together with Tulas-dev; labdhvhaving obtained; apieven; vakasi
upon His chest; padamher position; kilaindeed; bhtyaby servants;
juamserved; yasywhose (Lakm's); svaupon themselves;
vkaefor the sake of the glance; utaon the other hand; anyaof the
other; surademigods; praysathe endeavor; tadvatin the same
way; vayamwe; caalso; tavaYour; pdaof the feet; rajathe
dust; prapannhave approached for shelter.
Goddess Lakm, whose glance is sought after by the demigods with
great endeavor, has achieved the unique position of always remaining
on the chest of her Lord, Nryaa. Still, she desires the dust of His
lotus feet, even though she has to share that dust with Tulas-dev and
indeed with the Lord's many other servants. Similarly, we have
approached the dust of Your lotus feet for shelter.
The gops here point out that the dust of the Lord's feet is so ecstatic and
enlivening that the goddess of fortune wants to abandon her unique
position on His chest to share with many other devotees a position at His
feet. Thus the gops urge Lord Ka not to be guilty of a double standard.
Since the Lord gave the goddess of fortune a place on His chest and also
allowed her to seek the dust of His lotus feet, Ka should certainly give
the same opportunity to His most loving devotees, the gops. "After all"
the gops plead, "seeking the dust of Your lotus feet is perfectly justified,
and You should encourage us in this endeavor and not try to send us
away."
TEXT 38
tan na prasda vjinrdana te 'nghri-mla
prpt visjya vasats tvad-upsan
tvat-sundara-smita-nirkaa-tvra-kma
tapttman purua-bhaa dehi dsyam
tattherefore; nato us; prasdaplease show Your mercy; vjinaof

1008

all distress; ardanaO vanquisher; teYour; aghri-mlamfeet;

prptwe have approached; visjyarenouncing; vasatour homes;
tvat-upsanthe worship of You; hoping for; tvatYour;
sundarabeautiful; smitasmiling; nirkaabecause of the glances;
tvraintense; kmaby the lust; taptaburned; tmanmwhose
hearts; puruaof all men; bhaaO ornament; dehiplease grant;
dsyamservitude.
Therefore, O vanquisher of all distress, please show us mercy. To
approach Your lotus feet we abandoned our families and homes, and we
have no desire other than to serve You. Our hearts are burning with
intense desires generated by Your beautiful smiling glances. O jewel
among men, please make us Your maidservants.
When r Ka was born, the sage Garga predicted that He would
manifest all the opulences of the Supreme Lord Nryaa. The gops now
appeal to the Lord to fulfill this prediction by being merciful and granting
them direct service, just as Lord Nryaa awards direct service to His
loving devotees. The gops emphasize that they did not give up their
families and homes with the hope of securing a higher pleasure from
Ka. They are simply begging for service, revealing their pure-hearted
devotion. The gops think, "If in the course of Your pursuing Your
happiness we somehow or other become happy by seeing Your face, what
is the harm in that?"
rla Vivantha Cakravart comments on the words purua-bhaa, "O
jewel among men." The hkura states that the gops meant to say, "O
jewel of all males, please decorate our golden bodies with the dark blue
gems of Your limbs."
TEXT 39
vkylakvta-mukha tava kudala-r
gaa-sthaldhara-sudha hasitvalokam
dattbhaya ca bhuja-daa-yuga vilokya
vaka riyaika-ramaa ca bhavma dsya
vkyaseeing; alakaby Your hair; vtacovered; mukhamface:
tava-Your; kualaof Your earrings; rwith the beauty; gaasthalahaving the cheeks; adharaof Your lips; sudhamand the nectar;
hasitasmiling; avalokamwith glances; dattabestowing; abhayam

1009

fearlessness; caand; bhuja-daaof Your mighty arms; yugamthe

pair; vilokyaglancing upon; vakaYour chest; rof the goddess of
fortune; ekathe only; ramaamsource of pleasure; caand;
bhavmawe must become; dsyaYour maidservants.
Seeing Your face encircled by curling locks of hair, Your cheeks
beautified by earrings, Your lips full of nectar, and Your smiling glance,
and also seeing Your two imposing arms, which take away our fear, and
Your chest, which is the only source of pleasure for the goddess of
fortune, we must become Your maidservants.
rla Vivantha Cakravart hkura envisions the gops' dealings with
Ka as follows:
"Ka says, 'You want to become My servants; so do I have to buy you
with some payment, or are you giving yourselves freely?'
The gops reply, " 'Since the beginning of our youthful womanhood You
have been purchasing us with a payment millions and millions of times
more than enough. That payment is Your gemlike smiling glance, which
constitutes a great treasure we have never heard about or seen anywhere
else.'
" 'When You put Your golden turban on Your head, Your maidservant will
act as Your valet, pulling up the turban bit by bit until it is in just the
right position. And even while You shake a chastising finger at her, trying
hard to prohibit her, she will put her hand beneath Your turban and take
the opportunity to glance at Your face. Thus we, Your maidservants, will
relish with our eyes Your abundant sweetness.'
"Ka says, 'Your husbands will not tolerate this behavior of ours. They
will complain bitterly to King Kasa, thus producing a fearful situation
for Me and for you as well.'
"The gops say, 'But Ka, Your two mighty arms make us fearless, just as
they did when You held up Govardhana Hill to protect us from the pride
of Mahendra. Those arms will certainly kill that beast Kasa.'
" 'But being a religious person, I cannot make others' wives My
maidservants. '
" 'O dear crest jewel of religious personalities, You may say that You
refuse to make the cowherds' wives Your maidservants, but by force You
have already taken Lakm, the wife of Nryaa, from Vaikuha and are
carrying her around on Your chest. Out of shame she has assumed the
form of a golden line on Your chest, and she takes her only pleasure there.

1010

" 'Besides, within all the fourteen worlds and even above these worldsin
Vaikuhaloka, beyond this universeYou never reject any beautiful
woman, no matter who she is or whom she belongs to. We know this
quite well.' "
TEXT 40
k stry aga te kala-padyata-veu-gtasammohitrya-caritn na calet tri-lokym
trailokya-saubhagam ida ca nirkya rpa
yad go-dvija-druma-mg pulakny abibhran
kwhich; strwoman; agadear Ka; teYour; kalasweetsounding; padahaving stanzas; yatadrawn-out; veuof Your flute;
gtaby the song; sammohitcompletely bewildered; ryaof civilized
people; carittfrom the proper behavior; na caletdoes not deviate; trilokymwithin the three worlds; trai-lokyaof all the three worlds;
saubhagamthe cause of auspiciousness; idamthis; caand; nirkya
seeing; rpamthe personal beauty; yatbecause of which; gothe
cows; dvijabirds; drumatrees; mgand deer; pulaknibodily
hair standing on end; abibhranthey bore.
Dear Ka, what woman in all the three worlds wouldn't deviate from
religious behavior when bewildered by the sweet, drawn-out melody of
Your flute? Your beauty makes all three worlds auspicious. Indeed, even
the cows, birds, trees and deer manifest the ecstatic symptom of bodily
hair standing on end when they see Your beautiful form.
TEXT 41
vyakta bhavn vraja-bhayrti-haro 'bhijto
devo yathdi-purua sura-loka-gopt
tan no nidhehi kara-pakajam rta-bandho
tapta-staneu ca irasu ca kikarm
vyaktamobviously; bhavnYou; vrajaof the people of Vraja;
bhayaof the fear; rtiand distress; haraas the remover; abhijta
have taken birth; devathe Supreme Personality of Godhead; yath
just as; di-puruathe primeval Lord; sura-lokaof the planets of the
demigods; goptthe protector; tattherefore; naof us; nidhehi
kindly place; karaYour hand; pakajamlotuslike; rtaof the

1011

distressed; bandhoO friend; taptaburning; staneuon the breasts;

caand; irasuon the heads; caalso; kikarmof Your
maidservants.
Clearly You have taken birth in this world to relieve the fear and
distress of the people of Vraja, just as the Supreme Personality of
Godhead, the primeval Lord, protects the domain of the demigods.
Therefore, O friend of the distressed, kindly place Your lotus hand on
Your maidservants' heads and burning breasts.
TEXT 42
r-uka uvca
iti viklavita ts
rutv yogevarevara
prahasya sa-daya gopr
tmrmo 'py arramat
r-uka uvcaukadeva Gosvm said; itiin these words;
viklavitamthe despondent expressions of; tsmof them; rutv
having heard; yoga-vara-varathe Lord of all lords of mystic power;
prahasyalaughing; sa-dayammercifully; gopthe gops; tma
rmaself-satisfied; apieven though; arramatHe satisfied.
ukadeva Gosvm said: Smiling upon hearing these despondent words
from the gops, Lord Ka, the supreme master of all masters of mystic
yoga, mercifully enjoyed with them, although He is self-satisfied.
TEXT 43
tbhi sametbhir udra-ceita
priyekaotphulla-mukhbhir acyuta
udra-hsa-dvija-kunda-ddhatir
vyarocataika ivoubhir vta
tbhiwith them; sametbhiwho were all joined together; udra
magnanimous; ceitaHe whose activities; priyaaffectionate;
kaaby His glances; utphullablossoming; mukhbhiwhose faces;
acyutathe infallible Lord; udrawith broad; hsasmiles; dvijaof
His teeth; kunda(like) jasmine flowers; ddhatishowing the

1012

effulgence; vyarocataHe appeared splendid; ea-akathe moon, who

bears marks resembling a black deer; ivalike; uubhiby stars; vta
surrounded.
Among the assembled gops, the infallible Lord Ka appeared just like
the moon surrounded by stars. He whose activities are so magnanimous
made their faces blossom with His affectionate glances, and His broad
smiles revealed the effulgence of His jasmine-bud-like teeth.
The word acyuta here indicates that Lord Ka did not fail to give
pleasure to each and every gop in the nocturnal assembly.
TEXT 44
upagyamna udgyan
vanit-ata-ythapa
ml bibhrad vaijayant
vyacaran maayan vanam
upagyamnabeing sung about; udgyansinging loudly Himself;
vanitof women; atahundreds; ythapathe commander; mIm
the garland; bibhratwearing; vaijayantmknown as Vaijayant (which
consists of flowers of five different colors); vyacaranmoving about;
maayanbeautifying; vanamthe forest.
As the gops sang His praises, that leader of hundreds of women sang
loudly in reply. He moved among them, wearing His Vaijayant garland,
beautifying the Vndvana forest.
According to rla Jva Gosvm, Lord Ka sang many wonderful
melodies and meters, and the gops accompanied Him, following His lead.
Ka's singing on this occasion is described in the r Viu Pura:
ka arac-candramasa
kaumud kumudkaram
jagau gop-janas tv eka
ka-nma puna puna
"Ka sang the glories of the autumn moon, the moonshine and the
lotus-filled river, while the gops simply sang His name repeatedly."

1013

TEXTS 45-46
nady pulinam viya
gopbhir hima-vlukam
jua tat-taralnandi
kumudmoda-vyun
bhu-prasra-parirambha-karlakoru
nv-stanlabhana-narma-nakhgra-ptai
kvelyvaloka-hasitair vraja-sundarm
uttambhayan rati-pati ramay cakra
nadyof the river; pulinamthe bank; viyaentering upon;
gopbhitogether with the gops; himacool; vlukamby its sand;
juamserved; tatof it; taralaby the waves; nandimade joyful;
kumudaof the lotuses; moda(carrying) the fragrance; vyunby the
wind; bhuof His arms; prasrawith the throwing; parirambhawith
embraces; karaof their hands; alakahair; ruthighs; nvbelts;
stanaand breasts; labhanawith the touching; narmain sport;
nakhaof fingernails; agra-ptaiwith the striking; kvelywith
playful conversation; avalokaglancing; hasitaiand laughter; vrajasundarmfor the beautiful young girls of Vraja; uttambhayan
inciting; rati-patimCupid; ramaym cakraHe took pleasure.
r Ka went with the gops to the bank of the Yamun, where the
sand was cooling and the wind, enlivened by the river's waves, bore the
fragrance of lotuses. There Ka threw His arms around the gops and
embraced them. He aroused Cupid in the beautiful young ladies of
Vraja by touching their hands, hair, thighs, belts and breasts, by
playfully scratching them with His fingernails, and also by joking with
them, glancing at them and laughing with them. In this way the Lord
enjoyed His pastimes.
TEXT 47
eva bhagavata kl
labdha-mn mahtmana
tmna menire str
mninyo hy adhika bhuvi
evamin this way; bhagavatafrom the Personality of Godhead;

1014

ktLord Ka; labdhareceiving; mnspecial respect; mahtmanafrom the Supreme Soul; tmnamthemselves; menirethey
considered; strmamong all women; mninyabecoming proud;
hiindeed; adhikamthe best; bhuvion the earth.
The gops became proud of themselves for having received such special
attention from Ka, the Supreme Personality of Godhead, and each of
them thought herself the best woman on earth.
The gops were proud because they had attained as their lover the greatest
of all personalities. So in a sense they were proud of Ka. Also, the pride
of the gops was a pretense created by Ka's pastime potency in order to
intensify their love for Him through separation. In this connection, rla
Vivantha Cakravart quotes Bharata Muni's Nyastra: na vin
vipralambhena sambhoga puim anute. "Direct contact is not fully
appreciated until separation has been experienced."
TEXT 48
ts tat-saubhaga-mada
vkya mna ca keava
praamya prasdya
tatraivntaradhyata
tsmof them; tatthat; saubhagadue to their good fortune;
madamintoxicated state; vkyaobserving; mnamthe false pride;
caand; keavaLord Ka; praamyain order to diminish it;
prasdyato show them favor; tatra evaright there; antaradhyata
He disappeared.
Lord Keava, seeing the gops too proud of their good fortune, wanted
to relieve them of this pride and show them further mercy. Thus He
immediately disappeared.
The word prasdya here is significant. Lord Ka was not going to
neglect the gops; rather, He would increase the power of their loving
affairs by making another spectacular arrangement. After all, the gops
were basically proud of Ka. He also made this arrangement, as we shall
see, to show special favor to the beautiful young daughter of King
Vabhnu .

1015

Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-ninth
Chapter, of the rmad-Bhgavatam, entitled "Ka and the Gops Meet
for the Rsa Dance."

1016

30. The Gops Search for Ka

This chapter describes how the gops, tormented through the long night
by separation from Ka, wandered like madwomen from forest to forest
in search of Him.
When r Ka suddenly disappeared from the arena of the rsa dance,
the gops, their minds fully absorbed in thoughts of Him, began looking
for Him in the various forests. From all the moving and nonmoving
creatures they asked for news of Ka's whereabouts. Finally they
became so distraught that they began imitating His pastimes.
Later, while wandering in a corner of the forest, the gops saw r Ka's
footprints, which appeared mixed with rmat Rdhr's. Seeing these
footprints perturbed them greatly, and they declared that surely rmat
Rdhr must have worshiped Ka with unusual excellence, since She
had been privileged to associate with Him in seclusion. Further along the
path the gops came to a place where they could no longer see rmat
Rdhr's footprints; they then concluded that Ka must have taken
Rdhr onto His shoulders. In another place they noticed that Ka's
footprints were showing only the toes, and thus the gops concluded He
had been picking flowers with which to decorate His beloved. In yet
another spot the gops saw signs that led them to imagine that r Ka
had been tying the locks of rmat Rdhr's hair. All these thoughts
brought pain to the gops' minds.
Because of the special attention She received from Ka, r Rdh began
to consider Herself the most fortunate of women. She told Him that She
could walk no further and that He would have to carry Her on His
shoulders. But just then Lord Ka disappeared from Her sight. rmat
Rdhr, extremely troubled, then began looking everywhere for Him,
and when She finally met Her gop girlfriends She related to them what
had happened. All the gops then went out to look for Ka in the forest,
going as far as the moonlight reached. But in the end they were
unsuccessful, so they went back to the shore of the Yamun and simply
sang Ka's glories in utter helplessness.

1017

TEXT 1
r-uka uvca
antarhite bhagavati
sahasaiva vrajgan
atapyas tam acak
kariya iva ythapam
r-uka uvcaukadeva Gosvm said; antarhitewhen He
disappeared; bhagavatithe Supreme Personality of Godhead; sahas
evaquite suddenly; vraja-aganthe young ladies of Vraja; atapyan
felt great remorse; tamHim; acaknot seeing; kariyafemale
elephants; ivajust as; ythapamtheir male leader.
ukadeva Gosvm said: When Lord Ka disappeared so suddenly,
the gops felt great sorrow at losing sight of Him, like a group of female
elephants who have lost their mate.
TEXT 2
gatynurga-smita-vibhramekitair
mano-ramlpa-vihra-vibhramai
kipta-citt pramad ram-pates
ts t vice jaghus tad-tmik
gatyby His movements; anurgaaffectionate; smitasmiles;
vibhramaplayful; kitaiand glances; mana-ramacharming;
Ipaby His talking; vihraplaying; vibhramaiand other
allurements; kiptaoverwhelmed; cittwhose hearts; pramad
the girls; ram-pateof the husband of Ram, the goddess of fortune, or
of the master of beauty and opulence; t teach of those; vice
wonderful activities; jaghuthey enacted; tat-tmikabsorbed in
Him.
As the cowherd women remembered Lord Ka, their hearts were
overwhelmed by His movements and loving smiles, His playful glances
and enchanting talks, and by the many other pastimes He would enjoy
with them. Thus absorbed in thoughts of Ka, the Lord of Ram, the
gops began acting out His various transcendental pastimes.
rla Vivantha Cakravart hkura describes the following charming

1018

exchange between Ka and the gops:

"Ka said to a gop, 'My dear land lily, are you going to offer your honey
to this very thirsty honeybee or not?'
"The gop replied, 'My dear bee, the husband of the lilies is the sun, not
the bee, so why are You claiming that my honey belongs to You?'
"But My dear lily, the very nature of you lilies is that you don't give your
honey to your husband, the sun, but rather to your paramour, the bee.'
The gop, defeated by the words of Ka, laughed and then gave Him her
lips as honey to drink."
rla Vivantha Cakravart also describes the following conversation:
"Ka said to a gop, 'Ah, I can understand that as you approached this
npa tree standing here, you were bitten by an audacious snake. Its venom
has already reached your chest, but since you are a respectable maiden
you haven't asked Me to cure you. Still I've come, being merciful by
nature. Now, while I massage your body with My hands, I'll chant a
mantra to counteract the serpent's poison.'
"The gop said, 'But, my dear snake charmer, no snake has bitten me. Go
massage the body of some girl who actually has suffered a snakebite.'
" 'Come now, My dear respectable girl, from your trembling voice I can
tell that you are experiencing a feverish reaction to poisoning. Knowing
this, if I don't take care of you I'll be guilty of killing an innocent woman.
So let Me treat you.'
"With this, Ka applied His fingernails to the gop's chest."
TEXT 3
gati-smita-prekaa-bhadiu
priy priyasya pratirha-mrtaya
asv aha tv ity abals tad-tmik
nyavediu ka-vihra-vibhram
gatiin His movements; smitasmiling; prekaabeholding; bha
talking; diuand so on; priythe dear gops; priyasyaof their
beloved; pratirhafully absorbed; mrtayatheir bodies; asauHe;
ahamI; tuactually; itispeaking thus; abalthe women; tattmik-identifying with Him; nyavediuthey announced; kavihracaused by the pastimes of Ka; vibhramwhose intoxication.
Because the beloved gops were absorbed in thoughts of their beloved
Ka, their bodies imitated His way of moving and smiling, His way of

1019

beholding them, His speech and His other distinctive features. Deeply
immersed in thinking of Him and maddened by remembering His
pastimes, they declared to one another, "I am Ka!"
Spontaneously, the gops began moving like Ka: they smiled as He
would smile, glanced boldly as He would and spoke as He would. The
gops were completely absorbed in the existence of Ka and mad with
love at their sudden separation from Him, and thus their dedication to
Him attained absolute perfection.
TEXT 4
gyantya uccair amum eva sahat
vicikyur unmattaka-vad vand vanam
papracchur ka-vad antara bahir
bhteu santa purua vanaspatn
gyantyasinging; uccailoudly; amumabout Him; evaindeed;
sahattogether in a group; vicikyuthey searched; unmattaka-vat
like madwomen; vant vanamfrom one area of the forest to another;
papracchuthey inquired; ka-vatlike the sky; antaraminternally;
bahiand externally; bhteuin all created beings; santampresent;
puruamthe Supreme Person; vanaspatnfrom the trees.
Singing loudly of Ka, they searched for Him throughout the
Vndvana forest like a band of madwomen. They even asked the trees
about Him, who as the Supersoul is present inside and outside of all
created things, just like the sky.
Lost in the madness of love for Ka, the gops inquired about Him from
even the trees in Vndvana. Of course, there is no actual separation from
Lord Ka, since He is the all-pervading Supersoul.
TEXT 5
do va kaccid avattha
plaka nyagrodha no mana
nanda-snur gato htv
prema-hsvalokanai
dahas been seen; vaby you; kaccitwhether; avatthaO
avattha (holy fig tree); plakaO plaka (waved-leaf fig tree);

1020

nyagrodhaO nyagrodha(banyan tree); naour; manaminds;

nandaof Mahrja Nanda; snuthe son; gatahas gone away;
htvafter stealing; premaloving; hsawith His smiles;
avalokanaiand glances.
[The gops said:] O avattha tree, O plaka, O nyagrodha, have you seen
Ka? That son of Nanda Mahrja has gone away after stealing our
minds with His loving smiles and glances.
TEXT 6
kaccit kurabakokanga-punnga-campak
rmnujo mninnm
ito darpa-hara-smita
kaccitwhether; kurabaka-aoka-ngapunnga-campakO kurabaka
(red amaranth), aoka, nga, punnga and campaka trees; rmaof
Balarma; anujathe younger brother; mninnmof women, who are
proud by nature; itapassing by here; darpathe pride; hara
removing; smitawhose smile.
O kurabaka tree, O aoka, O nga, punnga and campaka, has
Balarma's younger brother, whose smile removes the audacity of all
proud women, passed this way?
As soon as the gops saw that a particular tree would not answer them,
they impatiently left it and rushed off to another to make further
inquiries.
TEXT 7
kaccit tulasi kalyi
govinda-caraa-priye
saha tvli-kulair bibhrad
das te 'ti-priyo 'cyuta
kaccitwhether; tulasiO tulas plant; kalyiO kind one; govindaof
Lord Ka; caraathe feet; priyeyou to whom are dear; saha
together with; tvyou; aliof bees; kulaiswarms; bibhratcarrying;
daseen; teby you; ati-priyavery dear; acyutaLord Acyuta.

1021

O most kind tulas, to whom the feet of Govinda are so dear, have you
seen that infallible one walk by, wearing you and encircled by swarms
of bees?
The cryas explain here that the word caraa is a term of respect, as in
the expression eva vadanty crya-cara. The bees humming around
the garland worn by r Govinda were attracted by the fragrance of the
tulas majars offered to Him. The gops felt that the trees had not replied
because they were male, but that tulas, being female, would sympathize
with their plight.
TEXT 8
mlaty adari va kaccin
mallike jti-ythike
prti vo janayan yta
kara-sparena mdhava
mlatiO mlat plant (a kind of white jasmine); adarihas been seen;
vaby you; kaccitwhether; mallikeO mallik (a different kind of
jasmine); jtiO jti (another kind of white jasmine); ythikeO ythik
(yet another jasmine); prtimpleasure; vafor you; janayan
generating; ytahas gone by; karaof His hand; sparenaby the
touch; mdhavaKa, the embodiment of the spring season.
O mlati, O mallik, O jti and ythik, has Mdhava gone by here,
giving you pleasure with the touch of His hand?
When even tulas herself did not answer the gops, they approached the
fragrant jasmine flowers. The gops, seeing the jasmine vines humbly
bowing down, assumed that these plants must have seen Lord Ka and
were therefore showing humility in their ecstasy.
TEXT 9
cta-priyla-panassana-kovidra
jambv-arka-bilva-bakulmra-kadamba-np
ye 'nye parrtha-bhavak yamunopakl
asantu ka-padav rahittman na
ctaO mango creeper; priylaO priyla tree (a kind of la tree);
panasaO jackfruit tree; sanaO sana tree (a yellow la); kovidra

1022

O kovidra tree; jambuO rose-apple tree; arkaO arka plant; bilvaO

bel-fruit tree; bakulaO mimosa tree; mraO mango tree; kadambaO
kadamba tree; npO npa (a smaller kind of kadamba); yewho;
anyeothers; paraof others; arthafor the sake; bhavakwhose
existence; yamun-upaklliving near the bank of the river Yamun;
asantukindly tell; ka-padavmthe path Ka has taken; rahita
who have been deprived; tmanmof our minds; nato us.
O cta, O priyla, O panasa, sana and kovidra, O jambu, O arka, O
bilva, bakula and mra, O kadamba and npa and all you other plants
and trees living by the banks of the Yamun who have dedicated your
very existence to the welfare of others, we gops have lost our minds, so
please tell us where Ka has gone.
According to rla Jva Gosvm, the cta is a mango creeper, whereas the
mra is a mango tree. He goes on to explain that the npa, though not a
very prominent tree, bears large flowers, and that the gops' desperation to
find Ka is clearly shown by the fact that they approached the
insignificant arka plant.
rla Vivantha Cakravart gives the following information about
Vndvana's trees: "The npa is 'the dust kadamba,' and it has large
flowers. The kadamba proper has smaller flowers and a very pleasant
fragrance. The kovidra is a particular kind of kacanra [mountain ebony
tree]. Even though the arka plant is very insignificant, it always grows
near Lord Gopvara [the iva deity in Vndvana forest] because it is dear
to him."
TEXT 10
ki te kta kiti tapo bata keavghrisparotsavotpulakitga-nahair vibhsi
apy aghri-sambhava urukrama-vikramd v
ho varha-vapua parirambhaena
kimwhat; teby you; ktamperformed; kitiO earth; tapa
austerity; bataindeed; keavaof Lord Ka; aghriby the feet;
sparaon account of being touched; utsavadue to the joyful
experience; utpulakitastanding on end in jubilation; aga-ruhaiwith
your bodily hairs (the grass and growing plants on your surface);
vibhsiyou appear beautiful; apiperhaps; aghriby the feet (of

1023

Ka present now on your surface); sambhavagenerated; urukrama

of Lord Vmanadeva, Lord Ka's dwarf incarnation, who covered the
entire universe in three mighty steps; vikramtbecause of the stepping;
vor; ha uor else perhaps; varhaof Lord Ka's incarnation as a
boar; vapuaby the body; parirambhaenabecause of the embrace.
O mother earth, what austerity did you perform to attain the touch of
Lord Keava's lotus feet, which has brought you such great joy that your
bodily hairs are standing on end? You appear very beautiful in this
condition. Was it during the Lord's current appearance that you
acquired this ecstatic symptom, or was it perhaps much earlier, when
He stepped upon you in His form of the dwarf Vmanadeva, or even
earlier, when He embraced you in His form of the boar Varhadeva?
rla Vivantha Cakravart explains the thoughts of the gops as follows:
" 'Perhaps the trees and plants [mentioned in the previous verses] did not
hear our question because they were in trance, meditating on Lord Viu.
Or perhaps, since they will not tell us where Ka has gone, they are
hardhearted even though they live in a holy place. Anyway, what is the
use of unnecessarily criticizing the residents of a holy place? We cannot
tell if they really know where Ka has gone. So let us find someone who
definitely knows where He is.' Thus the gops concluded that since Lord
Ka had to be somewhere on the earth, the earth herself must know His
whereabouts.
"Then the gops thought, 'Since Ka always walks on the earth, she is
never separated from Him and thus cannot understand how much His
parents, girlfriends and servants suffer in His absence. Let us ask her what
austerities she has performed to gain the great fortune of being constantly
touched by the feet of Lord Keava.' "
TEXT 11
apy ea-patny upagata priyayeha gtrais
tanvan d sakhi su-nirvtim acyuto va
kntga-saga-kuca-kukuma-rajity
kunda-sraja kula-pater iha vti gandha
apiwhether; eaof the deer; patniO wife; upagatahas been
encountered; priyaytogether with His beloved; ihahere; gtraiby
His bodily limbs; tanvanproducing; dmof the eyes; sakhiO

1024

friend; su-nirvtimgreat pleasure; acyutathe infallible Lord Ka;

vayour; kntof His girlfriend; aga-sagabecause of the physical
contact; kucaon the breast; kukumaby the vermilion powder;
rajitycolored; kundaof jasmine flowers; srajaof the garland;
kulaof the group (of gops); pateof the master; ihaaround here;
vtiis blowing; gandhathe fragrance.
O friend, wife of the deer, has Lord Acyuta been here with His beloved,
bringing great joy to your eyes? Indeed, blowing this way is the
fragrance of His garland of kunda flowers, which was smeared with the
kukuma from the breasts of His girlfriend when He embraced Her.
rla Vivantha Cakravart provides the following charming commentary
on this verse:
"The gops spoke to a doe, 'O friend, wife of the deer, from the bliss in
your clear eyes we can tell that r Ka has expanded your joy with the
beauty of His limbs, His face and so forth. You are eager to realize the
ecstasy of seeing Ka, and thus your eyes are following Him. In fact, He
is never lost to you.'
"Then the gops, seeing the doe continue to walk in her natural way,
exclaimed, 'Oh, are you telling us that you have seen Ka? Look! As this
deer walks she constantly turns her head back to us; as if to say, "I will
show Him to you; just follow me and I will show you Ka." In this
merciless Vndvana, she is the only merciful person.'
"As the gops follow the doe they happen to lose sight of her, and they cry
out, 'Oh, why can't we see the deer who is showing us the way to Ka?'
"One gop suggests that Ka must be somewhere in the vicinity and that
the deer, being afraid of Him, must have hidden herself to avoid the
possible mistake of revealing His presence. Conjecturing in this way, the
gops detect a fragrance that has by chance blown their way, and they
repeatedly declare with great joy, 'Yes! Yes! This is it! By Ka's physical
contact with His girlfriend, His jasmine garland was smeared with the
kukuma powder on Her breasts, and the fragrances of all these things are
reaching us.' Thus the gops smelled the aroma of the two lovers' bodies,
of Ka's jasmine garland, and of the cosmetic powder on the breasts of
His lover."
TEXT 12
bhu priysa upadhya ghta-padmo

1025

rmnujas tulasikli-kulair madndhai

anvyamna iha vas tarava prama
ki vbhinandati caran praayvalokai
bhumHis arm; priyof His beloved; aseon the shoulder;
upadhyaplacing; ghtaholding; padmaa lotus; rma-anuja
Ka, the younger brother of Balarma; tulasikswarming around the
tulas majars (which are ornamenting His garland); ali-kulaiby the
many bees; madawith intoxication; andhaiwho are blind;
anvyamnabeing followed; ihahere; vayour; taravaO trees;
pramamthe bowing down; kim vwhether; abhinandatihas
acknowledged; caranwhile walking by; praayaimbued with love;
avalokaiwith His glances.
O trees, we see that you are bowing down. When the younger brother of
Rma walked by here, followed by intoxicated bees swarming around
the tulas majars decorating His garland, did He acknowledge your
obeisances with His affectionate glances? He must have been resting His
arm on the shoulder of His beloved and carrying a lotus flower in His
free hand.
The gops saw that the trees, bent over with abundant fruits and flowers,
were offering obeisances to Lord Ka. The gops supposed Ka must
have recently passed that way, since the trees were still bowing down.
Because r Ka had left the gops to go with His favorite consort, they
were jealous and thus imagined that He had become fatigued from His
loving affairs and was resting His left arm on the soft shoulder of His
beloved. The gops further imagined that Ka must have been carrying a
blue lotus in His right hand to drive away the bees eagerly trying to attack
His beloved's face after smelling its aroma. The scene was so beautiful, the
gops imagined, that the maddened bees had left the tulas garden to
follow the two lovers.
TEXT 13
pcchatem lat bhn
apy li vanaspate
nna tat-karaja-sp
bibhraty utpulakny aho

1026

pcchatajust ask; imfrom these; latcreepers; bhnthe arms

(branches); apieven though; liembracing; vanaspateof' the
tree; nnamcertainly; tatof Him, Ka; kara-jaby the fingernails;
sptouched; bibhratithey are bearing; utpulaknijoyful
eruptions on the skin; ahojust see.
Let us ask these creepers about Ka. Even though they are embracing
the arms of their husband, this tree, they certainly must have been
touched by Ka's fingernails, since out of joy they are manifesting
eruptions on their skin.
The gops reasoned that the creepers would not show signs of rapture
merely by physical contact with their husband, a tree. Thus the gops
concluded that although the creepers were embracing the strong limbs of
their husband, they must have been touched by Lord Ka as He moved
through the forest.
TEXT 14
ity unmatta-vaco gopya
knveaa-ktar
ll bhagavatas ts t
hy anucakrus tad-tmik
itithus; unmattamaddened; vacaspeaking words; gopyathe
gops; ka-anveaaby searching for Ka; ktardistraught;
llthe transcendental pastimes; bhagavataof Him, the Supreme
Personality of Godhead; t teach of them; hiindeed; anucakru
they acted out; tat-tmikbecoming absorbed in thought of Him.
Having spoken these words, the gops, distraught from searching for
Ka, began to act out His various pastimes, fully absorbed in thoughts
of Him.
TEXT 15
kasycit ptanyanty
kyanty apibat stanam
tokayitv rudaty any
padhan akayatm

1027

kasycitof one of the gops; ptanyantywho was acting like the

witch Ptan; kyantanother, who was acting like Ka; apibat
drank; stanamfrom the breast; tokayitvacting like an infant; rudat
crying; anyanother; padwith her foot; ahanstruck; akayatmanother, who was imitating a cart.
One gop imitated Ptan, while another acted like infant Ka and
pretended to suck her breast. Another gop, crying in imitation of infant
Ka, kicked a gop who was taking the role of the cart demon,
akasura.
TEXT 16
daityyitv jahrnym
eko krbha-bhvanm
rigaym sa kpy aghr
karant ghoa-nisvanai
daityyitvimitating a demon (namely Tvarta); jahracarried
away; anymanother gop; ekone gop; ka-arbhaof the infant
Ka; bhvanmwho was assuming the mood; rigaym sacrawled
about; k apione of them; aghrher two feet; karantdragging;
ghoaof tinkling bells; nisvanaiwith the sounding.
One gop took the role of Tvarta and carried away another, who was
acting like infant Ka, while yet another gop crawled about, her ankle
bells tinkling as she pulled her feet.
The gops started imitating all of r Ka's pastimes, beginning from His
earliest activities as a baby.
TEXT 17
ka-rmyite dve tu
gopyantya ca kcana
vatsyat hanti cny
tatraik tu bakyatm
ka-rmyiteacting like Lord Ka and Lord Balarma; dvetwo
gops; tuand; gopyantyaacting like Their cowherd boyfriends; ca
and; kcanasome; vatsyatmwho was imitating the calf demon,

1028

Vatssura; hantikilled; caand; anyanother; tatrathere; ekone;

tumoreover; bakyatmanother, who was imitating the crane demon,
Baksura.
Two gops acted like Rma and Ka in the midst of several others,
who took the role of cowherd boys. One gop enacted Ka's killing of
the demon Vatssura, represented by another gop, and a pair of gops
acted out the killing of Baksura.
TEXT 18
hya dra-g yadvat
kas tam anuvartatm
veu kvaant krantm
any asanti sdhv iti
hyacalling; drawho were far away; gthe cows; yadvatjust
as; kaKa; tamhim; anuvartatmone gop who was imitating;
veumthe flute; kvaantmvibrating; krantmplaying games;
anythe other gops; asantipraised; sdhu iti"excellent!"
When one gop perfectly imitated how Ka would call the cows who
had wandered far away, how He would play His flute and how He
would engage in various sports, the others congratulated her with
exclamations of "Well done! Well done!"
TEXT 19
kasycit sva-bhuja nyasya
calanty hpar nanu
ko 'ha payata gati
lalitm iti tan-man
kasycitof one of them; sva-bhujamher arm; nyasyaplacing (on the
shoulder); calantwalking about; hastated; aparanother; nanu
indeed; kaKa; ahamI am; payatajust see; gatimmy
movements; lalitmgraceful; itiwith these words; tatin Him;
manwith her mind fully absorbed.
Another gop, her mind fixed on Ka, walked about with her arm

1029

resting on the shoulder of a friend and declared, "I am Ka! Just see
how gracefully I move!"
TEXT 20
m bhaia vta-varbhy
tat-tra vihita maya
ity uktvaikena hastena
yatanty unnidadhe 'mbaram
m bhaiadon't any of you fear; vtathe wind; varbhymand rain;
tatfrom that; tramyour deliverance; vihitamhas been arranged;
mayby me; itithus; uktvspeaking; ekenawith one; hastena
hand; yatantendeavoring; unnidadheshe lifted; ambaramher upper
garment.
"Don't be afraid of the wind and rain," said one gop. "I will save you."
And with that she lifted her shawl above her head.
Here a gop enacts Lord Ka's pastime of lifting Govardhana Hill.
TEXT 21
ruhyaik padkramya
irasy hpar npa
duhe gaccha jto 'ha
khalnm nanu daa-kt
ruhyarising up; ekone of the gops; padwith her foot; kramya
climbing above; irasithe head; hasaid; aparmto another; npa
O King (Parkit); duawicked; aheO snake; gacchago away;
jtahave taken birth; ahamI; khalnmon those who are envious;
nanuindeed; daaof punishment; ktas the imposer.
[ukadeva Gosvm continued:] O King, one gop climbed on another's
shoulders and, putting her foot on the other's head, said, "Go away
from here, O wicked snake! You should know that I have taken birth in
this world just to punish the envious."
Here the gops enact Ka's chastisement of Kliya.

1030

TEXT 22
tatraikovca he gop
dvgni payatolbaam
caky v apidadhva vo
vidhsye kemam ajas
tatrathere; ekone of them; uvcasaid; he gopO cowherd boys;
dva-agnimthe forest fire; payatasee; ulbaamfierce: caki-your
eyes; uquickly; apidadhvamjust close; vayour; vidhsyeI will
arrange; kemamprotection; ajaswith ease.
Then another gop spoke up: My dear cowherd boys, look at this raging
forest fire! Quickly close your eyes and I will easily protect you.
TEXT 23
baddhnyay sraj kcit
tanv tatra ulkhale
badhnmi bha-bhettra
haiyagava-mua tv iti
bht su-dk pidhysya
bheje bhti-viambanam
baddhtied up; anyayby another gop; srajwith a flower garland;
kcitone gop; tanvslender; tatrathere; ulkhaleto the grinding
mortar; badhnmiI am binding; bhaof the storage pots;
bhettramthe breaker; haiyam-gavaof the butter saved from the
previous day's milk; muamthe stealer; tuindeed; itithus speaking;
bhtafraid; su-dkwith beautiful eyes; pidhyacovering; syam
her face; bhejeassumed; bhtiof fear; viambanamthe pretense.
One gop tied up her slender companion with a flower garland and said,
"Now I will bind this boy who has broken the butter pots and stolen the
butter." The second gop then covered her face and beautiful eyes,
pretending to be afraid.
TEXT 24
eva ka pcchamn
vrdvana-lats tarn

1031

vyacakata vanoddee
padni paramtmana
evamin this manner; kamabout Ka; pcchamninquiring;
vndvanaof the Vndvana forest; latfrom the creepers; tarn
and the trees; vyacakatathey saw; vanaof the forest; uddeein one
spot; padnithe footprints; parama-tmanaof the Supersoul .
While the gops were thus imitating Ka's pastimes and asking
Vndvana's creepers and trees where Ka, the Supreme Soul, might
be, they happened to see His footprints in a corner of the forest.
TEXT 25
padni vyaktam etni
nanda-snor mahtmana
lakyante hi dhvajmbhojavajrkua-yavdibhi
padnithe footprints; vyaktamclearly; etnithese; nanda-sno
of the son of Nanda Mahrja; mah-tmanathe great soul; lakyante
are ascertained; hiindeed; dhvajaby the flag; ambhojalotus; vajra
thunderbolt; akuaelephant goad; yava-dibhibarleycorn, etc.
[The gops said:] The marks of a flag, lotus, thunderbolt, elephant goad,
barleycorn and so forth on these footprints clearly distinguish them as
belonging to that great soul, the son of Nanda Mahrja.
rla Vivantha Cakravart hkura, in his commentary on this verse,
gives the following scriptural information about the symbolic markings
on the lotus feet of Ka:
"In the following verses the Skanda Pura states the particular places on
His feet where Ka carries the mark of the flag and also other marks,
and the reasons for these marks:
dakiasya padguhamle cakra bibharty aja
tatra bhakta-janasyria-varga-cchedanya sa

1032

'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.'
madhyamguli-mle ca
dhatte kamalam acyuta
dhyt-citta-dvireph
lobhanyti-obhanm
'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.'
kaniha-mlato vajra
bhakta-ppdri-bhedanam
pri-madhye 'kua bhakta
cittebha-vaa-kriam
'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.'
bhoga-sampan-maya dhatte
yavam aguha-parvai
'The joint of His right large toe bears the mark of a barleycorn,
representing all kinds of enjoyable opulences.'
"The Skanda Pura also states,
vajra vai dakie prve
akuo vai tad-agrata
'A thunderbolt is found on the right side of His right foot, and an elephant
goad below that.'
"The cryas of the Vaiava sampradya explain that since the particular
feet under discussion are Lord Ka's, we should know that the
thunderbolt is at the base of His small toe and the elephant goad below

1033

the thunderbolt. An elephant goad on the heel belongs rather to Lord

Nryaa and other viu-tattva expansions.
"Thus the Skanda Pura describes six marks on Ka's right footthe
disc, flag, lotus, thunderbolt, elephant goad and barleycorn. And the
Vaiava-toa mentions even more marksa vertical line beginning at
the middle of His foot and continuing as far as the juncture between His
big toe and second toe; an umbrella below the disc; at the base of the
middle of His foot, a group of four svastikas in the four cardinal
directions; at the four points where each svastika meets the next, four rose
apples; and in the middle of the svastikas, an octagon. This makes eleven
marks on Ka's right foot."
rla Vivantha Cakravart describes the marks on Ka's left foot as
follows: "At the base of the large toe is a conchshell with its mouth facing
the toe. At the base of the middle toe are two concentric circles,
representing the inner and outer sky. Below this mark is Cupid' s
unstrung bow, at the base of the bow is a triangle, and surrounding the
triangle is a group of four waterpots. At the base of the triangle is a halfmoon with two more triangles touching its points, and below the halfmoon is a fish.
"All together, then, there are nineteen distinguishing marks on the soles
of Lord Ka's lotus feet."
TEXT 26
tais tai padais tat-padavm
anvicchantyo 'grato'bal
vadhv padai su-pktni
vilokyrt samabruvan
tai taiby those various; padaifootprints; tatHis; padavmpath;
anvicchantyatracing out; agrataforward; abalthe girls;
vadhvof His special consort; padaiwith the footprints; supktni
thoroughly
intermingled;
vilokyanoticing;
rtdistressed;
samabruvanthey spoke.
The gops began following Ka's path, as shown by His many
footprints, but when they saw that these prints were thoroughly
intermixed with those of His dearmost consort, they became perturbed
and spoke as follows.

1034

TEXT 27
kasy padni caitni
yty nanda-snun
asa-nyasta-prakohy
kareo kari yath
kasyof one certain gop; padnithe footprints; caalso; etni
these; ytywho was going; nanda-snuntogether with the son of
Nanda Mahrja; asaupon whose shoulder; nyastaplaced;
prakohyHis forearm; kareoof a she-elephant; kariby the
he-elephant; yathas.
[The gops said:] Here we see the footprints of some gop who must
have been walking along with the son of Nanda Mahrja. He must have
put His arm on Her shoulder, just as an elephant rests His trunk on the
shoulder of an accompanying she-elephant.
TEXT 28
anayrdhito nna
bhagavn harir vara
yan no vihya govinda
prto ym anayad raha
anayby Her; rdhitaperfectly worshiped; nnamcertainly;
bhagavanthe Personality of Godhead; hariLord Ka; varathe
supreme controller; yatinasmuch as; naus; vihyarejecting;
govindaLord Govinda; prtapleased; ymwhom; anayatled;
rahato a secluded place.
Certainly this particular gop has perfectly worshiped the all-powerful
Personality of Godhead, Govinda, since He was so pleased with Her
that He abandoned the rest of us and brought Her to a secluded place.
rla Vivantha Cakravart explains that the word rdhita refers to
rmat Rdhr. He comments, "The sage ukadeva Gosvm has tried
with all endeavor to keep Her name hidden, but now it automatically
shines forth from the moon of his mouth. That he has spoken Her name is
indeed Her mercy, and thus the word rdhita is like the rumbling of a
kettledrum sounded to announce Her great good fortune."

1035

Although the gops spoke as if jealous of rmat Rdhr, they were

actually ecstatic to see that She had captured r Ka.
rla Vivantha Cakravart quotes the following detailed description of
rmat Rdhr's footprints, as given by rla Rpa Gosvm in his r
Ujjvala-nlamai: "At the base of the large toe of Her left foot is the mark
of a barleycorn, below that mark is a disc, below the disc is an umbrella,
and below the umbrella is a bracelet. A vertical line extends from the
middle of Her foot to the juncture of Her large and second toes. At the
base of the middle toe is a lotus, below that is a flag with a banner, and
below the flag is a creeper, together with a flower. At the base of Her small
toe is an elephant goad, and upon Her heel is a half-moon. Thus there are
eleven marks on Her left foot.
"At the base of the large toe of Her right foot is a conchshell, and below
that a spear. At the base of the small toe of Her right foot is a sacrificial
altar, below that an earring, and below the earring a spear. Along the base
of the second, third, fourth and small toes is the mark of a mountain,
below which is a chariot, and on the heel is a fish.
"Thus all together there are nineteen distinguishing marks on the soles of
rmat Rdhr's lotus feet."
TEXT 29
dhany aho am lyo
govindghry-abja-reava
yn brahmeau ram dev
dadhur mrdhny agha-nuttaye
dhanysanctified; ahoah; amthese; lyaO gops; govindaof
Govinda; aghri-abjaof the lotuslike feet; reavathe particles of dust;
ynwhich; brahmLord Brahm; auand Lord iva; ram dev
Ramdev, the wife of Lord Viu; dadhutake; mrdhnion their
heads; aghaof their sinful reactions; nuttayefor the dispelling.
O girls! The dust of Govinda's lotus feet is so sacred that even Brahm,
iva and the goddess Ram take that dust upon their heads to dispel
sinful reactions.
According to rla Vivantha Cakravart, who quotes from stra, each
day in the late afternoon, as Ka returned from the cow pastures with
His cowherd boyfriends, great demigods like Brahm and iva would

1036

come down from heaven and take the dust of His feet.
Great personalities like the goddess Ram (the wife of Viu), iva and
Brahm are not at all sinful. But in the ecstasy of pure Ka
consciousness they feel themselves fallen and impure. Thus, desiring to
purify themselves, they blissfully take the dust of the Lord's lotus feet on
their heads.
TEXT 30
tasy amni na kobha
kurvanty uccai padni yat
yaikpahtya gopnm
raho bhunkte 'cyutdharam
na lakyante padny atra
tasy nna tkurai
khidyat-sujtghri-talm
unninye preyas priya
tasyof Her; amnithese; nafor us; kobhamagitation;
kurvanticreate; uccaiexceedingly; padnithe footprints; yat
because; ywho; ekalone; apahtyabeing taken aside; gopnmof
all the gops; rahain seclusion; bhukteShe enjoys; acyutaof Ka;
adharamthe lips; na lakyanteare not seen; padnithe feet; atra
here; tasyHer; nnamcertainly; taby the blades of grass;
akuraiand the growing sprouts; khidyatbeing caused pain; sujta
tender; aghriof whose feet; talmthe soles; unninyeHe has lifted
up; preyasmHis beloved; priyaHer dear Ka.
These footprints of that special gop greatly disturb us. Of all the gops,
She alone was taken away to a secluded place, where She is enjoying
the lips of Ka. Look, we can't see Her footprints over here! It's
obvious that the grass and sprouts were hurting the tender soles of Her
feet, and so the lover lifted up His beloved.
TEXT 31
imny adhika-magnni
padni vahato vadhm
gopya payata kasya
bhrkrntasya kmina

1037

atrvaropit knt
pupa-hetor mahtman
imnithese; adhikavery much; magnnimerged; padnifootprints;
vahataof Him who was carrying; vadhmHis consort; gopyaO
gops; payatajust see; kasyaof Ka; bhraby the weight;
krntasyaoppressed; kminalusty; atrain this place; avaropit
placed down; kntthe girlfriend; pupaof (gathering) flowers;
hetofor the purpose; mah-tmanby the very intelligent.
Please observe, my dear gops, how in this place lusty Ka's footprints
are pressed more deeply into the ground. Carrying the weight of His
beloved must have been difficult for Him. And over here that intelligent
boy must have put Her down to gather some flowers.
The word vadhm indicates that even though r Ka was not officially
married to Rdhr, He had in fact made Her His bride in the
Vndvana forest.
According to rla Vivantha Cakravart hkura, the gops use the word
kmina here to indicate the following thoughts: "We actually love r
Ka, but still He has rejected us. Therefore His private dealings with
Rdhr prove that this young prince of Vraja has carried Her away
because of lust. If He were interested in love, He would have accepted us
instead of that cowherd girl Rdhr."
These thoughts reveal the mood of the gops who are rivals of rmat
Rdhr. Of course, the gops who are Her direct allies were jubilant to
see Her good fortune.
TEXT 32
atra prasnvacaya
priyrthe preyas kta
prapadkramaa ete
payatsakale pade
atrahere; prasnaof flowers; avacayathe gathering; priy-arthe
for the sake of His beloved; preyasby the beloved Ka; ktadone;
prapadafront of His feet; kramaewith the pressing down; ete
these; payatajust see; asakaleincomplete; padethe pair of
footprints.

1038

Just see how in this place dear Ka collected flowers for His beloved.
Here He has left the impression of only the front part of His feet
because He was standing on His toes to reach the flowers.
TEXT 33
kea-prasdhana tv atra
kminy kmin ktam
tni cayat kntm
upaviam iha dhruvam
keaof Her hair; prasdhanamthe decorative arrangement; tu
furthermore; atrahere; kminyof the lusty girl; kminby the
lusty boy; ktamdone; tniwith those (flowers); cayatby Him
who was making a crown; kntmHis consort; upaviamseated; iha
here; dhruvamcertainly.
Certainly Ka sat down here with His girlfriend to arrange Her hair.
The lusty boy must have made a crown for that lusty girl out of the
flowers He had collected.
The cryas explain that r Ka wanted to decorate Rdhr's hair
with the forest flowers He had collected. Therefore They sat down
together facing the same direction, with Rdhr between Ka's knees,
and Ka proceeded to arrange Her hair with flowers and make a flower
crown for Her, coronating Her as the goddess of the forest. Thus the
romantic young boy and girl played and joked together in Vndvana.
TEXT 34
reme tay ctma-rata
tmrmo 'py akhaita
kmin darayan dainya
str caiva durtmatm
remeHe enjoyed; taywith Her; caand; tma-rataHe who takes
pleasure only within Himself; tma-rmacompletely self-satisfied;
apialthough; akhaitanever incomplete; kminmof ordinary
lusty men; darayanshowing; dainyamthe degraded condition;
strmof ordinary women; ca evaalso; durtmatmthe
hardheartedness.

1039

[ukadeva Gosvm continued:] Lord Ka enjoyed with that gop,

although He enjoys only within, being self-satisfied and complete in
Himself. Thus by contrast He showed the wretchedness of ordinary
lusty men and hardhearted women.
This verse directly refutes the superficial criticism materialistic people
sometimes direct against Lord Ka's pastimes. The philosopher Aristotle
claimed that ordinary activities are unworthy of God, and with this idea in
mind some people declare that since the activities of Lord Ka resemble
those of ordinary human beings, He cannot be the Absolute Truth .
But in this verse ukadeva Gosvm emphatically points out that Lord
Ka acts on the liberated platform of spiritual self-satisfaction. This fact
is indicated here by the terms tma-rata, tmrma and akhaita. It is
inconceivable to ordinary people that a handsome young boy and a
beautiful young girl enjoying romantic conjugal affairs in the forest
moonlight can be engaging in pure activity, free from egoistic desire and
lust. Yet while Lord Ka is inconceivable to ordinary persons, those who
love Him can easily realize the absolute, pure nature of His activities.
One may argue that "beauty is in the eye of the beholder" and that
therefore the devotees of Ka are only imagining the Lord's activities to
be pure. This argument ignores many significant facts. For one, the path
of Ka consciousness, of developing love for Ka, demands that a
devotee strictly follow four regulative principles: no illicit sex, no
gambling, no intoxication and no eating of meat, fish or eggs. When one
is freed from material lust and rises to the liberated platform, beyond
material desire, one realizes the absolute beauty of Lord Ka. This
process is not theoretical: it has been practiced and completed by many
thousands of great sages, who have left us their shining example and their
brilliant teachings concerning the path of Ka consciousness.
Certainly beauty is in the eye of the beholder. However, real beauty is
perceived by the soul's eye and not by the lusty eye of the material body.
Therefore the Vedic literature repeatedly stresses that only those freed
from material desire can see the beauty of Lord Ka with the eye of the
pure soul, anointed with love of Godhead. It may finally be noted that
upon realizing the pastimes of Lord Ka one becomes free of all tinges
of sex desire, a state of mind that can hardly result from meditating upon
material sexual affairs.
One final note: The conjugal pastimes of Ka perfectly round out His

1040

qualification as the Supreme Absolute Truth. The Vednta states that the
Absolute Truth is the source of everything, so certainly the Absolute
cannot lack any of the beautiful things of this world. It is only because
romantic affairs exist in a pure, spiritual form in the Absolute that they
can manifest in a perverted, material form in this world. Thus the
apparent beauty of this world is not to be absolutely rejected; rather,
beauty should be accepted in its pure, spiritual form.
Since the beginning of time men and women have been inspired to poetic
rapture by the art of romance. Unfortunately, romance in this world
usually leads to crushing disappointment, brought about by a change of
heart or by death. Thus although we may at first find romantic affairs
beautiful and enjoyable, they are eventually spoiled by the onslaught of
material nature. Still, it is unreasonable to totally reject the concept of
romance. Rather, we should accept conjugal attraction in its absolute,
perfect, pure form, as it exists within God, without a tinge of material lust
or selfishness. That pure conjugal attractionthe supreme beauty and
pleasure of the Supreme Truthis what we are reading about here in the
pages of rmad-Bhgavatam.
TEXTS 35-36
ity eva darayantyas t
cerur gopyo vicetasa
y gopm anayat ko
vihyny striyo vane
s ca mene tadtmna
variha sarva-yoitm
hitv gop kma-yn
mm asau bhajate priya
itithus; evamin this manner; darayantyashowing; tthey;
ceruwandered; gopyathe gops; vicetasacompletely bewildered;
ymwhich; gopmgop; anayatHe took; kaLord Ka;
vihyaabandoning; anythe other; striyawomen; vanein the
forest; sShe; caalso; menethought; tadthen; tmnamHerself;
varihamthe best; sarvaof all; yoitmwomen; hitvrejecting;
gopthe gops; kma-ynwho are impelled by lusty desire; mm
Me; asauHe; bhajateis accepting; priyathe beloved.

1041

As the gops wandered about, their minds completely bewildered, they

pointed out various signs of Ka's pastimes. The particular gop whom
Ka had led into a secluded forest when He had abandoned all the
other young girls began to think Herself the best of women. "My
beloved has rejected all the other gops," She thought, "even though
they are driven by Cupid himself. He has chosen to reciprocate with Me
alone."
Previously all the gops had become proud of their association with Ka
and then suddenly lost His association. Only Rdhr remained with
Him. Now She has also become proud of that association and will suffer a
similar fate. The Lord arranges all this to reveal the gops' unparalleled
devotion for Him, a devotion whose intensity fully manifests in moments
of separation.
TEXT 37
tato gatv vanoddea
dpt keavam abravt
na praye 'ha calitu
naya m yatra te mana
tatathen; gatvgoing; vanaof the forest; uddeamto one region;
dptbecoming proud; keavamto Ka; abravtShe said; na
prayeam not able; ahamI; calitumto move; nayabring; mm
Me; yatrawhere; teYour; manamind.
As the two lovers passed through one part of the Vndvana forest, the
special gop began feeling proud of Herself. She told Lord Keava, "I
cannot walk any further. Please carry Me wherever You want to go."
TEXT 38
evam ukta priym ha
skandha ruhyatm iti
tata cntardadhe ka
s vadhr anvatapyata
evamthus; uktaaddressed; priymto His beloved; haHe said;
skandheon My shoulder; ruhyatmplease climb; itithese words;
tatathen; caand; antardadheHe disappeared; kaLord r

1042

Ka; sShe; vadhHis consort; anvatapyatafelt remorse.

Thus addressed, Lord Ka replied, "Just climb on My shoulder." But
as soon as He said this, He disappeared. His beloved consort then
immediately felt great remorse.
rmat Rdhr was exhibiting the pride of a beautiful girl who has
brought Her boyfriend under control. Thus She told Ka, "Please carry
Me wherever You want to go. I can't walk anymore." r Ka now
disappears from Her sight, intensifying Her ecstatic love more and more.
TEXT 39
h ntha ramaa preha
kvsi kvsi mah-bhuja
dsys te kpay me
sakhe daraya sannidhim
hO; nthamaster; ramaalover; prehadearmost; kva asi kva
asiwhere are You, where are You; mah-bhujaO mighty-armed one;
dsyto the maidservant; teYour; kpaywretched; meMe;
sakheO friend; darayaplease show; sannidhimYour presence.
She cried out: O master! My lover! O dearmost, where are You? Where
are You? Please, O mighty-armed one, O friend, show Yourself to Me,
Your poor servant!
rla Vivantha Cakravart hkura describes the following moving
exchange:
"Rdh says, 'My Lord, I am being burned in the great fire of separation
from You, and My life air is about to leave My body. Even with the
greatest endeavor I cannot maintain My life. But You are the Lord of My
life, and so You can quickly save Me simply by glancing upon Me. Please
do so immediately. I beg You to save My life, not for My sake but rather
for Yours. After giving up all the other gops, You've brought Me so far to
a secluded place in the forest just to enjoy special pleasure with Me. If I
die You will not be able to find conjugal happiness anywhere else. You
will remember Me and thus lament in Your sorrow.'
"Ka replies, 'So let Me become unhappy. What does that matter to
You?'
" 'But You are most dear to Me. I will feel Your unhappiness millions of

1043

times more than You. Even if I've already died, I still will not be able to
tolerate the pain that even one spot on the nails of Your lotus feet may
experience. Indeed, to prevent such pain I am ready to throw My life away
millions and millions of times. So kindly show Yourself and drive away
that unhappiness.'
" 'But if Your life air is on the verge of leaving Your body, what can I do to
stop that?'
" 'Simply by the touch of Your arms, which are a medicinal herb with the
power to revive the dead, My body will return to its healthy, normal
condition, and My life air will automatically come back and remain in My
body.'
" 'But You know the forest path Yourself without My help, so why did
You order Me, the king's son and a very young and gentle boy who is to
be respected? Why did You command, "Take Me wherever You wish"?
Why do You anger Me like this?'
"Rdh cries out, 'Please show Yourself to Your wretched maidservant. Be
merciful to Me! Be merciful! When I ordered You, I was overcome by
sleepiness. I was so tired from playing with You. Therefore please excuse
what Your poor servant said. Please don't be angry. It was only because
You treated Me like such a close friend, though I am unworthy, that I
spoke like that to You.'
" 'All right, My love, I am very pleased with You, so please come to Me.'
" 'But I've been blinded by lamentation. I can't see where You are. Please
tell Me where You are.' "
TEXT 40
r-uka uvca
anvicchantyo bhagavato
mrga gopyo 'vidrita
dadu priya-vilen
mohit dukhit sakhm
r-uka uvcar ukadeva Gosvm said; anvicchantyasearching
out; bhagavataof the Supreme Personality of Godhead; mrgamthe
path; gopyathe gops; avidritanot far away; dadusaw; priya
from Her beloved; viletbecause of the separation; mohitm
bewildered; dukhitmunhappy; sakhmtheir friend.
ukadeva Gosvm said: While continuing to search out Ka's path,

1044

the gops discovered their unhappy friend close by. She was bewildered
by separation from Her lover.
TEXT 41
tay kathitam karya
mna-prpti ca mdhavt
avamna ca daurtmyd
vismaya parama yayu
tayby Her; kathitamwhat was related; karyahearing; mnaof
respect; prptimthe receiving; caand; mdhavtfrom Lord Ka;
avamnamthe dishonor; caalso; daurtmytbecause of Her
impropriety; vismayamamazement; paramamsupreme; yayuthey
experienced.
She told them how Mdhava had given Her much respect, but how She
then suffered dishonor because of Her misbehavior. The gops were
extremely amazed to hear this.
It was natural for Rdhr to ask Ka to carry Her, for this request was
consistent with the loving mood of Their relationship. Now, however, in
great humility She describes Her behavior as wicked. Hearing of these
affairs, the other gops are astonished.
TEXT 42
tato 'vian vana candra
jyotsn yvad vibhvyate
tama praviam lakya
tato nivavtu striya
tatathen; avianthey entered; vanamthe forest; candraof the
moon; jyotsnthe light; yvatas far; vibhvyateas was visible;
tamadarkness; praviamentered; lakyanoticing; tata
thereupon; nivavtuthey desisted; striyathe women.
In search of Ka, the gops then entered the depths of the forest as far
as the light of the moon shone. But when they found themselves
engulfed in darkness, they decided to turn back.

1045

The gops entered a part of the forest so dense that even the light of the
full moon couldn't penetrate it. This scene is also described in the Viu
Pura:
pravio gahana ka
padam atra na lakyate
nivartadhva akasya
naitad ddhiti-gocara
"One gop said, 'Ka has entered such a dark part of the forest that we
cannot possibly see His footprints. Therefore let us turn back from this
area, which even the light of the moon cannot reach.' "
TEXT 43
tan-manasks tad-alps
tad-vices tad-tmik
tad-gun eva gyantyo
ntmagri sasmaru
tat-manasktheir minds filled with thoughts of Him; tat-lp
conversing about Him; tat-viceimitating His activities; tat-tmik
filled with His presence; tat-gunabout His qualities; evasimply;
gyantyasinging; nanot; tmatheir own; grihomes;
sasmaruremembered.
Their minds absorbed in thoughts of Him, they conversed about Him,
acted out His pastimes and felt themselves filled with His presence.
They completely forgot about their homes as they loudly sang the
glories of Ka's transcendental qualities.
Actually there is no separation from Ka for the pure devotees of the
Lord. Although apparently abandoned by Ka, the gops were actually
tightly connected to Him by the spiritual process of ravaa krtana
vio [SB 7.5.23], hearing and chanting the glories of the Lord.
TEXT 44
puna pulinam gatya
klindy ka-bhvan
samavet jagu ka

1046

tad-gamana-kkit
punaagain; pulinamto the bank; gatyacoming; klindyof the
river Yamun; ka-bhvanmeditating on Ka; samavetjoined
together; jaguthey sang; kamabout Ka; tat-gamanaHis
arrival; kkiteagerly desired.
The gops again came to the bank of the Klind. Meditating on Ka
and eagerly hoping He would come, they sat down together to sing of
Him.
As stated in the Kaha Upaniad (1.2.23), yam evaia vute tena labhya:
"The Supersoul can be realized by that person whom He chooses." Thus
the gops fervently pray that Ka come back to them.
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirtieth Chapter, of
the rmad-Bhgavatam, entitled "The Gops Search for Ka."

1047

31. The Gops' Songs of Separation

This chapter relates how the gops, overwhelmed by feelings of separation

from Ka, sat down on the bank of the Yamun and began praying for
His audience and singing His glories.
Because the gops had dedicated their minds and very lives to Ka, they
were beside themselves with the transcendental pain of separation. But
their crying, which appears like evidence of misery, actually shows their
exalted state of transcendental bliss. As it is said, yata dekha vaiaver
vyavahra dukh/ nicaya jniha sei paramnanda sukh: "Whenever one
sees a Vaiava acting unhappy, one should know it for sure that he is
actually experiencing the highest spiritual bliss." Thus each of the gops
began addressing Lord r Ka according to her individual mode of
ecstasy, and they all prayed for Him for His mercy.
As the pastimes of Ka spontaneously arose in the minds of the gops,
they sang their song, which relieves the agony of those suffering from the
burning pain of separation from Ka and which bestows supreme
auspiciousness. They sang, "O Lord, O lover, O cheater, when we
remember Your smile, Your loving glances and Your pastimes with Your
boyhood friends, we become extremely agitated. Remembering Your lotus
face, adorned with locks of blackish hair smeared with the dust of the
cows, we become irrevocably attached to You. And when we remember
how You followed the cows from forest to forest with Your tender feet, we
feel great pain."
In their separation from Ka the gops considered a single moment an
entire age. Even when they had previously seen Him they had found the
blinking of their eyelids intolerable, for it blocked their vision of Him for
a fraction of a second.
The ecstatic sentiments for Lord Ka that the gops expressed may
appear like symptoms of lust, but in reality they are manifestations of
their pure desire to satisfy the Supreme Lord's spiritual senses. There is
not even the slightest trace of lust in these moods of the gops.
TEXT 1

1048

gopya cu
jayati te 'dhika janman vraja
rayata indir avad atra hi
dayita dyat diku tvaks
tvayi dhtsavas tv vicinvate
gopya cuthe gops said; jayatiis glorious; teYour; adhikam
exceedingly; janmanby the birth; vrajathe land of Vraja; rayateis
residing; indirLakm, the goddess of fortune; avatperpetually;
atrahere; hiindeed; dayitaO beloved; dyatmmay (You) be
seen; dikuin all directions; tvakYour (devotees); tvayifor Your
sake; dhtasustained; asavatheir life airs; tvmfor You; vicinvate
they are searching.
The gops said: O beloved, Your birth in the land of Vraja has made it
exceedingly glorious, and thus Indir, the goddess of fortune, always
resides here. It is only for Your sake that we, Your devoted servants,
maintain our lives. We have been searching everywhere for You, so
please show Yourself to us.
Those who are familiar with the art of chanting Sanskrit verses will be
able to appreciate the especially exquisite Sanskrit poetry of this chapter.
Specifically, the poetic meter of the verses is extraordinarily beautiful, and
also, for the most part, in each line the first and seventh syllables begin
with the same consonant, as do the second syllables of all four lines.
TEXT 2
arad-udaye sdhu-jta-satsarasijodara-r-mu d
surata-ntha te 'ulka-dsik
vara-da nighnato neha ki vadha
aratof the autumn season; uda-ayein the reservoir of water;
sdhuexcellently; jtagrown; satfine; sarasi-jaof the lotus
flowers; udarain the middle; rthe beauty; muwhich excels;
dwith Your glance; surata-nthaO Lord of love; teYour; aulka
acquired without payment; dsikmaidservants; vara-daO giver of
benedictions; nighnatafor You who are killing; nanot; ihain this
world; kimwhy; vadhamurder.

1049

O Lord of love, in beauty Your glance excels the whorl of the finest,
most perfectly formed lotus within the autumn pond. O bestower of
benedictions, You are killing the maidservants who have given
themselves to You freely, without any price. Isn't this murder?
In the autumn season, the whorl of the lotus has a special beauty, but that
unique loveliness is surpassed by the beauty of Ka's glance.
TEXT 3
via-jalpyayd vyla-rkasd
vara-mrutd vaidyutnalt
va-maytmajd vivato bhayd
abha te vaya rakit muhu
viapoisonous; jalaby the water (of the Yamun, contaminated by
Kliya); apyaytfrom destruction; vylafearsome; rkastfrom the
demon (Agha); varafrom rain (sent by Indra); mruttand the windstorm (created by Tvarta); vaidyuta-analtfrom the thunderbolt (of
Indra); vafrom the bull, Arisura; maya-tmajtfrom the son of
Maya (Vyomsura); vivatafrom all; bhaytfear; abhaO greatest
of personalities; teby You; vayamwe; rakithave been protected;
muhurepeatedly.
O greatest of personalities, You have repeatedly saved us from all kinds
of dangerfrom poisoned water, from the terrible man-eater Agha,
from the great rains, from the wind demon, from the fiery thunderbolt
of Indra, from the bull demon and from the son of Maya Dnava.
Here the gops imply, "O Ka, You saved us from so many terrible
dangers, so now that we are dying of separation from You, won't You save
us again?" rla Vivantha Cakravart hkura explains that the gops
mention Aria and Vyoma because, although Ka had not yet killed
these demons, the fact that He would kill them in the future was well
known, having been predicted by the sages Garga and Bhguri at the time
of the Lord's birth.
TEXT 4
na khalu gopk-nandano bhavn
akhila-dehinm antartma-dk

1050

vikhanasrthito viva-guptaye
sakha udeyivn stvat kule
nanot; khaluindeed; gopikof the gop, Yaod; nandanathe son;
bhavnYour good self; akhilaof all; dehinmembodied living
entities; anta-tmaof the inner consciousness; dkthe seer;
vikhanasby Lord Brahm; arthitaprayed for; vivaof the universe;
guptayefor the protection; sakheO friend; udeyivnYou arose;
stvatmof the Stvatas; kulein the dynasty.
You are not actually the son of the gop Yaod, O friend, but rather the
indwelling witness in the hearts of all embodied souls. Because Lord
Brahm prayed for You to come and protect the universe, You have now
appeared in the Stvata dynasty.
The gops here imply, "Since You have descended to protect the entire
universe, how can You neglect Your own devotees?"
TEXT 5
viracitbhaya vi-dhrya te
caraam yu saster bhayt
kara-saroruha knta kma-da
irasi dhehi na r-kara-graham
viracitacreated; abhayamfearlessness; viof the Vi dynasty;
dhryaO best; teYour; caraamfeet; yumof those who
approach; sasteof material existence; bhaytout of fear; kara
Your hand; sara-ruhamlike a lotus flower; kntaO lover; kma
desires; damfulfilling; irasion the heads; dhehiplease place; na
of us; rof the goddess of fortune, Lakmdev; karathe hand;
grahamtaking.
O best of the Vis, Your lotuslike hand, which holds the hand of the
goddess of fortune, grants fearlessness to those who approach Your feet
out of fear of material existence. O lover, please place that wishfulfilling lotus hand on our heads.
TEXT 6
vraja-janrti-han vra yoit

1051

nija-jana-smaya-dhvasana-smita
bhaja sakhe bhavat-kikar sma no
jalaruhnana cru daraya
vraja-janaof the people of Vraja; rtiof the suffering; hanO
destroyer; vraO hero; yoitmof women; nijaYour own; janaof
the people; smayathe pride; dhvasanadestroying; smitawhose
smile; bhajaplease accept; sakheO friend; bhavatYour; kikar
maidservants; smaindeed; naus; jala-ruhalotus; nanamYour
face; crubeautiful; darayaplease show.
O You who destroy the suffering of Vraja's people, O hero of all women,
Your smile shatters the false pride of Your devotees. Please, dear friend,
accept us as Your maidservants and show us Your beautiful lotus face.
TEXT 7
praata-dehin ppa-karaa
ta-carnuga r-niketanam
phai-pharpita te padmbuja
ku kuceu na kndhi hc-chayam
praatawho are surrendered to You; dehinmof the embodied living
beings; ppathe sins; karaamwhich remove; tagrass; cara
who graze (the cows); anugamfollowing; rof the goddess of fortune;
niketanamthe abode; phaiof the serpent (Kliya); phaon the
hoods; arpitamplaced; teYour; pada-ambujamlotus feet; ku
please put; kuceuon the breasts; naour; kndhicut away; htayamthe lust in our hearts.
Your lotus feet destroy the past sins of all embodied souls who
surrender to them. Those feet follow after the cows in the pastures and
are the eternal abode of the goddess of fortune. Since You once put
those feet on the hoods of the great serpent Kliya, please place them
upon our breasts and tear away the lust in our hearts.
In their appeal, the gops point out that Lord Ka's lotus feet destroy the
sins of all surrendered conditioned souls. The Lord is so merciful that He
even goes out to herd the cows in the pasturing ground, and thus His
lotus feet follow them about in the grass. He has offered His lotus feet to

1052

the goddess of fortune and has placed them upon the hoods of the serpent
Kliya. Therefore, considering all this, the Lord should place His lotus feet
on the gops' breasts and satisfy their desire. That is the logic the gops
employ here.
TEXT 8
madhuray gir valgu-vkyay
budha-manojay pukarekaa
vidhi-karr im vra muhyatr
adhara-sdhunpyyayasva na
madhuraysweet; girby Your voice; valgucharming; vkyayby
Your words; budhato the intelligent; mano-jayattractive; pukara
lotus; kaaYou whose eyes; vidhi-karmaidservants; imthese;
vraO hero; muhyatbecoming bewildered; adharaof Your lips;
sdhunwith the nectar; pyyayasvaplease restore to life; naus.
O lotus-eyed one, Your sweet voice and charming words, which attract
the minds of the intelligent, are bewildering us more and more. Our
dear hero, please revive Your maidservants with the nectar of Your lips.
TEXT 9
tava kathmta tapta-jvana
kavibhir ita kalmapaham
ravaa-magala rmad tata
bhuvi ganti ye bhri-d jan
tavaYour; kath-amtamthe nectar of words; tapta-jvanamlife for
those aggrieved in the material world; kavibhiby great thinkers;
itamdescribed; kalmaa-apahamthat which drives away sinful
reactions; ravaa-magalamgiving spiritual benefit when heard;
matfilled with spiritual power; tatambroadcast all over the world;
bhuviin the material world; gantichant and spread; yethose who;
bhri-dmost beneficent; janpersons.
The nectar of Your words and the descriptions of Your activities are the
life and soul of those suffering in this material world. These narrations,
transmitted by learned sages, eradicate one's sinful reactions and
bestow good fortune upon whoever hears them. These narrations are

1053

broadcast all over the world and are filled with spiritual power.
Certainly those who spread the message of Godhead are most
munificent.
King Pratparudra recited this verse to r Caitanya Mahprabhu during
Lord Jaganntha's Ratha-ytr festival. While the Lord was resting in a
garden, King Pratparudra humbly entered and began massaging His legs
and lotus feet. Then the King recited the Thirty-first Chapter of the Tenth
Canto of the rmad-Bhgavatam, the songs of the gops. The Caitanyacaritmta relates that when Lord Caitanya heard this verse, beginning
tava kathmtam, He immediately arose in ecstatic love and embraced
King Pratparudra. The incident is described in detail in the Caitanyacaritmta (Madhya 14.4-18), and in his edition rla Prabhupda has
given extensive commentary on it.
TEXT 10
prahasita priya-prema-vkaa
viharaa ca te dhyna-magalam
rahasi savido y hdi spa
kuhaka no mana kobhayanti hi
prahasitamthe smiling; priyaaffectionate; premawith love;
vkaamglances; viharaamintimate pastimes; caand; teYour;
dhynaby meditation; magalamauspicious; rahasiin solitary
places; savidaconversations; ywhich; hdithe heart; spa
touching; kuhakaO cheater; naour; manaminds; kobhayanti
agitate; hiindeed.
Your smiles, Your sweet, loving glances, the intimate pastimes and
confidential talks we enjoyed with Youall these are auspicious to
meditate upon, and they touch our hearts. But at the same time, O
deceiver, they very much agitate our minds.
TEXT 11
calasi yad vrajc crayan pan
nalina-sundara ntha te padam
ila-tkurai sdatti na
kalilat mana knta gacchati

1054

calasiYou go; yatwhen; vrajtfrom the cowherd village; crayan

herding; panthe animals; nalinathan a lotus flower; sundaram
more beautiful; nthaO master; teYour; padamfeet; ilaby sharp
edges of grain; tagrass; akuraiand sprouting plants; sdatiare
experiencing pain; itithus thinking; naus; kalilatmdiscomfort;
manaour minds; kntaO lover; gacchatifeel.
Dear master, dear lover, when You leave the cowherd village to herd the
cows, our minds are disturbed with the thought that Your feet, more
beautiful than a lotus, will be pricked by the spiked husks of grain and
the rough grass and plants.
TEXT 12
dina-parikaye nla-kuntalair
vanaruhnana bibhrad vtam
ghana-rajasvala darayan muhur
manasi na smara vra yacchasi
dinaof the day; parikayeat the finish; nladark blue; kuntalai
with locks of hair; vana-ruhalotus; nanamface; bibhratexhibiting;
vtamcovered; ghanathick; raja-valamsmeared with dust;
darayanshowing; muhurepeatedly; manasiin the minds; na
our; smaramCupid; vraO hero; yacchasiYou are placing.
At the end of the day You repeatedly show us Your lotus face, covered
with dark blue locks of hair and thickly powdered with dust. Thus, O
hero, You arouse lusty desires in our minds.
TEXT 13
praata-kma-da padmajrcita
dharai-maana dhyeyam padi
caraa-pakaja antama ca te
ramaa na stanev arpaydhi-han
praataof those who bow down; kmathe desires; damfulfilling;
padma-jaby Lord Brahm; arcitamworshiped; dharaiof the earth;
maanamthe ornament; dhyeyamthe proper object of meditation;
padiin time of distress; caraa-pakajamthe lotus feet; am-tamam-

1055

giving the highest satisfaction; caand; teYour; ramaaO lover;

naour; staneuon the breasts; arpayaplease place; adhi-hanO
destroyer of mental distress.
Your lotus feet, which are worshiped by Lord Brahm, fulfill the desires
of all who bow down to them. They are the ornament of the earth, they
give the highest satisfaction, and in times of danger they are the
appropriate object of meditation. O lover, O destroyer of anxiety, please
put those lotus feet upon our breasts.
TEXT 14
surata-vardhana oka-nana
svarita-veun suhu cumbitam
itara-rga-vismraa n
vitara vra nas te 'dharmtam
surataconjugal happiness; vardhanamwhich increases; okagrief;
nanamwhich destroys; svaritavibrated; veunby Your flute;
suhuabundantly; cumbitamkissed; itaraother; rgaattachments;
vismraamcausing to forget; nmmen; vitaraplease spread;
vraO hero; naupon us; teYour; adharaof the lips; amtamthe
nectar.
O hero, kindly distribute to us the nectar of Your lips, which enhances
conjugal pleasure and vanquishes grief. That nectar is thoroughly
relished by Your vibrating flute and makes people forget any other
attachment.
rla Vivantha Cakravart' s charming commentary on this verse is in the
form of a dialogue between the gops and Ka:
"The gops say, 'O Ka, You exactly resemble Dhanvantari, the best of
physicians. So please give us some medicine, for we are suffering from the
disease of romantic desire for You. Don't hesitate to give us the medicinal
nectar of Your lips freely, without our paying a substantial price. Since
You are a great hero in giving charity, You should give it without any
payment, even to the most wretched persons. Consider that we are losing
our life and that now You can restore us to life by giving us that nectar.
After all, You have already given it to Your flute, which is simply a hollow
bamboo stick.'

1056

"Ka says, 'But the diet of people in this world is the bad one of
attachment to wealth, followers, family and so forth. The particular
medicine you've requested should not be given to those who have such a
bad diet.'
" 'But this medicine makes one forget all other attachments. So wonderful
is this herbal drug that it counteracts bad dietary habits. Please give that
nectar to us, O hero, since You are most charitable.' "
TEXT 15
aati yad bhavn ahni knana
trui yugyate tvm apayatm
kuila-kuntala r-mukha ca te
jaa udkat pakma-kd dm
aatitravel; yatwhen; bhavnYou; ahniduring the daytime;
knanamto the forest; truiabout 1/1700 of a second; yugyate
becomes like an entire millennium; tvmYou; apayatmfor those
who do not see; kuilacurling; kuntalamwith locks of hair; r
beautiful; mukhamface; caand; teYour; jaafoolish; udkatm
for those who are eagerly looking; pakmaof lids; ktthe creator;
dmof the eyes.
When You go off to the forest during the day, a tiny fraction of a second
becomes like a millennium for us because we cannot see You. And even
when we can eagerly look upon Your beautiful face, so lovely with its
adornment of curly locks, our pleasure is hindered by our eyelids,
which were fashioned by the foolish creator.
TEXT 16
pati-sutnvaya-bhrt-bndhavn
ativilaghya te 'nty acyutgat
gati-vidas tavodgta-mohit
kitava yoita kas tyajen nii
patihusbands; sutachildren; anvayaancestors; bhrtbrothers;
bndhavnand other relatives; ativilaghyacompletely neglecting; te
Your; antiinto the presence; acyutaO infallible one; gathaving
come; gatiof our movements; vidawho understand the purpose;
tavaYour; udgtaby the loud song (of the flute); mohitbewildered;

1057

kitavaO cheater; yoitawomen; kawho; tyajetwould abandon;

niiin the night.
Dear Acyuta, You know very well why we have come here. Who but a
cheater like You would abandon young women who come to see Him in
the middle of the night, enchanted by the loud song of His flute? Just to
see You, we have completely rejected our husbands, children, ancestors,
brothers and other relatives.
TEXT 17
rahasi savida hc-chayodaya
prahasitnana prema-vkaam
bhad-ura riyo vkya dhma te
muhur ati-sph muhyate mana
rahasiin private; savidamconfidential discussions; ht-ayaof lust
in the heart; udayamthe rise; prahasitasmiling; nanamface;
premaloving; vkaamglances; bhatbroad; urachest; riyaof
the goddess of fortune; vkyaseeing; dhmathe abode; teYour;
muhurepeatedly; atiexcessive; sphhankering; muhyate
bewilders; manathe mind.
Our minds are repeatedly bewildered as we think of the intimate
conversations we had with You in secret, feel the rise of lust in our
hearts and remember Your smiling face, Your loving glances and Your
broad chest, the resting place of the goddess of fortune. Thus we
experience the most severe hankering for You.
TEXT 18
vraja-vanaukas vyaktir aga te
vjina-hantry ala viva-magalam
tyaja mank ca nas tvat-sphtman
sva-jana-hd-ruj yan nidanam
vraja-vanain the forests of Vraja; okasmfor those who dwell;
vyaktithe appearance; agadear one; teYour; vjinaof distress;
hantrthe agent of destruction; alamextremely so; viva-magalam
all-auspicious; tyajaplease release; manka little; caand; nato

1058

us; tvatfor You; sphwith hankering; tmanmwhose minds are

filled; svaYour own; janadevotees; htin the hearts; rujmof the
disease; yatwhich is; nidanamthat which counteracts.
O beloved, Your all-auspicious appearance vanquishes the distress of
those living in Vraja's forests. Our minds long for Your association.
Please give to us just a bit of that medicine, which counteracts the
disease in Your devotees' hearts.
According to the cryas, the gops repeatedly entreat Lord Ka to place
His lotus feet on their breasts. The gops are not victims of material lust,
but rather they are absorbed in pure love of Godhead and thus want to
serve Lord Ka's lotus feet by offering their beautiful breasts to Him.
Materialistic persons, who are victims of mundane sex desire, will not be
able to understand how these conjugal dealings take place on a pure,
spiritual platform, and that is the materialists' great misfortune.
TEXT 19
yat te sujta-caramburuha staneu
bht anai priya dadhmahi karkaeu
tenavm aasi tad vyathate na ki svit
krpdibhir bhramati dhr bhavad-yu na
yatwhich; teYour; su-jtavery fine; caraa-ambu-ruhamlotus feet;
staneuon the breasts; bhtbeing afraid; anaigently; priyaO
dear one; dadhmahiwe place; karkaeurough; tenawith them;
aavmthe forest; aasiYou roam; tatthey; vyathateare distressed;
nanot; kim svitwe wonder; krpa-dibhiby small stones and so on;
bhramatiflutters; dhthe mind; bhavat-yumof those of whom
Your Lordship is the very life; naof us.
O dearly beloved! Your lotus feet are so soft that we place them gently
on our breasts, fearing that Your feet will be hurt. Our life rests only in
You. Our minds, therefore, are filled with anxiety that Your tender feet
might be wounded by pebbles as You roam about on the forest path.
The translation of this verse is from rla Prabhupda's English rendering
of Caitanya-caritmta (di 4.173).

1059

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-first Chapter,
of the rmad-Bhgavatam, entitled "The Gops' Songs of Separation."

1060

32. The Reunion

This chapter describes how r Ka manifested Himself in the midst of

the gops, who had become extremely disturbed by their separation from
Him. After He consoled them, they expressed to Him their deep feelings
of ecstasy.
The gops having shown in various ways their great eagerness to see
Ka, the attractor of Cupid, He appeared before them wearing silken
yellow garments and a beautiful flower garland. Some of the gops,
overwhelmed with ecstasy at seeing Him, grasped His hands, others
placed His arm on their shoulders, and others accepted the remnants of
betel nut He had chewed. Thus they served Him.
One gop, impelled by loving anger toward Ka, bit her lip and looked
askance at Him. Because the gops were so attached to Ka, they were
not satiated even by continuously gazing at Him. One of them then placed
Ka within her heart, closed her eyes and, embracing Him within
herself again and again, became absorbed in transcendental bliss, just like
a yog. In this way the pain the gops had felt because of separation from
the Lord was dispelled.
Next Lord Ka went to the bank of the Yamun in the company of the
cowherd girls, His internal potencies. The gops then made a seat for
Ka out of their shawls, and after He had sat down they enjoyed with
Him by gesturing amorously. The gops still felt hurt that Ka had
disappeared, so He explained to them why He had done so. He further
told them that He had come under the exclusive control of their loving
devotion and would ever remain indebted to them.
TEXT 1
r-uka uvca
iti gopya pragyantya
pralapantya ca citradh
rurudu su-svara rjan
ka-darana-llas

1061

r-uka uvcar ukadeva Gosvm said; itithus, as related above;

gopyathe gops; pragyantyasinging forth; pralapantyaspeaking
forth; caand; citradhin various charming ways; ruruduthey cried;
su-svaramloudly; rjanO King; ka-daranafor the sight of Ka;
llashankering.
ukadeva Gosvm said: O King, having thus sung and spoken their
hearts out in various charming ways, the gops began to weep loudly.
They were very eager to see Lord Ka.
TEXT 2
tsm virabhc chauri
smayamna-mukhmbuja
ptmbara-dhara sragv
skn manmatha-manmatha
tsmbefore them; virabhtHe appeared; auriLord Ka;
smayamnasmiling; mukhaHis face; ambujalotuslike; pta
yellow; ambaraa garment; dharawearing; srak-vwearing a flower
garland; sktdirectly; man-mathaof Cupid (who bewilders the
mind); manof the mind; mathathe bewilderer.
Then Lord Ka, a smile on His lotus face, appeared before the gops.
Wearing a garland and a yellow garment, He directly appeared as one
who can bewilder the mind of Cupid, who himself bewilders the minds
of ordinary people.
TEXT 3
ta vilokygata preha
prty-utphulla-do 'bal
uttasthur yugapat sarvs
tanva pram ivgatam
tamHim;
vilokyaseeing;
gatamreturned;
prehamtheir
dearmost; prtiout of affection; utphullaopening wide; datheir
eyes; abalthe girls; uttasthuthey stood up; yugapatall at once;
sarvall of them; tanvaof the body; pramthe life air; ivaas;
gatamreturned.

1062

When the gops saw that their dearmost Ka had returned to them,
they all stood up at once, and out of their affection for Him their eyes
bloomed wide. It was as if the air of life had reentered their bodies.
TEXT 4
kcit karmbuja aurer
jaghe 'jalin mud
kcid dadhra tad-bhum
ase candana-bhitam
kcitone of them; kara-ambujamthe lotus hand; aureof Lord
Ka; jagheseized; ajalinin her folded palms; mudwith joy;
kcitanother; dadhraput; tat-bhumHis arm; aseon her
shoulder; candanawith sandalwood paste; bhitamadorned.
One gop joyfully took Ka's hand between her folded palms, and
another placed His arm, anointed with sandalwood paste, on her
shoulder.
TEXT 5
kcid ajalinght
tanv tmbla-carvitam
ek tad-aghri-kamala
santapt stanayor adht
kcitone; ajalinwith joined hands; aghttook; tanvslender;
tmblaof betel nut; carvitamHis chewed remnants; ekone; tat
His; aghrifoot; kamalamlotus; santaptburning; stanayoon her
breasts; adhtplaced.
A slender gop respectfully took in her joined hands the betel nut He
had chewed, and another gop, burning with desire, put His lotus feet
on her breasts.
TEXT 6
ek bhru-kuim badhya
prema-sarambha-vihval

1063

ghnantvaikat kakepai
sandaa-daana-cchad
ekone more gop; bhru-kuimher eyebrows; badhyaconstricting;
premaof her pure love; sarambhaby the fury; vihvalbeside
herself; ghnantinjuring; ivaas if; aikatshe looked; kaaof her
sidelong glances; kepaiwith the insults; sandaabiting; daanaof
her teeth; chadthe covering (her lips).
One gop, beside herself with loving anger, bit her lips and stared at
Him with frowning eyebrows, as if to wound Him with her harsh
glances.
TEXT 7
aparnimiad-dgbhy
ju tan-mukhmbujam
ptam api ntpyat
santas tac-caraa yath
aparyet another gop; animiatunblinking; dgbhymwith eyes;
jurelishing; tatHis; mukha-ambujamlotus face; ptamfully
tasted; apialthough; na atpyatShe did not become satiated; santa
mystic saints; tat-caraamHis feet; yathas.
Another gop looked with unblinking eyes upon His lotus face, but even
after deeply relishing its sweetness She did not feel satiated, just as
mystic saints are never satiated when meditating upon the Lord's feet.
rla Vivantha Cakravart hkura explains that the analogy given here
of saintly persons meditating upon the Lord's feet is only partially
applicable, since the ecstasy the gops felt when Ka came back was
actually unparalleled. rla Vivantha Cakravart also reveals that this
particular gop is the most fortunate of all, rmat Rdhr.
TEXT 8
ta kcin netra-randhrea
hdi ktv nimlya ca
pulakgy upaguhyste
yogvnanda-samplut

1064

tamHim; kcitone of them; netraof her eyes; randhreathrough

the aperture; hdiin her heart; ktvplacing; nimlyaclosing; ca
and; pulaka-agthe hair on her limbs standing on end; upaguhya
embracing; steshe remained; yoga yog; ivalike; nandain
ecstasy; samplutdrowned.
One gop took the Lord through the aperture of her eyes and placed
Him within her heart. Then, with her eyes closed and her bodily hairs
standing on end, she continuously embraced Him within. Thus
immersed in transcendental ecstasy, she resembled a yog meditating
upon the Lord.
rla Vivantha Cakravart hkura states that the seven gops mentioned
so far in this chapter are the first seven of the eight principal gops, whose
status allowed them to immediately approach r Ka upon His
reappearance. The crya quotes a verse from the r Vaiava-toa that
gives the names of these seven as Candrval, ymal, aiby, Padm, r
Rdh, Lalit and Vikh. The eighth is understood to be Bhadr. r
Vaiava-toa itself quotes a verse from the Skanda Pura that declares
these eight gops to be the principal among the three billion gops.
Detailed information about the hierarchy of gops is available in rla Rpa
Gosvm's Ujjvala-nlamai.
The Padma Pura confirms that r Rdh is the foremost of the gops:
yath rdh priy vios
tasy kua priya tath
sarva-gopu saivaik
vior atyanta-vallabh
"Just as rmat Rdhr is most dear to Ka, Her bathing pond is
similarly dear. Of all the gops, She is the most beloved of the Lord."
The Bhad-gautamya-tantra also names rmat Rdhr as Ka's
foremost consort:
dev ka-may prokt
rdhik para-devat
sarva-lakm-may sarva
knti sammohin par

1065

"The transcendental goddess rmat Rdhr is the direct counterpart

of Lord r Ka. She is the central figure for all the goddesses of fortune.
She possesses all attractiveness to attract the all-attractive Personality of
Godhead. She is the primeval internal potency of the Lord." (This
translation is rla Prabhupda's English rendering of Caitanya-caritmta,
di 4.83.)
Additional information about r Rdh is given in the g-pariia (the
supplement to the g Veda): rdhay mdhavo devo mdhavenaiva rdhik/
vibhrjante janeu. "Among all persons, it is r Rdh in whose company
Lord Mdhava is especially glorious, as She is especially glorious in His."
TEXT 9
sarvs t keavlokaparamotsava-nirvt
jahur viraha-ja tpa
prja prpya yath jan
sarvall; tthose gops; keavaof Lord Ka; lokaby the sight;
paramasupreme; utsavaof festivity; nirvtfeeling joy;; jahu
they gave up; viraha-jamborn of their separation; tpamthe distress;
prjama spiritually enlightened person; prpyaachieving; yathas;
janpeople in general.
All the gops enjoyed the greatest festivity when they saw their beloved
Keava again. They gave up the distress of separation, just as people in
general forget their misery when they gain the association of a
spiritually enlightened person.
TEXT 10
tbhir vidhta-okbhir
bhagavn acyuto vta
vyarocatdhika tta
purua aktibhir yath
tbhiby these gops; vidhtafully cleansed; okbhi-of their distress;
bhagavnthe Supreme Personality of Godhead; acyutathe infallible
Lord; vtasurrounded; vyarocataappeared brilliant; adhikam
exceedingly; ttamy dear (King Parkit); puruathe Supreme Soul;

1066

aktibhiwith His transcendental potencies; yathas.

Encircled by the gops, who were now relieved of all distress, Lord
Acyuta, the Supreme Personality of Godhead, shone forth splendidly.
My dear King, Ka thus appeared like the Supersoul encircled by His
spiritual potencies.
The gops are Lord Ka's internal potency, and therefore when they were
relieved and happy again the Lord shone forth even more brilliantly than
before, and His transcendental bliss increased. Ka loves the gops with
pure transcendental love, and they love Him in the same pure way. The
whole affair, conducted on the transcendental platform, is inconceivable
to those bound in material existence.
TEXTS 11-12
t samdya klindy
nirviya pulina vibhu
vikasat-kunda-mandra
surabhy-anila-apadam
arac-candru-sandohadhvasta-do-tama ivam
ky hasta-taral
cita-komala-vlukam
tthose gops; samdyataking; klindyof the Yamun;
nirviyaentering upon; pulinamthe bank; vibhuthe almighty
Supreme Lord; vikasatblooming; kunda-mandraof kunda and
mandra flowers; surabhifragrant; anilawith the breeze; sat-padam
with bees; aratautumnal; candraof the moon; auof the rays;
sandohaby the abundance; dhvastadispelled; doof the night;
tamathe darkness; ivamauspicious; kyof the river Yamun;
hastalike hands; taralaby her waves; citacollected; komalasoft;
vlukamsand.
The almighty Lord then took the gops with Him to the bank of the
Klind, who with the hands of her waves had scattered piles of soft
sand upon the shore. In that auspicious place the breeze, bearing the
fragrance of blooming kunda and mandra flowers, attracted many bees,
and the abundant rays of the autumn moon dispelled the darkness of

1067

night.
TEXT 13
tad-daranhlda-vidhta-hd-rujo
manorathnta rutayo yath yayu
svair uttaryai kuca-kukumkitair
ackpann sanam tma-bandhave
tatHim, Ka; daranadue to seeing; hldaby the ecstasy;
vidhtadriven away; htin their hearts; rujathe pain; manarathaof their desires; antamthe ultimate fulfillment; rutayathe
revealed scriptures; yathas; yayuthey attained; svaiwith their
own; uttaryaicovering garments; kucaof their breasts; kukuma
with the vermilion powder; akitaismeared; ackpanthey arranged;
sanama seat; tmaof their souls; bandhavefor the dear friend.
Their heartache vanquished by the ecstasy of seeing Ka, the gops,
like the personified Vedas before them, felt their desires completely
fulfilled. For their dear friend Ka they arranged a seat with their
shawls which were smeared with the kukuma powder from their
breasts.
In the Eighty-seventh Chapter of this canto (Text 23), the rutis, or
personified Vedas, pray as follows:
striya uragendra-bhoga-bhuja-daa-viakta-dhiyo
vayam api te sam samado 'ghri-saroja-sudh
"These women fully absorbed their minds in meditation on Lord Ka's
powerful arms, which are like the bodies of great serpents. We want to
become just like the gops and render service to His lotus feet." The rutis
had seen Ka during His appearance in the previous day of Brahm and
had become full of the most intense desire to associate with Him. Then in
this kalpa they became gops. And since the Vedas are eternal in human
society, the rutis in this kalpa also become full of desire for Ka and in
the next kalpa will also become gops. This information is given by rla
Vivantha Cakravart hkura.
TEXT 14

1068

tatropavio bhagavn sa varo

yogevarntar-hdi kalpitsana
caksa gop-pariad-gato 'rcitas
trailokya-lakmy-eka-pada vapur dadhat
tatrathere; upaviaseated; bhagavnthe Supreme Personality of
Godhead; saHe; varathe ultimate controller; yoga-varaof the
masters of mystic meditation; antawithin; hdithe hearts; kalpita
arranged; sanaHis seat; caksaHe appeared resplendent; goppariatin the assembly of the gops; gatapresent; arcita
worshiped; trai-lokyaof the three worlds; lakmof the beauty and
other opulences; ekathe exclusive; padamreservoir; vapuHis
transcendental, personal form; dadhatexhibiting.
Lord Ka, the Supreme Personality of Godhead, for whom the great
masters of mystic meditation arrange a seat within their hearts, took
His seat in the assembly of gops. His transcendental body, the exclusive
abode of beauty and opulence within the three worlds, shone brilliantly
as the gops worshiped Him.
The masters of mystic meditation include Lord iva, Ananta ea and
other exalted personalities, all of whom keep the Lord seated within the
lotus of their hearts. This same Lord, conquered by the intense, selfless
love of the gops, agreed to become their boyfriend and dance with them
in Vndvana, after sitting upon their fragrant shawls on the bank of the
Yamun River.
TEXT 15
sabhjayitv tam anaga-dpana
sahsa-llekaa-vibhrama-bhruv
sasparanenka-ktghri-hastayo
sastutya at kupit babhire
sabhjayitvhonoring; tamHim; anagaof lusty desires; dpanam
the inciter; sa-hsasmiling; llplayful; kaawith glances;
vibhramasporting; bhruvwith their eyebrows; sasparanenawith
touching; akaupon their laps; ktaplaced; aghriof His feet;
hastayoand hands; sastutyaoffering praise; atsomewhat;
kupitangry; babhirethey spoke.

1069

r Ka had awakened romantic desires within the gops, and they

honored Him by glancing at Him with playful smiles, gesturing
amorously with their eyebrows, and massaging His hands and feet as
they held them in their laps. Even while worshiping Him, however, they
felt somewhat angry, and thus they addressed Him as follows.
TEXT 16
r-gopya cu
bhajato 'nubhajanty eka
eka etad-viparyayam
nobhay ca bhajanty eka
etan no brhi sdhu bho
r-gopya cuthe gops said; bhajatato those who respect them;
anureciprocally; bhajantishow respect; ekesome; ekesome; etat
to this; viparyayamthe contrary; na ubhaynwith neither; caand;
bhajantireciprocate; ekesome; etatthis; nato us; brhispeak;
sdhuproperly; bhoO dear one.
The gops said: Some people reciprocate the affection only of those who
are affectionate toward them, while others show affection even to those
who are indifferent or inimical. And yet others will not show affection
toward anyone. Dear Ka, please properly explain this matter to us.
By this apparently polite question, the gops want to expose Lord Ka's
failure to properly reciprocate their love. They were very disturbed when
r Ka left them in the forest, and they want to know why He caused
them to suffer in these loving affairs.
TEXT 17
r-bhagavn uvca
mitho bhajanti ye sakhya
svrthaikntodyam hi te
na tatra sauhda dharma
svrthrtha tad dhi nnyath
r-bhagavn uvcathe Supreme Personality of Godhead said;
mithamutually; bhajantireciprocate; yewho; sakhyafriends;
sva-arthafor their own sake; eka-antaexclusively; udyamwhose

1070

endeavor; hiindeed; tethey; nanot; tatratherein; sauhdamtrue

friendship; dharmatrue religiosity; sva-arthaof their own benefit;
arthamfor the sake; tatthat; hiindeed; nanot; anyath
otherwise.
The Supreme Personality of Godhead said: So-called friends who show
affection for each other only to benefit themselves are actually selfish.
They have no true friendship, nor are they following the true principles
of religion. Indeed, if they did not expect benefit for themselves, they
would not reciprocate.
The Lord here reminds the gops that in pure loving friendship there is no
sense of selfish interest but rather only love for one's friend.
TEXT 18
bhajanty abhajato ye vai
karu pitarau yath
dharmo nirapavdo 'tra
sauhda ca su-madhyam
bhajantithey devotedly serve; abhajatawith those who do not
reciprocate with them; yethose who; vaiindeed; karumerciful;
pitarauparents; yathas; dharmareligious duty; nirapavda
faultless; atrain this; sauhdamfriendship; caand; su-madhyam
O slender-waisted ones.
My dear slender-waisted gops, some people are genuinely merciful or,
like parents, naturally affectionate. Such persons, who devotedly serve
even those who fail to reciprocate with them, are following the true,
faultless path of religion, and they are true well-wishers.
TEXT 19
bhajato 'pi na vai kecid
bhajanty abhajata kuta
tmrm hy pta-km
akta-j guru-druha
bhajatawith those who are acting favorably; apieven; nanot; vai
certainly; kecitsome; bhajantireciprocate; abhajatawith those who

1071

are not acting favorably; kutawhat to speak of; tma-rmthe selfsatisfied; hiindeed; pta-kmthose who have already attained their
material desires; akta-jthose who are ungrateful; guru-druha
those who are inimical to superiors.
Then there are those individuals who are spiritually self-satisfied,
materially fulfilled or by nature ungrateful or simply envious of
superiors. Such persons will not love even those who love them, what
to speak of those who are inimical.
Some people, being spiritually self-satisfied, do not reciprocate others'
affection because they want to avoid entanglement in mundane dealings.
Other persons do not reciprocate simply out of envy or arrogance. And
still others fail to reciprocate because they are materially satisfied and thus
uninterested in new material opportunities. Lord Ka patiently explains
all these things to the gops.
TEXT 20
nha tu sakhyo bhajato 'pi jantn
bhajmy amm anuvtti-vttaye
yathdhano labdha-dhane vinae
tac-cintaynyan nibhto na veda
nado not; ahamI; tuon the other hand; sakhyaO friends;
bhajataworshiping; apieven; jantnwith living beings; bhajmi
reciprocate; ammtheir; anuvttipropensity (for pure love);
vttayein order to impel; yathjust as; adhanaa poor man;
labdhahaving obtained; dhanewealth; vinaeand it being lost; tat
of that; cintaywith anxious thought; anyatanything else; nibhta
filled; na vedadoes not know.
But the reason I do not immediately reciprocate the affection of living
beings even when they worship Me, O gops, is that I want to intensify
their loving devotion. They then become like a poor man who has
gained some wealth and then lost it, and who thus becomes so anxious
about it that he can think of nothing else.
Lord Ka states in Bhagavad-gt, ye yath m prapadyante ts
tathaiva bhajmy aham: [Bg. 4.11] "As people approach Me, I reciprocate
with them accordingly." Yet even if the Lord is approached by someone

1072

with devotion, to intensify the devotee's love the Lord may not
immediately reciprocate fully. In fact, the Lord is truly reciprocating. After
all, a sincere devotee always prays to the Lord, "Please help me to love
You purely." Therefore the Lord's so-called neglect is actually the
fulfillment of the devotee's prayer. Lord Ka intensifies our love for Him
by apparently separating Himself from us, and the result is that we
achieve what we really wanted and prayed for: intense love for the
Absolute Truth, Ka. Thus Lord Ka's apparent negligence is actually
His thoughtful reciprocation and the fulfillment of our deepest and purest
desire.
According to the cryas, as Lord Ka began to speak this verse the
gops looked at one another with squinting eyes, trying to hide the smiles
breaking out on their faces. Even as Lord Ka was speaking, the gops
had begun to realize that He was bringing them to the highest perfection
of loving service.
TEXT 21
eva mad-arthojjhita-loka-veda
svnm hi vo mayy anuvttaye 'bal
mayparoka bhajat tirohita
msyitu mrhatha tat priya priy
evamthus; matMy; arthafor the sake; ujjhitahaving rejected;
lokaworldly opinion; vedathe opinion of the Vedas; svnmand
relatives; hiindeed; vaof you; mayifor Me; anuvttayefor the
loving propensity; abalMy dear girls; mayby Me; aparokam
removed from your sight; bhajatwho is actually reciprocating;
tirohitam-the disappearance; mwith Me; asyitumto be inimical; ma
arhathayou should not; tattherefore; priyamwith your beloved;
priyMy dear beloveds.
My dear girls, understanding that simply for My sake you had rejected
the authority of worldly opinion, of the Vedas and of your relatives, I
acted as I did only to increase your attachment to Me. Even when I
removed Myself from your sight by suddenly disappearing, I never
stopped loving you. Therefore, My beloved gops, please do not harbor
any bad feelings toward Me, your beloved.
Here the Lord indicates that though the gops were already perfect in their

1073

love for Him, still, to inconceivably increase their perfection and show an
example for the world, He acted as He did.
TEXT 22
na praye 'ha niravadya-sayuj
sva-sdhu-ktya vibudhyupi va
y mbhajan durjara-geha-khal
savcya tad va pratiytu sdhun
nanot; prayeam able to make; ahamI; niravadya-sayujmto
those who are completely free from deceit; sva-sdhu-ktyamproper
compensation; vibudha-yuwith a lifetime as long as that of the
demigods; apialthough; vato you; ywho; mMe; abhajan
have worshiped; durjaradifficult to overcome; geha-khalthe
chains of household life; savcyacutting; tatthat; vaof you;
pratiytulet it be returned; sdhunby the good activity itself.
I am not able to repay My debt for your spotless service, even within a
lifetime of Brahm. Your connection with Me is beyond reproach. You
have worshiped Me, cutting off all domestic ties, which are difficult to
break. Therefore please let your own glorious deeds be your
compensation.
The translation and word meanings for this verse are taken from rla
Prabhupda's English rendering of r Caitanya-caritmta (di 4.180).
In conclusion, the gops became eternally glorious by their behavior in the
Lord's temporary absence, and the mutual love between them and the
Lord was wonderfully enhanced. This is the perfection of Ka and His
loving devotees.
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-second
Chapter, of the rmad-Bhgavatam, entitled "The Reunion."

1074

33. The Rsa Dance

This chapter describes Lord r Ka's rsa dance, which He enjoyed

with His beloved girlfriends in the forests along the Yamun River.
The Supreme Personality of Godhead, r Ka, is most expert in the
knowledge of transcendental moods. In the company of the gops, who
were tightly bound to Him by the ropes of affection and totally dedicated
to His service, the Lord expanded Himself into numerous forms. The
gops became intoxicated with their enthusiasm to enjoy the rsa dance,
and thus they began satisfying Ka's senses by singing, dancing and
gesturing amorously. The sweet voices of the gops filled all the directions.
Even after Lord Ka manifested Himself in numerous forms, each gop
thought He was standing next to her alone. Gradually the gops became
fatigued from the continuous dancing and singing, and each of them
placed her arm on the shoulder of the Ka standing beside her. Some
gops smelled and kissed Ka's arm, which bore the fragrance of the
lotus and was anointed with sandalwood paste. Others put Ka's hand
on their bodies, and yet others gave Ka pleasure by embracing Him
lovingly.
Lord Ka, being the Supreme Absolute Truth, is the only actual enjoyer
and object of enjoyment. Although He is one without a second, He
expands Himself into many forms to increase His personal pastimes.
Therefore great scholars say that Ka's rsa-ll is like a child's playing
with His own reflection. r Ka is self-satisfied and fully endowed with
inconceivable, transcendental opulences. When He exhibits such pastimes
as the rsa-ll, all living beings, from Brahm down to the blades of grass,
become merged in the ocean of astonishment.
When Mahrja Parkit heard the narration of Ka's conjugal pastimes
with the gops, which superficially resemble the activities of lusty, wanton
persons, he expressed a doubt to the great devotee rla ukadeva
Gosvm. ukadeva dispelled this doubt by stating, "Since r Ka is the
absolute enjoyer, such pastimes as these can never be contaminated by
any fault. But if anyone other than the Supreme Personality of Godhead
tries to enjoy such pastimes, he will suffer the same fate that someone

1075

other than Lord Rudra would suffer if he attempted to drink an ocean of

poison. Moreover, even one who only thinks of imitating Lord Ka's
rsa-ll will certainly suffer misfortune."
The Supreme Absolute Truth, r Ka, is present within the hearts of all
living entities as their indwelling witness. When out of His mercy He
exhibits His intimate pastimes to His devotees, these activities are never
besmirched by mundane imperfection. Any living being who hears of the
spontaneous loving attraction the gops felt for Lord Ka will have his
desires for material sense gratification destroyed at the root and will
develop his natural propensity for serving the Supreme Lord, the spiritual
master, and the Lord's devotees.
TEXT 1
r-uka uvca
ittha bhagavato gopya
rutv vca su-peal
jahur viraha-ja tpa
tad-agopacitia
r-uka uvcar ukadeva Gosvm said; itthamthus; bhagavata
of the Supreme Personality of Godhead; gopyathe cowherd girls;
rutvhearing; vcathe words; su-pealmost charming; jahu
they gave up; viraha-jamborn out of their feelings of separation;
tpamthe distress; tatHis; agafrom (touching) the limbs; upacita
fulfilled; iawhose desires.
ukadeva Gosvm said: When the cowherd girls heard the Supreme
Personality of Godhead speak these most charming words, they forgot
their distress caused by separation from Him. Touching His
transcendental limbs, they felt all their desires fulfilled.
TEXT 2
tatrrabhata govindo
rsa-krm anuvratai
str-ratnair anvita prtair
anyonybaddha-bhubhi
tatrathere; rabhatabegan; govindaLord Ka; rsa-kramthe
pastime of the rsa dance; anuvratai-by the faithful (gops); strof

1076

women; ratnaithe jewels; anvitajoined; prtaiwho were satisfied;

anyonyaamong one another; baddhaentwining; bhubhitheir
arms.
There on the Yamun's banks Lord Govinda then began the pastime of
the rsa dance in the company of those jewels among women, the
faithful gops, who joyfully linked their arms together.
TEXT 3
rsotsava sampravtto
gop-maala-maita
yogevarea kena
ts madhye dvayor dvayo
praviena ghtn
kahe sva-nikaa striya
ya manyeran nabhas tvad
vimna-ata-sakulam
divaukas sa-drm
autsukypahttmanm
rsaof the rsa dance; utsavathe festivity; sampravtta
commenced; gop-maalaby the circle of gops; maitadecorated;
yogaof mystic power; vareaby the supreme controller; kena
Lord Ka; tsmof them; madhyewithin the midst; dvayo dvayo
between each pair; pravienapresent; ghnmwho were held;
kaheby the necks; sva-nikaamnext to themselves; striyathe
women; yamwhom; manyeranconsidered; nabhathe sky; tvatat
that time; vimnaof airplanes; atawith hundreds; sakulam
crowded; divaof the heavenly planets; okasmbelonging to the
inhabitants; saaccompanied; drmby their wives; autsukyaby
eagerness; apahtacarried away; tmanmtheir minds.
The festive rsa dance commenced, with the gops arrayed in a circle.
Lord Ka expanded Himself and entered between each pair of gops,
and as that master of mystic power placed His arms around their necks,
each girl thought He was standing next to her alone. The demigods and
their wives were overwhelmed with eagerness to witness the rsa
dance, and they soon crowded the sky with their hundreds of celestial

1077

airplanes.
rla Bilvamagala hkura has written the following verse about the rsa
dance:
aganm aganm antar mdhavo
mdhava mdhava cntaregan
ittham kalpite maale madhya-ga
sajagau veun devak-nandana
"Lord Mdhava was situated between each pair of gops, and a gop was
situated between each pair of His manifestations. And r Ka, the son
of Devak also appeared in the middle of the circle, playing upon His flute
and singing."
rla Vivantha Cakravart hkura points out that the gops, maddened
by love, were unable to understand that r Ka had expanded Himself
so He could personally dance with each of them. Each gop saw one
manifestation of Ka. The demigods and their wives, however, could see
all His different manifestations as they watched the rsa dance from their
airplanes, and thus they were completely astonished.
TEXT 4
tato dundubhayo nedur
nipetu pupa-vaya
jagur gandharva-pataya
sa-strks tad-yao 'malam
tatathen; dundubhayakettledrums; neduresounded; nipetufell
down; pupaof flowers; vayarain; jaguthey sang; gandharvapatayathe chief Gandharvas; sa-strkalong with their wives; tat
of Him, Lord Ka; yaathe glories; amalamspotless.
Kettledrums then resounded in the sky while flowers rained down and
the chief Gandharvas and their wives sang Lord Ka's spotless glories.
As stated here, Lord Ka's glory in dancing the rsa dance is pure
spiritual bliss. The demigods in heaven, in charge of maintaining
propriety in the universe, ecstatically accepted the rsa dance as the
ultimate religious affair, completely different from the perverted reflection

1078

of romance we find in this mundane world.

TEXT 5
valayn npur
kikin ca yoitm
sa-priym abhc chabdas
tumulo rsa-maale
valaynmof the armlets; npurmankle bells; kikinmbells
worn around the waist; caand; yoitmof the women; sa-priym
who were with their beloved; abhtthere was; abdaa sound;
tumulatumultuous; rsa-maalein the circle of the rsa dance.
A tumultuous sound arose from the armlets, ankle bells and waist bells
of the gops as they sported with their beloved Ka in the circle of the
rsa dance.
TEXT 6
tatrtiuubhe tbhir
bhagavn devak-suta
madhye man haimn
mah-marakato yath
tatrathere; atiuubheappeared most brilliant; tbhiwith them;
bhagavnthe Supreme Lord; devak-sutaKa, the son of Devak;
madhyein the midst; manmof ornaments; haimnmgolden;
mahgreat; marakataa sapphire; yathas.
In the midst of the dancing gops, Lord Ka appeared most brilliant,
like an exquisite sapphire in the midst of golden ornaments.
rla Bhaktisiddhnta Sarasvat hkura states that Devak, besides being
the name of Vasudeva's wife, is also a name of mother Yaod, as stated in
the di Pura: dve nmn nanda-bhryy yaod devakti ca. "The wife of
Nanda has two namesYaod and Devak."
TEXT 7
pda-nysair bhuja-vidhutibhi sa-smitair bhr-vilsair
bhajyan madhyai cala-kuca-paai kualair gaa-lolai

1079

svidyan-mukhya kavara-rasangranthaya ka-vadhvo

gyantyas ta taita iva t megha-cakre vireju
pdaof their feet; nysaiby the placement; bhujaof their hands;
vidhutibhiby the gestures; sa-smitaismiling; bhrof their
eyebrows; vilsaiby the playful movements; bhajyanbending;
madhyaiby their middles; calamoving; kucacovering their breasts;
paaiby the cloths; kualaiby their earrings; gaaon their
cheeks; lolairolling; svidyanperspiring; mukhyawhose faces;
kavarathe braids of their hair; rasanand their belts; granthaya
having tightly tied; ka-vadhvathe consorts of Lord Ka;
gyantyasinging; tamabout Him; taitabolts of lightning; ivaas
if; tthey; megha-cakrein a range of clouds; virejushone.
As the gops sang in praise of Ka, their feet danced, their hands
gestured, and their eyebrows moved with playful smiles. With their
braids and belts tied tight, their waists bending, their faces perspiring,
the garments on their breasts moving this way and that, and their
earrings swinging on their cheeks, Lord Ka's young consorts shone
like streaks of lightning in a mass of clouds.
rla rdhara Svm explains that according to the analogy of lightning
flashing in clouds, the perspiration on the lovely faces of the gops
resembled drops of mist, and their singing resembled thunder. The word
granthaya may also be read agranthaya, meaning "loosened." This
would indicate that although the gops began the dance with their hair
and belts tightly drawn, these gradually slackened and loosened.
rla Vivantha Cakravart points out that the gops were expert at
exhibiting mudrs (precise hand gestures that express feelings or convey
meanings associated with the theme of a performance). Thus sometimes
Ka and the gops would artistically move their interlocked arms
together, and sometimes they would separate arms and exhibit mudrs to
act out the meaning of the songs they were singing.
The word pda-nysai indicates that the gops artistically and gracefully
placed the steps of their dancing feet in an enchanting way, and the words
sa-smitair bhr-vilsair indicate that the romantic movements of their
eyebrows, smiling with love, were most charming to behold.
TEXT 8

1080

uccair jagur ntyamn

rakta-kahyo rati-priy
kbhimara-mudit
yad-gtenedam vtam
uccailoudly; jaguthey sang; ntyamnwhile dancing; rakta
colored; kahyatheir throats; raticonjugal enjoyment; priy
dedicated to; ka-abhimaraby the touch of Lord Ka; mudit
joyful; yatwhose; gtenaby the singing; idamthis entire universe;
vtamis pervaded.
Eager to enjoy conjugal love, their throats colored with various
pigments, the gops sang loudly and danced. They were overjoyed by
Ka's touch, and they sang songs that filled the entire universe.
According to an authoritative book on music called Sagta-sra, tvanta
eva rg sryvatyo jva-jtaya, teu oaa-shasr pur gop-kt var:
"There are as many musical rgas as there are species of life. Among these
rgas are sixteen thousand principal ones, which were manifested by the
gops." Thus the gops created sixteen thousand different rgas, or musical
modes, and these have subsequently been disseminated throughout the
world. The words yad-gtenedam vtam also indicate that even today
devotees throughout the world sing the praises of Ka, following the
example of the gops.
TEXT 9
kcit sama mukundena
svara-jtr amirit
unninye pjit tena
pryat sdhu sdhv iti
tad eva dhruvam unninye
tasyai mna ca bahv adt
kcita certain gop; samamtogether; mukundenawith Lord Ka;
svara-jtpure musical tones; amiritnot confused with the sounds
vibrated by Ka; unninyeshe raised; pjithonored; tenaby Him;
pryatwho was pleased; sdhu sdhu itisaying, "excellent, excellent";
tat evathat same (melody); dhruvamwith a particular metrical pattern;
unninyevibrated (another gop); tasyaito her; mnamspecial respect;

1081

caand; bahumuch; adtHe gave .

One gop, joining Lord Mukunda in His singing, sang pure melodious
tones that rose harmoniously above His. Ka was pleased and showed
great appreciation for her performance, saying "Excellent! Excellent!"
Then another gop repeated the same melody, but in a special metrical
pattern, and Ka praised her also.
TEXT 10
kcid rsa-parirnt
prva-sthasya gad-bhta
jagrha bhun skandha
lathad-valaya-mallik
kcita certain gop; rsaby the rsa dance; parirntfatigued;
prvaat Her side; sthasyawho was standing; gad-bhtaof Lord
Ka, holding a baton; jagrhatook hold of; bhunwith Her arm;
skandhamthe shoulder; lathatloosening; valayaHer bracelets;
mallikand the flowers (in Her hair).
When one gop grew tired from the rsa dance, She turned to Ka,
standing at Her side holding a baton, and grasped His shoulder with
Her arm. The dancing had loosened Her bracelets and the flowers in
Her hair.
The previous verse states that r Ka honored the gops for their
dancing and singing, and in this verse we see how the gops responded by
dealing intimately and confidently with Him. Here a tired gop held on to
Ka's shoulder with her arm, resting against Him.
rla Jva Gosvm explains that the word gad in this verse indicates a
baton suitable for a dancing master. Lord Ka brought this item of
paraphernalia to enhance His enjoyment of the rsa dance. rla
Vivantha Cakravart states that the gop mentioned here is rmat
Rdhr, whereas the two gops mentioned in the previous verse are, in
order, Vikh and Lalit.
TEXT 11
tatraiksa-gata bhu
kasyotpala-saurabham

1082

candanliptam ghrya
ha-rom cucumba ha
tatrathere; ekone (gop); asaupon her shoulder; gatamplaced;
bhumthe arm; kasyaof Lord Ka; utpalalike a blue lotus;
saurabhamthe fragrance of which; candanawith sandalwood pulp;
liptamsmeared; ghryasmelling; hastanding on end; rom
her bodily hairs; cucumba hashe kissed.
Upon the shoulder of one gop Ka placed His arm, whose natural
blue-lotus fragrance was mixed with that of the sandalwood pulp
anointing it. As the gop relished that fragrance, her bodily hair stood
on end in jubilation, and she kissed His arm.
TEXT 12
kasycin nya-vikipta
kuala-tvia-maitam
gaa gae sandadhaty
prdt tmbla-carvitam
kasycitto a certain gop; nyaby the dancing; vikiptashaken;
kualawhose earrings; tviawith the glitter; maitamadorned;
gaamher cheek; gaenext to His cheek; sandadhatywho was
placing; prdtHe carefully gave; tmblathe betel nut; carvitam
chewed .
Next to Ka's cheek one gop put her own, beautified by the
effulgence of her earrings, which glittered as she danced. Ka then
carefully gave her the betel nut He was chewing.
TEXT 13
ntyat gyat kcit
kjan npura-mekhal
prva-sthcyuta-hastbja
rntdht stanayo ivam
ntyatdancing; gyatsinging; kcita certain gop; kjan
murmuring; npuraher ankle bells; mekhaland her belt; prva-

1083

sthastanding at her side; acyutaof Lord Ka; hasta-abjamthe lotus

hand; rntfeeling tired; adhtplaced; stanayo-upon her breasts;
ivampleasing.
Another gop became fatigued as she danced and sang, the bells on her
ankles and waist tinkling. So she placed upon her breasts the
comforting lotus hand of Lord Acyuta, who was standing by her side.
TEXT 14
gopyo labdhvcyuta knta
riya eknta-vallabham
ghta-kahyas tad-dorbhy
gyantyas tam vijahrire
gopyathe gops; labdhvhaving attained; acyutamthe infallible
Lord; kntamas their lover; riyaof the goddess of fortune; eknta
the exclusive; vallabhamlover; ghtaheld; kahyatheir necks;
tatHis; dorbhymby the arms; gyantyasinging; tamabout Him;
vijahrirethey took pleasure.
Having attained as their intimate lover Lord Acyuta, the exclusive
consort of the goddess of fortune, the gops enjoyed great pleasure.
They sang His glories as He held their necks with His arms.
TEXT 15
karotpallaka-viaka-kapola-gharmavaktra-riyo valaya-npura-ghoa-vdyai
gopya sama bhagavat nantu sva-keasrasta-srajo bhramara-gyaka-rsa-gohym
karaupon their ears; utpalawith the lotus flowers; alakaby locks
of their hair; vitakadecorated; kapolatheir cheeks; gharmawith
perspiration; vaktraof their faces; riyathe beauty; valayaof their
armlets; npuraand ankle bells; ghoaof the reverberation; vdyai
with the musical sound; gopyathe gops; samamtogether;
bhagavatwith the Personality of Godhead; nantudanced; sva
their own; keafrom the hair; srastascattered; srajathe garlands;
bhramarathe bees; gyakasingers; rsaof the rsa dance;

1084

gohymin the assembly.

Enhancing the beauty of the gops' faces were the lotus flowers behind
their ears, the locks of hair decorating their cheeks, and drops of
perspiration. The reverberation of their armlets and ankle bells made a
loud musical sound, and their chaplets scattered. Thus the gops danced
with the Supreme Lord in the arena of the rsa dance as swarms of bees
sang in accompaniment.
TEXT 16
eva parivaga-karbhimarasnigdhekaoddma-vilsa-hsai
reme rameo vraja-sundarbhir
yathrbhaka sva-pratibimba-vibhrama
evamthus; parivagawith embracing; karaby His hand;
abhimarawith touching; snigdhaaffectionate; kaawith glances;
uddmabroad; vilsaplayful; hsaiwith smiles; remeHe took
pleasure; ramof the goddess of fortune; athe master; vrajasundarbhiwith the young women of the cowherd community; yath
just as; arbhakaa boy; svaHis own; pratibimbawith the reflection;
vibhramawhose playing.
In this way Lord Ka, the original Lord Nryaa, master of the
goddess of fortune, took pleasure in the company of the young women
of Vraja by embracing them, caressing them and glancing lovingly at
them as He smiled His broad, playful smiles. It was just as if a child
were playing with his own reflection.
rla Bhaktisiddhnta Sarasvat hkura comments as follows on this
verse: "Lord Ka alone is the Supreme Absolute Truth, and His
potencies are unlimited. All these potencies, taking personal forms,
engage Lord Ka in His pastimes. Just as the opulent manifestation of
His one supreme transcendental potency manifests all the countless
potencies of the Lord, so in the rsa dance Ka manifests Himself as
many times as there are various potencies represented by the gops.
Everything is Ka, but by His desire His spiritual energy Yogamy
manifests the gops. When His internal potency Yogamy thus produces
such pastimes for the enhancement of His transcendental emotions, it is

1085

just like a young boy playing with His own reflection. But since these
pastimes are created by His spiritual potency, they are eternal and selfmanifesting."
TEXT 17
tad-aga-saga-pramudkulendriy
ken dukla kuca-paik v
nja prativyohum ala vraja-striyo
visrasta-mlbhara kurdvaha
tatwith Him; aga-sagafrom the bodily contact; pramudby the
joy; kulaoverflowing; indriywhose senses; kentheir hair;
duklamdresses; kuca-paikmthe garments covering their breasts;
vor; nanot; ajaeasily; prativyohumto keep properly arranged;
alamcapable; vraja-striyathe women of Vraja; visrastascattered;
mltheir flower garlands; bharaand ornaments; kuru-udvaha
O most eminent member of the Kuru dynasty.
Their senses overwhelmed by the joy of having His physical association,
the gops could not prevent their hair, their dresses and the cloths
covering their breasts from becoming disheveled. Their garlands and
ornaments scattered, O hero of the Kuru dynasty.
TEXT 18
ka-vikrita vkya
mumuhu khe-cara-striya
kmrdit aka ca
sa-gao vismito 'bhavat
ka-vikritamthe playing of' Ka; vkyaseeing; mumuhubecame entranced; khe-caratraveling in the sky; striyathe women
(demigoddesses); kmaby lusty desires; arditagitated; aka
the moon; caalso; sa-gaawith his followers, the stars; vismita
amazed; abhavatbecame.
The wives of the demigods, observing Ka's playful activities from
their airplanes, were entranced and became agitated with lust. Indeed,
even the moon and his entourage, the stars, became astonished.

1086

TEXT 19
ktv tvantam tmna
yvatr gopa-yoita
reme sa bhagavs tbhir
tmrmo 'pi llay
ktvmaking; tvantamexpanded that many times; tmnam
Himself; yvatas many as; gopa-yoitacowherd women; reme
enjoyed; saHe; bhagavnthe Supreme Lord; tbhiwith them;
tma-rmaself-satisfied; apialthough; llayas a pastime.
Expanding Himself us many times as there were cowherd women to
associate with, the Supreme Lord, though self-satisfied, playfully
enjoyed their company.
As rla Vivantha Cakravart points out, it has already been explained
that Lord Ka is eternally free from all material desire, perfect on the
platform of spiritual self-satisfaction.
TEXT 20
ts rati-vihrea
rntn vadanni sa
prmjat karua prem
antamenga pin
tsmof them, the gops; ratiof conjugal love; vihreaby the
enjoyment; rntnmwho were fatigued; vadannithe faces; saHe;
prmjatwiped; karuamerciful; premlovingly; antamena
most comforting; agamy dear (King Parkit); pinwith His hand.
Seeing that the gops were fatigued from conjugal enjoyment, my dear
King, merciful Ka lovingly wiped their faces with His comforting
hand.
TEXT 21
gopya sphurat-puraa-kuala-kuntala-tvigaa-riy sudhita-hsa-nirkaena
mna dadhatya abhasya jagu ktni
puyni tat-kara-ruha-spara-pramod

1087

gopyathe gops; sphuratshining; puraagolden; kualaof their

earrings; kuntalaand of the locks of their hair; tviof the effulgence;
gaaof their cheeks; riyby the beauty; sudhitamade nectarean;
hsasmiling;
nirkaenaby
their
glances;
mnamhonor;
dadhatyagiving; abhasyaof their hero; jaguthey sang; ktni
the activities; puyniauspicious; tatHis; kara-ruhaof the
fingernails; sparaby the touch; pramodgreatly pleased.
The gops honored their hero with smiling glances sweetened by the
beauty of their cheeks and the effulgence of their curly locks and
glittering golden earrings. Overjoyed from the touch of His fingernails,
they chanted the glories of His all-auspicious transcendental pastimes.
TEXT 22
tbhir yuta ramam apohitum aga-sagagha-sraja sa kuca-kukuma-rajity
gandharva-plibhir anudruta viad v
rnto gajbhir ibha-r iva bhinna-setu
tbhiby them; yutaaccompanied; ramamfatigue; apohitumto
dispel; aga-sagaby their conjugal association; ghacrushed;
srajawhose garland; saHe; kucafrom their breasts; kukumaof
the vermilion powder; rajitywhich was smeared by the color;
gandharva-pa(who appeared like) leaders of the heavenly singers;
alibhiby bees; anudrutaswiftly followed; viatHe entered; v
the water; rntatired; gajbhitogether with His female elephant
consorts; ibha-ra lordly elephant; ivaas; bhinnahaving broken;
setuthe walls of a paddy field.
Lord Ka's garland had been crushed during His conjugal dalliance
with the gops and colored vermilion by the kukuma powder on their
breasts. To dispel the fatigue of the gops, Ka entered the water of
the Yamun, followed swiftly by bees who were singing like the best of
the Gandharvas. He appeared like a lordly elephant entering the water
to relax in the company of his consorts. Indeed, the Lord had
transgressed all worldly and Vedic morality just as a powerful elephant
might break the dikes in a paddy field.

1088

TEXT 23
so 'mbhasy ala yuvatibhi pariicyamna
premekita prahasatbhir itas tato 'ga
vaimnikai kusuma-varibhir dyamno
reme svaya sva-ratir atra gajendra-lla
saHe; ambhasiin the water; alamvery much; yuvatibhiby the
girls; pariicyamnabeing splashed; premwith love; kita
glanced upon; prahasatbhiby them, who were laughing; ita tata
here and there; agamy dear King; vaimnikaiby those traveling in
their airplanes; kusumaflowers; varibhiwho were raining down;
yamnabeing worshiped; remeenjoyed; svayampersonally; svaratisatisfied within Himself; atrahere; gaja-indraof a king of the
elephants; llawhose playing.
My dear King, in the water Ka found Himself being splashed on all
sides by the laughing gops, who looked at Him with love. As the
demigods worshiped Him by showering flowers from their airplanes,
the self-satisfied Lord took pleasure in playing like the king of the
elephants.
TEXT 24
tata ca kopavane jala-sthala
prasna-gandhnila-jua-dik-tae
cacra bhga-pramad-gavto
yath mada-cyud dvirada kareubhi
tatathen; caand; kof the river Yamun; upavanein a small
forest; jalaof the water; sthalaand the land; prasnaof flowers;
gandhawith the fragrance; anilaby the wind; juajoined; dik-tae
the edges of the directions; cacraHe passed; bhgaof bees;
pramadand women; gaaby the groups; vtasurrounded;
yathjust as; mada-cyutexuding a secretion from its forehead because
of excitement; dviradaan elephant; kareubhiwith his sheelephants.
Then the Lord strolled through a small forest on the bank of the
Yamun. This forest was filled to its limits with breezes carrying the
fragrances of all the flowers growing on the land and in the water.

1089

Followed by His entourage of bees and beautiful women, Lord Ka

appeared like an intoxicated elephant with his she-elephants.
According to rla Vivantha Cakravart, it is implicit here that after
playing in the water Lord Ka had His body massaged, and that He then
dressed Himself in His favorite clothing before resuming His pastimes
with the gops.
TEXT 25
eva aku-virjit ni
sa satya-kmo 'nuratbal-gaa
sieva tmany avaruddha-saurata
sarv arat-kvya-kath-rasray
evamin this manner; akaof the moon; auby the rays;
virjitmade brilliant; nithe nights; saHe; satya-kma
whose desires are always fulfilled; anurataconstantly attached to Him
abal-gaa-His many girlfriends; sieveHe utilized; tmaniwithin
Himself; avaruddhareserved; saurataconjugal feelings; sarvall
(the nights); aratof the autumn; kvyapoetic; kathof narrations;
rasaof the transcendental moods; raythe repositories.
Although the gops were firmly attached to Lord Ka, whose desires
are always fulfilled, the Lord was not internally affected by any
mundane sex desire. Still, to perform His pastimes the Lord took
advantage of all those moonlit autumn nights, which inspire poetic
descriptions of transcendental affairs.
It is difficult to translate into English the word rasa, which indicates the
spiritual bliss derived from one's loving relationship with Lord Ka.
That bliss is experienced in the midst of spiritual pastimes with the Lord
and His devotees. rla Vivantha Cakravart explains that great Vaiava
poets like Vysa, Parara, Jayadeva, Lluka (Bilvamagala hkura),
Govardhancrya and rla Rpa Gosvm have tried in their poetry to
describe the conjugal affairs of the Lord. These descriptions are never
complete, however, since the Lord's pastimes are unlimited; thus the
attempt to glorify such pastimes is still going on and will go on forever.
Lord Ka arranged an extraordinary season of beautiful autumn nights
to enhance His loving affairs, and those autumn nights have inspired

1090

transcendental poets since time immemorial.

TEXTS 26-27
r-parkid uvca
sasthpanya dharmasya
praamyetarasya ca
avatro hi bhagavn
aena jagad-vara
sa katha dharma-setn
vakt kartbhirakit
pratpam carad brahman
para-drbhimaranam
r-parkit uvcar Parkit Mahrja said; sasthpanyafor the
establishment; dharmasyaof religious principles; praamyafor the
subduing; itarasyaof the opposite; caand; avatradescended
(upon this earth); hiindeed; bhagavnthe Supreme Personality of
Godhead; aenawith His plenary expansion (r Balarma); jagatof
the entire universe; varathe Lord; saHe; kathamhow; dharmasetnmof the restrictive codes of moral behavior; vaktthe original
speaker; kartthe executor; abhirakitthe protector; pratpam
contrary; caratbehaved; brahmanO brhmaa, ukadeva Gosvm;
paraof others; drathe wives; abhimaranamtouching.
Parkit Mahrja said: O brhmaa, the Supreme Personality of
Godhead, the Lord of the universe, has descended to this earth along
with His plenary portion to destroy irreligion and reestablish religious
principles. Indeed, He is the original speaker, follower and guardian of
moral laws. How, then, could He have violated them by touching other
men's wives?
As ukadeva Gosvm was speaking, King Parkit noticed that some
persons seated in the assembly on the bank of the Ganges were harboring
doubt about the Lord's activities. These doubtful persons were karms,
jns and others who were not devotees of the Lord. To clear up their
doubts, King Parkit asks this question on their behalf.
TEXT 28
pta-kmo yadu-pati

1091

ktavn vai jugupsitam

kim-abhiprya etan na
aaya chindhi su-vrata
pta-kmaself-satisfied; yadu-patithe master of the Yadu dynasty;
ktavnhas performed; vaicertainly ; jugupsitamthat which is
contemptible; kim-abhipryawith what intent; etatthis; naour;
aayamdoubt; chindhiplease cut; su-vrataO faithful upholder of
vows .
O faithful upholder of vows, please destroy our doubt by explaining to
us what purpose the self-satisfied Lord of the Yadus had in mind when
He behaved so contemptibly.
It is clear to the enlightened that these doubts will arise in the minds and
hearts of persons unfamiliar with the transcendental pastimes of the Lord.
Therefore since time immemorial great sages and enlightened kings like
Parkit Mahrja have openly raised these questions to provide the
authoritative answer for all posterity.
TEXT 29
r-uka uvca
dharma-vyatikramo da
var ca shasam
tejyas na doya
vahne sarva-bhujo yath
r-uka uvcar ukadeva Gosvm said; dharma-vyatikramathe
transgression of religious or moral principles; daseen; varm
of powerful controllers; caeven; shasamdue to audacity; tejyasm
who are spiritually potent; nadoes not; doya(lead) to any fault;
vahneof fire; sarvaeverything; bhujadevouring; yath-as.
ukadeva Gosvm said: The status of powerful controllers is not
harmed by any apparently audacious transgression of morality we may
see in them, for they are just like fire, which devours everything fed
into it and remains unpolluted.
Great, potent personalities are not ruined by an apparent transgression of
moral principles. rdhara Svm mentions the examples of Brahm Indra,

1092

Soma, Vivmitra and others. A fire devours all that is fed into it but the
fire does not change its nature. Similarly, a great personality does not fall
from his position by an irregularity in behavior. In the following verse,
however, ukadeva Gosvm makes it clear that if we try to imitate the
great personalities ruling the universe, the result will be catastrophic.
TEXT 30
naitat samcarej jtu
manaspi hy anvara
vinayaty caran mauhyd
yathrudro 'bdhi-ja viam
nanot; etatthis; samcaretshould perform; jtuever; manas-with
the mind; apieven; hicertainly; anvaraone who is not a
controller; vinayatihe is destroyed; caranacting; mauhytout of
foolishness; yathas; arudraone who is not Lord Rudra; abdhijamgenerated from the ocean; viampoison.
One who is not a great controller should never imitate the behavior of
ruling personalities, even mentally. If out of foolishness an ordinary
person does imitate such behavior, he will simply destroy himself, just
as a person who is not Rudra would destroy himself if he tried to drink
an ocean of poison.
Lord iva, or Rudra, once drank an ocean of poison, and the result was
that an attractive blue mark appeared on his neck. But if we were to drink
even a drop of such poison, we would die immediately. Just as we should
not imitate this pastime of iva's, we should not imitate Lord Ka's
activities with the gops. We should clearly understand that while Lord
Ka certainly descends to demonstrate religious principles, He also
descends to demonstrate that He is God and we are not. That also must be
demonstrated. The Lord enjoys with His internal potency and thus
attracts us to the spiritual platform. We should not try to imitate Ka,
for we will suffer severely.
TEXT 31
var vaca satya
tathaivcarita kvacit
te yat sva-vaco-yukta

1093

buddhims tat samcaret

varnmof the Lord's empowered servants; vacathe words;
satyamtrue; tath evaalso; caritamwhat they do; kvacit
sometimes; temof them; yatwhich; sva-vacawith their own
words; yuktamin agreement; buddhi-mnone who is intelligent; tat
that; samcaretshould perform.
The statements of the Lord's empowered servants are always true, and
the acts they perform are exemplary when consistent with those
statements. Therefore one who is intelligent should carry out their
instructions.
The word vara is usually defined in Sanskrit dictionaries as "lord,
master, ruler," and also as "capable, potent to perform." rla Prabhupda
often translated the word vara as "controller," which brilliantly
synthesizes the two fundamental concepts of vara, namely a master or
ruler and a capable or potent person. A master may be incompetent, but a
controller is a master or lord who in fact makes things happen. The
paramevara, the supreme vara, the supreme controller, is of course
God, Ka, the cause of all causes.
Although people in general, especially in the Western countries, are not
aware of the fact, powerful personalities control our universe. The
modern, impersonal concept of the universe depicts an almost totally
lifeless cosmos in which the earth floats meaninglessly. Thus we are left
with the dubious "ultimate purpose" of preserving and reproducing our
genetic code, which has its own "ultimate purpose" of adding another link
to the meaningless chain of events by again reproducing itself.
In contrast to this sterile, meaningless world concocted by ignorant
materialists, the actual universe is full of lifepersonal lifeand in fact
full of God, who pervades and supports all that exists. The essence of
reality is the Supreme Personality of Godhead and His personal
relationship with the innumerable living beings, of whom we are samples.
Some of the living beings are trapped in the illusion of materialism, or
identification with the material body, while others are liberated, aware of
their eternal, spiritual nature. A third class comprises those progressing in
self-realization from the materialistic state of ignorance to the enlightened
state of Ka consciousness.
Reality is ultimately personal and divine, and therefore it is not surprising

1094

that, as the Vedic literature reveals to us, our universe and other universes
are managed by great personalities, just as our city, state and country are
managed by empowered personalities. When we democratically award a
particular politician the right to govern, we vote for him because he has
exhibited something we call "leadership" or "ability." We think, "He'll get
the job done." In other words, it is only after an individual acquires the
power to govern that we vote for him; our vote does not make him a
leader but rather recognizes a power in him coming from some other
source. Thus, as Lord Ka explains at the end of the Tenth Chapter of
the Bhagavad-gt, any living being exhibiting an extraordinary power,
ability or authority must have been empowered by the Lord Himself or by
the Lord's energy.
Those directly empowered by the Lord are devoted to Him, and thus their
power and influence spread goodness throughout the world, whereas
those who are empowered by the Lord's illusory potency are in an indirect
relationship with Ka because they do not directly reflect His will. Of
course, they do reflect His will indirectly, since it is by Ka's
arrangement that the laws of nature act upon ignorant living beings,
gradually persuading them, through their journey of many lifetimes, to
surrender to the Supreme Lord. Thus as politicians create wars, false
hopes and innumerable passionate schemes for the materialistic persons
who follow them, the politicians are indirectly carrying out the Lord's
program of allowing the conditioned souls to experience the bitter fruit of
godlessness.
rla Bhaktisiddhnta Sarasvat hkura has translated the word
varm as "those who have become powerful through knowledge and
austerity." As one understands the nature and will of God and makes the
personal sacrifice required to achieve excellence in spiritual life, one
becomes empowered by the Supreme Lord to represent His will, which
one has intelligently recognized and accepted.
The Supreme Personality of Godhead kindly descends to earth to show a
vivid example of religious behavior. As Lord Ka states in the Bhagavadgt (3.24), "If I did not execute standard duties, the whole world would
be misled and in fact destroyed." Thus the Lord showed, in His different
incarnations, how to act properly in this world. A good example is Lord
Rmacandra, who behaved wonderfully as the son of King Daaratha.
But when Lord Ka Himself descends, He also demonstrates the
ultimate religious principle, namely that the Supreme Lord is beyond all

1095

other living beings and that no one can imitate His supreme position. This
foremost of all religious principlesthat the Lord is unique, without
equal or superiorwas clearly demonstrated in Lord Ka's apparently
immoral pastimes with the gops. No one can imitate these activities
without incurring dire consequences, as explained here by ukadeva
Gosvm. One who thinks that Lord Ka is an ordinary living being
subjected to lust, or who accepts His rsa dance as admirable and tries to
imitate it, will certainly be vanquished, as described in Text 30 of this
chapter.
Finally, a distinction must be made between the Lord and His empowered
servants. An empowered servant of the Lord, as in the case of Brahm,
may experience a remnant of reactions to previous activities, according to
the law of karma. But the Lord is eternally free from any entanglement in
the laws of karma. He is on a unique platform.
TEXT 32
kualcaritenaim
iha svrtho na vidyate
viparyayea vnartho
nirahakri prabho
kualapious; caritenaby activity; emfor them; ihain this world;
sva-arthaselfish benefit; na vidyatedoes not accrue; viparyayeaby
the opposite; vor; anarthaundesirable reactions; nirahakrim
who are free from false ego; prabhomy dear sir.
My dear Prabhu, when these great persons who are free from false ego
act piously in this world, they have no selfish motives to fulfill, and
even when they act in apparent contradiction to the laws of piety, they
are not subject to sinful reactions.
TEXT 33
kim utkhila-sattvn
tirya-martya-divaukasm
itu ceitavyn
kualkualnvaya
kim utawhat to speak then; akhilaof all; sattvnmcreated beings;
tiryakanimals; martyahumans; diva-okasmand inhabitants of

1096

heaven; utufor the controller; caand; itavynmof those who

are controlled; kualawith piety; akualaand impiety; anvaya
causal connection.
How, then, could the Lord of all created beingsanimals, men and
demigodshave any connection with the piety and impiety that affect
His subject creatures?
As explained in Text 32, even great personalities empowered by the Lord
are free from the laws of karma. Then what to speak of the Lord Himself.
After all, the law of karma is created by Him and is an expression of His
omnipotent will. Therefore His activities, which He performs out of His
own pure goodness, are never subject to criticism by ordinary living
beings.
TEXT 34
yat-pda-pakaja-parga-nieva-tpt
yoga-prabhva-vidhutkhila-karma-bandh
svaira caranti munayo 'pi na nahyamns
tasyecchaytta-vapua kuta eva bandha
yatwhose; pda-pakajaof the lotus feet; pargaof the dust;
nievaby the service; tptsatisfied; yoga-prabhvaby the power of
yoga; vidhutawashed away; akhilaall; karmaof fruitive activity;
bandhwhose bondage; svairamfreely; carantithey act; munaya
wise sages; apialso; nanever; nahyamnbecoming bound up;
tasyaof Him; icchayby His desire; ttaaccepted; vapua
transcendental bodies; kutawhere; evaindeed; bandhabondage.
Material activities never entangle the devotees of the Supreme Lord,
who are fully satisfied by serving the dust of His lotus feet. Nor do
material activities entangle those intelligent sages who have freed
themselves from the bondage of all fruitive reactions by the power of
yoga. So how could there be any question of bondage for the Lord
Himself, who assumes His transcendental forms according to His own
sweet will?
TEXT 35
gopn tat-patn ca

1097

sarvem eva dehinm

yo 'nta carati so 'dhyaka
kraneneha deha-bhk
gopnmof the gops; tat-patnmof their husbands; caand;
sarvemof all; evaindeed; dehinmembodied living beings; ya
who; antawithin; caratilives; saHe; adhyakathe overseeing
witness; kranenafor sport; ihain this world; dehaHis form; bhk
assuming.
He who lives as the overseeing witness within the gops and their
husbands, and indeed within all embodied living beings, assumes forms
in this world to enjoy transcendental pastimes.
We certainly do not assume our bodies to enjoy transcendental pastimes,
as the Lord does. We eternal souls have accepted material bodies by force
because of our foolish attempt to enjoy this material world. The Lord's
forms are all eternal, spiritual existence and cannot be reasonably equated
with our temporary flesh.
Since Lord Ka is the Supreme Lord dwelling within the gops, their socalled husbands and all other living beings, what possible sin could there
be on His part if He embraces some of the beings He Himself has created?
What fault could there be if the Lord goes with the gops to a secret place,
since He already dwells within the most secret part of every living being,
the core of the heart?
TEXT 36
anugrahya bhaktn
mnua deham sthita
bhajate td kra
y rutv tat-paro bhavet
anugrahyato show mercy; bhaktnmto His devotees; mnuam
humanlike; dehama body; sthitaassuming; bhajateHe accepts;
tdsuch; kripastimes; yabout which; rutvhearing; tatparadedicated to Him; bhavetone becomes.
When the Lord assumes a humanlike body to show mercy to His
devotees, He engages in such pastimes as will attract those who hear
about them to become dedicated to Him.

1098

rla Jva Gosvm explains in this connection that when Lord Ka

descends to this world in His original two-handed form, out of kindness
He manifests that form in a way His devotees conditioned in human
society can perceive and understand. Thus here it is stated, mnua
deham sthita: "He assumes a humanlike body." rla Vivantha
Cakravart hkura glorifies the Lord's conjugal pastimes, stating that
these romantic affairs have an inconceivable spiritual potency to attract
the polluted heart of conditioned souls. It is an undeniable fact that any
pureor simplehearted person who hears narrations of the loving
affairs of Ka will be attracted to the lotus feet of the Lord and gradually
become His devotee .
TEXT 37
nsyan khalu kya
mohits tasya myay
manyamn sva-prva-sthn
svn svn drn vrajaukasa
na asyanwere not jealous; khalueven; kyaagainst Ka;
mohitbewildered; tasyaHis; myayby the spiritual potency of
illusion; manyamnthinking; sva-prvaat their own sides; sthn
standing; svn svneach their own; drnwives; vraja-okasathe
cowherd men of Vraja.
The cowherd men, bewildered by Ka's illusory potency, thought
their wives had remained home at their sides. Thus they did not harbor
any jealous feelings against Him.
Because the gops loved Ka exclusively, Yogamy protected their
relationship with the Lord at all times, even though they were married.
rla Vivantha Cakravart quotes from the Ujjvala-nlamai as follows:
my-kalpita-tdk-str
lanennusyubhi
na jtu vraja-devn
patibhi saha sagama
"The gops' jealous husbands consorted not with their wives but with
doubles manufactured by My. Thus these men never actually had any
intimate contact with the divine ladies of Vraja." The gops are the internal

1099

energy of the Lord and can never belong to any other living being. Ka
arranged their apparent marriage to other men simply to create the
excitement of parakya-rasa, the love between a married woman and her
paramour. These activities are absolutely pure because they are the Lord's
pastimes, and saintly persons since time immemorial have relished these
supreme spiritual events.
TEXT 38
brahma-rtra upvtte
vsudevnumodit
anicchantyo yayur gopya
sva-ghn bhagavat-priy
brahma-rtrethe nighttime of Brahm; upvttebeing completed;
vsudevaby Lord Ka; anumoditadvised; anicchantya
unwilling; yayuwent; gopyathe gops; sva-ghnto their homes;
bhagavatof the Supreme Lord; priythe dear consorts.
After an entire night of Brahm had passed, Lord Ka advised the
gops to return to their homes. Although they did not wish to do so, the
Lord's beloved consorts complied with His command.
In the Bhagavad-gt (8.17) Lord Ka explains, "By human calculation, a
thousand ages taken together is the duration of Brahm's one day. And
such also is the duration of his night." Thus one thousand ages entered
within a single twelve-hour night when Lord Ka performed His rsa
dance. rla Vivantha Cakravart compares this inconceivable
impression of time to the fact that many universes fit neatly within the
forty-mile range of earthly Vndvana. Or one may consider that mother
Yaod could not encircle the small abdomen of child Ka with
numerous ropes, and that at another time He manifested many universes
within His mouth. The transcendence of spiritual reality above and
beyond mundane physics is concisely explained in rla Rpa Gosvm's
Laghu-bhagavatmta:
eva prabho priy ca
dhmna ca samayasya ca
avicintya-prabhvatvd
atra kicin na durghaam

1100

"Nothing is impossible for the Lord, His dear devotees, His transcendental
abode or the time of His pastimes, for all these entities are inconceivably
powerful."
rla Vivantha Cakravart further explains that the word
vsudevnumodit indicates that Lord Ka advised the gops, "To assure
the success of these pastimes, you and I should keep them secret." The
word vsudeva, a name of Ka, also indicates Lord Ka's plenary
expansion who acts as the presiding Deity of consciousness. When the
word vsudeva is understood in this context, the word vsudevnumodit
indicates that the presiding Deity of consciousness, Vsudeva, manifested
embarrassment and fear of their elders within the gops' hearts, and
therefore it was only with great reluctance that the young girls returned
home.
TEXT 39
vikrita vraja-vadhbhir ida ca vio
raddhnvito 'nuuyd atha varayed ya
bhakti par bhagavati pratilabhya kma
hd-rogam v apahinoty acirea dhra
vikritamthe sporting; vraja-vadhbhiwith the young women of
Vndvana; idamthis; caand; vioby Lord Viu; raddhanvitafaithfully; anuuythears; athaor; varayetdescribes;
yawho;
bhaktimdevotional
service;
parmtranscendental;
bhagavatiunto the Supreme Personality of Godhead; pratilabhya
obtaining; kmammaterial lust; htin the heart; rogamthe disease;
auquickly; apahinotihe drives away; acireawithout delay;
dhrasober.
Anyone who faithfully hears or describes the Lord's playful affairs with
the young gops of Vndvana will attain the Lord's pure devotional
service. Thus he will quickly become sober and conquer lust, the
disease of the heart.
The extraordinary power of Lord Ka's conjugal pastimes is clearly
revealed here. Qualitatively, the Lord's spiritual, loving pastimes are the
diametric opposite of material, lusty affairs, so much so that simply by
hearing about the Lord's pastimes a devotee conquers sex desire. By
reading pornographic literature or hearing about material romance, we

1101

certainly do not conquer sex desire but rather increase our lust. But
hearing or reading about the Lord's conjugal affairs has exactly the
opposite effect because they are of the opposite nature, being purely
spiritual. Therefore it is by the causeless mercy of Lord Ka that He
exhibits His rsa-ll within this world. If we become attached to this
narration, we will experience the bliss of spiritual love and thus reject the
perverted reflection of that love, which is called lust. As nicely put by
Lord Ka in the Bhagavad-gt (2.59), para dv nivartate: "Once
having directly experienced the Supreme, one will not return to material
pleasures."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-third Chapter,
of the rmad-Bhgavatam, entitled "The Rsa Dance."

1102

34. Nanda Mahrja Saved and akhaca Slain

This chapter describes how Lord r Ka saved His father Nanda from
the clutches of a serpent and delivered a Vidydhara named Sudarana
from the curse of the girasa sages.
One day Nanda Mahrja and the other cowherd men placed their family
members on their bullock carts and went to the Ambikvana forest to
worship Lord iva. After bathing in the Sarasvat River and worshiping
Lord Sadiva, a form of Lord Viu, they decided to spend the night in
the forest. As they slept, a hungry serpent came and began to swallow
Nanda Mahrja. Terrified, Nanda cried out in distress, "O Ka! O my
son, please save this surrendered soul!" The cowherd men immediately
awoke and began beating the serpent with wooden torches, but the
serpent would not release Nanda. Then Lord Ka came and touched the
serpent with His lotus foot. The serpent was immediately freed from his
reptilian body and appeared in his original form as a demigod. He told
them about his previous identity and described how he had been cursed
by a group of sages. Then he offered his homage at the lotus feet of r
Ka and, on the Lord's order, returned to his own abode.
Later, during the Dola-prim festival, r Ka and Baladeva enjoyed
pastimes in the forest with the young women of Vraja. The girlfriends of
Baladeva and those of Ka joined together and sang about Their
transcendental qualities. When the two Lords became absorbed in singing
to the point of apparent intoxication, a servant of Kuvera's named
akhaca boldly came forward and began abducting the gops. The
young girls called out, "Ka, please save us!" and He and Rma began to
chase after akhaca. "Don't be afraid!" Ka called out to the gops.
In fear of the Lords, akhaca left the gops aside and ran for his life.
Ka chased after him, swiftly approached him and with a blow of His
fist removed akhaca's jewel, together with his head. Then Ka
brought the jewel back and presented it to Lord Baladeva.
TEXT 1
r-uka uvca

1103

ekad deva-ytry
gopl jta-kautuk
anobhir anaud-yuktai
prayayus te 'mbik-vanam
r-uka uvcar ukadeva Gosvm said; ekadonce; deva(to
worship) the demigod, Lord iva; yatrymon a trip; goplthe
cowherd men; jta-kautukeager; anobhiwith wagons; anautto
oxen; yuktaiyoked; prayayuwent forth; tethey; ambik-vanam
to the Ambik forest.
ukadeva Gosvm said: One day the cowherd men, eager to take a trip
to worship Lord iva, traveled by bullock carts to the Ambik forest.
According to rla Jva Gosvm, the word ekad here indicates the
occasion of iva-rtri. He further mentions that Ambikvana is in Gujarat
province, near the city of Siddhapura. rla Vivantha Cakravart
hkura adds that the departure of the cowherd men specifically took
place on the fourteenth lunar day of the dark fortnight of the month of
Phlguna. rla Vivantha Cakravart also quotes authorities who claim
that Ambikvana lies on the bank of the Sarasvat River, northwest of
Mathur. Ambikvana is notable because within it are deities of r iva
and his wife, goddess Um.
TEXT 2
tatra sntv sarasvaty
deva pau-pati vibhum
narcur arhaair bhakty
dev ca pate 'mbikm
tatrathere; sntvbathing; sarasvatymin the river Sarasvat;
devamthe demigod; pau-patimLord iva; vibhumthe powerful;
narcuthey worshiped; arhaaiwith paraphernalia; bhakty
devotedly; devmthe goddess; caand; n-pateO King; ambikm
Ambik.
O King, after arriving there, they bathed in the Sarasvat and then
devotedly worshiped with various paraphernalia the powerful Lord
Paupati and his consort, goddess Ambik.

1104

TEXT 3
gvo hiraya vssi
madhu madhv-annam dt
brhmaebhyo dadu sarve
devo na pryatm iti
gvacows; hirayamgold; vssiclothing; madhusweet-tasting;
madhumixed with honey; annamgrains; dtrespectfully;
brhmaebhyato the brhmaas; daduthey gave; sarveall of them;
devathe lord; nawith us; pryatmmay be pleased; itithus
praying.
The cowherd men gave the brhmaas gifts of cows, gold, clothing and
cooked grains mixed with honey. Then the cowherds prayed, "May the
lord be pleased with us."
TEXT 4
u sarasvat-tre
jala prya yata-vrat
rajan t mah-bhg
nanda-sunandakdaya
uthey stayed; sarasvat-treon the bank of the Sarasvat; jalam
water; pryasubsisting on; yata-vrattaking strict vows; rajanm
the night; tmthat; mah-bhgthe greatly fortunate ones; nandasunandaka-dayaNanda, Sunanda and the others.
Nanda, Sunanda and the other greatly fortunate cowherds spent that
night on the bank of the Sarasvat, strictly observing their vows. They
fasted, taking only water.
rla Vivantha Cakravart explains that Sunanda is the younger brother
of Nanda Mahrja.
TEXT 5
kacin mahn ahis tasmin
vipine 'ti-bubhukita
yadcchaygato nanda
aynam ura-go 'grast

1105

kacita certain; mahngreat; ahisnake; tasminin that; vipine

area of the forest; ati-bubhukitaextremely hungry; yadcchayby
chance; gatacame there; nandamNanda Mahrja; aynamwho
was lying asleep; ura-gamoving on his belly; agrastswallowed.
During the night a huge and extremely hungry snake appeared in that
thicket. Slithering on his belly up to the sleeping Nanda Mahrja, the
snake began swallowing him.
TEXT 6
sa cukrohin grasta
ka ka mahn ayam
sarpo m grasate tta
prapanna parimocaya
sahe, Nanda Mahrja; cukroashouted; ahinby the snake;
grastaseized; ka kaO Ka, Ka; mahnlarge; ayamthis;
sarpaserpent; mmme; grasateis swallowing; ttamy dear boy;
prapannamwho is surrendered; parimocayaplease deliver.
In the clutches of the snake, Nanda Mahrja cried out, "Ka, Ka,
my dear boy! This huge serpent is swallowing me! Please save me, who
am surrendered to You!"
TEXT 7
tasya ckrandita rutv
gopl sahasotthit
grasta ca dv vibhrnt
sarpa vivyadhur ulmukai
tasyahis; caand; kranditamthe crying out; rutvhearing;
goplthe cowherds; sahassuddenly; utthitrising up; grastam
seized; caand; dvseeing; vibhrntdisturbed; sarpamthe
snake; vivyadhuthey beat; ulmukaiwith flaming torches.
When the cowherd men heard the cries of Nanda, they immediately
rose up and saw that he was being swallowed. Distraught, they beat the
serpent with blazing torches.

1106

TEXT 8
altair dahyamno 'pi
nmucat tam uragama
tam aspat padbhyetya
bhagavn stvat pati
altaiby the firebrands; dahyamnabeing burned; apialthough;
na amucatdid not release; tamhim; uragamathe snake; tam
that snake; aspattouched; padwith His foot; abhyetyacoming;
bhagavnthe Supreme Lord; stvatmof the devotees; patithe
master.
But even though the firebrands were burning him, the serpent would
not release Nanda Mahrja. Then the Supreme Lord Ka, master of
His devotees, came to the spot and touched the snake with His foot.
TEXT 9
sa vai bhagavata rmat
pda-spara-hatubha
bheje sarpa-vapur hitv
rpa vidydharrcitam
sahe; vaiindeed; bhagavataof the Supreme Personality of
Godhead; r-matdivine; pdaof the foot; sparaby the touch;
hatadestroyed; aubhaall inauspiciousness; bhejeassumed; sarpavapuhis snake body; hitvgiving up; rpama form; vidydharaby
the Vidydharas; arcitamworshiped.
The snake had all his sinful reactions destroyed by the touch of the
Supreme Lord's divine foot, and thus he gave up his serpent body and
appeared in the form of a worshipable Vidydhara.
The words rpa vidydharrcitam indicate that the erstwhile snake
appeared in a beautiful form worshipable among the demigods called
Vidydharas. In other words, he appeared as the leader of the
Vidydharas.
TEXT 10
tam apcchad dhkea

1107

praata samavasthitam
dpyamnena vapu
purua hema-mlinam
tamfrom him; apcchatinquired; hkeathe Supreme Lord
Hkea; praatamwho was offering obeisances; samavasthitam
standing before Him; dpyamnenabrilliantly shining; vapuwith his
body; puruamthe personality; hemagolden; mlinamwearing
necklaces.
The Supreme Lord Hkea then questioned this personality, who was
standing before Him with his head bowed, his brilliantly effulgent body
bedecked with golden necklaces.
The demigod was about to speak, and Lord Ka wanted to focus
everyone's attention on his words. Therefore He personally inquired from
the worshipable Vidydhara, who was standing before Him with his head
bowed.
TEXT 11
ko bhavn paray lakmy
rocate 'dbhuta-darana
katha jugupsitm et
gati v prpito 'vaa
kawho; bhavnyour good self; paraywith great; lakmy
beauty; rocateshine; adbhutawonderful; daranato see; katham
why; yugupsitmterrible; etmthis; gatimdestination; vand;
prpitamade to assume; avaabeyond your control.
[Lord Ka said:] My dear sir, you appear so wonderful, glowing with
such great beauty. Who are you? And who forced you to assume this
terrible body of a snake?
TEXTS 12-13
sarpa uvca
aha vidydhara kacit
sudarana iti ruta
riy svarpa-sampatty

1108

vimnencaran dia
n virpgirasa
prhasa rpa-darpita
tair im prpito yoni
pralabdhai svena ppman
sarpa uvcathe serpent said; ahamI; vidydharaa Vidydhara;
kacitcertain; sudaranaSudarana; itithus; rutawell known;
riywith opulence; svarpaof my personal form; sampattywith
the asset; vimnenain my airplane; caranwandering; diathe
directions; nsages; virpadeformed; girasaof the disciplic
succession of gir Muni; prhasamI ridiculed; rpabecause of
beauty; darpitaoverly conceited; taiby them; immthis;
prpitamade to assume; yonimthe birth; pralabdhaiwho were
laughed at; svenabecause of my own; ppmansinful action.
The serpent replied: I am the well-known Vidydhara named
Sudarana. I was very opulent and beautiful, and I used to wander
freely in all directions in my airplane. Once I saw some homely sages of
the lineage of Agir Muni. Proud of my beauty, I ridiculed them, and
because of my sin they made me assume this lowly form.
TEXT 14
po me 'nugrahyaiva
ktas tai karutmabhi
yad aha loka-guru
pad spo hatubha
pathe curse; memy; anugrahyafor the benediction; eva
certainly; ktacreated; taiby them; karua-tmabhiwho are
merciful by nature; yatsince; ahamI; lokaof all the worlds;
guruby the spiritual master; padwith His foot; spatouched;
hatadestroyed; aubhaall inauspiciousness.
It was actually for my benefit that those merciful sages cursed me, since
now I have been touched by the foot of the supreme spiritual master of
all the worlds and have thus been relieved of all inauspiciousness.

1109

TEXT 15
ta tvha bhava-bhtn
prapannn bhaypaham
pcche pa-nirmukta
pda-spard amva-han
tamthat same person; tvYou; ahamI; bhavaof material existence;
bhtnmfor those who are afraid; prapannnmwho are surrendered;
bhayaof fear; apahamthe remover; pccheI request permission;
pafrom the curse; nirmuktafreed; pda-spartby the touch of
Your foot; amvaof all distress; hanO destroyer.
My Lord, You destroy all fear for those who, fearing this material world,
take shelter of You. By the touch of Your feet I am now freed from the
curse of the sages. O destroyer of distress, please let me return to my
planet.
According to the cryas, the word pcche indicates that Sudarana
humbly requested the Lord for permission to return to his abode, where
he might take up his duties again, certainly in a chastened state of mind.
TEXT 16
prapanno 'smi mah-yogin
mah-purua sat-pate
anujnhi m deva
sarva-lokevarevara
prapannasurrendered; asmiI am; mah-yoginO greatest of all
possessors of mystic power; mah-puruaO greatest of all personalities;
sat-pateO master of the devotees; anujnhiplease order; mmme;
devaO God; sarvaof all; lokaof the worlds; varaof the
controllers; varaO supreme controller.
O master of mystic power, O great personality, O Lord of the devotees,
I surrender to You. Please command me as You will, O supreme God,
Lord of all lords of the universe.
TEXT 17
brahma-dad vimukto 'ha

1110

sadyas te 'cyuta darant

yan-nma ghann akhiln
rotn tmnam eva ca
sadya punti ki bhyas
tasya spa pad hi te
brahmaof the brhmaas; datfrom the punishment; vimukta
freed; ahamI am; sadyaimmediately; teYou; acyutaO infallible
Lord; darantby seeing; yatwhose; nmaname; ghanchanting;
akhilnall; rotnhearers; tmnamoneself; evaindeed; caalso;
sadyaimmediately; puntipurifies; kim bhyawhat more, then;
tasyaHis; spatouched; padby the foot; hiindeed; teYour.
O infallible one, I was immediately freed from the brhmaas'
punishment simply by seeing You. Anyone who chants Your name
purifies all who hear his chanting, as well as himself. How much more
beneficial, then, is the touch of Your lotus feet?
TEXT 18
ity anujpya drha
parikramybhivandya ca
sudarano diva yta
kcchrn nanda ca mocita
itithus; anujpyataking permission; drhamfrom Lord Ka;
parikramyacircumambulating; abhivandyaoffering obeisances; ca
and; sudaranaSudarana; divamto heaven; ytawent; kcchrt
from his difficulty; nandaNanda Mahrja; caalso; mocitawas
delivered.
Thus receiving the permission of Lord Ka, the demigod Sudarana
circumambulated Him, bowed down to offer Him homage and then
returned to his heavenly planet. Nanda Mahrja was thus delivered
from peril.
TEXT 19
nimya kasya tad tma-vaibhava
vrajaukaso vismita-cetasas tata

1111

sampya tasmin niyama punar vraja

pyayus tat kathayanta dt
nimyaseeing; kasyaof Lord Ka; tatthat; tmapersonal;
vaibhavamopulent display of power; vraja-okasathe inhabitants of
Vraja; vismitaamazed; cetasain their minds; tatathen; sampya
finishing; tasminat that place; niyamamtheir vow; punaagain;
vrajamto the cowherd village; npaO King; yayuthey returned;
tatthat display; kathayantadescribing; dtwith reverence.
The inhabitants of Vraja were astonished to see the mighty power of r
Ka. Dear King, they then completed their worship of Lord iva and
returned to Vraja, along the way respectfully describing Ka's
powerful acts.
TEXT 20
kadcid atha govindo
rma cdbhuta-vikrama
vijahratur vane rtry
madhya-gau vraja-yoitm
kadciton one occasion; athathen; govindaLord Ka; rma
Lord Balarma; caand; adbhutawonderful; vikramawhose deeds;
vijahratuthe two of Them played; vanein the forest; rtrymat
night; madhya-gauin the midst; vraja-yoitmof the women of the
cowherd community.
Once Lord Govinda and Lord Rma, the performers of wonderful feats,
were playing in the forest at night with the young girls of Vraja.
This verse introduces a new pastime. According to the cryas, the
occasion mentioned here is the Holik-prim, a day also known as
Gaura-prim.
TEXT 21
upagyamnau lalita
str-janair baddha-sauhdai
sv-alaktnuliptgau
sragvinau virajo-'mbarau

1112

upagyamnauTheir glories being sung; lalitamcharmingly; strjanaiby the womenfolk; baddhabound; sauhdaiin affection for
Them; su-alaktafinely decorated; anuliptaand anointed with
(sandalwood pulp); agauwhose limbs; srak-vinauwearing flower
garlands; virajaspotless; ambarauwhose garments.
Ka and Balarma wore flower garlands and spotless garments, and
Their limbs were beautifully decorated and anointed. The women sang
Their glories in a charming way, bound to Them by affection.
TEXT 22
ni-mukha mnayantv
uditoupa-trakam
mallik-gandha-mattlijua kumuda-vyun
ni-mukhamthe beginning of night; mnayantauthe two of Them
honoring; uditahaving risen; uupathe moon; trakamand stars;
mallikof the jasmine flowers; gandhaby the fragrance; matta
intoxicated; aliby the bees; juamliked; kumudafrom the lotuses;
vyunwith the breeze.
The two Lords praised the nightfall, signaled by the rising of the moon
and the appearance of stars, a lotus-scented breeze and bees intoxicated
by the fragrance of jasmine flowers.
TEXT 23
jagatu sarva-bhtn
mana-ravaa-magalam
tau kalpayantau yugapat
svara-maala-mrcchitam
jagatuThey sang; sarva-bhtnmof all living beings; manafor the
mind; ravaaand ears; magalamhappiness; tauthe two of Them;
kalpayantauproducing; yugapatsimultaneously; svaraof musical
tones; maalaby the entire scale; mrcchitamaugmented.
Ka and Balarma sang, producing the entire range of musical sounds

1113

simultaneously. Their singing brought happiness to the ears and minds

of all living beings.
TEXT 24
gopyas tad-gtam karya
mrcchit nvidan npa
srasad-duklam tmna
srasta-kea-sraja tata
gopyathe gops; tatof Them; gtamthe singing; karyahearing;
mrcchitstunned; na avidanwere not aware of; npamy dear King;
srasatslipping; duklamthe fine cloth of their garments; tmnam
themselves; srastadisheveled; keatheir hair; srajam-the garlands;
tata(slipping) from that.
The gops became stunned when they heard that song. Forgetting
themselves, O King, they did not notice that their fine garments were
becoming loose and their hair and garlands disheveled.
TEXT 25
eva vikrato svaira
gyato sampramatta-vat
akhaca iti khyto
dhanadnucaro 'bhyagt
evamthus; vikratoas the two of Them were playing; svairamas
They desired; gyatosinging; sampramattato the point of
intoxication; vatas if; akhacaakhaca; itithus; khyta
named; dhana-daof the treasurer of the demigods, Lord Kuvera;
anucaraa servant; abhyagtarrived.
While Lord Ka and Lord Balarma thus played according to Their
own sweet will and sang to the point of apparent intoxication, a servant
of Kuvera named akhaca came upon the scene.
TEXT 26
tayor nirkato rjas

1114

tan-ntha pramad-janam
kroanta klaym sa
diy udcym aakita
tayothe two of Them; nirkatoas They looked on; rjanO King;
tat-nthamhaving Them as their Lords; pramad-janamthe
assemblage of women; kroantamcrying out; klaym sahe drove;
diiin the direction; udcymnorthern; aakitawithout fear.
O King, even as the two Lords looked on, akhaca brazenly began
driving the women off toward the north. The women, who had accepted
Ka and Balarma as their Lords, began to cry out to Them.
According to rla Vivantha Cakravart, the demon akhaca shook a
large stick at the beautiful young girls, thus frightening them and driving
them toward the north. He did not actually touch them, as is corroborated
by the following verse.
TEXT 27
kroanta ka rmeti
vilokya sva-parigraham
yath g dasyun grast
bhrtarv anvadhvatm
kroantamcrying out; ka rma iti"Ka! Rma!"; vilokyaseeing;
sva-parigrahamTheir devotees; yathjust as; gcows; dasyunby
a thief; grastseized; bhrtarauthe two brothers; anvadhvatmran
after.
Hearing Their devotees crying out "Ka! Rma!" and seeing that they
were just like cows being stolen by a thief, Ka and Balarma began
to run after the demon.
TEXT 28
m bhaiety abhayrvau
la-hastau tarasvinau
sedatus ta taras
tvarita guhyakdhamam

1115

m bhaiado not fear; itithus calling; abhayagiving fearlessness;

rvauwhose words; lastones; hastauin Their hands;
tarasvinaumoving quickly; sedatuThey approached; tamthat
demon; taraswith haste; tvaritamwho was moving swiftly;
guhyakaof Yakas; adhamamthe worst.
The Lords called out in reply, "Do not fear! "Then They picked up logs
of the ala tree and quickly pursued that lowest of Guhyakas, who
swiftly ran away.
TEXT 29
sa vkya tv anuprptau
kla-mty ivodvijan
vijya str-jana mha
prdravaj jvitecchay
sahe, akhaca; vkyaseeing; tauthe two; anuprptau
approached; kla-mtyTime and Death; ivaas; udvijanbecoming
anxious; visjyaleaving aside; str-janamthe women; mha
confused; prdravatran away; jvitahis life; icchaywith the desire
of preserving.
When akhaca saw the two of Them coming toward him like the
personified forces of Time and Death, he was filled with anxiety.
Confused, he abandoned the women and fled for his life.
TEXT 30
tam anvadhvad govindo
yatra yatra sa dhvati
jihrus tac-chiro-ratna
tasthau rakan striyo bala
tamafter him; anvadhvatran; govindaLord Ka; yatra yatra
wherever; sahe; dhvatiwas running; jihrudesiring to take
away; tathis; iraupon the head; ratnamthe jewel; tasthaustood;
rakanprotecting; striyathe women; balaLord Balarma.
Lord Govinda chased the demon wherever he ran, eager to take his

1116

crest jewel. Meanwhile Lord Balarma stayed with the women to

protect them.
rla Vivantha Cakravart explains that the women were fatigued from
being driven away, and thus Lord Balarma protected them and consoled
them as they rested. Meanwhile Lord Ka went after the demon.
TEXT 31
avidra ivbhyetya
iras tasya durtmana
jahra muinaivga
saha-ca-mai vibhu
avidrenearby; ivaas if; abhyetyacoming toward; irathe head;
tasyaof him; durtmanathe wicked one; jahratook away;
muinwith His fist; evasimply; agamy dear King; sahatogether
with; ca-maimthe jewel upon his head; vibhuthe almighty Lord.
The mighty Lord overtook akhaca from a great distance as if from
nearby, my dear King, and then with His fist the Lord removed the
wicked demon's head, together with his crest jewel.
TEXT 32
akhaca nihatyaiva
maim dya bhsvaram
agrajydadt prty
payantn ca yoitm
akhacamthe demon akhaca; nihatyakilling; evamin this
manner; maimthe jewel; dyataking; bhsvarambrilliant; agrajyato His elder brother (Lord Balarma); adadtgave; prtywith
satisfaction; payantnmas they were watching; caand; yoitmthe
women.
Having thus killed the demon akhaca and taken away his shining
jewel, Lord Ka gave it to His elder brother with great satisfaction as
the gops watched.
Various gops perhaps thought that Govinda would give one of them the

1117

valuable jewel. To prevent rivalry among them, r Ka happily gave the

jewel to His older brother, Balarma.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-fourth Chapter,
of the rmad-Bhgavatam, entitled "Nanda Mahrja Saved and
akhaca Slain."

1118

35. The Gops Sing of Ka as He Wanders in the Forest

This chapter contains the songs the gops sing to express their feelings of
separation from Ka when He goes to the forest during the day.
As the gops' mood of separation from r Ka becomes ever more
intense, His names, forms, qualities and pastimes begin spontaneously
manifesting in their hearts. Thus they join together and sing as follows:
"The beauty of Ka attracts the minds of all. When He stands in His
threefold-bending way and plays upon His flute, the Siddhas' wives, flying
in the sky with their husbands, become attracted to Him and forget
external reality. The bulls, cows and other animals in the pasture become
stunned in ecstasy, and they stand so still, with the grass unchewed
between their teeth, that they appear like figures in a drawing. Indeed,
even the unconscious rivers stop flowing.
"Just see! When Ka dresses Himself in forest array and calls the cows'
names by blowing on His flute, even the trees and creepers become so
ecstatic out of love that their limbs display eruptions and their sap pours
down like a torrent of tears. The sound of Ka's flute causes the cranes,
swans and other birds in the lakes to close their eyes in deep meditation,
the clouds in the sky to gently rumble, imitating the flute's vibration, and
even such great authorities in the science of music as Indra, Siva and
Brahm to become astonished. And just as we gops are anxious to offer
everything we have to Ka, so the wives of the black deer follow Him
about, imitating us.
"When Ka is returning to Vraja, He constantly plays His flute while His
young companions chant His glories, and Brahm and other chief
demigods come to worship His lotus feet."
Thus the gops, feeling intense separation from Ka, sing of His
pastimes.
TEXT 1
r-uka uvca
gopya ke vana yte
tam anudruta-cetasa

1119

ka-ll pragyantyo
ninyur dukhena vsarn
r-uka uvcar ukadeva Gosvm said; gopyathe gops; ke
Lord Ka; vanamto the forest; ytehaving gone; tamafter Him;
anudrutachasing;
cetasawhose
minds;
ka-llthe
transcendental pastimes of Ka; pragyantyasinging loudly;
ninyuthey passed; dukhenaunhappily; vsarnthe days.
ukadeva Gosvm said: Whenever Ka went to the forest, the minds
of the gops would run after Him, and thus the young girls sadly spent
their days singing of His pastimes.
Although the gops enjoyed direct association with Ka at night in the
rsa dance, during the day He went about His normal duties, tending His
cows in the forest. At that time the minds of the gops would run after
Him, but the young girls had to stay back in the village and do their own
duties. Thus feeling the pain of separation, they would sing about r
Ka's transcendental pastimes.
TEXTS 2-3
r-gopya cu
vma-bhu-kta-vma-kapolo
valgita-bhrur adharrpita-veum
komalgulibhir rita-mrga
gopya rayati yatra mukunda
vyoma-yna-vanit saha siddhair
vismits tad upadhrya sa-lajj
kma-mrgaa-samarpita-citt
kamala yayur apasmta-nvya
r-gopya cuthe gops said; vmaleft; bhuon His arm; kta
putting; vmaleft; kapolaHis cheek; valgitamoving; bhruHis
eyebrows; adharaupon His lips; arpitaplaced; veumHis flute;
komalatender; agulibhiwith His fingers; rita-mrgamits holes
stopped; gopyaO gops; rayativibrates; yatrawhere; mukunda
Lord Ka; vyomain the sky; ynatraveling; vanitthe ladies;
sahatogether with; siddhaithe Siddha demigods; vismitamazed;
tatto that; upadhryalistening; sawith; lajjembarrassment;

1120

kmaof lust; mrgaato the pursuit; samarpitaoffered; citttheir

minds; kamalamdistress; yayuthey experienced; apasmta
forgetting; nvyathe belts of their dresses.
The gops said: When Mukunda vibrates the flute He has placed to His
lips, stopping its holes with His tender fingers, He rests His left cheek
on His left arm and makes His eyebrows dance. At that time the
demigoddesses traveling in the sky with their husbands, the Siddhas,
become amazed. As those ladies listen, they are embarrassed to find
their minds yielding to the pursuit of lusty desires, and in their distress
they are unaware that the belts of their garments are loosening.
rla Jva Gosvm states that this chapter consists of a collection of
statements the gops made at various times as they stood in small groups
here and there in Vndvana.
TEXTS 4-5
hanta citram abal uteda
hra-hsa urasi sthira-vidyut
nanda-snur ayam rta-jann
narma-do yarhi kjita-veu
vndao vraja-v mga-gvo
veu-vdya-hta-cetasa rt
danta-daa-kaval dhta-kar
nidrit likhita-citram ivsan
hantaah; citramwonder; abalO girls; utahear; idamthis;
hra(brilliant) like a necklace; hsawhose smile; urasiupon the
chest; sthiramotionless; vidyutlightning; nanda-snuson of Nanda
Mahrja; ayamthis; rtatroubled; jannmfor persons; narmaof
joy; dathe giver; yarhiwhen; kjitahas vibrated; veuHis flute;
vrdaain groups; vrajakept in the pasture; vthe bulls; mga
the deer; gvaand the cows; veuof the flute; vdyaby the playing;
htastolen away; cetasatheir minds; rtat a distance; dantaby
their teeth; daabit; kavalwhose mouthfuls; dhtaholding up;
kartheir ears; nidritasleep; likhitadrawn; citraman
illustration; ivaas if; santhey were.
O girls! This son of Nanda, who gives joy to the distressed, bears steady

1121

lightning on His chest and has a smile like a jeweled necklace. Now
please hear something wonderful. When He vibrates His flute, Vraja's
bulls, deer and cows, standing in groups at a great distance, are all
captivated by the sound, and they stop chewing the food in their
mouths and cock their ears. Stunned, they appear as if asleep, or like
figures in a painting.
The word sthira-vidyut, "steady lightning," refers to the goddess of
fortune, who resides on the chest of the Supreme Lord. When the animals
of Vndvana hear the sound of the flute, they become stunned in ecstasy,
and thus they stop chewing their food and cannot swallow it. The gops,
in separation from Ka, marvel at the extraordinary effect of the Lord's
flute-playing.
rla rdhara Svm gives the following explanation of the compound
word hra-hsa, which compares Lord Ka's smile to a necklace: "The
word can mean 'He whose smile is brilliantly clear like a jeweled necklace'
or 'He whose smile is reflected from His jeweled necklaces,' because while
Ka plays the flute He bends His head down and smiles. The word can
also mean 'He whose smile, like a jeweled necklace, casts its effulgence
upon His chest' or 'He whose necklaces shine brilliantly, just like a smile.'
"
TEXTS 6-7
barhia-stabaka-dhtu-palair
baddha-malla-paribarha-viamba
karhicit sa-bala li sa gopair
g samhvayati yatra mukunda
tarhi bhagna-gataya sarito vai
tat-padmbuja-rajo 'nila-ntam
sphayatr vayam ivbahu-puy
prema-vepita-bhuj stimitpa
barhiaof peacocks; stabakawith the tail feathers; dhtuwith
colored minerals; palaiand with leaves; baddhaarranged; mallaof
a wrestler; paribarhathe apparel; viambaimitating; karhicit
sometimes; sa-balawith Balarma; limy dear gop; saHe;
gopaiwith the cowherd boys; gthe cows; samhvayaticalls;
yatrawhen; mukundaLord Mukunda; tarhithen; bhagnabroken;

1122

gatayatheir movement; saritathe rivers; vaiindeed; tatHis;

pada-ambujaof the lotus feet; rajathe dust; anilaby the wind;
ntambrought; sphayathankering for; vayamourselves; ivajust
like; abahuslight; puythe piety to whose credit; premadue to
love of God; vepitatrembling; bhujwhose arms (waves); stimita
stopped; pawhose water.
My dear gop, sometimes Mukunda imitates the appearance of a
wrestler by decorating Himself with leaves, peacock feathers and
colored minerals. Then, in the company of Balarma and the cowherd
boys, He plays His flute to call the cows. At that time the rivers stop
flowing, their water stunned by the ecstasy they feel as they eagerly
wait for the wind to bring them the dust of His lotus feet. But like us,
the rivers are not very pious, and thus they merely wait with their arms
trembling out of love.
The gops state here that the sound of Ka's flute causes even inanimate
objects like rivers to become conscious and then stunned in ecstasy. Just
as the gops could not always be in Ka's physical association, the rivers
could not come to the Lord's lotus feet. Although they desired the Lord,
their movement was checked by ecstasy, and their "arms," their waves,
trembled with love of Godhead.
TEXTS 8-11
anucarai samanuvarita-vrya
di-prua ivcala-bhti
vana-caro giri-taeu carantr
veunhvayati g sa yad hi
vana-lats tarava tmani viu
vyajayantya iva pupa-phalhy
praata-bhra-viap madhu-dhr
prema-ha-tanavo vavu sma
daranya-tilako vana-mldivya-gandha-tulas-madhu-mattai
ali-kulair alaghu gtm abham
driyan yarhi sandhita-veu
sarasi srasa-hasa-vihag

1123

cru-gt-hta-cetasa etya
harim upsata te yata-citt
hanta mlita-do dhta-maun
anucaraiby His companions; samanuvaritabeing elaborately
described; vryawhose prowess; di-pruathe original Personality
of Godhead; ivaas if; acalaunchanging; bhtiwhose opulences;
vanain the forest; caramoving about; giriof the mountains;
taesuon the sides; carantwho are grazing; veunwith His flute;
hvayaticalls; gthe cows; saHe; yadwhen; hiindeed; vanalatthe forest creepers; taravaand the trees; tmaniwithin
themselves; viumthe Supreme Lord, Viu; vyajayantyarevealing;
ivaas if; pupawith flowers; phalaand fruits; hyrichly
endowed; praatabowed down; bhrabecause of the weight;
viapwhose branches; madhuof sweet sap; dhrtorrents;
premaout of ecstatic love; hahairs standing on end; tanavaon
whose bodies (trunks); vavu smathey have rained down; daranya
of persons who are attractive to see; tilakathe most excellent; vanamlupon His garland made of forest flowers; divyadivine; gandha
whose fragrance; tulasof the tulas flowers; madhuby the honeylike
sweetness; mattaiintoxicated; aliof bees; kulaiby the swarms;
alaghustrong; gtamthe singing; abham-desirable; driyan
thankfully acknowledging; yarhiwhen; sandhitaplaced; veuHis
flute; sarasiin the lake; srasathe cranes; hasaswans; vihag
and other birds; crucharming; gtaby the song (of His flute); hta
taken away; cetasawhose minds; etyacoming forward; harimLord
Ka; upsataworship; tethey; yataunder control; cittwhose
minds; hantaah; mlitaclosed; datheir eyes; dhtamaintaining;
maunsilence.
Ka moves about the forest in the company of His friends, who
vividly chant the glories of His magnificent deeds. He thus appears just
like the Supreme Personality of Godhead exhibiting His inexhaustible
opulences. When the cows wander onto the mountainsides and Ka
calls out to them with the sound of His flute, the trees and creepers in
the forest respond by becoming so luxuriant with fruits and flowers
that they seem to be manifesting Lord Viu within their hearts. As
their branches bend low with the weight, the filaments on their trunks
and vines stand erect out of the ecstasy of love of God, and both the

1124

trees and the creepers pour down a rain of sweet sap.

Maddened by the divine, honeylike aroma of the tulas flowers on the
garland Ka wears, swarms of bees sing loudly for Him, and that most
beautiful of all persons thankfully acknowledges and acclaims their
song by taking His flute to His lips and playing it. The charming flute
song then steals away the minds of the cranes, swans and other lakedwelling birds. Indeed they approach Ka, close their eyes and,
maintaining strict silence, worship Him by fixing their consciousness
upon Him in deep meditation.
rla Vivantha Cakravart hkura has made several illuminating
comments on these verses. He gives the analogy that just as when
householder Vaiavas hear a sakrtana party approaching they become
ecstatic and offer obeisances, so the trees and creepers in Vndvana
became ecstatic when they heard Ka's flute and bowed low with their
branches and vines. The word daranya-tilaka in Text 10 indicates not
only that the Lord is "the most excellent (to see)," but also that He
decorated Himself with attractive reddish tilaka taken from the mineral
rich earth of Vndvana forest.
rla Vivantha Cakravart also points out that tulas, although exalted in
many ways, is not normally considered an especially fragrant plant.
However, early in the morning tulas emits a transcendental fragrance that
ordinary people cannot perceive but that transcendental personalities
fully appreciate. The bees who are privileged to swarm about the flower
garlands worn by the Supreme Personality of Godhead certainly
appreciate this fragrance, and rla Vivantha Cakravart quotes from the
Bhgavatam (3.15.19) to the effect that the most fragrant plants in
Vaikuha also appreciate the special qualifications of Tulas-dev.
The word sandhita-veu in Text 10 indicates that Lord Ka placed His
flute firmly upon His lips. And the melody emanating from that flute is
certainly the most enchanting of sounds, as the gops describe in this
chapter.
TEXTS 12-13
saha-bala srag-avatasa-vilsa
snuu kiti-bhto vraja-devya
harayan yarhi veu-ravea
jta-hara uparambhati vivam

1125

mahad-atikramaa-akita-cet
manda-mandam anugarjati megha
suhdam abhyavarat sumanobhi
chyay ca vidadhat pratapatram
saha-balatogether with Balarma; sraka flower garland; avatasa
as the ornament on His head; vilsaplayfully wearing; snuuon the
sides; kiti-bhtaof a mountain; vraja-devyaO goddesses of
Vndvana (gops); harayancreating joy; yarhiwhen; veuof His
flute; raveaby the resounding vibration; jta-harabecoming joyful;
uparambhaticauses to relish; vivamthe entire world; mahatagainst
a great personality; atikramaaof a transgression; akitafearful;
cetin his mind; manda-mandamvery gently; anugarjatithunders in
response; meghathe cloud; suhdamupon his friend; abhyavarat
has rained down; sumanobhiwith flowers; chyaywith his shade;
caand; vidadhatproviding; pratapatraman umbrella as protection
from the sun.
O goddesses of Vraja, when Ka is enjoying Himself with Balarma on
the mountain slopes, playfully wearing a flower garland on the top of
His head, He engladdens all with the resonant vibrations of His flute.
Thus He delights the entire world. At that time the nearby cloud, afraid
of offending a great personality, thunders very gently in
accompaniment. The cloud showers flowers onto his dear friend Ka
and shades Him from the sun like an umbrella.
TEXTS 14-15
vividha-gopa-caraeu vidagdho
veu-vdya urudh nija-ik
tava suta sati yaddhara-bimbe
datta-veur anayat svara-jt
savanaas tad upadhrya sure
akra-arva-paramehi-purog
kavaya nata-kandhara-citt
kamala yayur anicita-tattv
vividhavarious; gopaof cowherds; caraeuin the activities;
vidagdhaexpert; veuof the flute; vdyein the matter of playing;

1126

urudhmanifold; nijaof His own production; ikwhose

teachings; tavayour; sutason; satiO pious lady (Yaod); yad
when; adharaupon His lips; bimbewhich are like red bimba fruits;
dattaplacing; veuHis flute; anayatHe brought forth; svaraof
musical sound; jtthe harmonic tones; savanaawith a variety of
low, high and middle pitches; tatthat; upadhryahearing; sura-
the principal demigods; akraIndra; arvaiva; paramehiand
Brahm; pura-gheaded by; kavayalearned scholars; nata
bowed; kandharatheir necks; cittand minds; kamalam yayuthey
became bewildered; anicitaunable to ascertain; tattvits essence.
O pious mother Yaod, your son, who is expert in all the arts of
herding cows, has invented many new styles of flute-playing. When He
takes His flute to His bimba-red lips and sends forth the tones of the
harmonic scale in variegated melodies, Brahm, iva, Indra and other
chief demigods become confused upon hearing the sound. Although
they are the most learned authorities, they cannot ascertain the essence
of that music, and thus they bow down their heads and hearts.
The words tava suta sati, "your son, O chaste lady," clearly indicate that
at this point mother Yaod is among the young gops as they earnestly
describe Lord Ka's glories. According to rla Vivantha Cakravart,
among the demigods led by akra (Lord Indra) were Upendra, Agni and
Yamarja, among those led by arva (Lord iva) were Ktyyan, Skanda
and Gaea, and among those led by Parameh (Lord Brahm) were the
four Kumras and Nrada. Thus the best collective intelligence in the
universe could not definitively analyze the enchanting musical
arrangements of the Supreme Lord.
TEXTS 16-17
nija-padbja-dalair dhvaja-vajra
nrajkua-vicitra-lalmai
vraja-bhuva amayan khura-toda
varma-dhurya-gatir ita-veu
vrajati tena vaya sa-vilsa
vkarpita-manobhava-veg
kuja-gati gamit na vidma
kamalena kavara vasana v

1127

nijaHis own; pada-abjaof the lotus feet; dalailike flower petals;

dhvajaof a flag; vajrathunderbolt; nrajalotus; akuaand
elephant goad; vicitravariegated; lalmaiby the markings; vrajaof
Vraja; bhuvaof the ground; amayanrelieving; khurafrom the
hooves (of the cows); todamthe pain; varmawith His body; dhurya
like an elephant's; gatiwhose movement; itaextolled; veu
whose flute; vrajatiHe walks; tenaby that; vayamwe; savilsa
playful; vkaawith His glances; arpitabestowed; mana-bhavaof
lust; vegwhose agitation; kujalike that of trees; gatimwhose
movement (i.e., complete lack of movement); gamitattaining; na
vidmawe do not recognize; kamaleabecause of our bewilderment;
kavaramthe braids of our hair; vasanamour dress; vor.
As Ka strolls through Vraja with His lotus-petal-like feet, marking
the ground with the distinctive emblems of flag, thunderbolt, lotus and
elephant goad, He relieves the distress the ground feels from the cows'
hooves. As He plays His renowned flute, His body moves with the grace
of an elephant. Thus we gops, who become agitated by Cupid when
Ka playfully glances at us, stand as still as trees, unaware that our
hair and garments are slackening.
Here mother Yaod is no longer in the company of the gops, who are
confidentially describing their conjugal attraction to r Ka. It is clear
from the comments of Jva Gosvm and other cryas that the statements
in this chapter were made at various times and places. This is natural,
since the gops were always absorbed in thoughts of r Ka, day and
night.
TEXTS 18-19
mai-dhara kvacid gaayan g
mlay dayita-gandha-tulasy
praayino 'nucarasya kadse
prakipan bhujam agyata yatra
kvaita-veu-rava-vacita-citt
kam anvasata ka-ghiya
gua-garam anugatya hariyo
gopik iva vimukta-gh

1128

mai(a string of) gems; dharaholding; kvacitsomewhere;

gaayancounting; gthe cows; mlaywith a flower garland;
dayitaof His beloved; gandhahaving the fragrance; tulasythe
tulas flowers upon which; praayinaloving; anucarasyaof a
companion; kadat some time; aseon the shoulder; prakipan
throwing; bhujamHis arm; agyataHe sang; yatrawhen; kvaita
vibrated; veuof His flute; ravaby the sound; vacitastolen; citt
their hearts; kamKa; anvasatathey sat down beside; kaof
the black deer; ghiyathe wives; gua-gaaof all transcendental
qualities; aramthe ocean; anugatyaapproaching; hariyathe does;
gopikthe gops; ivajust like; vimuktahaving given up; ghafor
home and family; their hopes.
Now Ka is standing somewhere counting His cows on a string of
gems. He wears a garland of tulas flowers that bear the fragrance of His
beloved, and He has thrown His arm over the shoulder of an
affectionate cowherd boyfriend. As Ka plays His flute and sings, the
music attracts the black deer's wives, who approach that ocean of
transcendental qualities and sit down beside Him. Just like us cowherd
girls, they have given up all hope for happiness in family life.
rla Jva Gosvm explains that in the afternoon r Ka dressed
Himself in new clothing and then went out to call the cows home. rla
Vivantha Cakravart gives the following information about the
transcendental cows of Vndvana: "For each of the four colors of cows
white, red, black and yellowthere are twenty-five subdivisions, making
a total of one hundred colors. And such qualities as being colored like
sandalwood-pulp tilaka [speckled] or having a head shaped like a
mdaga drum create eight further groups. To count these 108 groups of
cows, distinguished by color and form, Ka is using a string of 108
jewel-beads....
"Thus when Ka calls out 'Hey Dhaval [the name of a white cow],' a
whole group of white cows come forward, and when He calls 'Has,
Candan, Gag, Mukt 'and so on, the twenty-four other groups of white
cows come. The reddish cows are called Aru, Kukuma, Sarasvat, etc.,
the blackish ones ymal, Dhmal, Yamun, etc., and the yellowish
ones Pt, Pigal, Haritlik, etc. Those in the group with tilaka marks
on their foreheads are called Citrit, Citra-tilak, Drgha-tilak and
Tiryak-tilak, and there are groups known as Mdaga-mukh [mdaga-

1129

head], Siha-mukh [lion-head] and so on.

"Thus being called by name, the cows are coming forward, and Ka,
thinking that when it is time to bring them back from the forest none
should be forgotten, is counting them on His jewel-beads."
TEXTS 20-21
kunda-dma-kta-kautuka-veo
gopa-godhana-vto yamunym
nanda-snur anaghe tava vatso
narma-da praayi vijahra
manda-vyur upavty anukla
mnayan malayaja-sparena
vandinas tam upadeva-ga ye
vdya-gta-balibhi parivavru
kundaof jasmine flowers; dmawith a garland; ktamade; kautuka
playful; veaHis array; gopaby the cowherd boys; godhanaand the
cows; vtasurrounded; yamunymalong the Yamun; nandasnuthe son of Nanda Mahrja; anagheO sinless lady; tavayour;
vatsadarling child; narma-daamusing; praayimHis dear
companions; vijahraHe has played; mandagentle; vyuthe wind;
upavtiblows; anuklamfavorably; mnayanshowing honor;
malaya-jaof (the fragrance of) sandalwood; sparenathe touch;
vandinathose who offer praise; tamHim; upadevaof the minor
demigods; gamembers of the various categories; yewho; vdya
with instrumental music; gtasinging; balibhiand presentation of
gifts; parivavruthey have encircled.
O sinless Yaod, your darling child, the son of Mahrja Nanda, has
festively enhanced His attire with a jasmine garland, and He is now
playing along the Yamun in the company of the cows and cowherd
boys, amusing His dear companions. The gentle breeze honors Him
with its soothing fragrance of sandalwood, while the various Upadevas,
standing on all sides like panegyrists, offer their music, singing and
gifts of tribute.
rla Jva Gosvm explains that the gops are again in the courtyard of
mother Yaod, the queen of Vraja. They are trying to encourage her by

1130

describing Ka's return to Vndvana after He has spent the day herding
cows and playing.
rla Vivantha Cakravart comments that the Upadevas, the minor
demigods mentioned here, include the Gandharvas, who are famous for
their celestial music and dancing.
TEXTS 22-23
vatsalo vraja-gav yad aga-dhro
vandyamna-caraa pathi vddhai
ktsna-go-dhanam upohya dinnte
gta-veur anugeita-krti
utsava rama-rucpi dnm
unnayan khura-raja-churita-srak
ditsayaiti suhd-sia ea
devak-jahara-bhr uu-rja
vatsalaaffectionate; vraja-gavmto the cows of Vraja; yatbecause;
agaof the mountain; dhrathe lifter; vandyamnabeing worshiped;
caraaHis feet; pathialong the path; vddhaiby the exalted
demigods; ktsnaentire; go-dhanamthe herd of cows; upohya
collecting; dinaof the day; anteat the end; gt-veuplaying His
flute; anugaby His companions; itapraised; krtiHis glories;
utsavama festival; ramaof fatigue; rucby His coloring; apieven;
dnmfor the eyes; unnayanraising; khurafrom the hooves (of the
cows); rajawith the dust; churitapowdered; srakHis garland;
ditsaywith the desire; etiHe is coming; suhtto His friends;
iatheir desires; eathis; devakof mother Yaod; jahara
from the womb; bhborn; uu-rjamoon.
Out of great affection for the cows of Vraja, Ka became the lifter of
Govardhana Hill. At the end of the day, having rounded up all His own
cows, He plays a song on His flute, while exalted demigods standing
along the path worship His lotus feet and the cowherd boys
accompanying Him chant His glories. His garland is powdered by the
dust raised by the cows' hooves, and His beauty, enhanced by His
fatigue, creates an ecstatic festival for everyone's eyes. Eager to fulfill
His friends' desires, Ka is the moon arisen from the womb of mother
Yaod.

1131

According to the cryas, at this point the gops climbed into the
watchtowers of Vndvana's houses so they could see Ka as soon as
possible when He returned home. Mother Yaod was very anxious for
her son to come back, and therefore she had the tallest of the beautiful
young gops climb up to see when He would arrive. It is implied here that
Ka was somewhat delayed on the way home because His lotus feet
were being worshiped by great demigods along the path.
TEXTS 24-25
mada-vighrita-locana at
mna-da sva-suhd vana-ml
badara-pu-vadano mdu-gaa
maayan kanaka-kuala-lakmy
yadu-patir dvirada-rja-vihro
ymin-patir ivaia dinnte
mudita-vaktra upayti duranta
mocayan vraja-gav dina-tpam
madaby intoxication; vighritarolling; locanaHis eyes; at
slightly; mna-dashowing honor; sva-suhdmto His well-wishing
friends; vana-mlwearing a garland of forest flowers; badaralike a
badara fruit; puwhitish; vadanaHis face; mdusoft; gaam
His cheeks; maayanornamenting; kanakagolden; kualaof His
earrings; lakmywith the beauty; yadu-patithe Lord of the Yadu
dynasty; dvirada-rjalike a kingly elephant; vihraHis sporting;
ymin-patithe lord of the night (the moon); ivalike; eaHe; dinaanteat the end of the day; muditajoyful; vaktraHis face; upayti
is coming; durantaminsurmountable; mocayandriving away; vrajaof
Vraja; gavmof the cows, or of those who are to be shown mercy;
dinaof the daytime; tpamthe painful heat.
As Ka respectfully greets His well-wishing friends, His eyes roll
slightly as if from intoxication. He wears a flower garland, and the
beauty of His soft cheeks is accentuated by the brilliance of His golden
earrings and the whiteness of His face, which has the color of a badara
berry. With His cheerful face resembling the moon, lord of the night,
the Lord of the Yadus moves with the grace of a regal elephant. Thus He
returns in the evening, delivering the cows of Vraja from the heat of the

1132

day.
The word gavm is constructed from the Sanskrit word go, which means
"cow" or "senses." Thus r Ka, by coming back to the village of Vraja,
relieved the inhabitants of Vndvana from the distress their eyes and
other senses felt during the day because of being separated from direct
contact with Him.
TEXT 26
r-uka uvca
eva vraja-striyo rjan
ka-llnugyat
remire 'hasu tac-citts
tan-manask mahoday
r-uka uvcaukadeva Gosvm said; evamthus; vraja-striyathe
women of Vraja; rjanO King; ka-llabout the pastimes of Ka;
anugyatcontinuously chanting; remirethey enjoyed; ahasu
during the days; tat-citttheir hearts absorbed in Him; tat-manask
their minds absorbed in Him; mahgreat; udayexperiencing a
festivity.
r ukadeva Gosvm said: O King, thus during the daytime the
women of Vndvana took pleasure in continuously singing about the
pastimes of Ka, and those ladies' minds and hearts, absorbed in Him,
were filled with great festivity.
This verse definitely confirms that the so-called pain of the heartbroken
gops is actually great spiritual bliss. On the material platform, pain is
painperiod. But on the spiritual platform, so-called pain is simply a
different variety of spiritual ecstasy. In the Western countries, people take
pleasure in mixing different flavors of ice cream to produce wonderful
combinations of flavor. Similarly, on the spiritual platform r Ka and
His devotees expertly mix the flavors of spiritual bliss, and thus every day
was a treat for the gops.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-fifth Chapter,
of the rmad-Bhgavatam, entitled "The Gops Sing of Ka as He

1133

Wanders in the Forest."

1134

36. The Slaying of Ari, the Bull Demon

This chapter describes how Ka killed Arisura and how Kasa

reacted when he learned from Nrada that Ka and Balarma were the
sons of Vasudeva.
The demon Aria wanted to kill Ka and Balarma, and thus he
assumed the form of a huge bull with sharp horns. Everyone in Ka's
cowherd village became terrified when Arisura approached it, but the
Lord pacified them, and when the bull demon charged Him He seized him
by the horns and threw him about six yards. Though weakened, Aria
still wanted to attack Ka. Thus, dripping with sweat, he charged the
Lord once again. This time Ka grabbed his horns, threw him to the
ground and thrashed him like a pile of wet clothing. The demon vomited
blood and gave up his life. Then Ka and Rma, while being honored by
the demigods and cowherd boys, returned to the village.
A short time later Nrada Muni, the great sage among the demigods, came
to see King Kasa. He informed the King that Ka and Balarma were
not Nanda's sons but rather Vasudeva's. It was out of fear of Kasa that
Vasudeva had put the two boys under Nanda's care. Furthermore, said
Nrada, Kasa would meet his death at Their hands.
Kasa shook with fear and anger when he heard all this, and in great
agitation he began thinking of how to destroy Ka and Balarma. He
called for the demons Cra and Muika and instructed them to kill the
two brothers in a wrestling match. Then he spoke to Akrra, who was
expert at executing his duties. Taking Akrra by the hand, Kasa
persuaded him to go to Vraja to bring the two boys to Mathur. Akrra
agreed to carry out Kasa's order and then returned home.
TEXT 1
r bdaryair uvca
atha tarhy gato goham
ario vabhsura
mahm mah-kakut-kya
kampayan khura-vikatm

1135

r bdaryai uvcar ukadeva Gosvm said; athanext; tarhi

then; gatacame; gohamto the cowherd village; arianamed
Aria; vabha-asurathe bull demon; mahmthe earth; mahgreat;
kakuthaving a hump; kyawhose body; kampayanmaking tremble;
khuraby his hooves; vikatmtorn.
ukadeva Goswm said: The demon Aria then came to the cowherd
village. Appearing in the form of a bull with a large hump, he made the
earth tremble as he tore it apart with his hooves.
According to the r Viu Pura, Arisura entered Ka's village at
twilight, as the Lord prepared to dance with the gops:
prodordhe kadcit tu
rssakte janrdane
trsayan sa-mado goham
aria sampgata
"Once, midway through the period of dusk, when Lord Janrdana was
eager to perform the rsa dance, Arisura madly entered the cowherd
village, terrifying everyone."
TEXT 2
rambhama kharatara
pad ca vilikhan mahm
udyamya puccha vapri
vigrea coddharan
kicit kicic chakn mucan
mtrayan stabdha-locana
rambhamabellowing; khara-tarammost harshly; padwith his
hooves; caand; vilikhanscraping; mahmthe ground; udyamya
raising upward; pucchamhis tail; vaprithe embankments; via
of his horns; agreawith the tips; caand; uddharanlifting and
tearing up; kicit kicita little; aktstool; mucanreleasing;
mtrayanurinating; stabdhaglaring; locanahis eyes.
Arisura bellowed very harshly and pawed the ground. With his tail
raised and his eyes glaring, he began to tear up the embankments with

1136

the tips of his horns, every now and then passing a little stool and
urine.
TEXTS 3-4
yasya nirhrditenga
nihurea gav nm
patanty aklato garbh
sravanti sma bhayena vai
nirvianti ghan yasya
kakudy acala-akay
ta tka-gam udvkya
gopyo gop ca tatrasu
yasyawhose; nirhrditenaby the reverberating sound; agamy dear
King (Parkit); nihurearough; gavmof cows; nmof humans;
patantifall; aklatauntimely; garbhthe embryos; sravanti sma
are miscarried; bhayenaout of fear; vaiindeed; nirviantienter;
ghanclouds; yasyawhose; kakudionto the hump; acalaas a
mountain; akayby the mistaken identification; tamhim; tka
sharp; gamwhose horns; udvkyaseeing; gopyathe cowherd
women; gopthe cowherd men; caand; tatrasubecame frightened.
My dear King, clouds hovered about sharp-horned Arisura's hump,
mistaking it for a mountain, and when the cowherd men and ladies
caught sight of the demon, they were struck with terror. Indeed, the
strident reverberation of his roar so frightened the pregnant cows and
women that they lost their fetuses in miscarriages.
The Vedic literature categorizes miscarriages as follows: -caturthd bhavet
srva pta pacama-ahayo/ ata rdhva prasti syt. "Up to the
fourth month a premature delivery is called srva, in the fifth and sixth
months it is called pta, and after this it is considered a birth (prasti)."
TEXT 5
paavo dudruvur bht
rjan santyajya go-kulam
ka keti te sarve
govinda araa yayu

1137

paavathe domestic animals; dudruvuran away; bhtafraid;

rjanO King; santyajyaabandoning; go-kulamthe dairy pasture;
ka ka iti"Ka, Ka"; tethey (the inhabitants of Vndvana);
sarveall; govindamto Lord Govinda; araamfor shelter; yayu
went.
The domestic animals fled the pasture in fear, O King, and all the
inhabitants rushed to Lord Govinda for shelter, crying, "Ka, Ka!"
TEXT 6
bhagavn api tad vkya
go-kula bhaya-vidrutam
m bhaieti girvsya
vsuram uphvayat
bhagavnthe Supreme Personality of Godhead; apiindeed; tatthat;
vkyaseeing; go-kulamthe cowherd community; bhayaout of fear;
vidrutammade to flee, or distraught; m bhaia"don't be afraid"; iti
thus; girwith words; vsyapacifying; va-asuramto the bull
demon; uphvayatHe called out.
When the Supreme Lord saw the cowherd community distraught and
fleeing in fear, He calmed them, saying, "Don't be afraid." Then He
called out to the bull demon as follows.
TEXT 7
goplai paubhir manda
trsitai kim asattama
mayi stari dun
tvad-vidhn durtmanm
goplaiwith the cowherds; paubhiand with their animals; manda
O fool; trsitaiwho are frightened; kimwhat purpose; asattamaO
most wicked one; mayiwhen I (am present); starias the punisher;
dunmof the contaminated; tvat-vidhnmlike you; durtmanm
miscreants.
You fool! What do you think you're doing, you wicked rascal,

1138

frightening the cowherd community and their animals when I am here

just to punish corrupt miscreants like you!
TEXT 8
ity sphotycyuto 'ria
tala-abdena kopayan
sakhyur ase bhujbhoga
prasryvasthito hari
itispeaking thus; sphotyaslapping His arms; acyutathe infallible
Lord; ariamArisura; talafrom His palms; abdenawith the
sound; kopayanangering; sakhyuof a friend; aseover the
shoulder; bhujaHis arm; bhogam(which is like) a serpent's body;
prasryathrowing; avasthitawas standing; hariLord Hari.
Having spoken these words, the infallible Lord Hari slapped His arms
with His palms, further angering Aria with the loud sound. The Lord
then casually threw His mighty, serpentine arm over the shoulder of a
friend and stood facing the demon.
Lord Ka showed His contempt for the ignorant demon.
TEXT 9
so 'py eva kopito 'ria
khurevanim ullikhan
udyat-puccha-bhraman-megha
kruddha kam updravat
sahe; apiindeed; evamin this way; kopitaangered; aria
Aria; khureawith his hoof; avanimthe earth; ullikhanscratching;
udyatraised; pucchawithin his tail; bhramanwandering; megha
clouds; kruddhafurious; kamtoward Lord Ka; updravathe
charged.
Thus provoked, Aria pawed the ground with one of his hooves and
then, with the clouds hovering around his upraised tail, furiously
charged Ka.

1139

TEXT 10
agra-nyasta-vigra
stabdhsg-locano 'cyutam
kakipydravat tram
indra-mukto 'anir yath
agraforward; nyastapointing; viaof his horns; agrathe front;
stabdhaglaring; askbloody; locanahis eyes; acyutamat Lord
Ka; kaa-kipyalooking sideways; adravathe ran; tramat full
speed; indra-muktareleased by King Indra; aania thunderbolt;
yathlike.
Pointing the tips of his horns straight ahead and glaring menacingly at
Lord Ka from the corners of his bloodshot eyes, Aria rushed
toward Him at full speed, like a thunderbolt hurled by Indra.
TEXT 11
ghtv gayos ta v
adaa padni sa
pratyapovha bhagavn
gaja prati-gaja yath
ghtvseizing; gayoby the horns; tamhim; vaiindeed;
adaa-eighteen; padnisteps; saHe; pratyapovhathrew back;
bhagavnthe Supreme Lord; gajaan elephant; prati-gajama rival
elephant; yathlike.
The Supreme Lord Ka seized Arisura by the horns and threw him
back eighteen steps, just as an elephant might do when fighting a rival
elephant.
TEXT 12
so 'paviddho bhagavat
punar utthya satvaram
patat svinna-sarvgo
nivasan krodha-mrcchita
sahe; apaviddhathrown back; bhagavatby the Lord; puna

1140

again; utthyarising; satvaramquickly; patatattacked; svinna

sweating; sarvaall; agahis limbs; nivasanbreathing hard;
krodhaby anger; mrcchitastupefied.
Thus repulsed by the Supreme Lord, the bull demon got up and,
breathing hard and sweating all over his body, again charged Him in a
mindless rage.
TEXT 13
tam patanta sa nighya gayo
pad samkramya niptya bh-tale
nipaym sa yathrdram ambara
ktv viena jaghna so 'patat
tamhim; patantamattacking; saHe; nighyaseizing; gayo
by the horns; padwith His foot; samkramyatreading; niptya
making him fall; bh-taleonto the ground; nipaym saHe beat
him; yathlike; ardramwet; ambarama garment; ktvmaking;
vienawith his horn; jaghnastruck; sahe; apatatfell.
As Aria attacked, Lord Ka seized him by the horns and knocked
him to the ground with His foot. The Lord then thrashed him as if he
were a wet cloth, and finally He yanked out one of the demon's horns
and struck him with it until he lay prostrate.
TEXT 14
asg vaman mtra-akt samutsjan
kipa ca pdn anavasthitekaa
jagma kcchra nirter atha kaya
pupai kiranto harim ire sur
askblood; vamanvomiting; mtraurine; aktand feces;
samutsjanprofusely excreting; kipanthrowing about; caand;
pdnhis legs; anavasthitaunsteady; kaahis eyes; jagmahe
went; kcchramwith pain; nirteof Death; athathen; kayamto
the abode; pupaiflowers; kirantascattering; harimupon Lord
Ka; direworshiped; surathe demigods.

1141

Vomiting blood and profusely excreting stool and urine, kicking his legs
and rolling his eyes about, Arisura thus went painfully to the abode
of Death. The demigods honored Lord Ka by scattering flowers upon
Him.
TEXT 15
eva kukudmina hatv
styamna dvijtibhi
vivea goha sa-balo
gopn nayanotsava
evamthus; kukudminamthe humped (bull demon); hatvkilling;
styamnabeing praised; dvijtibhiby the brhmaas; viveaHe
entered; gohamthe cowherd village; sa-balatogether with Lord
Balarma; gopnmof the gops; nayanafor the eyes; utsavawho is a
festival.
Having thus killed the bull demon Aria, He who is a festival for the
gops' eyes entered the cowherd village with Balarma.
This verse exemplifies the sublime contrast of spiritual qualities within r
Ka. In one four-line verse we simultaneously learn that Lord Ka
killed a powerful and wicked demon and that His boyish beauty gave
festive pleasure to His young girlfriends. Lord Ka is as hard as a
thunderbolt or as soft as a rose, depending on our attitude toward Him.
The demon Aria wanted to kill Ka and all His friends, so the Lord
beat him into a wet rag and killed him. The gops, however, loved Ka,
and thus the Lord boyishly reciprocated their conjugal feelings.
TEXT 16
arie nihate daitye
kendbhuta-karma
kasythha bhagavn
nrado deva-darana
arieAria; nihatehaving been killed; daityethe demon; kena
by Ka; adbhuta-karmawhose activities are wonderful; kasyato
Kasa; athathen; haspoke; bhagavnthe powerful sage; nrada
Nrada; deva-daranawhose vision is godly.

1142

After Arisura had been killed by Ka, who acts wonderfully,

Nrada Muni went to speak to King Kasa. That powerful sage of godly
vision addressed the King as follows.
The term deva-darana can be understood in many ways, all of which are
consistent with the context and purport of this narration. Deva means
"God," and darana means "seeing" or "an audience with a great
personality." Thus deva-darana, a name for Nrada Muni, indicates that
Nrada has attained the perfection of seeing God, that getting Nrada's
audience is as good as getting God's (since Nrada is a pure representative
of the Lord), and also that Nrada's audience is as good as that of the
demigods, who are also known as devas. That there are all these meanings
of the term deva-darana reveals something of the richness of the rmadBhgavatam's language.
From the Puras, rla Vivantha Cakravart hkura has quoted twenty
verses describing a joking conversation between Rdh and Ka that
took place after Ka had killed the demon Aria. This conversation, so
kindly quoted by the crya, describes the origin of Rdh-kua and
yma-kua, Rdh's and Ka's bathing ponds. The verses are as
follows:
msmn spdya vabhrdana hanta mugdh
ghoro 'suro 'yam ayi ka tad apy aya gau
vtro yath dvija ihsty ayi nikti ki
udhyed bhavs tri-bhuvana-sthita-trtha-kcchrt
"The innocent young gops said, 'Ah, Ka, don't touch us now, O killer
of a bull! Alas, even though Aria was a terrible demon, still he was a
male cow, so You will have to undergo atonement, just as Lord Indra did
after killing Vtrsura. But how can You purify Yourself without going to
the trouble of visiting every single holy place in the three worlds?' "
ki paryami bhuvanny adhunaiva sarv
nya trtha-vitat karavi tsu
snna vilokayata tvad ida mukunda
procyaiva tatra ktavn bata pri-ghtam
"[Ka replied,] 'Why should I have to wander throughout the entire
universe? I will at once bring all the countless pilgrimage places here and

1143

take My bath in them. Just watch!' With this, Lord Mukunda struck His
heel on the ground."
ptlato jalam ida kila bhogavaty
ytam atra nikhil api trtha-sagh
gacchateti bhagavad-vacas ta etya
tatraiva rejur atha ka uvca gop
"[Then He said,] 'This is the water of the Bhogavat River, coming from
the Ptla region. And now, O holy places, all of you please come here!'
When the Supreme Lord had spoken these words, all the holy places went
there and appeared before Him. Ka then addressed the gops as
follows."
trthni payata harer vacas tavaiva
naiva pratma iti t atha trtha-vary
procu ktjali-pu lavabdhir asmi
krbdhir asmi utmara-drghiksmi
" 'See all the holy places!'
"But the gops replied, 'We don't see them as You describe.'
"Then those best of holy places, joining their palms in supplication, spoke
up:
" 'I am the salt ocean.'
" 'I am the ocean of milk.'
" 'I am the Amara-drghik.' "
oo 'pi sindhur aham asmi bhavmi tmrapar ca pukaram aha ca sarasvat ca
godvar ravi-sut sarayu praygo
revsmi payata jala kuruta prattim
" 'I am the river oa.'
" 'I am the Sindhu.'
" 'I am the Tmrapar.'
" 'I am the holy place Pukara.'
" 'I am the river Sarasvat.'
" 'And we are the Godvar, Yamun and Rev rivers and the confluence
of rivers at Prayga. Just see our waters!' "

1144

sntv tato harir ati-prajagalbha eva

uddha saro 'py akarava sthita-sarva-trtham
yumbhir tma-januha kto na dharma
ko 'pi kitv atha sakhr nijagda rdh
"After purifying Himself by bathing, Lord Hari became quite arrogant and
said, 'I have produced a pond containing all the various holy places,
whereas you gops must never have executed any religious duties on this
earth for the pleasure of Lord Brahm.' Then rmat Rdhr addressed
Her girlfriends as follows."
krya maypy ati-manohara-kuam eka
tasmd yatadhvam iti tad-vacanena tbhi
r-ka-kua-taa-pacima-diya-mando
garta kto vabha-daitya-khurair vyaloki
" 'I must create an even more beautiful pond. So go to work!' Having
heard these words, the gops saw that Arisura's hooves had dug a
shallow ditch just west of r Ka's pond."
tatrrdra-mn-mdula-gola-tat prati-svahastoddht anati-dra-gat vidhya
divya sara prakaita ghaik-dvayena
tbhir vilokya sarasa smarate sma ka
"At that nearby spot, all the gops began digging up lumps of soft mud
with their hands, and in this way a divine pond manifested in the short
span of an hour. Ka was astonished to see the lake they produced."
proce ca trtha-salilai pariprayaitan
mat-kuata sarasijki sahlibhis tvam
rdh tad na na na neti jagda yasmt
tvat-kua-nram uru-go-vadha-ptakktam
"He said, 'Go ahead, lotus-eyed one. You and Your companions should fill
this pond with water from Mine.'
"But Rdh replied, 'No, no, no, no! This is impossible, since the water of
Your pond is contaminated by Your terrible sin of killing a cow.' "
htya puya-salila ata-koi-kumbhai
sakhy-arbudena saha mnasa-jhnavta

1145

etat sara sva-madhun paripraymi

tenaiva krtim atul tanavni loke
" 'I will have My countless gop companions bring the pure water of the
Mnasa-gag here in billions of pots. In this way I will fill this lake with
My own water and thus make its renown unequaled in the entire world.' "
kegitena sahasaitya samasta-trthasakhyas tadya-saraso dhta-divya-mrti
tuva tatra vabhnu-sut praamya
bhakty ktjali-pua sravad-asra-dhra
"Lord Ka then gestured to a heavenly personality who was an intimate
associate of all the holy places. Suddenly that person rose up out of
Ka's pond and bowed down to the daughter of r Vabhnu
[Rdhr]. Then, with palms joined and tears pouring from his eyes, he
began praying to Her in devotion."
devi tvadya-mahimnam avaiti sarva
strrtha-vin na ca vidhir na haro na lakm
kintv eka eva pururtha-iromais tvatprasveda-mrjana-para svayam eva ka
" 'O goddess, even Lord Brahm himself, the knower of all scriptures,
cannot understand Your glories, nor can Lord iva or Lakm. Only Ka,
the supreme goal of all human endeavor, can understand them, and thus
He feels obliged to personally make sure that You can wash away Your
perspiration when You are fatigued.' "
ya cru-yvaka-rasena bhavat-padbjam
rajya npuram aho nidadhti nityam
prpya tvadya-nayanbja-taa-prasda
sva manyate parama-dhanyatama prahyan
tasyjayaiva sahas vayam jagma
tat-pri-gha-kta-kua-vare vasma
tva cet prasdasi karoi kp-kaka
tarhy eva tara-viap phalito bhaven na
" 'He is always anointing Your lotus feet with nectarean cru and yvaka

1146

and decorating them with ankle bells, and He rejoices and feels most
fortunate simply by satisfying the tips of the toes of Your lotus feet. On
His order we have immediately come here to live in this most excellent
pond, which He created by one stroke of His heel. But only if You now
feel satisfied with us and bestow upon us Your merciful glance will the
tree of our desire bear fruit.' "
rutv stuti nikhila-trtha-gaasya tu
prha sma taram ayi vedayateti rdh
yma tvadya-saras sa-phal bhavma
ity eva no vara iti prakaa tadocu
"Hearing this prayer spoken by the representative of the full assembly of
holy places, r Rdh was pleased and said, 'So, kindly tell Me your
desire.'
"They then told Her plainly, 'Our lives would be successful if we could
come to Your pond. That is the benediction we desire.' "
gacchateti vabhnu-sut smitsy
provca knta-vadanbja-dhtki-ko
sakhyo 'pi tatra kta-sammataya sukhbdhau
magn virejur akhil sthira-jagam ca
"Glancing at Her beloved from the corners of Her eyes, the daughter of
Vabhnu replied with a smile, 'Please come.' Her gop companions all
agreed with Her decision and became immersed in the ocean of
happiness. Indeed, the beauty of all creatures, both mobile and stationary,
was enhanced."
prpya prasdam atha te vabhnujy
r-ka-kua-gata-trtha-var prasahya
bhittveva bhittim ati-vegata eva rdhkua vyadhu sva-salilai paripram eva
"Thus gaining the grace of rmat Rdhr, the holy rivers and lakes in
r Ka-kua forcibly broke through its boundary walls and swiftly
filled Rdh-kua with their waters."
proce hari priyatame tava kuam etan
mat-kuato 'pi mahimdhikam astu loke
atraiva me salila-kelir ihaiva nitya

1147

snna yath tvam asi tadvad ida saro me

"Lord Hari then said, 'My dear Rdh, may this pond of Yours become
even more world-renowned than Mine. I will always come here to bathe
and to enjoy My water pastimes. Indeed, this lake is as dear to Me as You
are.' "
rdhbravd aham api sva-sakhbhir etya
snsymy aria-ata-mardanam astu tasya
yo 'ria-mardana-sarasy uru-bhaktir atra
snyd vasen mama sa eva mah-priyo 'stu
"Rdh replied, 'I will come to bathe in Your pond as well, even though
You may kill hundreds of Aria demons here. In the future, anyone who
has intense devotion for this lake, which is on the spot where You
chastised Arisura, and who bathes or resides here is sure to become
very dear to Me.' "
rsotsava prakurute sma ca tatra rtrau
kmbuda kta-mah-rasa-hara-vara
r-rdhik-pravara-vidyud alakta-rs
trailokya-madhya-vitat-kta-divya-krti
"That night Lord Ka initiated a rsa dance at Rdh-kua, generating
a torrent of the greatest mood of splendorous pleasure. r Ka
resembled a cloud, and rmat Rdhr a brilliant flash of lightning
filling the sky with abundant beauty. In this way Their divine glories
permeated the expanses of the three worlds."
As a final note, it should be mentioned that Nrada Muni, being a great
sage, understood that the killing of Aria more or less concluded the
pastimes of Ka in Vndvana. Therefore Nrada, anxious to facilitate
the transferal of Ka's pastimes to Mathur, approached Kasa and
addressed him as follows.
TEXT 17
yaody sut kany
devaky kam eva ca
rma ca rohi-putra
vasudevena bibhyat
nyastau sva-mitre nande vai

1148

ybhy te puru hat

yaodyof Yaod; sutmthe daughter; kanymthe female child;
devakyof Devak; kamKa; eva caalso; rmamBalarma;
caand; rohi-putramthe son of Rohi; vasudevenaby Vasudeva;
bibhyatwho was afraid; nyastauplaced; sva-mitrewith his friend;
nandeNanda Mahrja; vaiindeed; ybhymby which two; teyour;
purumen; hathave been killed.
[Nrada told Kasa:] Yaod's child was actually a daughter, and Ka
is the son of Devak. Also, Rma is the son of Rohi. Out of fear,
Vasudeva entrusted Ka and Balarma to his friend Nanda Mahrja,
and it is these two boys who have killed your men.
Kasa had been led to believe that Ka was the son of Yaod and that
Devak's eighth child had been a daughter. The identity of Devak's eighth
child was extremely important to Kasa because a prophecy had foretold
that her eighth child would kill him. Here Nrada informs the King that
the eighth child of Devak was the formidable Ka, thus implying that
the prophecy should be taken very seriously. Having received this
information, Kasa obviously will now do everything in his power to kill
Ka and Balarma.
TEXT 18
niamya tad bhoja-pati
kopt pracalitendriya
nitam asim datta
vasudeva-jighsay
niamyahearing; tatthat; bhoja-patithe lord of the Bhoja dynasty
(Kasa); koptout of anger; pracalitadisturbed; indriyahis senses;
nitamsharp; asima sword; dattatook up; vasudeva-jighsay
with the desire to kill Vasudeva.
Upon hearing this, the master of the Bhojas became furious and lost
control of his senses. He picked up a sharp sword to kill Vasudeva.
TEXT 19
nivrito nradena

1149

tat-sutau mtyum tmana

jtv loha-mayai pair
babandha saha bhryay
nivritachecked; nradenaby Nrada; tat-sutauhis two sons;
mtyumdeath; tmanahis own; jtvunderstanding; lohamayaimade of iron; paiwith shackles; babandhahe bound up
(Vasudeva); sahatogether with; bhryayhis wife.
But Nrada restrained Kasa by reminding him that it was the two sons
of Vasudeva who would cause his death. Kasa then had Vasudeva and
his wife shackled in iron chains.
Kasa realized that there was no use in killing Vasudeva, since it was
Vasudeva's sons, Ka and Balarma, who were to kill him. According to
the cryas, Nrada also advised Kasa that if he killed Vasudeva the two
young boys might flee and that it was therefore better not to kill him.
Rather, Nrada recommended, Kasa should bring Ka and Balarma to
Kasa's capital city, Mathur.
rla Vivantha Cakravart points out that Nrada did not act inimically
toward the great devotees Vasudeva and Devak when he revealed this
information to Kasa. In fact, as explained in the Eleventh Canto,
Vasudeva was grateful to Nrada because he was arranging for Kasa's
death at Ka's hands, and further arranging for Ka to come and live
in Mathur, where His loving father could associate with Him.
TEXT 20
pratiyte tu devarau
kasa bhya keinam
preaym sa hanyet
bhavat rma-keavau
pratiytehaving left; tuthen; deva-authe sage among the
demigods; kasaKing Kasa; bhyaaddressing; keinamthe
demon Ke; preaym sahe sent him; hanyetmthe two should be
killed; bhavatby you; rma-keavauBalarma and Ka.
After Nrada left, King Kasa summoned Ke and ordered him, "Go
kill Rma and Ka."

1150

Before having Ka and Balarma brought to Mathur, Kasa tried

sending one more demon to Vndvana.
TEXT 21
tato muika-cra
ala-toalakdikn
amtyn hastip caiva
samhyha bhoja-r
tatathen; muika-cra-ala-toalaka-diknMuika, Cra, ala,
Toala and others; amtynhis ministers; hasti-pnhis elephantkeepers; ca evaalso; samhyacalling together; haspoke; bhojarthe King of the Bhojas.
The King of the Bhojas next called for his ministers, headed by Muika,
Cra, ala and Toala, and also for his elephant-keepers. The King
addressed them as follows.
TEXTS 22-23
bho bho niamyatm etad
vra-cra-muikau
nanda-vraje kilste
sutv nakadundubhe
rma-kau tato mahya
mtyu kila nidarita
bhavadbhym iha samprptau
hanyet malla-llay
bho bhomy dear (advisers); niamyatmplease listen; etatto this;
vraO heroes; cra-muikauCra and Muika; nanda-vrajein
the cowherd village of Nanda; kilaindeed; steare living; sutauthe
two sons; nakadundubheof Vasudeva; rma-kauRma and Ka;
tatafrom Them; mahyammy; mtyudeath; kilaindeed;
nidaritahas been indicated; bhavadbhymby you two; ihahere;
samprptaubrought; hanyetmThey should be killed; mallaof
wrestling; llayon the pretext of the sport.
My dear heroic Cra and Muika, please hear this. Rma and Ka,

1151

the sons of nakadundubhi [Vasudeva], are living in Nanda's cowherd

village. It has been predicted that these two boys will be the cause of
my death. When They are brought here, kill Them on the pretext of
engaging Them in a wrestling match.
TEXT 24
mac kriyant vividh
malla-raga-paririt
paur jnapad sarve
payantu svaira-sayugam
mancstages; kriyantmshould be built; vividhvarious; mallaragaa wrestling ring; pariritsurrounding; paurthe residents
of the city; jnapadand the residents of the outlying districts; sarve
all; payantushould see; svairavoluntarily participated in;
sayugamthe competition.
Erect a wrestling ring with many surrounding viewing stands, and bring
all the residents of the city and the outlying districts to see the open
competition.
The word mac refers to platforms constructed with large pillars.
Kasa wanted a festive atmosphere so that Ka and Balarma would not
be afraid to come.
TEXT 25
mahmtra tvay bhadra
raga-dvry upanyatm
dvipa kuvalaypo
jahi tena mamhitau
mah-mtraO elephant-keeper; tvayby you; bhadramy good man;
ragaof the arena; dvrito the doorway; upanyatmshould be
brought; dvipathe elephant; kuvalaypanamed Kuvalaypa;
jahidestroy; tenawith that (elephant); mamamy; ahitauenemies.
You, elephant-keeper, my good man, should position the elephant
Kuvalaypa at the entrance to the wrestling arena and have him kill
my two enemies.

1152

TEXT 26
rabhyat dhanur-yga
caturday yath-vidhi
viasantu pan medhyn
bhta-rjya mhue
rabhyatmshould be commenced; dhanu-ygathe bow sacrifice;
caturdaymon the fourteenth day of the month; yath-vidhiin
accordance with Vedic injunctions; viasantuoffer in sacrifice; pan
animals; medhynwhich are fit to be offered; bhta-rjyato Lord
iva, the lord of ghostly spirits; mhuethe giver of benedictions.
Commence the bow sacrifice on the Caturda day in accordance with
the relevant Vedic injunctions. In ritual slaughter offer the appropriate
kinds of animals to the magnanimous Lord iva.
TEXT 27
ity jpyrtha-tantra-ja
hya yadu-pugavam
ghtv pin pi
tato 'krram uvca ha
itiwith these words; jpyaordering; arthaof personal interest and
advantage; tantraof the doctrine; jathe knower; hyacalling for;
yadu-pugavamthe most eminent of the Yadus; ghtvtaking;
pinwith his own hand; pimhis hand; tatathen; akrramto
Akrra; uvca hahe said.
Having thus commanded his ministers, Kasa next called for Akrra,
the most eminent of the Yadus. Kasa knew the art of securing
personal advantage, and thus he took Akrra's hand in his own and
spoke to him as follows.
TEXT 28
bho bho dna-pate mahya
kriyat maitram dta
nnyas tvatto hitatamo
vidyate bhoja-viu

1153

bho bhomy dear; dnaof charity; patemaster; mahyamfor me;

kriyatmplease do; maitrama friendly favor; dtaout of respect;
nanone; anyaother; tvattathan yourself; hita-tamawho acts
most favorably; vidyateexists; bhoja-viuamong the Bhojas and
Vis.
My dear Akrra, most charitable one, please do me a friendly favor out
of respect. Among the Bhojas and Vis, there is no one else as kind to
us as you.
TEXT 29
atas tvm rita saumya
krya-gaurava-sdhanam
yathendro vium ritya
svrtham adhyagamad vibhu
atatherefore; tvmon you; rita(I am) depending; saumyaO
gentle one; kryaprescribed duties; gauravasoberly; sdhanamwho
executes; yathas similarly; indraIndra; viumLord Viu;
rityataking shelter of; sva-arthamhis goals; adhyagamatachieved;
vibhuthe powerful King of heaven.
Gentle Akrra, you always carry out your duties soberly, and therefore
I am depending on you, just as powerful Indra took shelter of Lord
Viu to achieve his goals.
TEXT 30
gaccha nanda-vraja tatra
sutv nakadundubhe
ste tv ihnena
rathennaya m ciram
gacchago; nanda-vrajamto the cowherd village of Nanda; tatra
there; sutauthe two sons; nakadundubheof Vasudeva; steare
living; tauThem; ihahere; anenaby this; rathenachariot; naya
bring; m ciramwithout delay.
Please go to Nanda's village, where the two sons of nakadundubhi are

1154

living, and without delay bring Them here on this chariot.

rla Vivantha Cakravart gives the following interesting note: "When
King Kasa said 'with this chariot,' he pointed with his index finger to a
brand-new, attractive chariot. Kasa thought that since Akrra was
innocent by nature, when he saw this fine, new vehicle he would
naturally want to drive it and quickly bring the two boys back. But the
actual reason Akrra went on a new chariot was that it would have been
clearly inappropriate for the Supreme Personality of Godhead to mount a
chariot that had already been enjoyed by the wicked Kasa."
TEXT 31
nisa kila me mtyur
devair vaikuha-sarayai
tv naya sama gopair
nanddyai sbhyupyanai
nisasent; kilaindeed; memy; mtyudeath; devaiby the
demigods; vaikuhaof Lord Viu; sarayaiwho take shelter;
tauthe two of Them; nayabring; samamtogether with; gopaithe
cowherd
men;
nanda-dyaiheaded
by
Nanda;
sawith;
abhyupyanaigifts.
The demigods, who are under the protection of Viu, have sent these
two boys as my death. Bring Them here, and also have Nanda and the
other cowherd men come with gifts of tribute.
TEXT 32
ghtayiya ihntau
kla-kalpena hastin
yadi muktau tato mallair
ghtaye vaidyutopamai
ghtayiyeI shall have Them killed; ihahere; ntaubrought; klakalpenalike death itself; hastinby the elephant; yadiif; muktau
They go free; tatathen; mallaiby wrestlers; ghtayeI will have
killed; vaidyutalightning; upamaijust like.
After you bring Ka and Balarma, I will have Them killed by my

1155

elephant, who is as powerful as death itself. And if by chance They

escape from him, I will have Them killed by my wrestlers, who are as
strong as lightning.
TEXT 33
tayor nihatayos taptn
vasudeva-purogamn
tad-bandhn nihaniymi
vi-bhoja-darhakn
tayothe two of Them; nihatayowhen They are killed; taptn
tormented; vasudeva-purogamnled by Vasudeva; tad-bandhnTheir
relatives; nihaniymiI will kill; vi-bhoja-darhaknthe Vis,
Bhojas and Darhas.
When these two have been killed, I will kill Vasudeva and all Their
lamenting relativesthe Vis, Bhojas and Darhas.
Even today there are wicked political leaders throughout the world who
make such plans and even carry them out.
TEXT 34
ugrasena ca pitara
sthavira rjya-kmuka
tad-bhrtara devaka ca
ye cnye vidvio mama
ugrasenamKing Ugrasena; caand; pitarammy father; sthaviram
old; rjyafor the kingdom; kmukamgreedy; tat-bhrtaramhis
brother; devakamDevaka; caalso; yewho; caand; anyeothers;
vidviaenemies; mamamy.
I will also kill my old father, Ugrasena, who is greedy for my kingdom,
and I will kill his brother Devaka and all my other enemies as well.
TEXT 35
tata cai mah mitra
bhavitr naa-kaak

1156

tatathen; caand; ethis; mahearth; mitraO friend; bhavitr

will be; naadestroyed; kaakher thorns.
Then, my friend, this earth will be free of thorns.
TEXT 36
jarsandho mama gurur
dvivido dayita sakh
ambaro narako bo
mayy eva kta-sauhd
tair aha sura-pakyn
hatv bhokye mah npn
jarsandhaJarsandha; mamamy; guruelder (father-in-law);
dvividaDvivida; dayitamy dear; sakhfriend; ambara
ambara; narakaNaraka; baBa; mayifor me; evaindeed;
kta-sauhdwho have strong friendship; taiwith them; aham1;
suraof the demigods; pakynthose who are allies; hatvkilling;
bhokyewill enjoy; mahmthe earth; npnthe kings.
My elder relative Jarsandha and my dear friend Dvivida are solid wellwishers of mine, as are ambara, Naraka and Ba. I will use them all to
kill off those kings who are allied with the demigods, and then I will
rule the earth.
TEXT 37
etaj jtvnaya kipra
rma-kv ihrbhakau
dhanur-makha-nirkrtha
drau yadu-pura-riyam
etatthis; jtvknowing; nayabring; kipramquickly; rmakauRma and Ka; iha-here; arbhakauthe young boys; dhanumakha-the bow sacrifice; nirk-arthamin order to witness; draum
to see; yadu-puraof the capital city of the Yadu dynasty; riyamthe
opulence.
Now that you understand my intentions, please go at once and bring

1157

Ka and Balarma to watch the bow sacrifice and see the opulence of
the Yadus' capital.
TEXT 38
r-akrra uvca
rjan manita sadhryak
tava svvadya-mrjanam
siddhy-asiddhyo sama kuryd
daiva hi phala-sdhanam
r-akrra uvcar Akrra said; rjanO King; manitamthe
thinking; sadhryakperfect; tavayour; svayour own; avadya
misfortune; mrjanamwhich will wash away; siddhi-asiddhyoin both
success and failure; samamequal; kurytone should act; daivam
destiny; hiafter all; phalathe fruit, result; sdhanamthe cause of
achieving.
r Akrra said: O King, you have expertly devised a process to free
yourself of misfortune. Still, one should be equal in success and failure,
since it is certainly destiny that produces the results of one's work.
TEXT 39
manorathn karoty uccair
jano daiva-hatn api
yujyate hara-okbhy
tathpy j karomi te
mana-rathnhis desires; karoticarries out; uccaifervently; janathe average person; daivaby Providence; hatnthwarted; api-even
though; yujyatehe is confronted; hara-okbhymby happiness and
distress; tath apinonetheless; jmorder; karomiI will do; te
your.
An ordinary person is determined lo act on his desires even when fate
prevents their fulfillment. Therefore he encounters both happiness and
distress. Yet even though such is the case, I will execute your order.
rla Vivantha Cakravart explains that although what Akrra said was

1158

courteous and encouraging, his hidden meaning was far different. What
he really meant was this: "Your plan is not fit to execute, yet I will carry it
out since you are the King and I am your subject, and in any case, you are
about to die."
TEXT 40
r-uka uvca
evam diya ckrra
mantria ca vijya sa
pravivea gha kasas
tathkrra svam layam
r-uka uvcaukadeva Gosvm said; evamthus; diya
instructing; caand; akrramAkrra; mantriahis ministers; ca
and; visjyadismissing; sahe; praviveaentered; ghamhis
quarters; kasaKasa; tathalso; akrraAkrra; svamhis own;
layamresidence.
ukadeva Gosvm said: Having thus instructed Akrra, King Kasa
dismissed his ministers and retired to his quarters, and Akrra
returned home.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-sixth Chapter,
of the rmad-Bhgavatam, entitled "The Slaying of Ari, the Bull
Demon."

1159

37. The Killing of the Demons Kei and Vyoma

This chapter describes the killing of the horse demon, Ke; Nrada's
glorification of Lord Ka's future pastimes; and Ka's killing of
Vyomsura.
On Kasa's order the Kei demon assumed the form of a huge horse and
went to Vraja. As he approached, his loud neighing terrified all the
inhabitants, and they began looking for r Ka. When He saw the
demon, Ka came forward and challenged him to come near. Ke
charged Ka and tried to strike Him with his front legs, but the Lord
seized them, whirled the demon around several times, and then threw
him a distance of one hundred bow-lengths. Ke remained unconscious
for some time. When the demon regained consciousness, he furiously
charged Ka again, his mouth agape. The Lord then thrust His left arm
into the horse demon's mouth, and as Ke tried to bite the arm, it felt like
a red-hot iron rod. Ka's arm expanded more and more, finally choking
the demon, and in extreme agony Ke gave up his life. Lord Ka then
removed His arm. He stood calmly, showing no pride at having killed the
demon, as the demigods showered down flowers from the sky and
glorified the Lord with prayers.
Soon thereafter Nrada Muni, the great sage among the demigods,
approached Ka and prayed to Him in various ways, glorifying the
Lord's future pastimes. Then Nrada paid his obeisances and departed.
One day, while tending the cows, Ka, Balarma and the cowherd boys
became engrossed in playing hide-and-go-seek. Some of the boys took the
role of sheep, some the role of thieves, and others shepherds. The
shepherds would search for the sheep when the thieves stole them.
Taking advantage of this game, a demon named Vyoma, sent by Kasa,
dressed himself like a cowherd boy and joined the band of "thieves." He
abducted a few cowherd boys at a time and threw them into a mountain
cave, keeping them there by blocking the entrance with a boulder.
Gradually Vyomsura abducted all but four or five cowherd boys. When
Ka saw what the demon was doing, He ran after him, grabbed him and
killed him just as one would kill a sacrificial animal.

1160

TEXTS 1-2
r-uka uvca
ke tu kasa-prahita khurair mah
mah-hayo nirjarayan mano-java
savadhtbhra-vimna-sakula
kurvan nabho heita-bhitkhila
ta trsayanta bhagavn sva-gokula
tad-dheitair vla-vighritmbudam
tmnam jau mgayantam agra-r
uphvayat sa vyanadan mgendra-vat
r-uka uvcar ukadeva Gosvm said; kethe demon named
Ke; tuand then; kasa-prahitasent by Kasa; khuraiwith his
hooves; mahmthe earth; mah-hayaa huge horse; nirjarayan
ripping apart; manalike that of the mind; javawhose speed; sa-by
the hairs of his mane; avadhtascattered; abhrawith the clouds;
vimnaand the airplanes (of the demigods); sakulamcrowded;
kurvanmaking; nabhathe sky; heitaby his neighing; bhita
frightened; akhilaeveryone; tamhim; trsayantamterrifying;
bhagavnthe Supreme Lord; sva-gokulamHis cowherd village; tatheitaiby that neighing; vlaby the hairs of his tail; vighrita
shaken; ambudamthe clouds; tmnamHimself; jaufor a fight;
mgayantamsearching after; agra-ncoming forward; uphvayat
called out; sahe, Ke; vyanadanroared; mgendra-vatlike a lion.
ukadeva Gosvm said: The demon Ke, sent by Kasa, appeared in
Vraja as a great horse. Running with the speed of the mind, he tore up
the earth with his hooves. The hairs of his mane scattered the clouds
and the demigods' airplanes throughout the sky, and he terrified
everyone present with his loud neighing.
When the Supreme Personality of Godhead saw how the demon was
frightening His village of Gokula by neighing terribly and shaking the
clouds with his tail, the Lord came forward to meet him. Ke was
searching for Ka to fight, so when the Lord stood before him and
challenged him to approach, the horse responded by roaring like a lion.
TEXT 3

1161

sa ta nimybhimukho makhena kha

pibann ivbhyadravad aty-amaraa
jaghna padbhym aravinda-locana
dursada caa-javo duratyaya
sahe, Ke; tamHim, Ka; nimyaseeing; abhimukhain front
of himself; mukhenawith his mouth; khamthe sky; pibandrinking
up; ivaas if; abhyadravatran forward; ati-amaraavery angry;
jaghnahe attacked; padbhymwith his two legs; aravinda-locanam
the lotus-eyed Lord; dursadaunapproachable; caafierce; java
whose speed; duratyayaunconquerable.
Seeing the Lord standing before him, Ke ran toward Him in extreme
rage, his mouth gaping as if to swallow up the sky. Rushing with
furious speed, the unconquerable and unapproachable horse demon
tried to strike the lotus-eyed Lord with his two front legs.
TEXT 4
tad vacayitv tam adhokajo ru
praghya dorbhy parividhya pdayo
svajam utsjya dhanu-atntare
yathoraga trkya-suto vyavasthita
tatthat;
vacayitvavoiding;
tamhim;
adhokajathe
transcendental Lord; ruangrily; praghyaseizing; dorbhymwith
His arms; parividhyawhirling around; pdayoby the legs; saavajamcontemptuously; utsjyadiscarding; dhanuof bow-lengths;
ata-one hundred; antareto the distance; yathas; uragama snake;
trkyaof Kardama Muni; sutathe son (Garua); vyavasthita
standing.
But the transcendental Lord dodged Ke's blow and then with His arms
angrily seized the demon by the legs, whirled him around in the air and
contemptuously threw him the distance of one hundred bow-lengths,
just as Garua might throw a snake. Lord Ka then stood there.
TEXT 5
sa labdha-saja punar utthito ru

1162

vydya ke taraspatad dharim

so 'py asya vaktre bhujam uttara smayan
praveaym sa yathoraga bile
sahe, Ke; labdharegaining; sajaconsciousness; puna
again; utthitarose up; ruin anger; vydyaopening (his mouth)
wide; keKe; tarasrapidly; apatatran; harimtoward Ka;
saHe, Lord Ka; apiand; asyahis; vaktrein the mouth;
bhujamHis arm; uttaramleft; smayansmiled; praveaym sa
placed within; yathas; uragama snake; bile(enters)within a hole.
Upon regaining consciousness Ke angrily got up, opened his mouth
wide and again rushed to attack Lord Ka. But the Lord just smiled
and thrust His left arm into the horse's mouth as easily as one would
make a snake enter a hole in the ground.
TEXT 6
dant nipetur bhagavad-bhuja-spas
te keinas tapta-maya-spo yath
bhu ca tad-deha-gato mahtmano
yathmaya savavdhe upekita
dantthe teeth; nipetufell out; bhagavatof the Supreme Lord;
bhujathe arm; spatouching; tethey; keinaof Ke; taptamayared-hot (iron); spatouching; yathas; bhuthe arm;
caand; tathis, Ke's; dehabody; gatahaving entered; mahtmanaof the Supreme Soul; yathlike; mayaa diseased
condition (particularly, distension of the stomach); savavdhe
increased greatly in size; upekitaneglected.
Ke's teeth immediately fell out when they touched the Supreme Lord's
arm, which to the demon felt as hot as molten iron. Within Ke's body
the Supreme Personality's arm then expanded greatly, like a diseased
stomach swelling because of neglect.
rla Vivantha Cakravart points out that although Lord Ka's arm is
more tender and cooling than a blue lotus, to Ke it felt extremely hot as
if made of lightning bolts.

1163

TEXT 7
samedhamnena sa ka-bhun
niruddha-vyu cara ca vikipan
prasvinna-gtra parivtta-locana
papta laa visjan kitau vyasu
samedhamnenaexpanding; sahe; ka-bhunby Lord Ka's
arm; niruddhastopped; vyuhis breathing; caranhis legs; ca
and; vikipanthrowing about; prasvinnaperspiring; gtrahis body;
parivttarolling; locanahis eyes; paptahe fell down; laam
feces; visjanexcreting; kitauonto the ground; vyasulifeless.
As Lord Ka's expanding arm completely blocked Ke's breathing,
his legs kicked convulsively, his body became covered with sweat, and
his eyes rolled around. The demon then passed stool and fell on the
ground, dead.
TEXT 8
tad-dehata karkaik-phalopamd
vyasor apkya bhuja mah-bhuja
avismito 'yatna-hatrika surai
prasna-varair varadbhir ita
tat-dehatafrom Ke's body; karkaik-phalaa karkaik fruit;
upamtwhich resembled; vyasofrom which the vital airs had
departed; apkyawithdrawing; bhujamHis arm; mah-bhujathe
mighty-armed Lord; avismitawithout undue pride; ayatnawithout
effort; hatahaving killed; arikaHis enemy; suraiby the demigods;
prasnaof flowers; varaiwith downpours; varadbhiwho were
raining upon Him; itaworshiped.
The mighty-armed Ka withdrew His arm from Ke's body, which
now appeared like a long karkaik fruit. Without the least display of
pride at having so effortlessly killed His enemy, the Lord accepted the
demigods' worship in the form of flowers rained down from above.
TEXT 9
devarir upasagamya

1164

bhgavata-pravaro npa
kam aklia-karma
rahasy etad abhata
deva-ithe sage among the demigods (Nrada Muni); upasagamya
approaching; bhgavataof devotees of the Lord; pravarathe most
exalted; npaO King (Parkit); kamLord Ka; akliawithout
trouble; karmamwhose activities; rahasiin privacy; etatthis;
abhatasaid.
My dear King, thereafter Lord Ka was approached in a solitary place
by the great sage among the demigods, Nrada Muni. That most exalted
devotee spoke as follows to the Lord, who effortlessly performs His
pastimes.
After speaking with Kasa, Nrada went to see Lord Ka. The Lord's
Vndvana pastimes were nearly completed, and Nrada wanted to see
those He would enact in Mathur.
TEXTS 10-11
ka kprameytman
yogea jagad-vara
vsudevkhilvsa
stvat pravara prabho
tvam tm sarva-bhtnm
eko jyotir ivaidhasm
gho guh-aya sk
mah-purua vara
ka kaO Ka, Ka; aprameya-tmanO immeasurable one;
yoga-aO source of all mystic power; jagat-varaO Lord of the
universe; vsudevaO son of Vasudeva; akhila-vsaO shelter of all
beings; stvatmof the Yadu dynasty; pravaraO You who are the best;
prabhoO master; tvamYou; tmthe Supreme Soul; sarvaof all;
bhtnmcreated beings; ekaalone; jyotifire; ivalike;
edhasmin kindling wood; ghahidden; guhwithin the cave of
the heart; ayasitting; skthe witness; mah-puruathe Supreme
Personality of Godhead; varathe supreme controller.

1165

[Nrada Muni said:] O Ka, Ka, unlimited Lord, source of all

mystic power, Lord of the universe! O Vsudeva, shelter of all beings
and best of the Yadus ! O master, You are the Supreme Soul of all
created beings, sitting unseen within the cave of the heart like the fire
dormant within kindling wood. You are the witness within everyone,
the Supreme Personality and the ultimate controlling Deity.
TEXT 12
tmantmraya prva
myay sasje gun
tair ida satya-sakalpa
sjasy atsy avasvara
tmanby Your personal potency; tmaof the spirit soul; raya
the shelter; prvamfirst; myayby Your creative energy; sasjeYou
produced; gunthe basic modes of material nature; taithrough
these; idamthis (universe); satyaalways realized in fact; sakalpa
whose desires; sjasiYou create; atsiwithdraw; avasiand maintain;
varathe controller.
You are the shelter of all souls, and being the supreme controller, You
fulfill Your desires simply by Your will. By Your personal creative
potency You manifested in the beginning the primal modes of material
nature, and through their agency You create, maintain and then destroy
this universe.
TEXT 13
sa tva bhdhara-bhtn
daitya-pramatha-rakasm
avatro vinya
sdhun rakaya ca
saHe; tvamYourself; bh-dharaas kings; bhtnmwho are
appearing; daitya-pramatha-rakasmof various kinds of demons;
avatraYou have descended; vinyafor the destruction;
sdhnmof saintly persons; rakayafor the protection; caand.
You, that very same creator, have now descended on the earth to

1166

annihilate the Daitya, Pramatha and Rkasa demons who are posing as
kings, and also to protect the godly.
TEXT 14
diy te nihato daityo
llayya haykti
yasya heita-santrasts
tyajanty animi divam
diyby (our) good fortune; teby You; nihatakilled; daitya
demon; llayas a game; ayamthis; haya-ktihaving the form of a
horse; yasyawhose; heitaby the neighing; santrastterrified;
tyajantiabandon; animithe demigods; divamheaven.
The horse demon was so terrifying that his neighing frightened the
demigods into leaving their heavenly kingdom. But by our good fortune
You have enjoyed the sport of killing him.
TEXTS 15-20
cra muika caiva
malln any ca hastinam
kasa ca nihata drakye
paravo 'hani te vibho
tasynu akha-yavanamur narakasya ca
prijtpaharaam
indrasya ca parjayam
udvha vra-kanyn
vrya-ulkdi-lakaam
ngasya mokaa pd
dvraky jagat-pate
syamantakasya ca maer
dna saha bhryay
mta-putra-pradna ca
brhmaasya sva-dhmata

1167

paurakasya vadha pact

ki-pury ca dpanam
dantavakrasya nidhana
caidyasya ca mah-kratau
yni cnyni vryi
dvrakm vasan bhavn
kart drakymy aha tni
geyni kavibhir bhuvi
cramCra; muikamMuika; caand; evaalso; mallnthe
wrestlers;
anynothers;
caand;
hastinamthe
elephant
(Kuvalaypa); kasamKing Kasa; caand; nihatamkilled;
drakyeI will see; para-vathe day after tomorrow; ahanion that
day; teby You; vibhoO almighty Lord; tasya anuafter that; akhayavana-murmof the demons akha (Pacajana), Klayavana and
Mura; narakasyaof Naraksura; caas well; prijtaof the heavenly
prijta flower; apaharaamthe stealing; indrasyaof Lord Indra; ca
and; parjayamthe defeat; udvhamthe marriage; vraof heroic
kings; kanynmof the daughters; vryaby Your valor; ulkaas the
payment for the brides; diand so forth; lakaamcharacterized;
ngasyaof King Nga; mokaamthe deliverance; ptfrom his
curse; dvrakymin the city of Dvrak; jagat-pateO master of the
universe; syamantakasyanamed Syamantaka; caand; maeof the
jewel; dnamthe taking; sahatogether with; bhryaya wife
(Jmbavat); mtadead; putraof the son; pradnamthe presenting;
caand; brhmaasyaof a brhmaa; sva-dhmatafrom Your own
domain (i.e., from the abode of Death); paurakasyaof Pauraka;
vadhamthe killing; pactafter; ki-puryof the city of K
(Benares); caand; dpanamthe burning; dantavakrasyaof
Dantavakra; nidhanamthe demise; caidyasyaof Caidya (iupla);
caand; mah-kratauduring the great sacrificial performance (the
Rjasya-yaja of Mahrja Yudhihira); yniwhich; caand; anyni
other; vryigreat feats; dvrakmin Dvrak; vasandwelling;
bhavnYou; kartare going to perform; drakymiwill see; ahamI;
tnithem; geynito be sung about; kavibhiby poets; bhuvion this
earth.
In just two days, O almighty Lord, I will see the deaths of Cra,

1168

Muika and other wrestlers, along with those of the elephant

Kuvalaypa and King Kasaall by Your hand. Then I will see You
kill Klayavana, Mura, Naraka and the conch demon, and I will also see
You steal the prijta flower and defeat Indra. I will then see You marry
many daughters of heroic kings after paying for them with Your valor.
Then, O Lord of the universe, in Dvrak You will deliver King Nga
from a curse and take for Yourself the Syamantaka jewel, together with
another wife. You will bring back a brhmaa's dead son from the abode
of Your servant Yamarja, and thereafter You will kill Pauraka, burn
down the city of K and annihilate Dantavakra and the King of Cedi
during the great Rjasya sacrifice. I shall see all these heroic pastimes,
along with many others You will perform during Your residence in
Dvrak. These pastimes are glorified on this earth in the songs of
transcendental poets.
TEXT 21
atha te kla-rpasya
kapayior amuya vai
akauhin nidhana
drakymy arjuna-srathe
athathen; teby You; kla-rpasyawho are assuming the form of
time; kapayiowho is intending to effect the destruction; amuyaof
(the burden of) this world; vaiindeed; akauhinmof entire armies;
nidhanamthe destruction; drakymiI will see; arjuna sratheby
the chariot driver of Arjuna.
Subsequently I will see You appear as time personified, serving as
Arjuna's chariot driver and destroying entire armies of soldiers to rid
the earth of her burden.
TEXT 22
viuddha-vijna-ghana sva-sasthay
sampta-sarvrtham amogha-vchitam
sva-tejas nitya-nivtta-mygua-pravha bhagavantam mahi
viuddhaperfectly pure; vijnaspiritual awareness; ghanamfull of;

1169

sva-sasthayin His original identity; samptaalready fulfilled;

sarvain all; arthampurposes; amoghanever frustrated; vchitam
whose desires; sva-tejasby His own potency; nityaeternally; nivtta
desisting; myof the illusory, material energy; guaof the manifest
modes; pravhamfrom the flowing interaction; bhagavantamthe
Supreme Personality of Godhead; mahilet us approach.
Let us approach You, the Supreme Personality of Godhead, for shelter.
You are full of perfectly pure spiritual awareness and are always
situated in Your original identity. Since Your will is never thwarted,
You have already achieved all possible desirable things, and by the
power of Your spiritual energy You remain eternally aloof from the flow
of the qualities of illusion.
TEXT 23
tvm vara svrayam tma-myay
vinirmitea-viea-kalpanam
krrtham adytta-manuya-vigraha
nato 'smi dhurya yadu-vi-stvatm
tvmto You; varamthe supreme controller; sva-rayamselfcontained; tmaYour own; myayby the creative potency;
vinirmitaconstructed; aeaunlimited; vieaparticular; kalpanam
arrangements; kraof playing; arthamfor the sake; adyanow;
ttataken on; manuyaamong humans; vigrahambattle; nata
bowed down; asmiI am; dhuryamto the greatest; yadu-vistvatmof the Yadu, Vi and Stvata dynasties.
I bow down to You, the supreme controller, who are dependent only on
Yourself. By Your potency You have constructed the unlimited
particular arrangements of this universe. Now you have appeared as the
greatest hero among the Yadus, Vis and Stvatas and have chosen to
participate in human warfare.
TEXT 24
r-uka uvca
eva yadu-pati ka
bhgavata-pravaro muni

1170

praipatybhyanujto
yayau tad-daranotsava
r-uka uvcaukadeva Gosvm said; evamthus; yadu-patimto
the chief of the Yadus; kamLord Ka; bhgavataof devotees;
pravaramost eminent; munithe sage Nrada; praipatya
respectfully bowing down; abhyanujtagiven leave; yayauwent;
tatHim, Ka; daranaby having seen; utsavaexperiencing great
joy.
ukadeva Gosvm said: Having thus addressed Lord Ka, the chief of
the Yadu dynasty, Nrada bowed down and offered Him obeisances.
Then that great sage and most eminent devotee took his leave from the
Lord and went away, feeling great joy at having directly seen Him.
TEXT 25
bhagavn api govindo
hatv keinam have
pan aplayat plai
prtair vraja-sukhvaha
bhagavnthe Supreme Lord; apiand; govindaGovinda; hatv
having killed; keinamthe demon Ke; havein battle; panthe
animals; aplayatHe tended; plaitogether with the cowherd boys;
prtaiwho were pleased; vrajato the inhabitants of Vndvana;
sukhahappiness; vahabringing.
After killing the demon Ke in battle, the Supreme Personality of
Godhead continued to tend the cows and other animals in the company
of His joyful cowherd boyfriends. Thus He brought happiness to all the
residents of Vndvana.
TEXT 26
ekad te pan pl'
crayanto 'dri-snuu
cakrur nilyana-kr
cora-plpadeata

1171

ekadone day; tethey; panthe animals; plthe cowherd boys;

crayantagrazing; adriof a mountain; snuuon the sides;
cakruthey enacted; nilyanaof "stealing and hiding"; krgames;
coraof thieves; plaand protectors; apadeataplaying the roles.
One day the cowherd boys, while grazing their animals on the mountain
slopes, played the game of stealing and hiding, acting out the roles of
rival thieves and herders.
TEXT 27
tatrsan katicic cor
pl ca katicin npa
meyit ca tatraike
vijahrur akuto-bhay
tatrain that; sanwere; katicitsome; corthieves; pl
herders; caand; katicitsome; npaO King (Parkit); meyit
acting as the sheep; caand; tatratherein; ekesome of them;
vijahruthey played; akuta-bhaywithout any fear.
In that game, O King, some acted as thieves, others as shepherds and
others as sheep. They played their game happily, without fear of
danger.
TEXT 28
maya-putro mah-myo
vyomo gopla-vea-dhk
meyitn apovha
prya coryito bahn
maya-putraa son of the demon Maya; mah myaa powerful
magician; vyomanamed Vyoma; goplaof a cowherd boy; veathe
disguise; dhkassuming; meyitnthose who were acting as sheep;
apovhahe took away; pryaalmost all; coryitapretending to be
playing as a thief; bahnmany.
A powerful magician named Vyoma, son of the demon Maya, then
appeared on the scene in the guise of a cowherd boy. Pretending to join

1172

the game as a thief, he proceeded to steal most of the cowherd boys

who were acting as sheep.
TEXT 29
giri-dary vinikipya
nta nta mahsura
ilay pidadhe dvra
catu-pacvaeit
giriof a mountain; darymin a cave; vinikipyathrowing; ntam
ntamgradually bringing them; mah-asurathe great demon; ilay
with a stone; pidadhehe blocked; dvramthe entrance; catu-paca
four or five; avaeitremained.
Gradually the great demon abducted more and more of the cowherd
boys and cast them into a mountain cave, which he sealed shut with a
boulder. Finally only four or five boys acting as sheep remained in the
game.
TEXT 30
tasya tat karma vijya
ka araa-da satm
gopn nayanta jagrha
vka harir ivaujas
tasyaof him, Vyomsura; tatthat; karmaactivity; vijyafully
understanding; kaLord Ka; araaof shelter; dathe giver;
satmto saintly devotees; gopncowherd boys; nayantamwho was
leading; jagrhaHe seized; vkama wolf; haria lion: iva-just as;
ojasforcefully.
Lord Ka, who shelters all saintly devotees, understood perfectly well
what Vyomsura was doing. Just as a lion grabs a wolf, Ka forcefully
seized the demon as he was taking away more cowherd boys.
TEXT 31
sa nija rpam sthya

1173

girndra-sada bal
icchan vimoktum tmna
naknod grahatura
sahe, the demon; nijamhis original; rpamform; sthyaassuming; giri-indraa kingly mountain; sadamjust like; bal
powerful; icchanwanting; vimoktumto free; tmnamhimself; na
aaknothe was not able; grahaaby being forcibly held; tura
debilitated.
The demon changed into his original form, as big and powerful as a
great mountain. But try as he might to free himself, he could not do so,
having lost his strength from being held in the Lord's tight grip.
TEXT 32
ta nighycyuto dorbhy
ptayitv mah-tale
payat divi devn
pau-mram amrayat
tamhim; nighyaholding fast; acyutaLord Ka; dorbhymwith
His arms; ptayitvmaking him fall; mah-taleonto the ground;
payatmwhile they were watching; diviin the heavenly planets;
devnmthe demigods; pau-mramas a sacrificial animal is
slaughtered; amrayatHe killed him.
Lord Acyuta clutched Vyomsura between His arms and threw him to
the ground. Then, while the demigods in heaven looked on, Ka
killed him in the same way that one kills a sacrificial animal.
The cryas inform us that sacrificial animals were killed by means of
strangulation.
TEXT 33
guh-pidhna nirbhidya
gopn nisrya kcchrata
styamna surair gopai
pravivea sva-gokulam

1174

guhof the cave; pidhnamthe blockage; nirbhidyabreaking;

gopnthe cowherd boys; nisryaleading out; kcchratafrom the
dangerous place; styamnabeing praised; suraiby the demigods;
gopaiand by the cowherd boys; praviveahe entered; svaHis own;
gokulamcowherd village.
Ka then smashed the boulder blocking the cave's entrance and led
the trapped cowherd boys to safety. Thereafter, as the demigods and
cowherd boys sang His glories, He returned to His cowherd village,
Gokula.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-seventh
Chapter, of the rmad-Bhgavatam, entitled "The Killing of the Demons
Ke and Vyoma."

1175

38. Akrra's Arrival in Vndvana

This chapter describes Akrra's trip from Mathur to Vndvana, his

meditation on Ka and Balarma along the way and the honor the two
Lords showed Akrra upon his arrival.
Early in the morning on the day after Kasa had ordered him to bring
Ka and Balarma to Mathur, Akrra prepared his chariot and set off
for Gokula. As he traveled, he thought as follows: "I am about to attain
the great good fortune of seeing r Ka's lotus feet, which are
worshiped by Brahm, Rudra and the other demigods. Although Kasa is
an enemy of the Supreme Lord and His devotees, still, it is by Kasa's
grace that I will get this great boon of seeing the Lord. When I first catch
sight of His lotus feet, all my sinful reactions will be destroyed at once. I
will descend from my chariot and fall at the feet of Ka and Balarma,
and even though I have been sent by Kasa, the omniscient r Ka will
certainly harbor no animosity toward me." As Akrra thus thought to
himself, he arrived in Gokula at sunset. Alighting from his chariot in the
cowherd pasture, he began rolling about in the dust in great ecstasy.
Then Akrra continued on to Vraja. When he saw Ka and Balarma he
fell at Their lotus feet, and both the Lords embraced him. Afterward They
brought him to Their residence, inquired from him about the comfort of
his trip and honored him in various ways-offering him water for washing
his feet, arghya, a seat and so forth. They relieved him of his fatigue by
massaging his feet and served him a delicious banquet. Mahrja Nanda
also honored Akrra with many sweet words.
TEXT 1
r-uka uvca
akrro 'pi ca t rtri
madhu-pury mah-mati
uitv ratham sthya
prayayau nanda-gokulam
r-uka uvcaukadeva Gosvm said; akrraAkrra; api caand;

1176

tmthat; rtrimnight; madhu-purymin the city of Mathur; mahmatihigh-minded; uitvremaining; rathamhis chariot; sthya
mounting; prayayauhe set off; nanda-gokulamfor the cowherd village
of Nanda Mahrja.
ukadeva Gosvm said: After passing the night in the city of Mathur,
the high-minded Akrra mounted his chariot and set off for the
cowherd village of Nanda Mahrja.
King Kasa ordered Akrra to go to Vndvana on the Ekda of the
dark fortnight of the Vedic month of Phlguna. After spending the night
in Mathur, Akrra left early the next day. That morning Nrada offered
his prayers to Ka in Vndvana, and in the afternoon the demon
Vyoma was killed there. At dusk Akrra entered the Lord's village.
TEXT 2
gacchan pathi mah-bhgo
bhagavaty ambujekae
bhakti parm upagata
evam etad acintayat
gacchantraveling; pathialong the road; mah-bhgathe greatly
fortunate; bhagavatifor the Supreme Personality of Godhead; ambujakaethe lotus-eyed Lord; bhaktimdevotion; parmexceptional;
upagatahe experienced; evamthus; etatthis (as follows);
acintayathe thought.
As he traveled on the road, the great soul Akrra felt tremendous
devotion for the lotus-eyed Personality of Godhead, and thus he began
to consider as follows.
TEXT 3
ki maycarita bhadra
ki tapta parama tapa
ki vthpy arhate datta
yad drakymy adya keavam
kimwhat; mayby me; caritamhas been performed; bhadram
good works; kimwhat; taptamsuffered; paramamsevere; tapa

1177

austerity; kimwhat; vor else; atha apiotherwise; arhateworship

performed; dattamcharity given; yatby which; drakymiI am going
to see; adyatoday; keavamLord Ka.
[r Akrra thought:] What pious deeds have I done, what severe
austerities undergone, what worship performed or charity given so that
today I will see Lord Keava?
TEXT 4
mamaitad durlabha manya
uttama-loka-daranam
viaytmano yath brahmakrtana dra-janmana
mamamy; etatthis; durlabhamdifficult to achieve; manyeI
consider; uttama-lokaof the Supreme Lord, who is praised in the best
poetry; daranamthe audience; viaya-tmanafor one who is
absorbed in sense gratification; yathjust as; brahmaof the Vedas;
krtanamchanting; draas a low-class man; janmanaby one who
has taken his birth.
Since I am a materialistic person absorbed simply in sense gratification,
I think it is as difficult for me to have gotten this opportunity to see
Lord Uttamaloka as it would be for one born a dra to be allowed to
recite the Vedic mantras.
TEXT 5
maiva mamdhamasypi
syd evcyuta-daranam
hriyama kala-nady
kvacit tarati kacana
m evamI should not think like this; mamafor me; adhamasyawho
am most fallen; apieven; sytit may come about; evacertainly;
acyutaof the infallible Lord; daranamthe sight; hriyamabeing
pulled along; klaof time; nadyby the river; kvacitsometimes;
taraticrosses to the shore; kacanasomeone.

1178

But enough of such thoughts! After all, even a fallen soul like me can
have the chance to behold the infallible Supreme Lord, for one of the
conditioned souls being swept along in the river of time may sometimes
reach the shore.
TEXT 6
mamdymagala naa
phalav caiva me bhava
yan namasye bhagavato
yogi-dhyeynghri-pakajam
mamamy; adyatoday; amagalaminauspicious sinful reactions;
naameradicated; phala-vnfruitful; caand; evaindeed; memy;
bhavabirth; yatsince; namasyeI am going to offer obeisances;
bhagavataof the Supreme Lord; yogi-dhyeyameditated upon by yogs;
aghrito the feet; pakajamlotuslike.
Today all my sinful reactions have been eradicated and my birth has
become worthwhile, since I will offer my obeisances to the Supreme
Lord's lotus feet, which mystic yogs meditate upon.
TEXT 7
kaso batdykta me 'ty-anugraha
drakye 'ghri-padma prahito 'mun hare
ktvatrasya duratyaya tama
prve 'taran yan-nakha-maala-tvi
kasaKing Kasa; bataindeed; adyatoday; aktahas done; me
toward me; ati-anugrahaman act of extreme kindness; drakyeI will
see; aghri-padmamthe lotus feet; prahitasent; amunby him;
hareof the Supreme Personality of Godhead; ktawho has enacted;
avatrasyaHis descent to this world; duratyayaminsurmountable;
tamathe darkness of material existence; prvepersons in the past;
atarantranscended; yatwhose; nakha-maalaof the orb of the
toenails; tviby the effulgence.
Indeed, today King Kasa has shown me extreme mercy by sending me
to see the lotus feet of Lord Hari, who has now appeared in this world.

1179

Simply by the effulgence of His toenails, many souls in the past have
transcended the insurmountable darkness of material existence and
achieved liberation.
Akrra noted how ironic it was that the envious, demoniac Kasa had
given him an extraordinary blessing by sending him to see the Supreme
Lord Ka.
TEXT 8
yad arcita brahma-bhavdibhi surai
riy ca devy munibhi sa-stvatai
go-craynucarai carad vane
yad gopikn kuca-kukumkitam
yatwhich (lotus feet); arcitamworshiped; brahma-bhavaby Brahm
and iva; dibhiand other; suraidemigods; riyby r; caalso;
devythe goddess of fortune; munibhiby the sages; sa-stvatai
along with the devotees; gothe cows; crayafor tending;
anucaraitogether with His companions; caratmoving about; vane
in the forest; yatwhich; gopiknmof the cowherd girls; kucafrom
the breasts; kukumaby the red kukuma powder; akitammarked.
Those lotus feet are worshiped by Brahm, iva and all the other
demigods, by the goddess of fortune, and also by the great sages and
Vaiavas. Upon those lotus feet the Lord walks about the forest while
herding the cows with His companions, and those feet are smeared with
the kukuma from the gops' breasts.
TEXT 9
drakymi nna su-kapola-nsika
smitvalokrua-kaja-locanam
mukha mukundasya gulakvta
pradakia me pracaranti vai mg
drakymiI am going to see; nnamfor certain; subeautiful;
kapolawhose cheeks; nsikamand nose; smitasmiling; avaloka
with glances; aruareddish; kajalotuslike; locanamthe eyes;
mukhamthe face; mukundasyaof Lord Ka; guatwisting; alaka
with hair; vtamframed; pradakiamclockwise circumambulation;

1180

meof me; pracarantiare performing; vaiindeed; mgthe deer.

Surely I shall see the face of Lord Mukunda, since the deer are now
walking past me on my right. That face, framed by His curly hair, is
beautified by His attractive cheeks and nose, His smiling glances and
His reddish lotus eyes.
Akrra saw an auspicious omenthe passing of the deer on his right
and thus felt sure he would see the Supreme Lord Ka.
TEXT 10
apy adya vior manujatvam yuo
bhrvatrya bhuvo nijecchay
lvaya-dhmno bhavitopalambhana
mahya na na syt phalam ajas da
apifurthermore; adyatoday; vioof the Supreme Lord Viu;
manujatvamthe form of a human being; yuawho has assumed;
bhrathe burden; avatryafor diminishing; bhuvaof the earth;
nijaby His own; icchaydesire; lvayaof beauty; dhmnaof the
abode; bhavitthere will be; upalambhanamthe perceiving; mahyam
for me; nait is not the case; na sytthat it will not happen; phalam
the fruit; ajasdirectly; daof sight.
I am going to see the Supreme Lord Viu, the reservoir of all beauty,
who by His own sweet will has now assumed a humanlike form to
relieve the earth of her burden. Thus there is no denying that my eyes
will achieve the perfection of their existence.
TEXT 11
ya kitha-rahito 'py asat-sato
sva-tejaspsta-tamo-bhid-bhrama
sva-myaytman racitais tad-kay
prka-dhbhi sadanev abhyate
yawho; kitthe witness; ahamfalse ego; rahitadevoid of;
apinevertheless; asat-satoof material products and causes; svatejasby His personal potency; apstahaving dispelled; tamathe
darkness of ignorance; bhidthe idea of being separate; bhramaand

1181

bewilderment; sva-myayby His material creative energy; tman

within Himself; racitaiby those who are produced (the living entities);
tat-kayby His glancing upon that My; praby the vital airs;
akathe senses; dhbhiand intelligence; sadaneuwithin the bodies
of the living beings; abhyateHis presence is surmised.
He is the witness of material cause and effect, yet He is always free from
false identification with them. By His internal potency He dispels the
darkness of separation and confusion. The individual souls in this
world, who are manifested here when He glances upon His material
creative energy, indirectly perceive Him in the activities of their life
airs, senses and intelligence.
In this verse Akrra establishes the all-powerful position of the Supreme
Lord, whom he is about to see in Vndvana. The false concept of
separation from the Lord is described in the Eleventh Canto of the
Bhgavatam (11.2.37): bhaya dvitybhiniveata syd d apetasya
viparyayo 'smti. Although all existence emanates from the Absolute
Truth, Ka, we imagine a "second thing," this material world, to be
entirely separate from the Lord's existence. With this mentality, we try to
exploit that "second thing" for our sense gratification. Thus the
psychological underpinning of material life is the illusion that this world
is somehow separate from God and therefore meant for our enjoyment.
It is ironic that the impersonal philosophers, in their radical renunciation
of this world, claim it to be utterly false and totally separate from the
Absolute. Unfortunately, this artificial attempt to divest this world of its
divine nature, or, in other words, its relation to God, does not lead people
to utterly reject it but rather to try to enjoy it. While it is true that this
world is temporary and thus in one sense illusory, the mechanism of
illusion is a spiritual potency of the Supreme Lord. Realizing this, we
should immediately desist from any attempt to exploit this world; rather,
we should recognize it as God's energy. We will actually give up our
material desires only when we understand that this world belongs to God
and is therefore not meant for our selfish gratification.
The word abhyate here refers to a process of surmising the presence of
the Lord through meditative introspection. This process is also described
in the Second Canto of the Bhgavatam (2.2.35),
bhagavn sarva-bhteu

1182

lakita svtman hari

dyair buddhy-dibhir dra
lakaair anumpakai
"The Personality of Godhead, Lord r Ka, is in every living being
along with the individual soul. And this fact is perceived and
hypothesized in our acts of seeing and taking help from the intelligence."
Akrra states that the Lord is free of the egoistic pride afflicting ordinary,
embodied souls. Yet the Lord appears to be embodied like everyone else,
and therefore someone might object to the statement that He is free of
egoism. rla Vivantha Cakravart comments on this puzzle as follows:
"How can we distinguish between being free of false ego and being
afflicted by it? 'If a living entity is situated in a body,' [argues the
objector,] 'he will encounter the unhappiness and confusion that occur
within it, just as a person living in a house, whether he be attached to it or
not, cannot avoid experiencing the darkness, warmth and cold that occur
within it.' This objection is answered as follows: By His internal potency
the Lord dispels the darkness of ignorance along with the separateness
and bewilderment it produces."
TEXT 12
yasykhilmva-habhi su-magalai
vco vimir gua-karma-janmabhi
pranti umbhanti punanti vai jagat
ys tad-virakt ava-obhan mat
yasyaof whom; akhilaall; amvasins; habhiwhich destroy; sumagalaimost auspicious; vcawords; vimirjoined; gua
with the qualities; karmaactivities; janmabhiand incarnations;
prantithey give life; umbhantimake beautiful; punantiand purify;
vaiindeed; jagatthe entire universe; ywhich (words); tatof
these; viraktdevoid; avaof a corpse; obhan(like) the
decorating; matconsidered.
All sins are destroyed and all good fortune is created by the Supreme
Lord's qualities, activities and appearances, and words that describe
these three things animate, beautify and purify the world. On the other
hand, words bereft of His glories are like the decorations on a corpse.

1183

rla rdhara Svm brings up the following possible objection: How can
one who is devoid of ordinary ego, who is fully self-satisfied, engage in
pastimes? The answer is given here. Lord Ka acts on the pure, spiritual
platform for the pleasure of His loving devotees, not for any kind of
mundane gratification.
TEXT 13
sa cvatra kila satvatnvaye
sva-setu-plmara-varya-arma-kt
yao vitanvan vraja sta varo
gyanti dev yad aea-magalam
saHe; caand; avatrahaving descended; kilaindeed; stvata
of the Stvatas; anvayein the dynasty; svaHis own; setucodes of
religion; plawho maintain; amara-varyaof the chief demigods;
armadelight; ktcreating; yaaHis fame; vitanvanspreading;
vrajein Vraja; steis present; varathe Supreme Lord; gyanti
sing; devthe demigods; yatof which (fame); aea-magalamallauspicious.
That same Supreme Lord has descended into the dynasty of the
Stvatas to delight the exalted demigods, who maintain the principles of
religion He has created. Residing in Vndvana, He spreads His fame,
which the demigods glorify in song and which brings auspiciousness to
all.
TEXT 14
ta tv adya nna mahat gati guru
trailokya-knta diman-mahotsavam
rpa dadhna riya psitspada
drakye mamsann uasa su-daran
tamHim; tuyet; adyatoday; nnamcertainly; mahatmof great
souls; gatimthe destination; gurumand the spiritual master; trailokyaof all the three worlds; kntamthe real beauty; di-matfor all
who have eyes; mah-utsavama great festivity; rpamHis personal
form; dadhnamexhibiting; riyaof the goddess of fortune; psita
the desired; spadamplace of shelter; drakyeI shall see; mamamy;
sanhave become; uasathe dawns; su-daranauspicious to see.

1184

Today I shall certainly see Him, the goal and spiritual master of the
great souls. Seeing Him brings jubilation to all who have eyes, for He is
the true beauty of the universe. Indeed, His personal form is the shelter
desired by the goddess of fortune. Now all the dawns of my life have
become auspicious.
TEXT 15
athvarha sapadayo ratht
pradhna-puso caraa sva-labdhaye
dhiy dhta yogibhir apy aha dhruva
namasya bhy ca sakhn vanaukasa
athathen; avarhagetting down; sapadiat once; ayoof the
two Lords; rathtfrom my chariot; pradhna-pusoof the Supreme
Personalities; caraamto the feet; sva-labdhayefor the sake of selfrealization; dhiywith their intelligence; dhtamheld on to; yogibhi
by mystic yogs; apieven; ahamI; dhruvamsurely; namasyewill
bow down; bhymwith Them; caalso; sakhnto the friends; vanaokasato the residents of the forest.
Then I will at once alight from my chariot and bow down to the lotus
feet of Ka and Balarma, the Supreme Personalities of Godhead.
Theirs are the same feet that great mystic yogs striving for selfrealization bear within their minds. I will also offer my obeisances to
the Lords' cowherd boyfriends and to all the other residents of
Vndvana.
TEXT 16
apy aghri-mle patitasya me vibhu
irasy adhsyan nija-hasta-pakajam
dattbhaya kla-bhujga-rahas
prodvejitn araaii nm
apifurthermore; aghriof His feet; mleat the base; patitasya
who have fallen; meof me; vibhuthe almighty Lord; irasiupon the
head; adhsyatwill place; nijaHis own; hastahand; pakajamlotuslike; dattawhich grants; abhayamfearlessness; klatime; bhujaagaof the serpent; rahasby the swift force; prodvejitnmwho

1185

are greatly disturbed; araashelter; eimsearching for; nmto

persons.
And when I have fallen at His feet, the almighty Lord will place His
lotus hand upon my head. For those who seek shelter in Him because
they are greatly disturbed by the powerful serpent of time, that hand
removes all fear.
TEXT 17
samarhaa yatra nidhya kauikas
tath bali cpa jagat-trayendratm
yad v vihre vraja-yoit rama
sparena saugandhika-gandhy apnudat
samarhaamthe respectful offering; yatrainto which; nidhyaby
placing; kauikaPurandara; tathas well as; baliBali Mahrja;
caalso; paattained; jagatof the worlds; trayathree; indratm
rulership (as Indra, the King of heaven); yatwhich (lotus hand of the
Lord); vand; vihreduring the pastimes (of the rsa dance); vrajayoitmof the ladies of Vraja; ramamthe fatigue; sparenaby their
contact; saugandhikalike an aromatic flower; gandhifragrant;
apnudatwiped away.
By offering charity to that lotus hand, Purandara and Bali earned the
status of Indra, King of heaven, and during the pleasure pastimes of the
rsa dance, when the Lord wiped away the gops' perspiration and
removed their fatigue, the touch of their faces made that hand as
fragrant as a sweet flower.
The Puras call the lotus found in the Mnasa-sarovara Lake a
saugandhika. Lord Ka's lotus hand acquired the fragrance of this flower
by coming in contact with the beautiful faces of the gops. This specific
incident, which occurred during the rsa-ll, is described in the Thirtythird Chapter of the Tenth Canto.
TEXT 18
na mayy upaiyaty ari-buddhim acyuta
kasasya dta prahito 'pi viva-dk
yo 'ntar bahi cetasa etad hita

1186

ketra-ja katy amalena caku

nanot; mayitoward me; upaiyatiwill He develop; ariof being an
enemy; buddhimthe attitude; acyutathe infallible Lord; kasasyaof
Kasa; dtaa messenger; prahitasent; apialthough; vivaof
everything; dkthe witness; yawho; antainside; bahiand
outside; cetasaof the heart; etatthis; hitamwhatever is done;
ketraof the field (of the material body); jathe knower; katiHe
sees; amalenawith perfect; cakuvision.
The infallible Lord will not consider me an enemy,, even though Kasa
has sent me here as his messenger. After all, the omniscient Lord is the
actual knower of the field of this material body, and with His perfect
vision He witnesses, both externally and internally, all the endeavors of
the conditioned soul's heart.
Being omniscient, Lord Ka knew that Akrra was only externally a
friend of Kasa. Internally he was an eternal devotee of Lord Ka.
TEXT 19
apy aghri-mle 'vahita ktjali
mm kit sa-smitam rdray d
sapady apadhvasta-samasta-kilbio
voh muda vta-viaka rjitm
apiand; aghriof His feet; mleat the base; avahitamfixed; ktaajalimwith joined palms; mmme; kitwill look upon;
sasmitamsmiling; rdraywith an affectionate; dglance; sapadi
immediately;
apadhvastaeradicated;
samastaall;
kilbia
contamination; vohI will achieve; mudamhappiness; vtafreed;
viaka-from doubt; rjitmintense.
Thus He will cast His smiling, affectionate glance upon me as I remain
fixed with joined palms, fallen in obeisances at His feet. Then all my
contamination will at once be dispelled, and I will give up all doubts
and feel the most intense bliss.
TEXT 20
suhttama jtim ananya-daivata

1187

dorbhy bhadbhy parirapsyate 'tha mm

tm hi trth-kriyate tadaiva me
bandha ca karmtmaka ucchvasity ata
suht-tamamthe best of friends; jtima family member; ananya
exclusive; daivatam(having Him) as my object of worship; dorbhym
with His two arms; bhadbhymlarge; parirapsyateHe will embrace;
athathereupon; mmme; tmthe body; hiindeed; trth
sanctified; kriyatewill become; tad evaexactly then; memy;
bandhathe bondage; caand; karma-tmakadue to fruitive activity;
ucchvasitiwill become slackened; ataas a result of this.
Recognizing me as an intimate friend and relative, Ka will embrace
me with His mighty arms, instantly sanctifying my body and
diminishing to nil all my material bondage, which is due to fruitive
activities.
TEXT 21
labdhvga-sagam praatam ktjali
m vakyate 'krra tatety ururav
tad vaya janma-bhto mahyas
naivdto yo dhig amuya janma tat
labdhvhaving achieved; aga-sagamphysical contact; praatam
who am standing with head bowed; kta-ajalimwith palms joined
together in supplication; mmto me; vakyateHe will speak; akrra
O Akrra; tataMy dear relative; itiin such words; ururavLord
Ka, whose fame is vast; tadthen; vayamwe; janma-bhtaour
birth becoming successful; mahyasby the greatest of all persons; na
not; evaindeed; dtahonored; yawho; dhikto be pitied;
amuyahis; janmabirth; tatthat.
Having been embraced by the all-famous Lord Ka, I will humbly
stand before Him with bowed head and joined palms, and He will
address me, "My dear Akrra." At that very moment my life's purpose
will be fulfilled. Indeed, the life of anyone whom the Supreme
Personality fails to recognize is simply pitiable.

1188

TEXT 22
na tasya kacid dayita suhttamo
na cpriyo dveya upekya eva v
tathpi bhaktn bhajate yath tath
sura-drumo yadvad uprito 'rtha-da
na tasyaHe does not have; kacitany; dayitafavorite; suhttama
best friend; na canor; apriyaunfavored; dveyahated: upekyaneglected; evaindeed; vor; tath apistill; bhaktnwith His
devotees; bhajateHe reciprocates; yathas they are; tath
accordingly; sura-drumaa heavenly desire tree; yadvatjust as;
upritataken shelter of; arthadesired benefits; dagiving.
The Supreme Lord has no favorite and no dearmost friend, nor does He
consider anyone undesirable, despicable or fit to be neglected. All the
same, He lovingly reciprocates with His devotees in whatever manner
they worship Him, just as the trees of heaven fulfill the desires of
whoever approaches them.
The Lord says something similar in the Bhagavad-gt (9.29):
samo 'ha sarva-bhteu
na me dveyo 'sti na priya
ye bhajanti tu m bhakty
mayi te teu cpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend and is in Me, and I am also
a friend to him."
Similarly, Lord Caitanya was as hard as a thunderbolt for those who
envied Him, and as soft as a rose for those who understood His divine
mission.
TEXT 23
ki cgrajo mvanata yadttama
smayan parivajya ghtam ajalau
gha praveypta-samasta-satkta
samprakyate kasa-kta sva-bandhuu
kim cafurthermore; agra-jaHis elder brother (Lord Balarma); m

1189

me; avanatamwho am standing with head bowed; yadu-uttamathe

most exalted of the Yadus; smayansmiling; parivajyaembracing;
ghtamtaken hold of; ajalauby my joined palms; ghamHis house;
praveyabringing into; ptawho will have received; samastaall; satktamsigns of respect; samprakyateHe will inquire; kasa-by Kasa;
ktamwhat has been done; sva-bandhuuto His family members.
And then Lord Ka's elder brother, the foremost of the Yadus, will
grasp my joined hands while I am still standing with my head bowed,
and after embracing me He will take me to His house. There He will
honor me with all items of ritual welcome and inquire from me about
how Kasa has been treating His family members.
TEXT 24
r-uka uvca
iti sacintayan ka
vaphalka-tanayo 'dhvani
rathena gokula prpta
srya csta-giri npa
r-uka uvcaukadeva Gosvm said; iti-thus; sacintayan-thinking
deeply; kamabout Lord Ka; vaphalka-tanaya-Akrra, the son of
vaphalka; adhvanion the road; rathenaby his chariot; gokulamthe
village of Gokula; prptareached; sryathe sun; caand; astagirimthe mountain behind which the sun sets; npaO King (Parkit).
ukadeva Gosvm continued: My dear King, while the son of
vaphalka, traveling on the road, thus meditated deeply on r Ka,
he reached Gokula as the sun was beginning to set.
rla rdhara Svm comments that although Akrra did not even notice
the road, being deeply absorbed in meditation on Lord Ka, he still
reached Gokula on his chariot.
TEXT 25
padni tasykhila-loka-plakira-jumala-pda-reo
dadara gohe kiti-kautukni
vilakitny abja-yavkudyai

1190

padnithe footprints; tasyaof Him; akhilaall; lokaof the planets;

plaby the superintendents; kiraupon their crowns; juaplaced;
amalapure; pdaof His feet; reothe dust; dadarahe (Akrra)
saw; gohein the cow pasture; kitithe earth; kautakniwonderfully
decorating; vilakitnidistinguishable; abjaby the lotus; yava
barleycorn; akuaelephant goad; dyaiand so on.
In the cowherd pasture Akrra saw the footprints of those feet whose
pure dust the rulers of all the planets in the universe hold on their
crowns. Those footprints of the Lord, distinguished by such marks as
the lotus, barleycorn and elephant goad, made the ground wonderfully
beautiful.
TEXT 26
tad-daranhlda-vivddha-sambhrama
premordhva-romru-kalkulekaa
rathd avaskandya sa tev aceata
prabhor amny aghri-rajsy aho iti
tatof Lord Ka's footprints; daranafrom the sight; hldaby the
ecstasy; vivddhagreatly increased; sambhramawhose agitation;
premout of pure love; rdhvastanding erect; romawhose bodily
hairs; aru-kalwith teardrops; kulafilled; kaawhose eyes;
rathtfrom the chariot; avaskandyagetting down; sahe, Akrra;
teuamong those (footprints); aceatarolled about; prabhoof my
master; amnithese; aghrifrom the feet; rajsiparticles of dust;
ahoah; itiwith these words.
Increasingly agitated by ecstasy at seeing the Lord's footprints, his
bodily hairs standing on end because of his pure love, and his eyes
filled with tears, Akrra jumped down from his chariot and began
rolling about among those footprints, exclaiming, "Ah, this is the dust
from my master's feet!"
TEXT 27
deha-bhtm iyn artho
hitv dambha bhiya ucam
sanded yo harer liga-

1191

darana-ravadibhi
deham-bhtmof embodied beings; iynthis much; arthathe goal of
life; hitvgiving up; dambhampride; bhiyamfear; ucamand
sorrow; sandetbeginning from his being ordered (by Kasa); ya
which; hareof Lord Ka; ligathe signs; daranawith the seeing;
ravaahearing about; dibhiand so on.
The very goal of life for all embodied beings is this ecstasy, which
Akrra experienced when, upon receiving Kasa's order, he put aside
all pride, fear and lamentation and absorbed himself in seeing, hearing
and describing the things that reminded him of Lord Ka.
rla Vivantha Cakravart explains that Akrra gave up fear by openly
showing his love and reverence for Ka, even though he or his family
might have been punished by the angry Kasa. Akrra gave up his pride
in being an aristocratic member of society and worshiped the cowherd
residents of the simple village of Vndvana. And he gave up lamenting
for his house, wife and family, which were in danger from King Kasa.
Giving up all these things, he rolled in the dust of the lotus feet of God.
TEXTS 28-33
dadara ka rma ca
vraje go-dohana gatau
pta-nlmbara-dharau
arad-amburahekaau
kiorau ymala-vetau
r-niketau bhad-bhujau
su-mukhau sundara-varau
bala-dvirada-vikramau
dhvaja-vajrkumbhojai
cihnitair aghribhir vrajam
obhayantau mahtmnau
snukroa-smitekaau
udra-rucira-krau
sragviau vana-mlinau
puya-gandhnuliptgau

1192

sntau viraja-vsasau
pradhna-puruv dyau
jagad-dhet jagat-pat
avatrau jagaty-arthe
svena bala-keavau
dio vitimir rjan
kurvau prabhay svay
yath mrakata ailo
raupya ca kanakcitau
dadarahe saw; kam rmam caLord Ka and Lord Balarma;
vrajein the village of Vraja; gothe cows; dohanamto the place of
milking; gataugone; pta-nlayellow and blue; ambaraclothes;
dharauwearing; aratof the autumn season; amburuhalike lotuses;
kaauwhose eyes; kiorauthe two youths; ymala-vetaudarkblue and white; r-niketauthe shelters of the goddess of fortune;
bhatmighty; bhujauwhose arms; su-mukhauwith attractive faces;
sundara-varauthe most beautiful; balayoung; dviradalike an
elephant; vikramauwhose walking; dhvajaby the flag; vajra
lightning bolt; akuaelephant goad; ambhojaiand lotus; cihnitai
marked; aghribhiwith Their feet; vrajamthe cow pasture;
obhayantaubeautifying; mah-tmnaugreat souls; sa-anukroa
compassionate; smitaand smiling; kaauwhose glances; udra
magnanimous; ruciraand attractive; krauwhose pastimes; srakvinauwearing jeweled necklaces; vana-mlinauand wearing flower
garlands; puyaauspicious; gandhawith fragrant substances;
anuliptaanointed; agauwhose limbs; sntaufreshly bathed;
virajaspotless; vsasauwhose garments; pradhnathe most exalted;
puruautwo persons; dyauprimeval; jagat-dhetthe causes of the
universe; jagat-patthe masters of the universe; avatrauhaving
descended; jagati-arthefor the benefit of the universe; sva-aenain
Their distinct forms; bala-keavauBalarma and Keava; diaall the
directions; vitimirfree from darkness; rjanO King; kurvau
making; prabhaywith the effulgence; svayTheir own; yathas;
mrakatamade of emerald; ailaa mountain; raupyaone made of
silver; caand; kanakawith gold; acitauboth decorated.

1193

Akrra then saw Ka and Balarma in the village of Vraja, going to

milk the cows. Ka wore yellow garments, Balarma blue, and Their
eyes resembled autumnal lotuses. One of those two mighty-armed
youths, the shelters of the goddess of fortune, had a dark-blue
complexion, and the other's was white. With Their fine-featured faces
They were the most beautiful of all persons. As They walked with the
gait of young elephants, glancing about with compassionate smiles,
Those two exalted personalities beautified the cow pasture with the
impressions of Their feet, which bore the marks of the flag, lightning
bolt, elephant goad and lotus. The two Lords, whose pastimes are most
magnanimous and attractive, were ornamented with jeweled necklaces
and flower garlands, anointed with auspicious, fragrant substances,
freshly bathed, and dressed in spotless raiment. They were the primeval
Supreme Personalities, the masters and original causes of the universes,
who had for the welfare of the earth now descended in Their distinct
forms of Keava and Balarma. O King Parkit, They resembled two
gold-bedecked mountains, one of emerald and the other of silver, as
with Their effulgence They dispelled the sky's darkness in all
directions.
TEXT 34
ratht tram avaplutya
so 'krra sneha-vihvala
papta caraopnte
daa-vad rma-kayo
rathtfrom his chariot; tramquickly; avaplutyaclimbing down;
sahe; akrraAkrra; snehaby affection; vihvalaovercome;
paptafell; caraa-upntenext to the feet; daa-vatflat like a rod;
rma-kayoof Balarma and Ka.
Akrra, overwhelmed with affection, quickly jumped down from his
chariot and fell at the feet of Ka and Balarma like a rod.
TEXT 35
bhagavad-daranhldabpa-parykulekaa
pulakacitga autkahyt

1194

svkhyne nakan npa

bhagavatthe Supreme Personality of Godhead; daranabecause of
seeing; hldadue to the joy; bpawith tears; parykula
overflowing; kaawhose eyes; pulakawith eruptions; cita
marked; aga-whose limbs; autkahytfrom eagerness; sva-khyne
to announce himself; na aakathe was not able; npaO King.
The joy of seeing the Supreme Lord flooded Akrra's eyes with tears
and decorated his limbs with eruptions of ecstasy. He felt such
eagerness that he could not speak to present himself, O King.
TEXT 36
bhagavs tam abhipretya
rathgkita-pin
parirebhe 'bhyupkya
prta praata-vatsala
bhagavnthe Supreme Lord; tamhim, Akrra; abhipretya
recognizing; ratha-agawith a chariot wheel; akitamarked; pin
by His hand; parirebheHe embraced; abhyupkyapulling near;
prtapleased; praatato those who are surrendered; vatsalawho is
benignly disposed.
Recognizing Akrra, Lord Ka drew him close with His hand, which
bears the sign of the chariot wheel, and then embraced him. Ka felt
pleased, for He is always benignly disposed toward His surrendered
devotees.
According to the cryas, by extending His hand marked with the chariot
wheel, or cakra, Lord Ka indicated His ability to kill Kasa.
TEXTS 37-38
sakaraa ca praatam
upaguhya mah-man
ghtv pin p
anayat snujo gham
pvtha sv-gata tasmai

1195

nivedya ca varsanam
praklya vidhi-vat pdau
madhu-parkrhaam harat
sakaraaLord Balarma; caand; praatamwho was standing
with his head bowed; upaguhyaembracing; mah-man
magnanimous; ghtvtaking hold of; pinwith His hand; phis
two hands; anayatHe took; sa-anujawith His younger brother (Lord
Ka); ghamto His residence; pvinquiring; athathen; sugatamabout the comfort of his trip; tasmaito him; nivedyaoffering;
caand; varaexcellent; sanama seat; praklyawashing; vidhivatin accordance with scriptural injunctions; pdauhis feet; madhuparkahoney mixed with milk; arhaamas a respectful offering;
haratHe brought.
As Akrra stood with his head bowed, Lord Sakaraa [Balarma]
grasped his joined hands, and then Balarma took him to His house in
the company of Lord Ka. After inquiring from Akrra whether his
trip had been comfortable, Balarma offered him a first-class seat,
bathed his feet in accordance with the injunctions of scripture and
respectfully served him milk with honey.
TEXT 39
nivedya g ctithaye
savhya rntam ta
anna bahu-gua medhya
raddhayopharad vibhu
nivedyapresenting in charity; gma cow; caand; atithayeto the
guest; savhyamassaging; rntamwho was tired; adtawith great
respect; annamcooked food; bahu-guamof various tastes; medhyam
suitable for offering; raddhayfaithfully; upharatoffered; vibhu
the almighty Lord.
The almighty Lord Balarma presented Akrra with the gift of a cow,
massaged his feet to relieve him of fatigue and then with great respect
and faith fed him suitably prepared food of various fine tastes.
According to rla Vivantha Cakravart, Akrra went to Ka's and

1196

Balarma's house on the twelfth lunar day, on which one should not break
a fast at night. However, Akrra dispensed with this formality because he
was eager to receive food in the Lord's house.
TEXT 40
tasmai bhuktavate prty
rma parama-dharma-vit
makha-vsair gandha-mlyai
par prti vyadht puna
tasmaito him; bhuktavatewho had finished eating; prty
affectionately; rmaLord Balarma; paramathe supreme; dharmavitknower of religious principles; mukha-vsaiwith aromatic herbs
for sweetening the mouth; gandhawith perfume; mlyaiand flower
garlands; parmthe highest; prtimsatisfaction; vyadhtarranged;
punafurther.
When Akrra had eaten to his satisfaction,, Lord Balarma, the supreme
knower of religious duties, offered him aromatic herbs for sweetening
his mouth, along with fragrances and flower garlands. Thus Akrra
once again enjoyed the highest pleasure.
TEXT 41
papraccha sat-kta nanda
katha stha niranugrahe
kase jvati drha
sauna-pl ivvaya
papracchaasked; sat-ktamwho had been honored; nandaNanda
Mahrja; kathamhow; sthayou are living; niranugrahethe
merciless; kaseKasa; jvatiwhile he is alive; drhaO
descendant of Darha; saunaan animal slaughterer; plwhose
keeper; ivajust like; avayasheep.
Nanda Mahrja asked Akrra: O descendant of Darha, how are all of
you maintaining yourselves while that merciless Kasa remains alive?
You are just like sheep under the care of a butcher.

1197

TEXT 42
yo 'vadht sva-svasus tokn
kroanty asu-tp khala
ki nu svit tat-prajn va
kuala vimmahe
yawho; avadhtkilled; svaof his own; svasusister; toknthe
babies; kroantywho was crying; asu-tpself-indulgent; khala
cruel; kim nuwhat then; svitindeed; tathis; prajnmof the
subjects; vayou; kualamwell-being; vimmahewe should
conjecture.
That cruel, self-serving Kasa murdered the infants of his own sister in
her presence, even as she cried in anguish. So why should we even ask
about the well-being of you, his subjects?
TEXT 43
ittha sntay vc
nandena su-sabhjita
akrra paripena
jahv adhva-pariramam
itthamthus; s-ntayvery true and pleasing; vcwith words;
nandenaby Nanda Mahrja; suwell; sabhjitahonored; akrra
Akrra; paripenaby the inquiry; jahauput aside; adhvaof the
road; pariramamhis fatigue.
Honored by Nanda Mahrja with these true and pleasing words of
inquiry, Akrra forgot the fatigue of his journey.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty eighth Chapter,
of the rmad-Bhgavatam, entitled "Akrra's Arrival in Vndvana."

1198

39. Akrra's Vision

This chapter describes how Akrra informed Lord Ka and Lord

Balarma of Kasa's plans and his activities in Mathur; what the gops
cried out in distress when Ka left for Mathur; and also the vision of
Lord Viu's abode that Akrra saw within the water of the Yamun.
When Ka and Balarma offered Akrra great respect and comfortably
seated him on a couch, he felt that all the desires he had reflected on
while traveling to Vndvana were now fulfilled. After the evening meal,
Ka asked Akrra whether his trip had been peaceful and whether he
was well. The Lord also inquired about how Kasa was behaving toward
their family members, and finally He asked why Akrra had come.
Akrra described how Kasa had been persecuting the Ydavas, what
Nrada had told Kasa and how Kasa had been treating Vasudeva
cruelly. Akrra also spoke of Kasa's desire to bring Ka and Balarma
to Mathur to kill Them on the pretext of Their seeing the bow sacrifice
and engaging in a wrestling match. Ka and Balarma laughed out loud
when They heard this. They went to Their father, Nanda, and informed
him of Kasa's orders. Nanda then issued an order to all the residents of
Vraja that they should collect various offerings for the King and prepare
to go to Mathur.
The young gops were extremely upset to hear that Ka and Balarma
would be going to Mathur. They lost all external awareness and began to
remember Ka's pastimes. Condemning the creator for separating them
from Him, they began to lament. They said that Akrra did not deserve
his name (a, "not"; krra, "cruel"), since he was so cruel to be taking
away their dearmost Ka. "It must be that fate is against us," they
lamented, "because otherwise the elders of Vraja would have forbidden
Ka to leave. So let us forget our shyness and try to stop Lord Mdhava
from going." With these words the young cowherd girls began to chant
Ka's names and cry.
But even as they wept, Akrra began taking Ka and Balarma to
Mathur in his chariot. The cowherd men of Gokula followed behind on
their wagons, and the young gops also walked behind for some distance,

1199

but then they became placated by Ka's glances and gestures and
pacified by a message from Him that said "I will return." With their minds
completely absorbed in Ka, the cowherd girls stood as still as figures in
a painting until they could no longer see the chariot's flag or the dust
cloud being raised on the road. Then, chanting Ka's glories all the
while, they despondently returned to their homes.
Akrra halted the chariot at the bank of the Yamun so Ka and
Balarma could perform a ritual of purification and drink some water.
After the two Lords had gotten back into the chariot, Akrra took Their
permission to bathe in the Yamun. As he recited Vedic mantras, he was
startled to see the two Lords standing in the water. Akrra came out of
the river and returned to the chariot-where he saw the Lords still sitting.
Then he returned to the water to find out if the two figures he had seen
there were real or not.
What Akrra saw in the water was four-armed Lord Vsudeva. His
complexion was dark blue like a fresh raincloud, He wore yellow
garments and He lay on the lap of thousand-hooded Ananta ea. Lord
Vsudeva was receiving the prayers of perfected beings, celestial serpents
and demons, and He was encircled by His personal attendants. Serving
Him were His many potencies, such as r, Pui and Il, while Brahm
and other demigods sang His praises. Akrra rejoiced at this vision and,
joining his palms in supplication, began to pray to the Supreme Lord in a
voice choked with emotion.
TEXT 1
r-uka uvca
sukhopavia paryake
rama-koru-mnita
lebhe manorathn sarvn
pathi yn sa cakra ha
r-uka uvcaukadeva Gosvm said; sukhacomfortably; upaviaseated; paryakeon a couch; rma-kaby Lord Balarma and Lord
Ka; uruvery much; mnitahonored; lebhehe attained; manarathnhis desires; sarvnall; pathion the road; ynwhich; sa
he; cakra hahad manifested.
ukadeva Gosvm said: Having been honored so much by Lord

1200

Balarma and Lord Ka, Akrra, seated comfortably on a couch, felt

that all the desires he had contemplated on the road were now fulfilled.
TEXT 2
kim alabhya bhagavati
prasanne r-niketane
tathpi tat-par rjan
na hi vchanti kicana
kimwhat; alabhyamis unattainable; bhagavatithe Supreme Lord;
prasannebeing satisfied; rof the goddess of fortune; niketanethe
resting place; tath apinevertheless; tat-parthose who are devoted
to Him; rjanO King (Parkit); nado not, hi-indeed; vchanti
desire; kicanaanything.
My dear King, what is unattainable for one who has satisfied the
Supreme Personality of Godhead, the shelter of the goddess of fortune?
Even so, those who are dedicated to His devotional service never want
anything from Him.
TEXT 3
syantanana ktv
bhagavn devak-suta
suhtsu vtta kasasya
papracchnyac cikritam
syantanaof the evening; aanamthe dining; ktvhaving done;
bhagavnthe Supreme Lord; devak-sutathe son of Devak; suhtsu
toward His well-wishing relatives and friends; vttamabout the
behavior; kasasyaof Kasa; papracchaHe inquired; anyatother;
cikritamintentions.
After the evening meal, Lord Ka, the son of Devak, asked Akrra
how Kasa was treating their dear relatives and friends and what the
King was planning to do.
TEXT 4

1201

r-bhagavn uvca
tta saumygata kaccit
sv-gata bhadram astu va
api sva-jti-bandhnm
anamvam anmayam
r-bhagavn uvcathe Supreme Personality of Godhead said; ttaO
uncle; saumyaO gentle one; gataarrived; kaccitwhether; sugatamwelcome; bhadramall good; astumay there be; vafor you;
apiwhether; svafor your well-wishing friends; jtiintimate
relatives; bandhnmand other family members; anamvamfreedom
from unhappiness; anmayarnfreedom from disease.
The Supreme Lord said: My dear, gentle Uncle Akrra, was your trip
here comfortable? May all good fortune be yours. Are our well-wishing
friends and our relatives, both close and distant, happy and in good
health?
TEXT 5
ki nu na kuala pcche
edhamne kulmaye
kase mtula-nmnga
svn nas tat-prajsu ca
kimwhat; nurather; naour; kualamabout the well-being;
pccheI should inquire; edhamnewhen he is prospering; kulaof our
family; mayethe disease; kaseKing Kasa; mtula-nmnby the
name "maternal uncle"; agamy dear; svnmof the relatives; na
our; tathis; prajsuof the citizens; caand.
But, my dear Akrra, as long as King Kasathat disease of our family
who goes by the name "maternal uncle"is still prospering, why
should I even bother to ask about the well-being of our family members
and his other subjects?
TEXT 6
aho asmad abhd bhri
pitror vjinam ryayo

1202

yad-dheto putra-maraa
yad-dhetor bandhana tayo
ahoah; asmatbecause of Me; abhtthere was; bhrigreat; pitro
for My parents; vjinamsuffering; ryayofor the offenseless ones;
yat-hetobecause of whom; putraof their sons; maraamthe death;
yat-hetobecause of whom; bandhanambondage; tayotheir.
Just see how much suffering I have caused My offenseless parents !
Because of Me their sons were killed and they themselves imprisoned.
Because Kasa had heard a prophecy that the eighth son of Devak would
kill him, he tried to kill all her children. For the same reason, he
imprisoned her and her husband, Vasudeva.
TEXT 7
diydya darana svn
mahya va saumya kkitam
sajta varyat tta
tavgamana-kraam
diyby good fortune; adyatoday; daranamthe sight; svnmof
My close relative; mahyamfor Me; vayourself; saumyaO gentle
one; kkitamdesired; sajtamhas come about; varyatmplease
explain; ttaO uncle; tavayour; gamanafor the coming; kraam
the reason.
By good fortune We have today fulfilled Our desire to see you, Our dear
relative. O gentle uncle, please tell Us why you have come.
TEXT 8
r-uka uvca
po bhagavat sarva
varaym sa mdhava
vairnubandha yaduu
vasudeva-vadhodyamam
r-uka uvcaukadeva Gosvm said; parequested; bhagavat
by the Supreme Lord; sarvameverything; varaym sadescribed;

1203

mdhavaAkrra, descendant of Madhu; vaira-anubandhamthe

inimical attitude; yaduutoward the Yadus; vasudevaVasudeva;
vadhato murder; udyamamthe attempt.
ukadeva Gosvm said: In response to the Supreme Lord's request,
Akrra, the descendant of Madhu, described the whole situation,
including King Kasa's enmity toward the Yadus and his attempt to
murder Vasudeva.
TEXT 9
yat-sandeo yad-artha v
dta sampreita svayam
yad ukta nradensya
sva-janmnakadundubhe
yathaving which; sandeamessage; yatwhich; arthampurpose;
vand; dtaas a messenger; sampreitasent; svayamhimself
(Akrra); yatwhat; uktamwas spoken; nradenaby Nrada; asya
to him (Kasa); svaHis (Ka's); janmabirth; nakadundubhe
from Vasudeva.
Akrra relayed the message he had been sent to deliver. He also
described Kasa's real intentions and how Nrada had informed Kasa
that Ka had been born as the son of Vasudeva.
TEXT 10
rutvkrra-vaca ko
bala ca para-vra-h
prahasya nanda pitara
rj dia vijajatu
rutvhearing; akrra-vacaAkrra's words; kaLord Ka;
balaLord Balarma; caand; para-vraof opposing heroes; hthe
destroyer; prahasyalaughing; nandamto Nanda Mahrja; pitaram
Their father; rjby the King; diamthe order given; vijajatu
They informed.
Lord Ka and Lord Balarma, the vanquisher of heroic opponents,

1204

laughed when They heard Akrra's words. The Lords then informed
Their father, Nanda Mahrja, of King Kasa's orders.
TEXTS 11-12
gopn samdiat so 'pi
ghyat sarva-go-rasa
upyanni ghdhva
yujyant akani ca
ysyma vo madhu-pur
dsymo npate rasn
drakyma su-mahat parva
ynti jnapad kila
evam ghoayat katr
nanda-gopa sva-gokule
gopnthe cowherd men; samdit-ordered; sahe (Nanda Mahrja);
apialso; ghyatmhave collected; sarvaall; go-rasathe milk
products; upyanniexcellent gifts; ghdhvamtake; yujyantm
yoke; akanithe wagons; caand; ysymawe shall go; va
tomorrow; madhu-purmto Mathur; dsymawe shall give;
npateto the King; rasnour milk products; drakymawe shall
see; su-mahata very great; parvafestival; yntiare going;
jnapadthe residents of all the outlying districts; kilaindeed;
evamthus; ghoayathe had announced; katrby the village
constable; nanda-gopaNanda Mahrja; sva-gokuleto the people of
his Gokula.
Nanda Mahrja then issued orders to the cowherd men by having the
village constable make the following announcement throughout Nanda's
domain of Vraja: "Go collect all the available milk products. Bring
valuable gifts and yoke your wagons. Tomorrow we shall go to Mathur,
present our milk products to the King and see a very great festival. The
residents of all the outlying districts are also going."
Nanda wanted to bring ghee and other milk products as taxes for the
King.
TEXT 13

1205

gopyas ts tad uparutya

babhvur vyathit bham
rma-kau pur netum
akrra vrajam gatam
gopyathe cowherd girls; tthey; tatthen; uparutyahearing;
babhvubecame; vyathitdistressed; bhamextremely; rmakauBalarma and Ka; purmto the city; netumto take;
akrramAkrra; vrajamto Vndvana; gatamcome.
When the young gops heard that Akrra had come to Vraja to take
Ka and Balarma to the city, they became extremely distressed.
TEXT 14
kcit tat-kta-ht-tpa
vsa-mlna-mukha-riya
srasad-dukla-valaya
kea-granthya ca kcana
kcitsome of them; tatby that (hearing); ktacreated; htin their
hearts; tpafrom the torment; vsaby the sighing; mlnamade
pale; mukhaof their faces; riyathe luster; srasatloosening;
duklatheir dresses; valayabracelets; keain their hair; granthya
the knots; caand; kcanaothers.
Some gops felt so pained at heart that their faces turned pale from their
heavy breathing. Others were so anguished that their dresses, bracelets
and braids became loose.
TEXT 15
any ca tad-anudhyna
nivttea-vttaya
nbhyajnann ima lokam
tma-loka gat iva
anyothers; caand; taton Him; anudhynaby fixed meditation;
nivttaceased; aeaall; vttayatheir sensory functions; na
abhyajnanthey were unaware; imamof this; lokamworld; tmaof

1206

self-realization; lokamthe realm; gatthose who have attained; iva

just as.
Other gops entirely stopped their sensory activities and became fixed
in meditation on Ka. They lost all awareness of the external world,
just like those who attain the platform of self-realization.
The gops were in fact already on the platform of self-realization. The
Caitanya-caritmta (Madhya 20.108) states, jvera svarpa haya kera
nitya-dsa: "The self, or individual soul, is an eternal servant of Ka."
Thus because they were rendering the most intense loving service to the
Lord, the gops were situated at the highest stage of self-realization.
TEXT 16
smarantya cpar aurer
anurga-smiterit
hdi-spa citra-pad
gira sammumuhu striya
smarantyaremembering; caand; aparothers; aureof Ka;
anurgaaffectionate; smitaby His smile; ritsent; hdithe heart;
spatouching; citrawonderful; padwith phrases; girathe
speech; sammumuhufainted; striyawomen.
And still other young women fainted simply by remembering the words
of Lord auri [Ka]. These words, decorated with wonderful phrases
and expressed with affectionate smiles, would deeply touch the young
girls' hearts.
TEXTS 17-18
gati su-lalit ce
snigdha-hsvalokanam
okpahni narmi
proddma-caritni ca
cintayantyo mukundasya
bht viraha-ktar
samet saghaa procur
aru-mukhyo 'cyutay

1207

gatimthe movements; su-lalitmvery charming; cemthe activities;

snigdhaaffectionate; hsasmiling; avalokanamthe glances; oka
unhappiness; apahniwhich remove; narmithe joking words;
proddmamighty; caritnithe deeds; caand; cintayantyathinking
about; mukundasyaof Lord Ka; bhtaafraid; virahabecause of
separation; ktargreatly distressed; sametjoining together;
saghaain groups; procuthey spoke; aruwith tears; mukhya
their faces; acyuta-aytheir minds absorbed in Lord Acyuta.
The gops were frightened at the prospect of even the briefest separation
from Lord Mukunda, so now, as they remembered His graceful gait, His
pastimes, His affectionate, smiling glances, His heroic deeds and His
joking words, which would relieve their distress, they were beside
themselves with anxiety at the thought of the great separation about to
come. They gathered in groups and spoke to one another, their faces
covered with tears and their minds fully absorbed in Acyuta.
TEXT 19
r-gopya cu
aho vidhtas tava na kvacid day
sayojya maitry praayena dehina
t cktrthn viyunaky aprthaka
vikrita te 'rbhaka-ceita yath
r-gopya cuthe gops said; ahoO; vidhtaProvidence; tava
your; nathere is not; kvacitanywhere; daymercy; sayojya
bringing together; maitrywith friendship; praayenaand with love;
dehinaembodied living beings; tnthem; caand; akta
unfulfilled; arthntheir aims; viyunakiyou separate; aprthakam
uselessly; vikritamplay; teyour; arbhakaof a child; ceitamthe
activity; yathas.
The gops said: O Providence, you have no mercy! You bring embodied
creatures together in friendship and love and then senselessly separate
them before they fulfill their desires. This whimsical play of yours is
like a child's game.
TEXT 20

1208

yas tva pradarysita-kuntalvta

mukunda-vaktra su-kapolam un-nasam
okpanoda-smita-lea-sundara
karoi prokyam asdhu te ktam
yawho; tvamyou; pradaryashowing; asitablack; kuntalaby
locks; vtamframed; mukundaof Ka; vaktramthe face; sukapolamwith fine cheeks; ut-nasamand raised nose; okamisery;
apanodaeradicating; smitawith His smile; leaslight; sundaram
beautiful; karoiyou make; prokyaminvisible; asdhunot good;
teby you; ktamdone.
Having shown us Mukunda's face, framed by dark locks and beautified
by His fine cheeks, raised nose and gentle smiles, which eradicate all
misery, you are now making that face invisible. This behavior of yours
is not at all good.
TEXT 21
krras tvam akrra-samkhyay sma na
cakur hi datta harase batja-vat
yenaika-dee 'khila-sarga-sauhava
tvadyam adrkma vaya madhu-dvia
krracruel; tvamyou (are); akrra-samkhyayby the name
Akrra (which means "not cruel"); smacertainly; naour; caku
eyes; hiindeed; dattamgiven; haraseyou are taking; bataalas;
ajaa fool; vatjust like; yenawith which (eyes); ekain one; dee
place; akhilaof all; sargathe creation; sauhavamthe perfection;
tvadyamyour; adrkmahave seen; vayamwe; madhudviaof
Lord Ka, enemy of the demon Madhu.
O Providence, though you come here with the name Akrra, you are
indeed cruel, for like a fool you are taking away what you once gave
usthose eyes with which we have seen, even in one feature of Lord
Madhudvia's form, the perfection of your entire creation.
The gops did not care to see anything but Ka; therefore if Ka left
Vndvana, their eyes would have no function. Thus Ka's departure
was blinding these poor girls, and in their distress they berated Akrra,

1209

whose name means "not cruel," as cruel indeed.

TEXT 22
na nanda-snu kaa-bhaga-sauhda
samkate na sva-kttur bata
vihya gehn sva-jann sutn pats
tad-dsyam addhopagat nava-priya
nadoes not; nanda-snuthe son of Nanda Mahrja; kaain a
moment; bhagathe breaking; sauhdaof whose friendship;
samkatelook upon; naus; svaby Him; ktamade; tur
under His control; bataalas; vihyagiving up; gehnour homes; svajannrelatives; sutnchildren; patnhusbands; tatto Him;
dsyamservitude; addhdirectly; upagatwho have taken up;
navaever new; priyawhose lovers.
Alas, Nanda's son, who breaks loving friendships in a second, will not
even look directly at us. Forcibly brought under His control, we
abandoned our homes, relatives, children and husbands just to serve
Him, but He is always looking for new lovers.
TEXT 23
sukha prabht rajanyam ia
saty babhvu pura-yoit dhruvam
y sapraviasya mukha vrajas-pate
psyanty apgotkalita-smitsavam
sukhamhappy; prabhtits dawn; rajanthe night; iyamthis;
iathe hopes; satytrue; babhvuhave become; puraof the
city; yoitmof the women; dhruvamcertainly; ywho;
sapraviasyaof Him who has entered (Mathur); mukhamthe face;
vraja-pateof the master of Vraja; psyantithey will drink; apga
upon the corners of His eyes; utkalitaexpanded; smitaa smile;
savamnectar.
The dawn following this night will certainly be auspicious for the
women of Mathur. All their hopes will now be fulfilled, for as the Lord
of Vraja enters their city, they will be able to drink from His face the
nectar of the smile emanating from the corners of His eyes.

1210

TEXT 24
ts mukundo madhu-maju-bhitair
ghta-citta para-vn manasvy api
katha punar na pratiysyate 'bal
grmy salajja-smita-vibhramair bhraman
tsmtheir; mukundaKa; madhulike honey; majusweet;
bhitaiby the words; ghtaseized; cittawhose mind; paravn
subservient; manasvintelligent; apialthough; kathamhow; puna
again; nato us; pratiysyatewill He return; abalO girls;
grmywho are rustic; sa-lajjashyly; smitasmiling; vibhramai
by their enchantments; bhramanbecoming bewildered.
O gops, although our Mukunda is intelligent and very obedient to His
parents, once He has fallen under the spell of the honeysweet words
of the women of Mathur and been enchanted by their alluring, shy
smiles, how will He ever return to us unsophisticated village girls?
TEXT 25
adya dhruva tatra do bhaviyate
drha-bhojndhaka-vi-stvatm
mahotsava r-ramaa guspada
drakyanti ye cdhvani devak-sutam
adyatoday; dhruvamcertainly; tatrathere; dafor the eyes;
bhaviyatethere will be; drha-bhoja-andhaka-vi-stvatmof the
members of the Drha, Bhoja, Andhaka, Vi and Stvata clans; mahutsavaa great festivity; rof the goddess of fortune; ramaamthe
darling; guaof all transcendental qualities; spadamthe reservoir;
drakyantithey will see; yethose who; caalso; adhvanion the road;
devak-sutamKa, the son of Devak.
When the Drhas, Bhojas, Andhakas, Vis and Stvatas see the son
of Devak in Mathur, they will certainly enjoy a great festival for their
eyes, as will all those who see Him traveling along the road to the city.
After all, He is the darling of the goddess of fortune and the reservoir of
all transcendental qualities.

1211

TEXT 26
maitad-vidhasykaruasya nma bhd
akrra ity etad atva drua
yo 'sv anvsya su-dukhitam jana
priyt priya neyati pram adhvana
mshould not; etat-vidhasyaof such; akaruasyaan unkind person;
nmathe name; bhtbe; akrra iti"Akrra"; etatthis; atva
extremely; druacruel; yawho; asauhe; anvsyanot
consoling; su-dukhitamwho are very miserable; janampeople;
priytthan the most dear; priyamdear (Ka); neyatiwill take;
pram adhvanabeyond our sight.
He who is doing this merciless deed should not be called Akrra. He is
so extremely cruel that without even trying to console the sorrowful
residents of Vraja, he is taking away Ka, who is more dear to us than
life itself.
TEXT 27
anrdra-dhr ea samsthito ratha
tam anv am ca tvarayanti durmad
gop anobhi sthavirair upekita
daiva ca no 'dya pratiklam hate
anrdra-dhhard-hearted; eathis (Ka); samsthitahaving
mounted; rathamthe chariot; tamHim; anufollowing; amthese;
caand; tvarayantihurry; durmadbefooled; gopcowherds;
anobhiin their bullock carts; sthaviraiby the elders; upekitam
disregarded; daivamfate; caand; nawith us; adyatoday;
pratiklamunfavorably; hateis acting.
Hard-hearted Ka has already mounted the chariot, and now the
foolish cowherds are hurrying after Him in their bullock carts. Even the
elders are saying nothing to stop Him. Today fate is working against us.
rla rdhara Svm reveals what the gops thought: "These foolish
cowherd men and elders are not even trying to stop Ka. Don't they
realize they are committing suicide? They are helping Ka go to
Mathur, but they will have to come back to Vndvana and will certainly

1212

die in His absence. The whole world has become nonsensical."

TEXT 28
nivrayma samupetya mdhava
ki no 'kariyan kula-vddha-bndhav
mukunda-sagn nimirdha-dustyajd
daivena vidhvasita-dna-cetasm
nivraymalet us stop; samupetyagoing up to Him; mdhavam
Ka; kimwhat; nato us; akariyanwill do; kulaof the family;
vddhathe elders; bndhavand our relatives; mukunda-sagtfrom
the association of Lord Mukunda; nimiaof the wink of an eye; ardha
for one half; dustyajtwhich is impossible to give up; daivenaby fate;
vidhvasitaseparated; dnawretched; cetasmwhose hearts.
Let us directly approach Mdhava and stop Him from going. What can
our family elders and other relatives do to us? Now that fate is
separating us from Mukunda, our hearts are already wretched, for we
cannot bear to give up His association even for a fraction of a second.
rla Vivantha Cakravart describes what the gops thought: "Let us go
right up to Ka and pull at His clothes and hands and insist that He get
down from His chariot and stay here with us. We will tell Him, 'Don't
bring upon Yourself the sinful reaction for murdering so many women!' "
"But if we do that," said other gops, "our relatives and the village elders
will discover our secret love for Ka and abandon us."
"But what can they do to us?"
"Yes, our lives are already wretched now that Ka is leaving. We have
nothing to lose."
"That's right. We will remain in the Vndvana forest just like presiding
goddesses, and then we can fulfill our true desireto stay with Ka in
the forest."
"Yes, and even if the elders and our relatives punish us by beating us or
locking us up, we can still live happily with the knowledge that Ka is
residing in our village. Some of our girlfriends who are not imprisoned
will cleverly find a way to bring us the remnants of Ka's food, and then
we can remain alive. But if Ka is not stopped, we will certainly die."
TEXT 29

1213

yasynurga-lalita-smita-valgu-mantra
llvaloka-parirambhaa-rsa-gohm
nt sma na kaam iva kaad vin ta
gopya katha nv atitarema tamo durantam
yasyawhose; anurgawith loving affection; lalitacharming; smita
(where there were) smiles; valguattractive; mantraintimate
discussions;
llplayful;
avalokaglances;
parirambhaaand
embraces; rsaof the rsa dance; gohmto the assembly; nt sma
who were brought; nafor us; kaama moment; ivalike; kaadthe nights; vinwithout; tamHim; gopyaO gops; kathamhow;
nuindeed; atitaremawill we cross over; tamathe darkness;
durantaminsurmountable.
When He brought us to the assembly of the rsa dance, where we
enjoyed His affectionate and charming smiles, His delightful secret
talks, His playful glances and His embraces, we passed many nights as
if they were a single moment. O gops, how can we possibly cross over
the insurmountable darkness of His absence?
For the gops, a long time in Ka's association passed like a moment,
and a single moment in His absence seemed like a very long time.
TEXT 30
yo 'hna kaye vrajam ananta-sakha parto
gopair vian khura-raja-churitlaka-srak
veu kvaan smita-katka-nirkaena
citta kioty amum te nu katha bhavema
yawho; ahnaof the day; kayeat the demise; vrajamthe village
of Vraja; anantaof Ananta, Lord Balarma; sakhathe friend Ka;
partaaccompanied on all sides; gopaiby the cowherd boys; vianentering; khuraof the hoofprints (of the cows); rajawith the dust;
churitasmeared; alakathe locks of His hair; srakand His garlands;
veumHis flute; kvaanplaying; smitasmiling; kaa-akafrom the
corners of His eyes; nirkaenawith glances; cittamour minds;
kiotiHe destroys; amumHim; te-without; nuindeed; katham
how; bhavemawe can exist.
How can we exist without Ananta's friend Ka, who in the evening

1214

would return to Vraja in the company of the cowherd boys, His hair and
garland powdered with the dust raised by the cows' hooves? As He
played His flute, He would captivate our minds with His smiling
sidelong glances.
TEXT 31
r-uka uvca
eva bruv virahtur bha
vraja-striya ka-viakta-mnas
visjya lajj rurudu sma su-svara
govinda dmodara mdhaveti
r-uka uvcaukadeva Gosvm said; evamthus; bruv
speaking; virahaby feelings of separation; turdistraught; bham
thoroughly; vraja-striyathe ladies of Vraja; kato Ka; viakta
attached; mnastheir minds; visjyaabandoning; lajjmshame;
rurudu smathey cried; su-svaramloudly; govinda dmodara mdhava
itiO Govinda, O Dmodara, O Mdhava.
ukadeva Gosvm said: After speaking these words, the ladies of Vraja,
who were so attached to Ka, felt extremely agitated by their
imminent separation from Him. They forgot all shame and loudly cried
out, "O Govinda! O Dmodara! O Mdhava!"
For a long time the gops had carefully hidden their conjugal love for
Ka. But now that Ka was leaving, the gops were so distressed that
they could no longer hide their feelings.
TEXT 32
strm eva rudantnm
udite savitary atha
akrra codaym sa
kta-maitrdiko ratham
strmthe women; evamin this manner; rudantnmwhile they
were crying; uditerising; savitarithe sun; athathen; akrra
Akrra; codaym sastarted; ktahaving performed; maitra-dika
his morning worship and other regular duties; rathamthe chariot.

1215

But even as the gops cried out in this way, Akrra, having at sunrise
performed His morning worship and other duties, began to drive the
chariot.
According to some Vaiava authorities, Akrra offended the gops by not
consoling them when he took Ka to Mathur, and because of this
offense Akrra was later forced to leave Dvrak and be separated from
Ka during the episode of the Syamantaka jewel. At that time Akrra
had to take up an ignoble residence in Vras.
Apparently, mother Yaod and the other residents of Vndvana were not
crying like the gops, for they sincerely believed Ka would be coming
back within a few days.
TEXT 33
gops tam anvasajjanta
nanddy akaais tata
dyopyana bhri
kumbhn go-rasa-sambhtn
gopthe cowherd men; tamHim; anvasajjantafollowed; nandadyheaded by Nanda; akaaiin their wagons; tatathen;
dyahaving taken; upyanamofferings; bhriabundant; kumbhn
clay pots; go-rasawith milk products; sambhtnfilled.
Led by Nanda Mahrja, the cowherd men followed behind Lord Ka
in their wagons. The men brought along many offerings for the King,
including clay pots filled with ghee and other milk products.
TEXT 34
gopya ca dayita kam
anuvrajynurajit
pratydea bhagavata
kkantya cvatasthire
gopyathe gops; caand; dayitamtheir beloved; kamKa;
anuvrajyafollowing;
anurajitpleased;
pratydeamsome
instruction in reply; bhagavatafrom the Lord; kkantyahoping
for; caand; avatasthirethey stood.

1216

[With His glances] Lord Ka somewhat pacified the gops, and they
also followed behind for some time. Then, hoping He would give them
some instruction, they stood still.
TEXT 35
ts tath tapyatr vkya
sva-prasthe yadttama
sntvaym asa sa-premair
ysya iti dautyakai
tthem (the gops); taththus; tapyatlamenting; vkyaseeing;
sva-prasthneas He was leaving; yadu-uttamathe greatest of the
Yadus; sntvaym saHe consoled them; sa-premaifull of love;
ysye iti"I will return"; dautyakaiwith words sent through a
messenger.
As He departed, that best of the Yadus saw how the gops, were
lamenting, and thus He consoled them by sending a messenger with
this loving promise: "I will return."
TEXT 36
yvad lakyate ketur
yvad re rathasya ca
anuprasthpittmno
lekhynvopalakit
yvatas long as; lakyatewas visible; ketuthe flag; yvatas long
as; reuthe dust; rathasyaof the chariot; caand; anuprasthpita
sending after; tmnatheir minds; lekhynipainted figures; ivalike;
upalakitthey appeared.
Sending their minds after Ka, the gops stood as motionless as
figures in a painting. They remained there as long as the flag atop the
chariot was visible, and even until they could no longer see the dust
raised by the chariot wheels.
TEXT 37

1217

t nir nivavtur
govinda-vinivartane
viok ahan ninyur
gyantya priya-ceitam
tthey; nirwithout hope; nivavtuturned back; govindavinivartaneof Govinda's returning; viokextremely sorrowful;
ahanthe days and nights; ninyuthey spent; gyantyachanting;
priyaof their beloved; ceitamabout the activities.
The gops then turned back, without hope that Govinda would ever
return to them. Full of sorrow, they began to spend their days and
nights chanting about the pastimes of their beloved.
TEXT 38
bhagavn api samprpto
rmkrra-yuto npa
rathena vyu-vegena
klindm agha-ninm
bhagavnthe Supreme Lord; apiand; samprptaarrived; rmaakrra-yutatogether with Balarma and Akrra; npaO King
(Parkit); rathenaby the chariot; vyulike the wind; vegenaswift;
klindmat the river Klind (Yamun); aghasins; ninmwhich
destroys.
My dear King, the Supreme Lord Ka, traveling as swiftly as the wind
in that chariot with Lord Balarma and Akrra, arrived at the river
Klind, which destroys all sins.
rla Jva Gosvm comments that Lord Ka secretly lamented His
separation from the gops. These transcendental feelings of the Lord are
part of His supreme pleasure potency.
TEXT 39
tatropaspya pnya
ptv ma mai-prabham
vka-aam upavrajya
sa-rmo ratham viat

1218

tatrathere; upaspyatouching the water; pnyamin His hand;

ptvdrinking; mamsweet; mailike jewels; prabhameffulgent;
vkaof trees; aama grove; upavrajyamoving up to; sa-rma
with Balarma; rathamthe chariot; viatHe mounted.
The river's sweet water was more effulgent than brilliant jewels. After
Lord Ka had touched it for purification, He drank some from His
hand. Then He had the chariot moved near a grove of trees and climbed
back on, along with Balarma.
TEXT 40
akrras tv upmantrya
niveya ca rathopari
klindy hradam gatya
snna vidhi-vad carat
akrraAkrra; taufrom the two of Them; upmantryataking
permission; niveyahaving Them sit down; caand; ratha-uparion
the chariot; klindyof the Yamun; hradamto a pond; gatya
going; snnamhis bath; vidhi-vatin accordance with scriptural
injunction; carathe performed.
Akrra asked the two Lords to take Their seats on the chariot. Then,
taking Their permission, he went to a pool in the Yamun and took his
bath as enjoined in the scriptures.
TEXT 41
nimajjya tasmin salile
japan brahma santanam
tv eva dade 'krro
rma-kau samanvitau
nimajjyaimmersing himself; tasminin that; salilewater; japan
reciting; brahmaVedic mantras; santanameternal; tauThem; eva
indeed; dadesaw; akrraAkrra; rma-kauBalarma and
Ka; samanvitautogether.
While immersing himself in the water and reciting eternal mantras from

1219

the Vedas, Akrra suddenly saw Balarma and Ka before him.

TEXTS 42-43
tau ratha-sthau katham iha
sutv nakadundubhe
tarhi svit syandane na sta
ity unmajjya vyacaa sa
tatrpi ca yath-prvam
snau punar eva sa
nyamajjad darana yan me
m ki salile tayo
tauThey; ratha-sthaupresent on the chariot; kathamhow; ihahere;
sutauthe two sons; nakadundubheof Vasudeva; tarhithen; svit
whether; syandaneon the chariot; na staThey are not there; iti
thinking this; unmajjyarising from the water; vyacaasaw; sahe;
tatra apiin the same place; caand; yathas; prvampreviously;
snausitting; punaagain; evaindeed; sahe; nyamajjatentered
the water; daranamthe vision; yatif; memy; mfalse; kim
perhaps; salilein the water; tayoof Them.
Akrra thought, "How can the two sons of nakadundubhi, who are
sitting in the chariot, be standing here in the water? They must have left
the chariot." But when he came out of the river, there They were on the
chariot, just as before. Asking himself "Was the vision I had of Them in
the water an illusion?" Akrra reentered the pool.
TEXTS 44-45
bhyas tatrpi so 'drkt
styamnam ahvaram
siddha-craa-gandharvair
asurair nata-kandharai
sahasra-irasa deva
sahasra-phaa-maulinam
nlmbara visa-veta
gai vetam iva sthitam

1220

bhyaagain; tatra apiin that same place; sahe; adrktsaw;

styamnambeing praised; ahi-varamthe Lord of serpents (Ananta
ea, the plenary expansion of Lord Balarma who serves as the bed of
Viu);
siddha-craa-gandharvaiby
Siddhas,
Craas
and
Gandharvas; asuraiand by demons; natabowed; kandharaiwhose
necks; sahasrathousands; irasamhaving heads; devamthe Supreme
Lord; sahasrathousands; phaahaving hoods; maulinamand
helmets; nlablue; ambaramwhose clothing; visalike the filaments
of a lotus stem; vetamwhite; gaiwith its peaks; vetamKailsa
Mountain; ivaas if; sthitamsituated.
There Akrra now saw Ananta ea, the Lord of the serpents, receiving
praise from Siddhas, Craas, Gandharvas and demons, who all had
their heads bowed. The Personality of Godhead whom Akrra saw had
thousands of heads, thousands of hoods and thousands of helmets. His
blue garment and His fair complexion, as white as the filaments of a
lotus stem, made Him appear like white Kailsa Mountain with its
many peaks.
TEXTS 46-48
tasyotsage ghana-syma
pta-kaueya-vsasam
purua catur-bhuja ntam
padma-patrruekaam
cru-prasanna-vadana
cru-hsa-nirkaam
su-bhrnnasa caru-kara
su-kapolrudharam
pralamba-pvara-bhuja
tugsora-sthala-riyam
kambu-kaha nimna-nbhi
valimat-pallavodaram
tasyaof Him (Ananta ea); utsageon the lap; ghanalike a rain
cloud; ymamdark blue; ptayellow; kaueyasilk; vsasamwhose
garment; puruamthe Supreme Lord; catu-bhujamwith four arms;
ntampeaceful; padmaof a lotus; patralike the leaves; arua

1221

reddish; kaamwhose eyes; cruattractive; prasannacheerful;

vadanamwhose face; cruattractive; hsasmiling; nirkaam-whose
glance; subeautiful; bhrwhose eyebrows; utraised; nasamwhose
nose; cruattractive; karamwhose ears; subeautiful; kapola
whose cheeks; aruareddish; adharamwhose lips; pralamba
extended; pvarastout; bhujamwhose arms; tugaraised; asaby
His shoulders; ura-sthalaand chest; riyambeautified; kambulike a
conchshell; kahamwhose throat; nimnalow; nbhimwhose navel;
valilines; mathaving; pallavalike a leaf; udaramwhose abdomen.
Akrra then saw the Supreme Personality of Godhead lying peacefully
on the lap of Lord Ananta ea. The complexion of that Supreme Person
was like a dark-blue cloud. He wore yellow garments and had four arms
and reddish lotus-petal eyes. His face looked attractive and cheerful
with its smiling, endearing glance and lovely eyebrows, its raised nose
and finely formed ears, and its beautiful cheeks and reddish lips. The
Lord's broad shoulders and expansive chest were beautiful, and His
arms long and stout. His neck resembled a conchshell, His navel was
deep, and His abdomen bore lines like those on a banyan leaf
TEXTS 49-50
bhat-kati-tata-roi
karabhoru-dvaynvitam
cru-jnu-yuga cru
jagh-yugala-sayutam
tuga-gulphrua-nakha
vrta-ddhitibhir vtam
navguly-aguha-dalair
vilasat-pda-pakajam
bhatlarge; kai-taawhose loins; roiand hips; karabhalike an
elephant's trunk; ruof thighs; dvayaa pair; anvitamhaving; cru
attractive; jnu-yugamwhose two knees; cruattractive; jaghof
shanks; yugalaa pair; sayutamhaving; tugahigh; gulphawhose
ankles; aruareddish; nakha-vrtafrom whose toenails; ddhitibhi
with effulgent rays; vtamsurrounded; navasoft; aguli-aguhathe
two big toes and other toes; dalailike flower petals; vilasatglowing;

1222

pda-pakajamwhose lotus feet.

He had large loins and hips, thighs like an elephant's trunk, and shapely
knees and shanks. His raised ankles reflected the brilliant effulgence
emanating from the nails on His petallike toes, which beautified His
lotus feet.
TEXTS 51-52
su-mahrha-mai-vrta
kira-kaakgadai
kai-stra-brahma-stra
hra-npura-kualai
bhrjamna padma-kara
akha-cakra-gad-dharam
rvatsa-vakasa bhrjat
kaustubha vana-mlinam
su-mahgreatly; arhaprecious; mai-vrtahaving many gems;
kirawith helmets; kaakabracelets; agadaiand armlets; kaistrawith belt; brahma-strasacred thread; hranecklaces;
npuraankle bells; kualaiand earrings; bhrjamnameffulgent;
padmacarrying a lotus; karamwhose hand; akhaa conchshell;
cakradiscus; gadand club; dharamholding; rvatsacarrying the
mark known as rvatsa; vakasamwhose chest; bhrjatbrilliant;
kaustubhamwith the Kaustubha gem; vana-mlinamwith a flower
garland.
Adorned with a helmet, bracelets and armlets, which were all bedecked
with many priceless jewels, and also with a belt, a sacred thread,
necklaces, ankle bells and earrings, the Lord shone with dazzling
effulgence. In one hand He held a lotus flower, in the others a
conchshell, discus and club. Gracing His chest were the rvatsa mark,
the brilliant Kaustubha gem and a flower garland.
TEXTS 53-55
sunanda-nanda-pramukhai
paradai sanakdibhi

1223

sureair brahma-rudrdyair
navabhi ca dvijottamai
prahrda-nrada-vasu
pramukhair bhgavatottamai
styamna pthag-bhvair
vacobhir amaltmabhi
riy puy gir knty
krty tuyelayorjay
vidyayvidyay akty
myay ca nievitam
sunanda-nanda-pramukhaiheaded by Sunanda and Nanda; paradai
by His personal attendants; sanaka-dibhiby Sanaka Kumra and his
brothers; sura-aiby the chief demigods; brahma-rudra-dyai
headed by Brahm and Rudra; navabhinine; caand; dvija-uttamai
by the chief brhmaas (headed by Marci); prahrda-nrada-vasupramukhaiheaded by Prahlda, Nrada and Uparicara Vasu; bhgavatauttamaiby the most exalted devotees; styamnambeing praised;
pthak-bhvaiby each in a different loving attitude; vacobhiwith
words; amala-tmabhisanctified; ry puy gr knty krty tuy
ilay rjayby His internal potencies r, Pui, Gr, Knti, Krti, Tui,
Il and rj; vidyay avidyayby His potencies of knowledge and
ignorance; aktyby His internal pleasure potency; myayby His
material creative potency; caand; nievitambeing served.
Encircling the Lord and worshiping Him were Nanda, Sunanda and His
other personal attendants; Sanaka and the other Kumras; Brahm,
Rudra and other chief demigods; the nine chief brhmaas; and the
best of the saintly devotees, headed by Prahlda, Nrada and Uparicara
Vasu. Each of these great personalities was worshiping the Lord by
chanting sanctified words of praise in his own unique mood. Also in
attendance were the Lord's principal internal potenciesr, Pui, Gr,
Knti, Krti, Tui, Il and rjas were His material potencies Vidy,
Avidy and My, and His internal pleasure potency, akti.
rla Vivantha Cakravart explains the Lord's potencies mentioned in
these verses: "r is the potency of wealth; Pui that of strength; Gr,
knowledge; Knti, beauty; Krti, fame; and Tui, renunciation. These are

1224

the Lord's six opulences. Il is His bh-akti, also known as sandhin, the
internal potency of whom the element earth is an expansion. rj is His
internal potency for performing pastimes; she expands as the tulas plant
in this world. Vidy and Avidy [knowledge and ignorance] are external
potencies who cause the living entities' liberation and bondage,
respectively. akti is His internal pleasure potency, hldin, and My is an
internal potency who is the basis of Vidy and Avidy. The word ca
implies the presence of the Lord's marginal energy, the jva-akti, who is
subordinate to My. Lord Viu was being served by all these personified
potencies."
TEXTS 56-57
vilokya su-bha prto
bhakty paramay yuta
hyat-tanruho bhvapariklinntma-locana
gir gadgadaystaut
sattvam lambya stvata
praamya mrdhnvahita
ktjali-pua anai
vilokya(Akrra) seeing; su-bhamgreatly; prtapleased; bhakty
with devotion; paramaysupreme; yutaenthused; hyatstanding
on end; tan-ruhathe hairs of his body; bhvaout of loving ecstasy;
pariklinnawet; tmahis body; locanaand eyes; girwith words;
gadgadaychoking; astautHe offered homage; sattvamsoberness;
lambyataking hold of; stvatathe great devotee; praamyabowing
down; mrdhnwith his head; avahitaattentively; kta-ajali-pua
joining his palms in supplication; anaislowly.
As the great devotee Akrra beheld all this, he became extremely
pleased and felt enthused with transcendental devotion. His intense
ecstasy caused His bodily hairs to stand on end and tears to flow from
his eyes, drenching his entire body. Somehow managing to steady
himself, Akrra bowed his head to the ground. Then he joined his
palms in supplication and, in a voice choked with emotion, very slowly
and attentively began to pray.

1225

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-ninth Chapter,
of the rmad-Bhgavatam, entitled "Akrra's Vision."

1226

40. The Prayers of Akrra

This chapter relates Akrra's prayers to the Supreme Personality of

Godhead.
Akrra prayed, "Brahm, who created this visible world, emanated from
the lotus navel of the Supreme Lord. The five elements of physical nature,
the five corresponding objects of perception, the ten senses, the ego, the
total nature, the primeval creator and the demigods all originate from His
bodily limbs. He cannot be known by sensory knowledge, and thus even
Brahm and the other demigods are ignorant of His real identity.
"Different classes of people worship the Supreme Personality of Godhead
in different ways. Fruitive workers worship Him by performing Vedic
sacrifices, philosophers by renouncing material work and pursuing
spiritual knowledge, yogs by meditating, aivites by worshiping Lord
iva, Vaiavas by following the injunctions of such scriptures as the
Pacartra, and other saintly persons by worshiping Him as the original
form of the self, of the material substance and of the controlling
demigods. Just as rivers flow from various directions into the ocean, the
worship of those who dedicate themselves to these various entities finds
its ultimate purpose within the Supreme Lord Viu.
"The form of the total universe, the Vir-rpa, is imagined to be the form
of Lord Viu. Like aquatics moving about in water or like tiny insects
burrowing in an udumbara fruit, all living beings move about within the
Lord. These living beings, bewildered by His My, wander along the path
of material work, falsely identifying with body, home and so forth. Under
the sway of illusion, a foolish person may overlook a reservoir of water
covered by grass and leaves and instead run after a mirage. Similarly,
living beings caught in the grip of ignorance abandon Lord Viu and
become attached to their bodies, homes and so on. Such faithful servants
of their senses cannot take shelter of the Supreme Lord's lotus feet. Only
if, by His mercy, they get the association of saintly devotees will their
material entanglement end. Only then can they develop Ka
consciousness by serving the Lord's pure devotees."

1227

TEXT 1
r-akrra uvca
nato 'smy aha tvkhila-hetu-hetu
nryaa pruam dyam avyayam
yan-nbhi-jtd aravinda-kod
brahmvirsd yata ea loka
r-akrra uvcar Akrra said; natabowed down; asmiam;
ahamI; tvto You; akhilaof all; hetucauses; hetumthe cause;
nryaamLord Nryaa; pruamthe Supreme Person; dyam
original; avyayaminexhaustible; yatfrom whose; nbhinavel; jtt
which was generated; aravindaof a lotus plant; kotfrom the whorl;
brahmBrahm; avirstappeared; yatafrom whom; eathis;
lokaworld.
r Akrra said: I bow down to You, the cause of all causes, the original
and inexhaustible Supreme Person, Nryaa. From the whorl of the
lotus born from Your navel, Brahm appeared, and by his agency this
universe has come into being.
TEXT 2
bhs toyam agni pavana kham dir
mahn ajdir mana indriyi
sarvendriyrth vibudh ca sarve
ye hetavas te jagato 'ga-bht
bhearth; toyamwater; agnifire; pavanamair; khamether;
diand its source, false ego; mahnthe mahat-tattva; ajthe total
material nature; diher source, the Supreme Lord; manathe mind;
indriyithe senses; sarva-indriyaof all the senses; arththe
objects; vibudhthe demigods; caand; sarveall; yewhich;
hetavacauses; teYour; jagataof the universe; agafrom the
body; bhtgenerated.
Earth; water; fire; air; ether and its source, false ego; the mahat-tattva,
the total material nature and her source, the Supreme Lord's purua
expansion; the mind; the senses; the sense objects; and the senses'
presiding deitiesall these causes of the cosmic manifestation are born from
Your transcendental body.

1228

TEXT 3
naite svarpa vidur tmanas te
hy ajdayo 'ntmatay ghta
ajo 'nubaddha sa guair ajy
gut para veda na te svarpam
nado not; etethese (elements of creation); svarpamthe true
identity; viduknow; tmanaof the Supreme Soul; teYou; hi
indeed; aj-dayaheaded by the total material nature; antmatayby
the status of being nonliving matter; ghtseized; ajaLord Brahm;
anubaddhabound up; sahe; guaiby the modes; ajyof
material nature; gutto these modes; paramtranscendental; veda
nahe does not know; teYour; svarpamtrue form.
The total material nature and these other elements of creation certainly
cannot know You as You are, for they are manifested in the realm of
dull matter. Since You are beyond the modes of nature, even Lord
Brahma, who is bound up in these modes, does not know Your true
identity.
God is transcendental to material nature. Unless we also transcend the
limited consciousness of material existence, we cannot know Him. Even
the greatest living entity in the universe, Brahm, cannot understand the
Supreme unless he comes to the platform of pure Ka consciousness.
TEXT 4
tv yogino yajanty addh
mah-puruam varam
sdhytma sdhibhta ca
sdhidaiva ca sdhava
tvamfor You; yoginayogs; yajantiperform sacrifice; addh
certainly; mah-puruamfor the Supreme Personality; varamthe
Godhead; sa-adhytmam(the witness of) the living entities; saadhibhutamof the material elements; caand; sa-adhidaivamof the
controlling demigods; caand; sdhavapurified persons.
Pure yogs worship You, the Supreme Personality of Godhead, by
conceiving of You in the threefold form comprising the living entities,
the material elements that constitute the living entities' bodies, and the

1229

controlling deities of those elements.

TEXT 5
trayy ca vidyay kecit
tv vai vaitnik dvij
yajante vitatair yajair
nn-rpmarkhyay
trayyof the three Vedas; caand; vidyayby the mantras; kecit
some; tvmYou; vaiindeed; vaitnikwho respect the regulations
of the three sacred fires; dvijbrhmaas; yajanteworship; vitatai
elaborate; yajaiwith ritual sacrifices; nnvarious; rpahaving
forms; amaraof demigods; khyayby the designations.
Brhmaas who follow the regulations concerning the three sacred fires
worship You by chanting mantras from the three Vedas and performing
elaborate fire sacrifices for the various demigods, who have many forms
and names.
Akrra has now described how those who follow the paths of Skhya,
yoga and the three Vedas worship the Supreme Lord in different ways. In
the various places where the Vedas appear to recommend that one
worship Indra, Varua and other demigods, these demigods are stated to
be supreme. But at the same time the Vedas state that there is one
supreme controller, the Absolute Truth. That is r Ka, the Personality
of Godhead, who expands His potency through material creation into the
forms of the demigods. Thus worship of the demigods goes to Him
through the indirect method of karma-ka, or fruitive religious rituals.
Ultimately, however, one who wants to achieve eternal perfection should
worship the Lord directly, in full Ka consciousness.
TEXT 6
eke tvkhila-karmi
sannyasyopaama gat
jnino jna-yajena
yajanti jna-vigraham
ekesome; tvto You; akhilaall; karmiactivities; sannyasya
resigning; upaamampeace; gatattaining; jninapursuers of

1230

knowledge; jna-yajenaby the sacrifice of cultivating knowledge;

yajantithey worship; jna-vigrahamthe embodiment of knowledge.
In pursuit of spiritual knowledge, some persons renounce all material
activities and, having thus become peaceful, perform the sacrifice of
philosophic investigation to worship You, the original form of all
knowledge.
Modern philosophers pursue knowledge without bothering to worship
the Supreme Personality of Godhead, and thus they naturally end up with
meager, if not trivial, results.
TEXT 7
anye ca saskttmno
vidhinbhihitena te
yajanti tvan-mays tv vai
bahu-mrty-eka-mrtikam
anyeothers; caand; sasktapurified; tmnawhose intelligence;
vidhinby the injunctions (of such scriptures as the Pacartra);
abhihitenapresented; teby You; yajantiworship; tvat-mayfilled
with thought of You; tvmYou; vaiindeed; bahu-mrtihaving many
forms; eka-mrtikamhaving one form.
And yet othersthose whose intelligence is purefollow the
injunctions of Vaiava scriptures promulgated by You. Absorbing their
minds in thought of You, they worship You as the one Supreme Lord
manifesting in multiple forms.
The word saskttmna, "they whose intelligence is pure," is significant
here. It implies that the worshipers mentioned before have not completely
purified their intelligence of material contamination and thus worship the
Lord indirectly. Those who are purified, however, directly worship the
Lord, either as the Supreme Personality of Godhead, Lord Ka, or as
one of His various plenary forms, such as Vsudeva, Sakaraa,
Pradyumna or Aniruddha, as indicated here.
TEXT 8
tvm evnye ivoktena
mrgea iva-rpiam

1231

bahv-crya-vibhedena
bhagavantarn upsate
tvmYou; evaalso; anyeothers; ivaby Lord iva; uktenaspoken;
mrgeaby the path; iva-rpiamin the form of Lord iva; bahucryaof many teachers; vibhedenafollowing the different
presentations; bhagavantamthe Supreme Lord; upsatethey worship.
There are still others, who worship You, the Supreme Lord, in the form
of Lord iva. They follow the path described by him and interpreted in
various ways by many teachers.
The words tvm eva, "You also," indicate that the path of worshiping Lord
iva is indirect and therefore inferior. Akrra himself is following the
superior method by directly worshiping Ka, or Viu, with his prayers.
TEXT 9
sarva eva yajanti tv
sarva-deva-mayevaram
ye 'py anya-devat-bhakt
yady apy anya-dhiya prabho
sarveall; evaindeed; yajantiworship; tvamYou; sarva-devaall
the demigods; mayaO You who comprise; varamthe Supreme Lord;
yethey; apieven; anyaof other; devatdeities; bhaktdevotees;
yadi apialthough; anyaturned elsewhere; dhiyatheir attention;
prabhoO master.
But all these people, my Lord, even those who have turned their
attention away from You and are worshiping other deities, are actually
worshiping You alone, O embodiment of all the demigods.
The idea here is that even those who worship the demigods are indirectly
worshiping the Supreme Lord Viu. The understanding of such
worshipers, however, is imperfect.
TEXT 10
yathdri-prabhav nadya
parjanyprit prabho
vianti sarvata sindhu

1232

tadvat tv gatayo 'ntata

yathas; adrifrom the mountains; prabhavborn; nadyarivers;
parjanyaby the rain; pritfilled; prabhoO master; viantienter;
sarvatafrom all sides; sindhumthe ocean; tadvatsimilarly; tvm
You; gatayathese paths; antatafinally.
As rivers born from the mountains and filled by the rain flow from all
sides into the sea, so do all these paths in the end reach You, O master.
Lord Ka Himself speaks on this issue of worship in the Bhagavad-gt
(9.23-25):
ye 'py anya-devat-bhakt
yajante raddhaynvit
te 'pi mm eva kaunteya
yayanty avidhi-prvakam
aha hi sarva-yajn
bhokt ca prabhur eva ca
na tu mm abhijnanti
tattventa cyavanti te
ynti deva-vrat devn
pitn ynti pit-vrat
bhtni ynti bhtejy
ynti mad-yjino 'pi mm
[Bg. 9.25]
"Those who are devotees of other gods and who worship them with faith
actually worship only Me, O son of Kunt, but they do so in a wrong way.
I am the only enjoyer and master of all sacrifices. Therefore, those who do
not recognize My true transcendental nature fall down. Those who
worship the demigods will take birth among the demigods; those who
worship the ancestors go to the ancestors; those who worship ghosts and
spirits will take birth among such beings; and those who worship Me will
live with Me."
TEXT 11

1233

sattva rajas tama iti

bhavata prakter gu
teu hi prkt prot
-brahma-sthvardaya
sattvamgoodness; rajapassion; tamaignorance; itithus known;
bhavataYour; prakteof the material nature; guthe qualities;
teuto them; hicertainly; prktthe conditioned living entities;
protwoven; -brahmaup to Lord Brahm; sthvara-daya
starting with the nonmoving creatures.
Goodness, passion and ignorance, the qualities of Your material nature,
entangle all conditioned living beings, from Brahm down to the
nonmoving creatures.
TEXT 12
tubhya namas te tv aviakta-daye
sarvtmane sarva-dhiy ca skie
gua-pravho 'yam avidyay kta
pravartate deva-n-tiryag-tmasu
tubhyamto You; namaobeisances; teYour; tuand; aviakta
aloof; dayewhose vision; sarva-tmaneto the Soul of all; sarvaof
everyone; dhiymof the consciousness; caand; skieto the
witness; guaof the material modes; pravhathe flow; ayamthis;
avidyayby the force of ignorance; ktacreated; pravartategoes on;
devaas demigods; nhumans; tiryakand animals; tmasuamong
those who assume the identities.
I offer My obeisances to You, who as
witness everyone's consciousness with
Your material modes, produced by
strongly among the living beings who
humans and animals.

the Supreme Soul of all beings

unbiased vision. The current of
the force of ignorance, flows
assume identities as demigods,

TEXTS 13-14
agnir mukha te 'vanir aghrir kaa
sryo nabho nbhir atho dia ruti

1234

dyau ka surendrs tava bhavo 'rav

kukir marut pra-bala prakalpitam
romi vkauadhaya iroruh
megh parasysthi-nakhni te 'draya
nimeaa rtry-ahan prajpatir
mehras tu vis tava vryam iyate
agnifire; mukhamface; teYour; avanithe earth; aghrifeet;
ikaameye; sryathe sun; nabhathe sky; nbhinavel; atha
uand also; diathe directions; rutisense of hearing; dyau
heaven; kamhead; sura-indrthe chief demigods; tavaYour;
bhavaarms; aravthe oceans; kukiabdomen; marutthe
wind; pravital air; balamand physical strength; prakalpitam
conceived; romibodily hairs; vkathe trees; oadhayathe plants;
ira-ruhthe hair on Your head; meghthe clouds; parasyaof the
Supreme; asthibones; nakhniand nails; teof You; adrayathe
mountains; nimeaamthe blinking of Your eyes; rtri-ahanday and
night; prajpatithe progenitor of mankind; mehragenitals; tu
and; vithe rain; tavaYour; vryamsemen; iyateis considered.
Fire is said to be Your face, the earth Your feet, the sun Your eye, and
the sky Your navel. The directions are Your sense of hearing, the chief
demigods Your arms, and the oceans Your abdomen. Heaven is thought
to be Your head, and the wind Your vital air and physical strength. The
trees and plants are the hairs on Your body, the clouds the hair on Your
head, and the mountains the bones and nails of You, the Supreme. The
passage of day and night is the blinking of Your eyes, the progenitor of
mankind Your genitals, and the rain Your semen.
TEXT 15
tvayy avyaytman purue prakalpit
lok sa-pl bahu-jva-sakul
yath jale sajihate jalaukaso
'py udumbare v maak mano-maye
tvayiwithin You; avyaya-tmantheir inexhaustible one; puruethe
Supreme Personality of Godhead; prakalpitcreated; lokthe
worlds; sa-pltogether with their protecting demigods; bahuwith

1235

many; jvaliving beings; sakulcrowded; yathjust as; jalein

water; sajihatemove about; jala-okasaaquatic animals; apiindeed;
udumbarein an udumbara fruit (a kind of fig); vor; maaksmall
biting insects; manathe mind (and other senses); maye(in You) who
comprise.
All the worlds, with their presiding demigods and teeming populations,
originate in You, the inexhaustible Supreme Personality of Godhead.
These worlds travel within You, the basis of the mind and senses, just
as aquatics swim in the sea or tiny insects burrow within an udumbara
fruit.
TEXT 16
yni ynha rpi
kranrtha bibhari hi
tair ma-uco lok
mud gyanti te yaa
yni yniwhich various; ihain this material world; rpiforms;
kranaof play; arthamfor the sake; bibhariYou manifest; hi
indeed; taiby them; macleansed; ucaof their unhappiness;
lokpeople; mudjoyfully; gyantising; teYour; yaaglories.
To enjoy Your pastimes You manifest Yourself in various forms in this
material world, and these incarnations cleanse away all the
unhappiness of those who joyfully chant Your glories.
TEXTS 17-18
nama kraa-matsyya
pralaybdhi-carya ca
hayare namas tubhya
madhu-kaiabha-mtyave
akprya bhate
namo mandara-dhrie
kity-uddhra-vihrya
nama kara-mrtaye

1236

namaobeisances; kraawho is the original cause of creation;

matsyyato the Supreme Lord's appearance as a fish; pralayaof
annihilation; abdhiin the ocean; caryawho moved about; caand;
haya-reto the incarnation who appeared with the head of a horse;
namaobeisances; tubhyamto You; madhu-kaiabhaof the demons
Madhu and Kaiabha; mtyaveto the killer; akpryato the tortoise;
bhatehuge; namaobeisances; mandaraof Mandara Mountain;
dhrieto the holder; kitiof the earth; uddhrathe lifting up;
vihryawhose pleasure; namaobeisances; karaof a boar;
mrtayeto the form.
I offer my obeisances to You, the cause of the creation, Lord Matsya,
who swam about in the ocean of dissolution, to Lord Hayagrva, the
killer of Madhu and Kaiabha, to the immense tortoise [Lord Krma],
who supported Mandara Mountain, and to the boar incarnation [Lord
Varha], who enjoyed lifting the earth.
The Viva-koa dictionary states that the word akprya indicates the
king of tortoises.
TEXT 19
namas te 'dbhuta-sihya
sdhu-loka-bhaypaha
vmanya namas tubhya
krnta-tribhuvanya ca
namaobeisances; teto You; adbhutaamazing; sihyato the lion;
sadhu-lokaof all saintly devotees; bhayaof the fear; apahaO
remover; vmanyato the dwarf; namaobeisances; tubhyamto You;
krntawho stepped over; tri-bhuvanyathe three planetary systems of
the universe; caand.
Obeisances to You, the amazing lion [Lord Nsiha], who remove Your
saintly devotees' fear, and to the dwarf Vmana, who stepped over the
three worlds.
TEXT 20
namo bhgu pataye
dpta-katra-vana-cchide

1237

namas te raghu-varyya
rvanta-karya ca
namaobeisances; bhgmof the descendants of Bhgu; patayeto
the chief (Lord Paraurma); dptaconceited; katraof the members of
the royal order; vanathe forest; chidewho cut down; nama
obeisances; teto You; raghu-varyyathe best of the descendants of
Raghu; rvaaof Rvaa; anta-karyawho put an end; caand.
Obeisances to You, Lord of the Bhgus, who cut down the forest of the
conceited royal order, and to Lord Rma, the best of the Raghu dynasty,
who put an end to the demon Rvaa.
TEXT 21
namas te vsudevya
nama sakaraya ca
pradyumnyaniruddhya
stvat pataye nama
namaobeisances; teunto You; vsudevyaLord r Vasudeva;
namaobeisances; sakarayato Lord Sakaraa; caand;
pradyumnyato Lord Pradyumna; aniruddhyaand to Lord
Aniruddha; stvatmof the Ydavas; patayeto the chief; nama
obeisances.
Obeisances to You, Lord of the Stvatas, and to Your forms of
Vsudeva, Sakaraa, Pradyumna and Aniruddha.
TEXT 22
namo buddhya uddhya
daitya-dnava-mohine
mleccha-prya-katra-hantre
namas te kalki-rpie
namaobeisances; buddhyato Lord Buddha; uddhyathe pure;
daitya-dnavaof the demoniac descendants of Diti and Dnu; mohine
to the bewilderer; mlecchaof the outcaste meat-eaters; prya
resembling; katrakings; hantreto the killer; namaobeisances; te

1238

to You; kalki-rpiein the form of Kalki.

Obeisances to Your form as the faultless Lord Buddha, who will
bewilder the Daityas and Dnavas, and to Lord Kalki, the annihilator of
the meat-eaters posing as kings.
TEXT 23
bhagavan jva-loko 'ya
mohitas tava myay
aha mamety asad-grho
bhrmyate karma-vartmasu
bhagavanO Supreme Lord; jvaof living entities; lokathe world;
ayamthis; mohitabewildered; tavaYour; myayby the illusory
energy; aham mama itibased on the conceptions of "I" and "my"; asat
false; grhawhose conception; bhrmyateis made to wander;
karmaof fruitive work; vartmasualong the paths.
O Supreme Lord, the living entities in this world are bewildered by
Your illusory energy. Becoming involved in the false concepts of "I" and
"my," they are forced to wander along the paths of fruitive work.
TEXT 24
aha ctmtmajgradrrtha-svajandiu
bhrammi svapna-kalpeu
mha satya-dhiy vibho
ahamI; caalso; tmaconcerning my body; tma-jachildren;
agrahome; drawife; arthawealth; sva-janafollowers; diu
and so on; bhrammiam deluded; svapnaa dream; kalpeuwho are
just like; mhafoolish; satyathat they are real; dhiywith the
idea; vibhoO almighty Lord.
I too am deluded in this way, O almighty Lord, foolishly thinking my
body, children, home, wife, money and followers to be real, though they
are actually as unreal as a dream.

1239

TEXT 25
anityntma-dukheu
viparyaya-matir hy aham
dvandvrmas tamo-vio
na jne tvtmana priyam
anityanot eternal; antmanot the real self; dukheuin the sources
of misery; viparyayabackwards; matiwhose mentality; hiindeed;
ahamI; dvandvain duality; rmataking pleasure; tamain
ignorance; viaabsorbed; na jneI fail to recognize; tvYou;
tmanaof myself; priyamthe dearmost.
Thus mistaking the temporary for the eternal, my body for my self, and
sources of misery for sources of happiness, I have tried to take pleasure
in material dualities. Covered in this way by ignorance, I could not
recognize You as the real object of my love.
TEXT 26
yathbudho jala hitv
praticchanna tad-udbhavai
abhyeti mga-t vai
tadvat tvha par-mukha
yathas; abudhasomeone who is unintelligent; jalamwater; hitv
overlooking; praticchannamcovered; tat-udbhavaiby the plants
growing in it; abhyetiapproaches; mga-tma mirage; vaiindeed;
tadvatin that same way; tvYou; ahamI; park-mukhaturned
away.
Just as a fool overlooks a body of water covered by the vegetation
growing in it and chases a mirage, so I have turned away from You.
TEXT 27
notsahe 'ha kpaa-dh
kma-karma-hata mana
roddhu pramthibhi ckair
hriyamam itas tata

1240

na utsaheam not able to find the strength; ahamI; kpaacrippled;

dhwhose intelligence; kmaby material desires; karmaand
material activities; hatamdisturbed; manamy mind; roddhumto
keep in check; pramthibhiwhich are very powerful and willful; ca
and; akaiby the senses; hriyamambeing dragged; ita tatahere
and there.
My intelligence is so crippled that I cannot find the strength to curb my
mind, which is disturbed by material desires and activities and
constantly dragged here and there by my obstinate senses.
TEXT 28
so 'ha tavghry-upagato 'smy asat durpa
tac cpy aha bhavad-anugraha a manye
puso bhaved yarhi sasarapavargas
tvayy abja-nbha sad-upsanay mati syt
sabeing such; ahamI; tavaYour; aghrifeet; upagata asmiam
approaching; asatmfor those who are impure; durpamimpossible to
attain; tatthat; caand; apialso; ahamI; bhavatYour;
anugrahamercy; aO Lord; manyethink; pusaof a person;
bhavetoccurs; yarhiwhen; sasaraaof his rotation in the cycle of
material existence; apavargathe cessation; tvayiof You; abjalike a
lotus; nbhaO You whose navel; satof pure devotees; upsanayby
worship; maticonsciousness; sytdevelops.
Being thus fallen, I am approaching Your feet for shelter, O Lord,
because although the impure can never attain Your feet, I think it is
nevertheless possible by Your mercy. Only when one's material life has
ceased, O lotus-naveled Lord, can one develop consciousness of You by
serving Your pure devotees.
TEXT 29
namo vijna-mtrya
sarva-pratyaya-hetave
puruea-pradhnya
brahmae 'nanta-aktaye

1241

namaobeisances; vijnaof pure knowledge; mtryato the

embodiment; sarvaof all; pratyayaforms of knowledge; hetaveto the
source; puruaof a person; athe controlling forces; pradhnyato
Him who predominates; brahmaeto the Supreme Absolute Truth;
anantaunlimited; aktayewhose potencies.
Obeisances to the Supreme Absolute Truth, the possessor of unlimited
energies. He is the embodiment of pure, transcendental knowledge, the
source of all kinds of awareness, and the predominator of the forces of
nature that rule over the living being.
TEXT 30
namas te vsudevya
sarva-bhta-kayya ca
hkea namas tubhya
prapanna phi m prabho
namaobeisances; teto You; vsudevyathe son of Vasudeva;
sarvaof all; bhtaliving beings; kayyathe residence; caand;
hka-aO Lord of the mind and senses; namaobeisances;
tubhyamto You; prapannamwho am surrendered; phiplease
protect; mmme; prabhoO master.
O son of Vasudeva, obeisances to You, within whom all living beings
reside. O Lord of the mind and senses, again I offer You my obeisances.
O master, please protect me, who am surrendered unto You.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fortieth Chapter, of
the rmad-Bhgavatam, entitled "The Prayers of Akrra."

1242

41. Ka and Balarma Enter Mathur

This chapter describes how Lord Ka entered the city of Mathur, killed
a washerman and bestowed benedictions upon a weaver and a garlandmaker named Sudm.
After showing His Viu form to Akrra in the waters of the Yamun and
receiving Akrra's prayers, Lord Ka withdrew that vision just as an
actor winds up his performance. Akrra emerged from the water and in
great amazement approached the Lord, who asked him whether he had
seen something wonderful while bathing. Akrra replied, "Whatever
wonderful things there are in the realms of water, earth or sky, all have
their existence within You. Thus when one has seen You, nothing remains
unseen." Akrra then began driving the chariot again.
Ka, Balarma and Akrra reached Mathur late in the afternoon. After
meeting up with Nanda Mahrja and the other cowherds, who had gone
on ahead, Ka asked Akrra to return home, promising to visit him
there after He had killed Kasa. Akrra unhappily bid the Lord goodbye,
went to King Kasa to inform him that Ka and Balarma had come,
and went home.
Ka and Balarma took the cowherd boys with Them to see the
splendorous city. As they all entered Mathur, the women of the city
eagerly came out of their houses to see Ka. They had often heard about
Him and had long since developed a deep attraction for Him. But now
that they were actually seeing Him, they were overwhelmed with
happiness, and all their distress due to His absence was eradicated.
Ka and Balarma then came upon Kasa's wicked washerman. Ka
asked him for some of the first-class garments he was carrying, but he
refused and even chastised the two Lords. At this Ka became very
angry and beheaded the man with His fingertips. The washerman's
assistants, seeing his untimely end, dropped their bundles of clothes on
the spot and ran off in all directions. Ka and Balarma then took some
of the garments They especially fancied.
Next a weaver approached the two Lords and arrayed Them suitably, for
which service he received from Ka opulence in this life and liberation

1243

in the next. Ka and Balarma then went to the house of the garlandmaker Sudm. Sudm offered Them his full obeisances, worshiped
Them by bathing Their feet and offering Them such items as arghya and
sandalwood paste, and chanted prayers in Their honor. Then he adorned
Them with garlands of fragrant flowers. Pleased, the Lords offered him
whatever benedictions he wished, and then They moved on.
TEXT 1
r-uka uvca
stuvatas tasya bhagavn
darayitv jale vapu
bhya samharat ko
nao nyam ivtmana
r-uka uvcaukadeva Gosvm said; stuvatawhile praying;
tasyahe, Akrra; bhagavnthe Supreme Lord; darayitvhaving
shown; jale-in the water; vapuHis personal form; bhyaagain;
samharatwithdrew; kar Ka; naaan actor; nyamthe
performance; ivaas; tmanahis own.
ukadeva Gosvm said: While Akrra was still offering prayers, the
Supreme Lord Ka withdrew His form that He had revealed in the
water, just as an actor winds up his performance.
Lord Ka withdrew from Akrra's sight the Viu form along with the
vision of the spiritual sky and its eternal inhabitants.
TEXT 2
so 'pi cntarhita vkya
jald unmajya satvara
ktv cvayaka sarva
vismito ratham gamat
sahe, Akrra; apiindeed; caand; antarhitamdisappeared;
vkyaseeing; jaltfrom the water; unmajyaemerging; satvara
quickly; ktvperforming; caand; vayakamhis prescribed duties;
sarvamall; vismitasurprised; rathamto the chariot; gamatwent.
When Akrra saw the vision disappear, he came out of the water and
quickly finished his various ritual duties. He then returned to the

1244

chariot, astonished.
TEXT 3
tam apcchad dhkea
ki te dam ivdbhutam
bhmau viyati toye v
tath tv lakaymahe
tamof him; apcchatasked; hkaLord Ka; kimwhether; te
by you; damseen; ivaindeed; adbhutamsomething exceptional;
bhmauon the earth; viyatiin the sky; toyein the water; vaor;
tathso; tvmyou; lakaymaheWe surmise.
Lord Ka asked Akrra: Have you seen something wonderful on the
earth, in the sky or in the water? From your appearance, We think you
have.
TEXT 4
r-akrra uvca
adbhutnha yvanti
bhmau viyati v jale
tvayi vivtmake tni
ki me 'da vipayata
r-akrra uvcar Akrra said; adbhutniwonderful things; ihain
this world; yvantiwhatever; bhmauon the earth; viyatiin the sky;
vor; jalein the water; tvayiin You; viva-tmakewho comprise
everything; tnithey; kimwhat; meby me; adamnot seen;
vipayataseeing (You).
r Akrra said: Whatever wonderful things the earth, sky or water
contain, all exist in You. Since You encompass everything, when I am
seeing You, what have I not seen?
TEXT 5
yatrdbhutni sarvi
bhmau viyati v jale

1245

ta tvnupayato brahman
ki me dam ihdbhutam
yatrain whom; adbhutniamazing things; sarviall; bhmauon
the earth; viyatiin the sky; vor; jalein the water; tamthat person;
tvYou; anupayataseeing; brahmanO Supreme Absolute Truth;
kimwhat; meby me; damseen; ihain this world; adbhutam
amazing.
And now that I am seeing You, O Supreme Absolute Truth, in whom
reside all amazing things on the earth, in the sky and in the water, what
amazing things could I see in this world?
Akrra has now realized that Lord Ka is not merely his nephew.
TEXT 6
ity uktv codaym sa
syandana gndin-suta
mathurm anayad rma
ka caiva dintyaye
itithus; uktvsaying; codaym sadrove forward; syandanamthe
chariot; gndin-sutathe son of Gndin, Akrra; mathurmto
Mathur; anayathe brought; rmamLord Balarma; kamLord
Ka; caand; evaalso; dinaof the day; atyayeat the end.
With these words, Akrra, the son of Gndin, began driving the chariot
onward. At the end of the day he arrived in Mathur with Lord
Balarma and Lord Ka.
TEXT 7
mrge grma-jan rjas
tatra tatropasagat
vasudeva-sutau vkya
prt di na cdadu
mrgeon the road; grmaof the villages; janthe people; rjanO
King (Parkit); tatra tatrahere and there; upasagatapproaching;
vasudeva-sutauat the two sons of Vasudeva; vkyalooking; prt

1246

pleased; dimtheir vision; nanot; caand; daducould take

back.
Wherever they passed along the road, O King, the village people came
forward and looked upon the two sons of Vasudeva with great pleasure.
In fact, the villagers could not withdraw their eyes from Them.
TEXT 8
tvad vrajaukasas tatra
nanda-gopdayo 'grata
puropavanam sdya
pratkanto 'vatasthire
tvatby then; vraja-okasathe inhabitants of Vraja; tatrathere;
nanda-gopa-daya-headed by Nanda, the king of the cowherds; agrata
before; puraof the city; upavanama garden; sdyacoming upon;
pratkantawaiting; avatasthirethey stayed there.
Nanda Mahrja and the other residents of Vndvana, having reached
Mathur ahead of the chariot, had stopped at a garden on the outskirts
of the city to wait for Ka and Balarma.
Nanda and the others reached Mathur first because the chariot carrying
Ka and Balarma was delayed by Akrra's bathing.
TEXT 9
tn sametyha bhagavn
akrra jagad-vara
ghtv pin pi
prarita prahasann iva
tnwith them; sametyameeting; hasaid; bhagavnthe Supreme
Personality of Godhead; akrramto Akrra; jagat-varathe Lord of
the universe; ghtvtaking; pinwith His hand; pimhis hand;
praritamwho was humble; prahasansmiling; ivaindeed.
After joining Nanda and the others, the Supreme Lord Ka, the
controller of the universe, took humble Akrra's hand in His own and,
smiling, spoke as follows.

1247

TEXT 10
bhavn praviatm agre
saha-yna pur gham
vaya tv ihvamucytha
tato drakymahe purm
bhavnyou; praviatmshould enter; agreahead; sahatogether
with; ynathe vehicle; purmthe city; ghamand your home;
vayamwe; tuon the other hand; ihahere; avamucyagetting down;
athathen; tataafterwards; drakymahewill see; purmthe city.
[Lord Ka said:] Take the chariot and enter the city ahead of us. Then
go home. After resting here a while, we will go to see the city.
TEXT 11
r-akrra uvca
nha bhavadbhy rahita
pravekye mathur prabho
tyaktu nrhasi m ntha
bhakta te bhakta-vatsala
r-akrra uvcar Akrra said; nacannot; ahamI; bhavadbhym
of the two of You; rahitadeprived; pravekyeenter; mathurm
Mathur; prabhoO master; tyaktumabandon; na arhasiYou should
not; mmme; nthaO Lord; bhaktamdevotee; teYour; bhaktavatsalaO You who have parental affection for Your devotees.
r Akrra said: O master, without the two of You I shall not enter
Mathur. I am Your devotee, O Lord, so it is not fair for You to abandon
me, since You are always affectionate to Your devotees.
TEXT 12
gaccha yma gehn na
sa-nthn kurv adhokaja
sahgraja sa-goplai
suhdbhi ca suhttama
gacchaplease come; ymalet us go; gehnto the house; naour;

1248

sahaving; nthna master; kuruplease make it; adhokajaO

transcendental Lord; sahawith; agra-jaYour elder brother; sagoplaiwith the cowherd men; suhdbhiwith Your friends; caand;
suht-tamaO supreme well-wisher.
Come, let us go to my house with Your elder brother, the cowherd men
and Your companions. O best of friends, O transcendental Lord, in this
way please grace my house with its master.
TEXT 13
punhi pda-rajas
ghn no gha-medhinm
yac-chaucennutpyanti
pitara sgnaya sur
punhiplease purify; pdaof Your feet; rajaswith the dust; ghn
the home; naof us; gha-medhinmwho are attached to household
ritual duties; yatby which; aucenapurification; anutpyantiwill
become satisfied; pitaramy forefathers; satogether with; agnaya
the sacrificial fires; surand the demigods.
I am simply an ordinary householder attached to ritual sacrifices, so
please purify my home with the dust of Your lotus feet. By that act of
purification, my forefathers, the sacrificial fires and the demigods will
all become satisfied.
TEXT 14
avanijyghri-yugalam
st lokyo balir mahn
aivaryam atula lebhe
gati caikntin tu y
avanijyabathing; aghri-yugalamthe two feet; stbecame;
lokyaglorious; baliKing Bali; mahnthe great; aivaryam
power; atulamunequaled; lebhehe achieved; gatmthe destination;
caand; ekntinmof the unalloyed devotees of the Lord; tuindeed;
ywhich.

1249

By bathing Your feet, the exalted Bali Mahrja attained not only
glorious fame and unequaled power but also the final destination of
pure devotees.
TEXT 15
pas te 'ghry-avanejanyas
tr lokn ucayo 'punan
irasdhatta y arva
svar yt sagartmaj
pathe water (namely, the river Ganges); teYour; aghriof the
feet; avanejanyacoming from the bathing; trnthe three; lokn
worlds; ucayabeing purely spiritual; apunanhas purified; irason
his head; dhattahas taken; ywhich; arvaLord Siva; svato
heaven; ytwent; sagara-tmajthe sons of King Sagara.
The water of the river Ganges has purified the three worlds, having
become transcendental by bathing Your feet. Lord iva accepted that
water on his head, and by that water's grace the sons of King Sagara
attained to heaven.
TEXT 16
deva-deva jagan-ntha
puya-ravaa-krtana
yadttamottama-loka
nryaa namo 'stu te
deva-devaO Lord of lords; jagat-nthaO master of the universe;
puyapious; ravaahearing; krtanaand chanting (about whom);
yadu-uttamaO best of the Yadus; uttama-lokaO You who are
glorified in excellent verses; nryaaO Supreme Lord Nryaa;
namaobeisances; astulet there be; teunto You.
O Lord of lords, master of the universe, O You whose glories it is most
pious to hear and chant! O best of the Yadus, O You whose fame is
recounted in excellent poetry ! O Supreme Lord Nryaa, I offer You
my obeisances.

1250

TEXT 17
r-bhagavan uvca
ysye bhavato geham
aham arya-samanvita
yadu-cakra-druha hatv
vitariye suht-priyam
r-bhagavn uvcathe Supreme Lord said; ysyewill come;
bhavatato your; gehamhouse; ahamI; ryaby My elder (brother,
Balarma); samanvitaaccompanied; yadu-cakraof the circle of Yadus;
druhamthe enemy (Kasa); hatvkilling; vitariyeI will grant;
suhtto My well-wishers; priyamsatisfaction.
The Supreme Lord said: I will come to Your house with My elder
brother, but first I must satisfy My friends and well-wishers by killing
the enemy of the Yadu clan.
Akrra glorified Ka in Text 16 as yadttama, "the best of the Yadus."
r Ka here confirms this by saying, in effect, "Since I am the best of
the Yadus, I must kill the enemy of the Yadus, Kasa, and then I will
come to your house."
TEXT 18
r-uka uvca
evam ukto bhagavat
so 'krro viman iva
pur pravia kasya
karmvedya gha yayau
r-uka uvcaukadeva Gosvm said; evamthus; uktaaddressed;
bhagavatby the Lord; sahe; akrraAkrra; viman
disheartened; ivasomewhat; purmthe city; praviaentering;
kasyato Kasa; karmaabout his activities; vedyainforming;
ghamto his home; yayauwent.
ukadeva Gosvm said: Thus addressed by the Lord, Akrra entered
the city with a heavy heart. He informed King Kasa of the success of
his mission and then went home.

1251

TEXT 19
athparhne bhagavn
ka sakaranvita
mathur prviad gopair
didku parivrita
athathen; apara-ahnein the afternoon; bhagavnthe Supreme Lord;
kaKa; sakaraa-anvitatogether with Lord Balarma;
mathurmMathur; prviatentered; gopaiby the cowherd boys;
didkuwanting to see; parivritajoined.
Lord Ka desired to see Mathur, so toward evening He took Lord
Balarma and the cowherd boys with Him and entered the city.
TEXTS 20-23
dadara t sphika-tuga-gopuradvr bhad-dhema-kapa-toram
tmrra-koh parikh-dursadm
udyna-ramyopavanopaobhitm
sauvara-gaka-harmya-nikuai
re-sabhbhir bhavanair upasktm
vaidrya-vajrmala-nla-vidrumair
mukt-haridbhir valabhu vediu
jueu jlmukha-randhra-kuimev
via-prvata-barhi-nditm
sasikta-rathypaa-mrga-catvar
prakra-mlykura-lja-taulm
pra-kumbhair dadhi-candanokitai
prasna-dpvalibhi sa-pallavai
sa-vnda-rambh-kramukai sa-ketubhi
sv-alakta-dvra-gh sa-paikai
dadaraHe saw; tamthat (city); sphikaof crystal; tugahigh;
gopurawhose main gates; dvrmand household gates; bhat
immense; hemagold; kapawhose doors; toramand ornamental
arches; tmraof copper; raand brass; kohmwhose storehouses;
parikhwith its canals; dursadminviolable; udynawith public

1252

gardens; ramyaattractive; upavanaand parks; upaobhitam

beautified; sauvaragold; gakawith crossways; harmya
mansions; nikuaiand pleasure gardens; reof guilds; sabhbhi
with the assembly halls; bhavanaiand with houses; upasktm
ornamented; vaidryawith vaidrya gems; vajradiamonds; amala
crystal quartz; nlasapphires; vidrumaiand coral; muktwith
pearls; haridbhiand emeralds; valabhuon the wood panels
decorating the rafters in front of the houses; vediuon columned
balconies; jueubedecked; jla-mukhaof lattice windows;
randhrain the openings; kuimeuand on gem-studded floors;
viasitting; prvatawith the pet doves; barhiand the peacocks;
nditmresounding; sasiktasprinkled with water; rathy-with royal
avenues; paacommercial streets; mrgaother roads; catvarmand
courtyards; prakrascattered; mlyawith flower garlands; akura
new sprouts; ljaparched grains; taulmand rice; prafull;
kumbhaiwith pots; dadhiwith yogurt; candanaand sandalwood
paste; ukitaismeared; prasnawith flower petals; dpa-valibhi
and rows of lamps; sa-pallavaiwith leaves; sa-vndawith bunches of
flowers; rambhwith trunks of banana trees; kramukaiand trunks of
betel-nut trees; sa-ketubhiwith flags; su-alaktanicely decorated;
dvrawith doors; ghmwhose houses; sa-paikaiwith ribbons.
The Lord saw Mathur, with its tall gates and household entrances
made of crystal, its immense archways and main doors of gold, its
granaries and other storehouses of copper and brass, and its
impregnable moats. Beautifying the city were pleasant gardens and
parks. The main intersections were fashioned of gold, and there were
mansions with private pleasure gardens, along with guildhalls and
many other buildings. Mathur resounded with the calls of peacocks
and pet turtledoves, who sat in the small openings of the lattice
windows and on the gem-studded floors, and also on the columned
balconies and on the ornate rafters in front of the houses. These
balconies and rafters were adorned with vaidrya stones, diamonds,
crystal quartz, sapphires, coral, pearls and emeralds. All the royal
avenues and commercial streets were sprinkled with water, as were the
side roads and courtyards, and flower garlands, newly grown sprouts,
parched grains and rice had been scattered about everywhere. Gracing
the houses' doorways were elaborately decorated pots filled with water,

1253

which were bedecked with mango leaves, smeared with yogurt and
sandalwood paste, and encircled by flower petals and ribbons. Near the
pots were flags, rows of lamps, bunches of flowers and the trunks of
banana and betel-nut trees.
rla Vivantha Cakravart hkura gives this description of the
elaborately decorated pots: "On either side of each doorway, above the
scattered rice, is a pot. Encircling each pot are flower petals, on its neck
are ribbons and in its mouth are leaves of mango and other trees. Above
each pot, on a gold plate, are rows of lamps. A trunk of a banana tree
stands on either side of each pot, and a betel-nut tree trunk stands in front
and also behind. Flags lean against the pots."
TEXT 24
t sampraviau vasudeva-nandanau
vtau vayasyair naradeva-vartman
drau samyus tvarit pura-striyo
harmyi caivruruhur npotsuk
tmthat (Mathur); sampraviauentering; vasudevaof Vasudeva;
nandanauthe two sons; vtausurrounded; vayasyaiby Their young
friends; nara-devaof the King; vartmanby the road; draumto see;
samyucame forward together; tvarithurriedly; puraof the city;
striyathe women; harmyitheir houses; caand; evaalso;
ruruhuthey climbed on top of; npaO King (Parkit); utsuk
eager.
The women of Mathur hurriedly assembled and went forth to see the
two sons of Vasudeva as They entered the city on the King's road,
surrounded by Their cowherd boyfriends. Some of the women, my dear
King, eagerly climbed to the roofs of their houses to see Them.
TEXT 25
kcid viparyag-dhta-vastra-bha
vismtya caika yugalev athpar
ktaika-patra-ravanaika-npur
nktv dvitya tv apar ca locanam
kacitsome of them; viparyakbackwards; dhtaputting on; vastra

1254

their clothes; bhaaand ornaments; vismtyaforgetting; caand;

ekamone; yugaleuof the pairs; athaand; aparothers; kta
placing; ekaonly one; patraearring; ravaaon their ears; ekaor
one; npurset of ankle bells; na aktvnot anointing; dvityamthe
second; tubut; aparother ladies; caand; locanaman eye.
Some of the ladies put their clothes and ornaments on backwards,
others forgot one of their earrings or ankle bells, and others applied
makeup to one eye but not the other.
The ladies were very eager to see Ka, and in their haste and excitement
they forgot themselves.
TEXT 26
anantya eks tad apsya sotsav
abhyajyamn aktopamajjan
svapantya utthya niamya nisvana
prapyayantyo 'rbham apohya mtara
anantyataking meals; ekasome; tatthat; apsyaabandoning;
sa-utsavajoyfully; abhyajyamnbeing massaged; aktanot
finishing; upamajjantheir bathing; svapantyasleeping; utthya
getting up; niamyahaving heard; nisvanamthe loud sounds;
prapyayantyagiving milk; arbhamto an infant; apohyaput aside;
mtaramothers.
Those who were taking their meals abandoned them, others went out
without finishing their baths or massages, women who were sleeping at
once rose when they heard the commotion, and mothers breast-feeding
their infants simply put them aside.
TEXT 27
mansi tsm aravinda-locana
pragalbha-ll-hasitvalokai
jahra matta-dviradendra-vikramo
d dadac chr-ramatmanotsavam
mansithe minds; tsmtheir; aravindalike lotuses; locanaHe
whose eyes; pragalbhabold; llwith His pastimes; hasita-smiling;

1255

avalokaiwith His glances; jahraHe took away; mattain rut;

dvirada-indra(like) a lordly elephant; vikramawhose gait; dmto
their eyes; dadataffording; rof the goddess of fortune; ramaa
which is the source of pleasure; tmanwith His body; utsavama
festival.
The lotus-eyed Lord, smiling as He recalled His bold pastimes,
captivated those ladies' minds with His glances. He walked with the gait
of a lordly elephant in rut, creating a festival for their eyes with His
transcendental body, which is the source of pleasure for the divine
goddess of fortune.
TEXT 28
dv muhu rutam anudruta-cetasas ta tat-prekaotsmita-sudhokaalabdha-mn
nanda-mrtim upaguhya dtma-labdha
hyat-tvaco jahur anantam arindamdhim
dvseeing; muhurepeatedly; rutamheard about; anudruta
melted; cetasawhose hearts; tamHim; tatHis; prekaaof the
glances; ut-smitaand the broad smiles; sudhby the nectar; ukaa
from the sprinkling; labdhareceiving; mnhonor; nandaof
ecstasy; mrtimthe personal form; upaguhyaembracing; d
through their eyes; tmawithin themselves; labdhamgained; hyat
erupting; tvacatheir skin; jahuthey gave up; anantamunlimited;
arim-damaO subduer of enemies (Parkit); dhimmental distress.
The ladies of Mathur had repeatedly heard about Ka, and thus as
soon as they saw Him their hearts melted. They felt honored that He
was sprinkling upon them the nectar of His glances and broad smiles.
Taking Him into their hearts through their eyes, they embraced Him,
the embodiment of all ecstasy, and as their bodily hairs stood on end, O
subduer of enemies, they forgot the unlimited distress caused by His
absence.
TEXT 29
prsda-ikharrh
prty-utphulla-mukhmbuj

1256

abhyavaran saumanasyai
pramad bala-keavau
prsdaof the mansions; ikharato the roofs; rhhaving
climbed; prtiwith affection; utphullablooming; mukhatheir faces;
ambujwhich were like lotuses; abhyavaranthey showered;
saumanasyaiwith flowers; pramadthe attractive women; balakeavauBalarma and Ka.
Their lotus faces blooming with affection, the ladies who had climbed
to the roofs of the mansions rained down showers of flowers upon Lord
Balarma and Lord Ka.
TEXT 30
dadhy-akatai soda-ptrai
srag-gandhair abhyupyanai
tv narcu pramudits
tatra tatra dvijtaya
dadhiwith yogurt; akataiunbroken barleycorns; saand; udaptrai-with pots filled with water; srakwith garlands; gandhaiand
fragrant substances; abhyupyanaiand also with other items of
worship; tauthe two of Them; narcuworshiped; pramudit
joyful; tatra tatrain various places; dvi-jtayabrhmaas.
Brhmaas standing along the way honored the two Lords with
presentations of yogurt, unbroken barleycorns, pots full of water,
garlands, fragrant substances such as sandalwood paste, and other
items of worship.
TEXT 31
cu paur aho gopyas
tapa kim acaran mahat
y hy etv anupayanti
nara-loka-mahotsavau
cusaid; paurthe women of the city; ahoah; gopyathe
cowherd girls (of Vndvana); tapaausterity; kimwhat; acaranhave

1257

executed; mahatgreat; ywho; hiindeed; etauthese two;

anupayanticonstantly see; nara-lokafor human society; mahutsavauwho are the greatest source of pleasure.
The women of Mathur exclaimed: Oh, what severe austerities the gops
must have performed to be able to regularly see Ka and Balarma,
who are the greatest source of pleasure for all mankind!
TEXT 32
rajaka kacid ynta
raga-kra gadgraja
dvycata vssi
dhautny aty-uttamni ca
rajakamwasherman; kacita certain; yntamapproaching; ragakramengaged in dyeing; gada-agrajaLord r Ka, the elder
brother of Gada; dvseeing; aycatarequested; vssigarments;
dhautnicleaned; ati-uttamnifirst class; caand.
Seeing a washerman approaching who had been dyeing some clothes,
Ka asked him for the finest laundered garments he had.
TEXT 33
dehy vayo samucitny
aga vssi crhato
bhaviyati para reyo
dtus te ntra saaya
dehiplease give; vayoto Us two; samucitnisuitable; agaMy
dear; vssiclothes; caand; arhatoto the two who are deserving;
bhaviyatithere will be; paramsupreme; reyabenefit; dtufor
the giver; teyou; nathere is not; atrain this matter; saaya
doubt.
[Lord Ka said:] Please give suitable garments to the two of Us, who
certainly deserve them. If you grant this charity, you will undoubtedly
receive the greatest benefit.

1258

TEXT 34
sa ycito bhagavat
pariprena sarvata
skepa ruita prha
bhtyo rja su-durmada
sahe; ycitarequested; bhagavatby the Supreme Lord;
pariprenawho is absolutely complete; sarvatain all respects; sakepaminsultingly; ruitaangered; prhahe spoke; bhtyathe
servant; rjaof the King; suvery much; durmadafalsely proud.
Thus requested by the Supreme Lord, who is perfectly complete in all
respects, that arrogant servant of the King became angry and replied
insultingly.
TEXT 35
dny eva vss
nitya giri-vane-cara
paridhatta kim udvtt
rja-dravyy abhpsatha
dniof this sort; evaindeed; vssigarments; nityamalways;
girion the mountains; vaneand in the forests; carthose who
travel; paridhattawould put on; kimwhether; udvttimpudent;
rjathe King's; dravyithings; abhpsathaYou want.
[The washerman said:] You impudent boys! You're accustomed to
roaming the mountains and forests, and yet You would dare put on
such clothes as these! These are the King's possessions You're asking
for!
TEXT 36
ytu bli maiva
prrthya yadi jijv
badhnanti ghnanti lumpanti
dpta rja-kulni vai
ytago; uquickly; bliafools; mdo not; evamlike this;

1259

prrthyambeg; yadiif; jijviYou have the desire to live;

badhnantithey tie up; ghnantikill; lumpantiand loot (his house);
dptamone who is bold; rja-kulnithe King's men; vaiindeed.
Fools, get out of here quickly! Don't beg like this if You want to stay
alive. When someone is too bold, the King's men arrest him and kill
him and take all his property.
TEXT 37
eva vikatthamnasya
kupito devak-suta
rajakasya kargrea
ira kyd aptayat
evamthus; vikatthamnasyawho was brazenly speaking; kupita
angered; devak-sutaKa, the son of Devak; rajakasyaof the
washerman; karaof one hand; agreawith the front; irathe head;
kytfrom his body; aptayatmade fall.
As the washerman thus spoke brazenly, the son of Devak became
angry, and then merely with His fingertips He separated the man's head
from his body.
TEXT 38
tasynujvina sarve
vsa-kon visjya vai
dudruvu sarvato mrga
vssi jaghe 'cyuta
tasyahis; anujvinaemployees; sarveall; vsaof clothes; kon
the bundles; visjyaleaving behind; vaiindeed; dadruvuthey fled;
sarvatain all directions; mrgamdown the road; vssigarments;
jaghetook; acyutaLord Ka.
The washerman's assistants all dropped their bundles of clothes and
fled down the road, scattering in all directions. Lord Ka then took
the clothes.

1260

TEXT 39
vasitvtma-priye vastre
ka sakaraas tath
ey datta gopebhyo
visjya bhuvi knicit
vasitvdressing Himself; tma-priyewhich He liked; vastrein a pair
of garments; kaKa; sakaraaBalarma; tathalso;
eithe rest; dattaHe gave; gopebhyato the cowherd boys;
visjyathrowing away; bhuvion the ground; knicitseveral.
Ka and Balarma put on pairs of garments that especially pleased
Them, and then Ka distributed the remaining clothes among the
cowherd boys, leaving some scattered on the ground.
TEXT 40
tatas tu vyaka prtas
tayor veam akalpayat
vicitra-varai caileyair
kalpair anurpata
tatathen; tumoreover; vyakaa weaver; prtaaffectionate;
tayofor the two of Them; veamdress; akalpayatarranged; vicitra
various; varaiwith colors; caileyaimade of cloth; kalpaiwith
ornaments; anurpatasuitably.
Thereupon a weaver came forward and, feeling affection for the Lords,
nicely adorned Their attire with cloth ornaments of various colors.
rla Jva Gosvm explains that the weaver adorned the Lords with cloth
armlets and earrings that looked just like jewels. The word anurpata
indicates that the colors matched nicely.
TEXT 41
nn-lakaa-vebhy
ka-rmau virejatu
sv-alaktau bla-gajau
parvava sitetarau

1261

nnvarious; lakaahaving fine qualities; vebhymwith Their

individual clothes; ka-rmauKa and Balarma; virejatu
appeared resplendent; su-alaktaunicely decorated; blayoung;
gajauelephants; parvaiduring a festival; ivaas if; sitawhite;
itarauand the opposite (black).
Ka and Balarma looked resplendent, each in His own unique,
wonderfully ornamented outfit. They resembled a pair of young
elephants, one white and the other black, decorated for a festive
occasion.
TEXT 42
tasya prasanno bhagavn
prdt srpyam tmana
riya ca param loke
balaivarya-smtndriyam
tasyawith him; prasannasatisfied; bhagavnthe Supreme Lord;
prdtgranted; srpyamthe liberation of having the same form;
tmanaas Himself; riyamopulence; caand; parammsupreme;
lokein this world; balaphysical strength; aivaryainfluence; smti
strength of memory; indriyamdexterity of the senses.
Pleased with the weaver, the Supreme Lord Ka blessed him that after
death he would achieve the liberation of attaining a form like the
Lord's, and that while in this world he would enjoy supreme opulence,
physical strength, influence, memory and sensory vigor.
TEXT 43
tata sudmno bhavana
ml-krasya jagmatu
tau dv sa samutthya
nanma iras bhuvi
tatathen; sudmnaof Sudm; bhavanamto the home; mlkrasyaof the garland-maker; jagmatuthe two of Them went; tau
Them; dvseeing; sahe; samutthyastanding up; nanma
bowed down; iraswith his head; bhuvion the ground.

1262

The two Lords then went to the house of the garland-maker Sudm.
When Sudm saw Them he at once stood up and then bowed down,
placing his head on the ground.
TEXT 44
tayor sanam nya
pdya crghyrhadibhi
pj snugayo cakre
srak-tmblnulepanai
tayofor Them; sanamseats; nyabringing; pdyamwater to
wash the feet; caand; arghyawith water to wash the hands; arhaa
presents; dibhiand so on; pjmworship; sa-anugayoof the two,
together with Their companions; cakrehe performed; srakwith
garlands; tmblabetel-nut preparation (pn); anulepanaiand
sandalwood paste.
After offering Them seats and bathing Their feet, Sudm worshiped
Them and Their companions with arghya, garlands, pn, sandalwood
paste and other presentations.
TEXT 45
prha na srthaka janma
pvita ca kula prabho
pit-devarayo mahya
tu hy gamanena vm
prhahe said; naour; sa-arthakamworthwhile; janmathe birth;
pvitampurified; caand; kulamthe family; prabhoO Lord; pit
my forefathers; devathe demigods; ayaand the great sages;
mahyamwith me; tuare satisfied; hiindeed; gamanenaby the
arrival; vmof You two.
[Sudm said:] O Lord, my birth is now sanctified and my family free of
contamination. Now that You both have come here, my forefathers, the
demigods and the great sages are certainly all satisfied with me.

1263

TEXT 46
bhavantau kila vivasya
jagata kraa param
avatrv ihena
kemya ca bhavya ca
bhavantauYou two; kilaindeed; vivasyaof the entire; jagata
universe; kraamthe cause; paramultimate; avatrauhaving
descended; ihahere; aenawith Your plenary portions; kemyafor
the benefit; caand; bhavyafor the prosperity; caalso.
You two Lords are the ultimate cause of this entire universe. To bestow
sustenance and prosperity upon this realm, You have descended with
Your plenary expansions.
TEXT 47
na hi v viam di
suhdor jagad-tmano
samayo sarva-bhteu
bhajanta bhajator api
nathere is not; hiindeed; vmon Your part; viambiased;
division; suhdowho are well-wishing friends; jagatof the
universe; tmanothe Soul; samayoequal; sarvato all; bhteu
living beings; bhajantamthose who worship You; bhajato
reciprocating with; apieven.
Because You are the well-wishing friends and Supreme Soul of the
whole universe, You regard all with unbiased vision. Therefore,
although You reciprocate Your devotees' loving worship, You always
remain equally disposed toward all living beings.
TEXT 48
tv ajpayata bhtya
kim aha karavi vm
puso 'ty-anugraho hy ea
bhavadbhir yan niyujyate

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tauThey; jpayatamshould please order; bhtyamTheir servant;

kimwhat; ahamI; karavishould do; vmfor You; pusafor
any person; atiextreme; anugrahamercy; hiindeed; eathis;
bhavadbhiby You; yatin which; niyujyatehe is engaged.
Please order me, Your servant, to do whatever You wish. To be engaged
by You in some service is certainly a great blessing for anyone.
TEXT 49
ity abhipretya rjendra
sudm prta-mnasa
astai su-gandhai kusumair
ml viracit dadau
itithus speaking; abhipretyaunderstanding Their intention; rjaindraO best of kings (Parkit); sudmSudm; prta-mnasa
pleased at heart; astaifresh; su-gandhaiand fragrant; kusumai
with flowers; malagarlands; viracitmade; dadauhe gave.
[ukadeva Gosvm continued:] O best of kings, having spoken these
words, Sudm could understand what Ka and Balarma wanted.
Thus with great pleasure he presented Them with garlands of fresh,
fragrant flowers.
TEXT 50
tbhi sv-alaktau prtau
ka-rmau sahnugau
praatya prapannya
dadatur vara-dau varn
tbhiwith those (garlands); su-alaktaubeautifully ornamented;
prtausatisfied; ka-rmauKa and Balarma; sahaalong with;
anugauTheir companions; praatyawho was bowing down;
prapannyato the surrendered (Sudm); dadatuThey gave;
varadauthe two givers of benedictions; varna choice of benedictions.
Beautifully adorned with these garlands, Ka and Balarma were
delighted, and so were Their companions. The two Lords then offered

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the surrendered Sudm, who was bowing down before Them, whatever
benedictions he desired.
TEXT 51
so 'pi vavre 'cal bhakti
tasminn evkhiltmani
tad-bhakteu ca sauhrda
bhteu ca day parm
sahe; apiand; vavrechose; acalmunshakable; bhaktim
devotion; tasminto Him; evaalone; akhilaof everything; tmani
the Supreme Soul; tattoward His; bhakteudevotees; caand;
sauhrdamfriendship; bhteutoward living beings in general; ca
and; daymmercy; parmtranscendental.
Sudm chose unshakable devotion for Ka, the Supreme Soul of all
existence; friendship with His devotees; and transcendental compassion
for all living beings.
TEXT 52
iti tasmai vara dattv
riya cnvaya-vardhinm
balam yur yaa knti
nirjagma sahgraja
itithus; tasmaito him; varamthe benediction; dattvgiving;
riyamopulence; caand; anvayahis family; vardhinmexpanding;
balamstrength; yulong life; yaafame; kntimbeauty;
nirjagmaHe left; sahatogether with; agra-jaHis elder brother,
Lord Balarma.
Not only did Lord Ka grant Sudm these benedictions, but He also
awarded him strength, long life, fame, beauty and ever-increasing
prosperity for his family. Then Ka and His elder brother took Their
leave.
We can see a clear difference between Lord Ka's dealings with the
nasty washerman and His dealings with the devoted florist Sudm. The

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Lord is as hard as a thunderbolt for those who defy Him and as soft as a
rose for those who surrender to Him. Therefore we should all sincerely
surrender to Lord Ka, since that is clearly in our self-interest.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-first Chapter, of
the rmad-Bhgavatam, entitled "Ka and Balarma Enter Mathur."

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42. The Breaking of the Sacrificial Bow

This chapter describes the benediction Trivakr received, the breaking of

the sacrificial bow, the destruction of Kasa's soldiers, the inauspicious
omens Kasa saw and the festivities at the wrestling arena.
After leaving Sudm's house, Lord Ka came upon Trivakr, a young
hunchbacked maidservant of Kasa's who was carrying a tray of fine
ointments. The Lord asked her who she was and requested some ointment
from her. Entranced by His beauty and joking words, Trivakr gave both
Ka and Balarma a good deal of ointment. In return, Ka stepped on
her toes with His lotus feet, took hold of her chin and lifted, thus
straightening her spine. The now beautiful and charming Trivakr then
grabbed the edge of Ka's upper cloth and asked Him to come to her
house. Ka replied that after He had taken care of some business He
would certainly come and relieve her mental torment. Then the two Lords
continued Their sightseeing tour of Mathur.
As Ka and Balarma walked along the King's road, the merchants
worshiped Them with various offerings. Ka asked where the bow
sacrifice was to take place, and when He arrived at the arena He saw the
wonderful bow, which resembled Lord Indra's. Despite the guards'
protests, Ka forcibly picked up the bow, easily strung it and in an
instant broke it in half, producing an ear-splitting sound that filled the
heavens and struck terror in the heart of Kasa. The many guards
attacked Ka, crying out "Seize Him! Kill Him!" But Ka and
Balarma simply picked up the two halves of the bow and beat the guards
to death. Next the Lords annihilated a company of soldiers sent by Kasa,
and then They left the arena and continued Their tour.
When the people of the city saw the amazing prowess and beauty of Ka
and Balarma, they thought They must be two chief demigods. Indeed, as
the residents of Mathur gazed upon the Lords, they enjoyed all the
blessings the gops had predicted.
At sunset Ka and Balarma returned to the cowherds' camp for Their
evening meal. They then passed the night resting comfortably. But King
Kasa was not so fortunate. When he heard how Ka and Balarma had

1268

easily broken the mighty bow and destroyed his soldiers, he spent the
night in great anxiety. Both while awake and while dreaming he saw many
ill omens portending his imminent death, and his fear ruined any chance
for rest.
At dawn the wrestling festival began. Crowds of people from the city and
outlying districts entered the arena and took their seats in the lavishly
decorated galleries. Kasa, his heart trembling, sat down on the royal dais
and invited Nanda Mahrja and the other cowherd men to come sit in
their places, and they did so after offering him their gifts. The musical
overture then began as the sounds of the wrestlers slapping their arms
resounded.
TEXT 1
r-uka uvca
atha vrajan rja-pathena mdhava
striya ghtga-vilepa-bhjanm
vilokya kubj yuvat varnan
papraccha ynt prahasan rasa-prada
r-uka uvcaukadeva Gosvm said; athathen; vrajanwalking;
rja-pathenaalong the King's road; mdhavaKa; striyama
woman; ghtaholding; agafor the body; vilepawith ointments;
bhjanma tray; vilokyaseeing; kubjmhunchbacked; yuvatm
young; vara-nanmwith an attractive face; papracchaHe inquired;
yntmgoing; prahasansmiling; rasaof the pleasure of love;
pradathe bestower.
ukadeva Gosvm said: As He walked down the King's road, Lord
Mdhava then saw a young hunchback woman with an attractive face,
who carried a tray of fragrant ointments as she walked along. The
bestower of the ecstasy of love smiled and inquired from her as follows.
According to rla Vivantha Cakravart hkura, the young
hunchbacked girl was actually a partial expansion of the Lord's wife
Satyabhm. Satyabhm is the Lord's internal energy known as Bhakti, and this expansion of hers, known as Pthiv, represents the earth,
which was bent down by the great burden of countless wicked rulers.
Lord Ka descended to remove these wicked rulers, and thus His
pastime of straightening out the hunchback Trivakr, as explained in

1269

these verses, represents His rectifying the burdened condition of the

earth. At the same time, the Lord awarded Trivakr a conjugal
relationship with Himself.
In addition to the given meaning, the word rasa-prada indicates that the
Lord amused His cowherd boyfriends by His dealings with the young
hunchback.
TEXT 2
k tva varorv etad u hnulepana
kasygane v kathayasva sdhu na
dehy vayor aga-vilepam uttama
reyas tatas te na cird bhaviyati
kwho; tvamyou; vara-ruO beautiful-thighed one; etatthis; u
haah, indeed; anulepanamointment; kasyafor whom; aganeMy
dear woman; vor; kathayasvaplease tell; sdhuhonestly; naUs;
dehiplease give; vayoto Us two; aga-vilepambody ointment;
uttamamexcellent; reyabenefit; tatathereafter; teyour; na
cirtsoon; bhaviyatiwill be.
[Lord Ka said:] Who are you, O beautiful-thighed one? Ah, ointment!
Who is it for, my dear lady? Please tell Us truthfully. Give Us both
some of your finest ointment and you will soon gain a great boon.
The Lord jokingly addressed the lady as varoru, "O beautiful-thighed
one." His joke was not malicious, since He was actually about to make her
beautiful.
TEXT 3
sairandhry uvca
dsy asmy aha sundara kasa-sammat
trivakra-nm hy anulepa-karmai
mad-bhvita bhoja-pater ati-priya
vin yuv ko 'nyatamas tad arhati
sairandhr uvcathe maidservant said; dsa servant; asmiam;
ahamI; sundaraO handsome one; kasaby Kasa; sammat
respected; trivakra-nmknown as Trivakr ("bent in three places");
hiindeed; anulepawith ointments; karmaifor my work; matby
me; bhvitamprepared; bhoja-pateto the chief of the Bhojas; ati-

1270

priyamvery dear; vinexcept for; yuvmYou two; kawho;

anyatamaelse; tatthat; arhatideserves.
The maidservant replied: O handsome one, I am a servant of King
Kasa, who highly regards me for the ointments I make. My name is
Trivakr. Who else but You two deserve my ointments, which the lord
of the Bhojas likes so much?
rla Vivantha Cakravart explains that Trivakr, who is also known as
Kubj, used the singular address sundara, "O handsome one," to hint that
she felt conjugal desire for Ka alone, and she used the dual form
yuvm, "for both of You," to try to hide her conjugal sentiment. The
hunchback's name, Trivakr, indicates that her body was bent at the neck,
chest and waist.
TEXT 4
rpa-peala-mdhurya
hasitlpa-vkitai
dharittm dadau sndram
ubhayor anulepanam
rpaby His beauty; pealacharm; mdhuryasweetness; hasita
smiles; lpatalking; vkitaiand glances; dharitaoverwhelmed;
tmher mind; dadaushe gave; sndramplentiful; ubhayoto both
of Them; anulepanamointment.
Her mind overwhelmed by Ka's beauty, charm, sweetness, smiles,
words and glances, Trivakr gave both Ka and Balarma generous
amounts of ointment.
This incident is also described in the Viu Pura (5.20.7):
rutv tam ha s ka
ghyatm iti sdaram
anulepana pradadau
gtra-yogyam athobhayo
"Hearing this, she respectfully replied to Lord Ka, 'Please take it,' and
gave both of Them ointment suitable for applying to Their bodies."

1271

TEXT 5
tatas tv aga-rgea
sva-varetara-obhin
samprpta-para-bhgena
uubhte 'nurajitau
tatathen; tauThey; agaof Their bodies; rgeawith the
coloring cosmetics; svaTheir own; varawith colors; itaraother
than; obhinadorning; samprptawhich exhibited; parathe highest;
bhagenaexcellence; uubhteThey appeared beautiful; anurajitau
anointed.
Anointed with these most excellent cosmetics, which adorned Them
with hues that contrasted with Their complexions, the two Lords
appeared extremely beautiful.
The cryas suggest that Ka spread yellow ointment upon His body,
and Balarma blue ointment upon His.
TEXT 6
prasanno bhagavn kubj
trivakr rucirnanm
jv kartu mana cakre
darayan darane phalam
prasannasatisfied; bhagavnthe Supreme Lord; kubjmthe
hunchback; trivakrTrivakr; ruciraattractive; nanmwhose face;
jvmstraight; kartumto make; mana cakreHe decided; darayan
showing; daraneof seeing Him; phalamthe result.
Lord Ka was pleased with Trivakr, so He decided to straighten that
hunchbacked girl with the lovely face just to demonstrate the result of
seeing Him.
TEXT 7
padbhym kramya prapade
dry-aguly-uttna-pin
praghya cibuke 'dhytmam
udannamad acyuta

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padbhymwith both His feet; kramyapressing down; prapadeon

her toes; dvihaving two; agulifingers; uttnapointing upwards;
pinwith His hands; praghyataking hold of; cibukeher chin;
adhytmamher body; udannamatHe raised; acyutaLord Ka.
Pressing down on her toes with both His feet, Lord Acyuta placed one
upward-pointing finger of each hand under her chin and straightened
up her body.
TEXT 8
s tadarju-samng
bhac-chroi-payodhar
mukunda-sparant sadyo
babhva pramadottam
sshe; tadthen; justraight; samnaeven; agher limbs;
bhatlarge; roiher hips; paya-dharand breasts; mukundasparantby the touch of Lord Mukunda; sadyasuddenly; babhva
became; pramada woman; uttammost perfect.
Simply by Lord Mukunda's touch, Trivakr was suddenly transformed
into an exquisitely beautiful woman with straight, evenly proportioned
limbs and large hips and breasts.
TEXT 9
tato rpa-guaudryasampann prha keavam
uttaryntam akya
smayant jta-hc-chay
tatathen; rpawith beauty; guagood character; audryaand
generosity; sampannendowed; prhashe addressed; keavamLord
Ka; uttaryaof His upper garment; antamthe end; kyapulling;
smayantsmiling; jtahaving developed; ht-aylusty feelings.
Now endowed with beauty, character and generosity Trivakr began to
feel lusty desires for Lord Keava. Taking hold of the end of His upper
cloth, she smiled and addressed Him as follows.

1273

TEXT 10
ehi vra gha ymo
na tv tyaktum ihotsahe
tvayonmathita-citty
prasda puruarabha
ehicome; vraO hero; ghamto my house; ymalet us go; na
not; tvmYou; tyaktumto leave; ihahere; utsaheI can bear;
tvayby You; unmathitaagitated; cittyon her whose mind;
prasdaplease have mercy; purua-abhaO best of men.
[Trivakr said:] Come, O hero, let us go to my house. I cannot bear to
leave You here. O best of males, please take pity on me, since You have
agitated my mind.
rla Vivantha Cakravart supplies the following conversation:
Ka: Is it for the purpose of dining that you're inviting Me to your
house?
Trivakr: I simply can't leave You here.
Ka: But people here on the King's road will misconstrue what you're
saying and laugh. Therefore please don't speak like this.
Trivakr: I can't help being agitated. You made the mistake of touching
me. It's not my fault.
TEXT 11
eva striy ycyamna
ko rmasya payata
mukha vkynu gopn
prahasas tm uvca ha
evamin this way; striyby the woman; ycya nnabeing begged;
kaLord Ka; rmasyaof Balarma; payatawho was looking
on; mukhamat the face; vkyaglancing; anuthen; gopnmof the
cowherd boys; prahasanlaughing; tmto her; uvca haHe said.
Thus entreated by the woman, Lord Ka first glanced at the face of
Balarma, who was watching the incident, and then at the faces of the
cowherd boys. Then with a laugh Ka replied to her as follows.

1274

TEXT 12
eymi te gha su-bhru
pusm dhi-vikaranam
sdhitrtho 'gh na
pnthn tva paryaam
eymiI will go; teyour; ghamto the house; su-bhruO you who
have beautiful eyebrows; pusmof men; dhithe mental distress;
vikaranamwhich eradicates; sdhitahaving accomplished; artha
My purpose; aghmwho have no home; nafor Us; pnthnm
who are traveling on the road; tvamyou; parathe best; ayanam
shelter.
[Lord Ka said:] O lady with beautiful eyebrows, as soon as I fulfill
My purpose I will certainly visit your house, where men can relieve
their anxiety. Indeed, you are the best refuge for Us homeless travelers.
By the word aghm, r Ka indicated not only that He had no fixed
residence but also that He was not yet married.
TEXT 13
visjya mdhvy vy tm
vrajan mrge vaik-pathai
nnopyana-tmblasrag-gandhai sgrajo 'rcita
visjyaleaving; mdhvysweet; vywith words; tmher;
vrajanwalking; mrgealong the road; vaik-pathaiby the
merchants; nnwith various; upyanarespectful offerings; tmbla
betel nut; srakgarlands; gandhaiand fragrant substances; sa
together with; agra-jaHis elder brother; arcitaworshiped.
Leaving her with these sweet words, Lord Ka walked further down
the road. The merchants along the way worshiped Him and His elder
brother by presenting Them with various respectful offerings, including
pn, garlands and fragrant substances.
TEXT 14
tad-darana-smara-kobhd

1275

tmna nvidan striya

visrasta-vsa-kavara
valay lekhya-mrtaya
tatHim; daranabecause of seeing; smaradue to the effects of
Cupid; kobhtby their agitation; tmnamthemselves; na avidan
could not recognize; striyathe women; visrastadisheveled; vsa
their clothes; kavarathe locks of their hair; valayand their bangles;
lekhya(as if) drawn in a picture; mrtayatheir forms.
The sight of Ka aroused Cupid in the hearts of the city women. Thus
agitated, they forgot themselves. Their clothes, braids and bangles
became disheveled, and they stood as still as figures in a painting.
rla Vivantha Cakravart states that since the women of Mathur
immediately experienced symptoms of conjugal attraction when they saw
Ka, they were the most advanced devotees in the city. The ten effects
of Cupid are described as follows: cak-rga prathama cittsagas tato
'tha sakalpa nidr-cchedas tanut viaya-nivttis trap-nasa/ unmdo
mrcch mtir ity et smara-da daaiva syu. "First comes attraction
expressed through the eyes, then intense attachment in the mind, then
determination, loss of sleep, becoming emaciated, disinterest in external
things, shamelessness, madness, becoming stunned and death. These are
the ten stages of Cupid's effects."
rla Vivantha Cakravart also points out that devotees who possess
pure love of Godhead generally do not exhibit the symptom of death,
since this is inauspicious in relation to Ka. They do, however, manifest
the other nine symptoms, culminating in becoming stunned in ecstasy.
TEXT 15
tata paurn pcchamno
dhanua sthnam acyuta
tasmin pravio dade
dhanur aindram ivdbhutam
tatathen; paurnfrom the city residents; pcchamnainquiring
about; dhanuaof the bow; sthnamthe place; acyutathe infallible
Supreme Lord; tasminthere; praviaentering; dadeHe saw;
dhanuthe bow; aindramthat of Lord Indra; ivalike; adbhutam

1276

amazing.
Lord Ka then asked the local people where the arena was in which
the bow sacrifice would take place. When He went there He saw the
amazing bow, which resembled Lord Indra's.
TEXT 16
puruair bahubhir guptam
arcita paramarddhimat
vryamo nbhi ka
prasahya dhanur dade
puruaiby men; bahubhimany; guptamguarded; arcitambeing
worshiped; paramasupreme; ddhiopulence; matpossessing;
vryamawarded off; nbhiby the guards; kaLord Ka;
prasahyaby force; dhanuthe bow; dadepicked up.
That most opulent bow was guarded by a large company of men, who
were respectfully worshiping it. Ka pushed His way forward and,
despite the guards' attempts to stop Him, picked it up.
TEXT 17
karea vmena sa-llam uddhta
sajya ca ktv nimiea payatm
n vikya prababhaja madhyato
yatheku-daa mada-kary urukrama
kareawith His hand; vmenaleft; sa-llamplayfully; uddhtam
lifted; sajyamthe stringing; caand; ktvdoing; nimieain the
wink of an eye; payatmas they watched; nmthe guards;
vikyapulling it taut; prababhajaHe broke it; madhyatain the
middle; yathas; ikuof sugarcane; daama stick; mada-karan
excited elephant; urukramaLord Ka.
Easily lifting the bow with His left hand, Lord Urukrama strung it in a
fraction of a second as the King's guards looked on. He then powerfully
pulled the string and snapped the bow in half, just as an excited
elephant might break a stalk of sugar cane.

1277

TEXT 18
dhanuo bhajyamnasya
abda kha rodas dia
praym sa ya rutv
kasas trsam upgamat
dhanuaof the bow; bhajyamnasyawhich was breaking; abdathe
sound; khamthe earth; rodasthe sky; diaand all the directions;
praym safilled; yamwhich; rutvhearing; kasaKing
Kasa; trsamfear; upgamatexperienced.
The sound of the bow's breaking filled the earth and sky in all
directions. Upon hearing it, Kasa was struck with terror.
TEXT 19
tad-rakia snucara
kupit tatyina
ghtu-km vavrur
ghyat vadhyatm iti
tatits; rakiaguards; saalong with; anucaramHis companions;
kupitangered; tatyinaholding weapons; ghtuto catch;
kmwanting;
vavrusurrounded;
ghyatmseize
Him;
vadhyatmkill Him; itithus saying.
The enraged guards then took up their weapons and, wanting to seize
Ka and His companions, surrounded them and shouted, "Grab Him!
Kill Him!"
TEXT 20
atha tn durabhipryn
vilokya bala-keavau
kruddhau dhanvana dya
akale t ca jaghnatu
athathereupon; tnthem; durabhiprynwith evil intent; vilokya
seeing;
bala-keavauBalarma
and
Ka;
kruddhauangry;
dhanvanaof the bow; dyataking; akalethe two broken pieces;

1278

tnthem; caand; jaghnatustruck.

Seeing the guards coming upon Them with evil intent, Balarma and
Keava took up the two halves of the bow and began striking them
down.
TEXT 21
bala ca kasa-prahita
hatv l-mukht tata
nikramya ceratur hau
nirkya pura-sampada
balaman armed force; caand; kasa-prahitamsent by Kasa;
hatvhaving killed; lof the sacrificial arena; mukhtby the gate;
tatathen; nikramyaexciting; ceratuthe two of Them walked
along; hauhappy; nirkyaobserving; puraof the city; sampada
the riches.
After also killing a contingent of soldiers sent by Kasa, Ka and
Balarma left the sacrificial arena by its main gate and continued Their
walk about the city, happily looking at the opulent sights.
TEXT 22
tayos tad adbhuta vrya
nimya pura-vsina
teja prgalbhya rpa ca
menire vibudhottamau
tayoof Them; tatthat; adbhutamamazing; vryamheroic deed;
nimyaseeing; pura-vsinathe residents of the city; tejaTheir
strength; prgalbhyamboldness; rpambeauty; caand; menirethey
considered; vibudhaof demigods; uttamautwo of the best.
Having witnessed the amazing deed Ka and Balarma had
performed, and seeing Their strength, boldness and beauty, the people
of the city thought They must be two prominent demigods.
TEXT 23

1279

tayor vicarato svairam

dityo 'stam upeyivn
ka-rmau vtau gopai
purc chakaam yatu
tayoas They; vicaratomoved about; svairamat Their will;
dityathe sun; astamits setting; upeyivnapproached; karmauKa and Balarma; vtauaccompanied; gopaiby the
cowherd boys; purtfrom the city; akaamto the place where the
wagons had been unharnessed; yatuwent.
As They strolled about at will, the sun began to set, so They left the city
with the cowherd boys and returned to the cowherds' wagon
encampment.
TEXT 24
gopyo mukunda-vigame virahtur y
satia t madhu-pury abhvan
sampayat purua-bhaa-gtra-lakm
hitvetarn nu bhajata cakame 'yana r
gopyathe gops; mukunda-vigamewhen Lord Mukunda was
departing; virahaby feelings of separation; turtormented; y
which; satathey had spoken; iathe benedictions; ttrue;
madhu-puriin Mathur; abhvanhave become; sampayatmfor
those who are fully seeing; puruaof men; bhaaof the ornament;
gtraof His body; lakmmthe beauty; hitvabandoning; itarn
others; nuindeed; bhajatawho were worshiping her; cakame
hankered for; ayanamshelter; rthe goddess of fortune.
At the time of Mukunda's [Ka's] departure from Vndvana, the gops
had foretold that the residents of Mathur would enjoy many
benedictions, and now the gops' predictions were coming true, for
those residents were gazing upon the beauty of Ka, the jewel among
men. Indeed, the goddess of fortune desired the shelter of that beauty
so much that she abandoned many other men, although they worshiped
her.

1280

TEXT 25
avaniktghri-yugalau
bhuktv kropasecanam
atus t sukha rtri
jtv kasa-cikritam
avaniktabathed; aghri-yugalauthe two feet of each of Them;
bhuktveating; kra-upasecanamboiled rice sprinkled with milk;
atuThey stayed there; tmfor that; sukhamcomfortably; rtrim
night; jtvknowing; kasa-cikritamwhat Kasa intended to do.
After Ka's and Balarma's feet were bathed, the two Lords ate rice
with milk. Then, although knowing what Kasa intended to do, They
spent the night there comfortably.
TEXTS 26-27
kasas tu dhanuo bhaga
raki sva-balasya ca
vadha niamya govindarma-vikrita param
drgha-prajgaro bhto
durnimittni durmati
bahny acaobhayath
mtyor dautya-kari ca
kasaKing Kasa; tubut; dhanuaof the bow; bhagamthe
breaking; rakimof the guards; svahis; balasyaof the army; ca
and; vadhamthe killing; niamyahearing of; govinda-rmaof Ka
and Balarma; vikritamthe playing; parammerely; drghafor a
long time; prajgararemaining awake; bhtaafraid; durnimittni
bad omens; durmatithe wicked-minded; bahnimany; acaasaw;
ubhayathin both states (sleep and wakefulness); mtyoof death;
dautya-karithe messengers; caand.
Wicked King Kasa, on the other hand, was terrified, having heard how
Ka and Balarma had broken the bow and killed his guards and
soldiers, all simply as a game. He remained awake for a long time, and
both while awake and while dreaming he saw many bad omens,

1281

messengers of death.
TEXTS 28-31
adarana sva-irasa
pratirpe ca saty api
asaty api dvitye ca
dvai-rpya jyoti tath
chidra-pratti chyy
pra-ghonuparuti
svara-prattir vkeu
sva-padnm adaranam
svapne preta-parivaga
khara-yna vidanam
yyn nalada-mly ekas
tailbhyakto dig-ambara
anyni cettha-bhtni
svapna-jgaritni ca
payan maraa-santrasto
nidr lebhe na cintay
adaranamthe invisibility; svaof his own; irasahead; pratirpe
his reflection; caand; satibeing present; apieven; asatithere not
being; apieven; dvityea cause for duplication; caand; dvairpyamdouble image; jyotimof the heavenly bodies; tathalso;
chidraof a hole; prattithe seeing; chyymin his shadow;
praof his life air; ghoaof the reverberation; anuparutithe
failure to hear; svaraof a golden color; prattithe perception;
vkeuon trees; svahis own; padnmfootprints; adaranamnot
seeing; svapnewhile asleep; pretaby ghostly spirits; parivaga
being embraced; kharaupon a donkey; ynamtraveling; viapoison;
adanamswallowing; yytwas going about; naladaof spikenards,
rose-purple flowers native to India; mlwearing a garland; eka
someone; tailawith oil; abhyaktasmeared; dik-ambaranaked;
anyniother (omens); caand; ittham-bhtnilike these; svapna
while asleep; jgaritniwhile awake; caalso; payanseeing;
maraaof death; santrastaterrified; nidrmsleep; lebhehe could

1282

achieve; nanot; cintaybecause of his anxiety.

When he looked at his reflection he could not see his head; for no
reason the moon and stars appeared double; he saw a hole in his
shadow; he could not hear the sound of his life air; trees seemed
covered with a golden hue; and he could not see his footprints. He
dreamt that he was being embraced by ghosts, riding a donkey and
drinking poison, and also that a naked man smeared with oil was
passing by wearing a garland of nalada flowers. Seeing these and other
such omens both while dreaming and while awake, Kasa was terrified
by the prospect of death, and out of anxiety he could not sleep.
TEXT 32
vyuy nii kauravya
srye cdbhya samutthite
kraym sa vai kaso
malla-kr-mahotsavam
vyuymhaving passed; niithe night; kauravyaO descendant of
Kuru (Parkit); sryethe sun; caand; adbhyafrom the water;
samutthiterising; kraym sahad carried out; vaiindeed; kasa
Kasa; mallaof wrestlers; krof the sport; mah-utsavamthe great
festival.
When the night had finally passed and the sun rose up again from the
water, Kasa set about arranging for the grand wrestling festival.
TEXT 33
narcu puru raga
trya-bherya ca jaghnire
mac clakt sragbhi
patk-caila-toraai
narcuworshiped; puruthe King's men; ragamthe arena;
tryamusical instruments; bheryadrums; caand; jaghnirethey
vibrated; macthe viewing platforms; caand; alaktwere
decorated; sragbhiwith garlands; patkwith flags; cailacloth
ribbons; toraaiand gateways.

1283

The King's men performed the ritual worship of the wrestling arena,
sounded their drums and other instruments and decorated the viewing
galleries with garlands, flags, ribbons and arches.
TEXT 34
teu paur jnapad
brahma-katra-purogam
yathopajoa vivi
rjna ca ktsan
teuupon these (platforms); paurthe city-dwellers; jnapadand
the people of the suburbs; brahmaby the brhmaas; katraand the
katriyas; pura-gamheaded; yath-upajoamas suited their
comfort; viviucame and sat; rjnathe kings; caalso; kta
given; asanspecial seats.
The city-dwellers and residents of the outlying districts, led by
brhmaas and katriyas, came and sat down comfortably in the
galleries. The royal guests received special seats.
TEXT 35
kasa parivto 'mtyai
rja-maca upviat
maalevara-madhya-stho
hdayena vidyat
kasaKasa; parivtasurrounded; amtyaiby his ministers;
rja-maceon the King's platform; upviatisat; maala-varaof
secondary rulers of various regions; madhyain the midst; stha
situated; hdayenawith his heart; vidyattrembling.
Surrounded by his ministers, Kasa took his seat on the imperial dais.
But even as he sat amidst his various provincial rulers, his heart
trembled.
TEXT 36
vdyamnesu tryeu

1284

malla-tlottareu ca
mall sv-alakt dpt
sopdhyy samsata
vdyamneuas they were being played; tryeuthe musical
instruments; mallasuitable for wrestling; tlawith meters; uttareu
prominent; caand; mallthe wrestlers; su-alaktwell
ornamented; dptproud; sa-updhyytogether with their
instructors; samsatacame and sat down.
While the musical instruments loudly played in the rhythmic meters
appropriate for wrestling matches, the lavishly ornamented wrestlers
proudly entered the arena with their coaches and sat down.
TEXT 37
cro muika kta
alas toala eva ca
ta sedur upasthna
valgu-vdya-praharit
cra muika kathe wrestlers Cra, Muika and Ka; ala
toalaala and Toala; eva caalso; tethey; sedusat down;
upasthnamon the mat of the wrestling ring; valgupleasing; vdya
by the music; praharitenthused.
Enthused by the pleasing music, Canura, Muika, Ka, ala and
Toala sat down on the wrestling mat.
TEXT 38
nanda-gopdayo gop
bhoja-rja-samhut
niveditopyans ta
ekasmin maca vian
nanda-gopa-dayaheaded by Nanda Gopa; gopthe cowherds;
bhoja-rjaby Kasa, King of the Bhojas; samhutcalled forward;
niveditapresenting; upyantheir offerings; tethey; ekasminin
one; maceviewing gallery; viansat down.

1285

Nanda Mahrja and the other cowherds, summoned by the King of the
Bhojas, presented him with their offerings and then took their seats in
one of the galleries.
According to rla Vivantha Cakravart, the word samhut indicates
that King Kasa respectfully called the leaders of Vraja forward so that
they could make their offerings to the central government. According to
the crya, Kasa assured Nanda as follows: "My dear King of Vraja, you
are the most important of my village rulers. Yet even though you have
come to Mathur from your cowherd village, you have not come to visit
me. Is that because you are frightened? Don't think that your two sons are
bad because They broke the bow. I invited Them here because I heard
They were extremely powerful, and I've arranged this wrestling match as a
test of Their strength. So please come forward without hesitation. Don't
be afraid."
rla Vivantha Cakravart further states that Nanda Mahrja noticed his
two sons were not present. Apparently, out of disrespect for King Kasa's
order, They had taken the morning off and gone elsewhere.
Thus Kasa delegated some cowherd men to go look for Them and advise
Them to behave properly and come back to the wrestling arena. The
crya also states that the reason Nanda and the other cowherd men sat in
the galleries was that they could not find any sitting places on the royal
dais.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-second Chapter,
of the rmad-Bhgavatam, entitled "The Breaking of the Sacrificial Bow."

1286

43. Ka Kills the Elephant Kuvalaypa

This chapter tells how Lord Ka killed the lordly elephant

Kuvalaypa, how Ka and Balarma entered the wrestling arena and
what Ka said to the wrestler Cra.
After finishing Their early-morning rituals, Ka and Balarma heard
kettledrums heralding the start of the wrestling match, and They went to
see the festivities. At the gate of the wrestling arena They encountered an
elephant named Kuvalaypa, who attacked Ka at the urging of his
keeper. The mighty elephant grabbed at Ka with his trunk, but the
Lord struck back and then disappeared from the beast's sight among his
legs. Enraged at not being able to see Ka, Kuvalaypa sought Him
out with his sense of smell and seized Him. But the Lord pulled loose. In
this way Ka teased and tormented Kuvalaypa, finally yanking out
one of his tusks and beating him and his keepers to death.
Sprinkled with the elephant's blood and carrying one of his tusks on His
shoulder as a weapon, Lord Ka appeared unprecedentedly beautiful as
He entered the wrestling arena. There the various classes of people saw
Him in different ways, according to their specific relationship with Him.
When King Kasa heard how Ka and Balarma had killed
Kuvalaypa, he realized They were invincible and became filled with
anxiety. The members of the audience, on the other hand, became joyful
as they reminded one another about the Lords' amazing pastimes. The
people declared that Ka and Balarma must be two expansions of the
Supreme Lord Nryaa who had descended into the house of Vasudeva.
Cra then stepped forward and challenged Ka and Balarma to
wrestle, saying King Kasa wished to see such a match. Ka replied,
"Although We are merely nomadic forest folk, We are nonetheless
subjects of the King; thus We will not hesitate to please him with an
exhibition of wrestling." As soon as Cra heard this, he suggested that
Ka should wrestle him and that Balarma should wrestle Muika.
TEXT 1

1287

r-uka uvca
atha ka ca rma ca
kta-aucau parantapa
malla-dundubhi-nirghoa
rutv draum upeyatu
r-uka uvcar ukadeva Gosvm said; athanext; kaKa;
caand; rmaBalarma; caalso; ktahaving carried out; aucau
purification; param-tapaO chastiser of enemies; mallaof the wrestling
match; dundubhiof the kettledrums; nirghoamthe resounding
vibration; rutvhearing; draumto see; upeyataThey approached.
ukadeva Gosvm said: O chastiser of enemies, Ka and Balarma,
having executed all necessary purification, then heard the kettledrums
resounding at the wrestling arena, and They went there to see what was
happening.
rla rdhara Svm explains the words kta-aucau, "having executed all
necessary purification," as follows: "Two days previously, Ka and
Balarma had executed Their purification, Their relief from offense, [by
performing heroic deeds. The Lords reasoned: 'Even after We have made
Our power known by breaking the bow and by performing other feats,
Our parents have still not secured freedom. Kasa is again trying to kill
them. Therefore, although he is Our maternal uncle, it will not be wrong
for Us to kill him.' They assured Their offenselessness by this reasoning."
TEXT 2
raga-dvra samsdya
tasmin ngam avasthitam
apayat kuvalaypa
ko 'mbaha-pracoditam
ragaof the arena; dvramthe gate; samsdyareaching; tasminin
that place; ngaman elephant; avasthitamstanding; apayatHe saw;
kuvalaypamnamed Kuvalaypa; kaLord Ka; ambaha
by his keeper; pracoditamurged on.
When Lord Ka reached the entrance to the arena, He saw the
elephant Kuvalaypa blocking His way at the urging of his keeper.

1288

The elephant-keeper revealed his malicious intent by blocking Lord

Ka's entrance into the arena.
TEXT 3
baddhv parikara auri
samuhya kuillakn
uvca hastipa vc
megha-nda-gabhray
baddhvbinding; parikaramHis clothes; auriLord Ka;
samuhya-tying together; kuilacurled; alaknthe locks of His hair;
uvcaHe spoke; hasti-pamto the elephant-keeper; vcwith words;
meghaof a cloud; ndalike the sound; gabhraygrave.
Securely binding up His clothes and tying back His curly locks, Lord
Ka addressed the elephant-keeper with words as grave as the
rumbling of a cloud.
Lord Ka was obviously preparing for a fight. According to rla
Vivantha Cakravart hkura, the Lord put aside His jacket, tightened
His belt and tied back His hair.
TEXT 4
ambahmbaha mrga nau
dehy apakrama m ciram
no cet sa-kujara tvdya
naymi yama-sdanam
ambaha ambahaO elephant-keeper, elephant-keeper; mrgamway;
nauto Us; dehigive; apakramamove aside; ma ciramwithout
delay; na u cetif not; sa-kujaramtogether with your elephant; tva
you; adyatoday; naymiI will send; yamaof the lord of death;
sdanamto the abode.
[Lord Ka said:] O driver, driver, move aside at once and let Us pass!
If you don't, this very day I will send both you and your elephant to the
abode of Yamarja!
TEXT 5

1289

eva nirbhartsito 'mbaha

kupita kopita gajam
codaym sa kya
klntaka-yamopamam
evamthus; nirbhartsitathreatened; ambahathe elephant-keeper;
kupitaangered; kopitamthe enraged; gajamelephant; codaym
sahe goaded; kyatoward Ka; klatime; antakadeath;
yamaand Yamarja; upamamcomparable to.
Thus threatened, the elephant-keeper became angry. He goaded his
furious elephant, who appeared equal to time, death and Yamarja, into
attacking Lord Ka.
TEXT 6
karndras tam abhidrutya
karea tarasgraht
kard vigalita so 'mu
nihatyghriv alyata
kariof elephants; indrathe lord; tamHim; abhidrutyarunning
toward; kareawith his trunk; tarasviolently; agrahtseized;
kartfrom the trunk; vigalitaslipping away; saHe, Ka;
amumhim, Kuvalaypa; nihatyastriking; aghriuamong his legs;
alyataHe disappeared.
The lord of the elephants charged Ka and violently seized Him with
his trunk. But Ka slipped away, struck him a blow and disappeared
from his view among his legs.
Lord Ka struck the elephant with His fist and then disappeared among
his legs.
TEXT 7
sakruddhas tam acako
ghra-di sa keavam
parmat pukarea
sa prasahya vinirgata

1290

sakruddhainfuriated; tamHim; acakanot seeing; ghraby

his sense of smell; diwhose vision; sahe, the elephant;
keavamLord Keava; parmattook hold of; pukareawith the
end of his trunk; saHe, Ka; prasahyaby force; vinirgatacame
free.
Infuriated at being unable to see Lord Keava, the elephant sought Him
out with his sense of smell. Once again Kuvalaypa seized the Lord
with the end of his trunk, only to have the Lord forcefully free Himself.
Lord Ka allowed the elephant to seize Him so that the beast would be
encouraged to keep fighting. Once Kuvalaypa had thus become proud,
Lord Ka again thwarted him with His superior potency.
TEXT 8
pucche praghyti-bala
dhanua paca-viatim
vicakara yath nga
supara iva llay
puccheby his tail; praghyagrabbing him; ati-balamthe extremely
powerful (elephant); dhanuabow-lengths; paca-viatimtwentyfive; vicakaraHe dragged; yathas; ngama snake; supara
Garua; ivaas; llayplayfully.
Lord Ka then grabbed the powerful Kuvalaypa by the tail and
playfully dragged him twenty-five bow-lengths as easily as Garua
might drag a snake.
TEXT 9
sa paryvartamnena
savya-dakiato 'cyuta
babhrma bhrmyamena
go-vatseneva blaka
saHe; paryvartamnenawith him (the elephant) who was being
moved around; savya-dakiatato the left and then the right;
acyutaLord Ka; babhrmamoved also; bhrmyamenatogether
with him who was being moved; go-vatsenawith a calf; ivajust as;

1291

blakaa young boy.

As Lord Acyuta held on to the elephant's tail, the animal tried to twist
away to the left and to the right, making the Lord swerve in the
opposite direction, as a young boy would swerve when pulling a calf by
the tail.
TEXT 10
tato 'bhimakham abhyetya
pinhatya vraam
prdravan ptaym sa
spyamna pade pade
tatathen; abhimukhamface to face; abhyetyacoming; pinwith
His hand; hatyaslapping; vraamthe elephant; prdravanrunning
away; ptaym saHe made him fall; spyamnabeing touched; pade
padewith each step.
Ka then came face to face with the elephant and slapped him and ran
away. Kuvalaypa pursued the Lord, managing to touch Him again
and again with each step, but Ka outmaneuvered the elephant and
made him trip and fall.
TEXT 11
sa dhvan kday bhmau
patitv sahasotthita
tam matv patita kruddho
dantbhy so 'hanat kitim
saHe; dhvanrunning; krayplayfully; bhmauon the ground;
patitvfalling; sahassuddenly; utthitagetting up; tamHim;
matvthinking; patitamfallen; kruddhaangry; dantbhymwith
his tusks; sahe, Kuvalaypa; ahanatstruck; kitimthe earth.
As Ka dodged about, He playfully fell on the ground and quickly got
up again. The raging elephant, thinking Ka was down, tried to gore
Him with his tusks but struck the earth instead.

1292

TEXT 12
sva-vikrame pratihate
kujarendro 'ty-amarita
codyamno mahmtrai
kam abhyadravad ru
svahis; vikrameprowess; pratihatebeing thwarted; kujara-indra
the lord of elephants; atiextreme; amaritawith frustrated anger;
codyamnaurged on; mahmtraiby the elephant-keepers;
kamat Ka; abhyadravathe charged; rufuriously.
His prowess foiled, the lordly elephant Kuvalaypa went into a
frenzied rage out of frustration. But the elephant-keepers goaded him
on, and he furiously charged Ka once again.
TEXT 13
tam patantam sdya
bhagavn madhusdana
nighya pin hasta
ptaym sa bh-tale
tamhim; patantamattacking; sdyaconfronting; bhagavnthe
Supreme Lord; madhu-sdanathe killer of the demon Madhu;
nighyafirmly seizing; pinwith His hand; hastamhis trunk;
ptaym saHe made him fall; bh-taleonto the ground.
The Supreme Lord, killer of the demon Madhu, confronted the elephant
as he attacked. Seizing his trunk with one hand, Ka threw him to the
ground.
TEXT 14
patitasya padkramya
mgendra iva llay
dantam utpya tenebha
hastip chanad dhari
patitasyaof the fallen (elephant); padwith His foot; kramya
climbing upon him; mgendraa lion; ivaas if; llaywith ease;

1293

dantamone of his tusks; utpyapulling out; tenawith it; ibhamthe

elephant; hasti-pnthe elephant-keepers; caalso; ahanatkilled;
hariLord Ka.
Lord Hari then climbed onto the elephant with the ease of a mighty
lion, pulled out a tusk, and with it killed the beast and his keepers.
TEXT 15
mtaka dvipam utsjya
danta-pi samviat
asa-nyasta-vio 'smada-bindubhir akita
virha-sveda-kaik
vadanmburuho babhau
mtakamdead; dvipamthe elephant; utsjyadiscarding; dantahis
tusk; piin His hand; samviatHe entered (the arena); asa
upon His shoulder; nyastaplacing; viathe tusk; askof blood;
madaand the elephant's sweat; bindubhiwith drops; akita
sprinkled; virhaexuding; svedaof (His own) perspiration; kaik
with fine drops; vadanaHis face; ambu-ruhalotuslike; babhau
shone.
Leaving the dead elephant aside, Lord Ka held on to the tusk and
entered the wrestling arena. With the tusk resting on His shoulder,
drops of the elephant's blood and sweat sprinkled all over Him, and His
lotus face covered with fine drops of His own perspiration, the Lord
shone with great beauty.
TEXT 16
vtau gopai katipayair
baladeva-janrdanau
raga viviat rjan
gaja-danta-varyudhau
vtausurrounded; gopaiby cowherd boys; katipayaiseveral;
baladeva-janrdanauBalarma and Ka; ragamthe arena;
viviatuentered; rjanO King (Parkit); gaja-dantathe elephant's

1294

tusks; varachosen; yudhauwhose weapons.

My dear King, Lord Baladeva and Lord Janrdana, each carrying one of
the elephant's tusks as His chosen weapon, entered the arena with
several cowherd boys.
TEXT 17
mallnm aanir n nara-vara str smaro mrtimn
gopn sva-jano 'sat kiti-bhuj st sva-pitro iu
mtyur bhoja-pater vir avidu tattva para yogin
vn para-devateti vidito raga gata sgraja
mallnmfor the wrestlers; aanilightning; nmfor the males;
nara-varathe best of men; strmfor the women; smaraCupid;
mrti-mnincarnate; gopnmfor the cowherds; sva-janatheir
relative; asatmimpious; kiti-bhujmfor the kings; sta punisher;
sva-pitrofor His parents; iua child; mtyudeath; bhoja-pate
for the King of the Bhojas, Kasa; virthe totality of the material
universe; avidumfor the unintelligent; tattvamthe Truth; param
Supreme; yoginmfor the yogs; vnmfor the members of the Vi
dynasty; para-devattheir most worshipable Deity; itiin these ways;
viditaunderstood; ragamthe arena; gataHe entered; saalong
with; agra-jaHis elder brother.
The various groups of people in the arena regarded Ka in different
ways when He entered it with His elder brother. The wrestlers saw
Ka as a lightning bolt, the men of Mathur as the best of males, the
women as Cupid in person, the cowherd men as their relative, the
impious rulers as a chastiser, His parents as their child, the King of the
Bhojas as death, the unintelligent as the Supreme Lord's universal form,
the yogs as the Absolute Truth and the Vis as their supreme
worshipable Deity.
rla rdhara Svm quotes the following verse, which explains the ten
attitudes toward Ka described here:
raudro 'dbhuta ca gro
hsya vro day tath
bhaynaka ca bbhatsa

1295

nta sa-prema-bhaktika
"[There are ten different moods:] fury [perceived by the wrestlers],
wonder [by the men], conjugal attraction [the women], laughter [the
cowherds], chivalry [the kings], mercy [His parents], terror [Kasa],
ghastliness [the unintelligent], peaceful neutrality [the yogs] and loving
devotion [the Vis]."
rla Vivantha Cakravart points out that people like the wrestlers,
Kasa and the impious rulers perceive Ka as dangerous, angry or
threatening because they fail to understand the actual position of the
Personality of Godhead. Actually, Lord Ka is everyone's friend and
well-wisher, but because we rebel against Him, He chastises us, and thus
we may perceive Him as threatening. Ka, or God, is actually merciful,
and when He punishes us, that is also His mercy.
rla Bhaktisiddhnta Sarasvat hkura quotes the following Vedic
statement: raso vai sa rasa hy evya labdhvnand bhavati. "He
Himself is rasa, the taste or mellow of a particular relationship. And
certainly one who achieves this rasa becomes nand, filled with bliss."
(Taittirya Upaniad 2.7.1)
rla Bhaktisiddhnta Sarasvat quotes a further verse to explain the word
rasa:
vyattya bhvan-vartma
ya camatkra-bhra-bh
hdi sattvojjvale bha
svadate sa raso mata
"That which is beyond imagination, heavy with wonder and relished in
the heart shining with goodnesssuch is known as rasa."
As rla Rpa Gosvm elaborately explains in his Bhakti-rasmta-sindhu,
there are five main rasasneutrality, servitude, friendship, parental love
and conjugal loveand seven secondary rasasamazement, humor,
chivalry, compassion, fury, fear and dread. Thus altogether there are
twelve rasas, and the supreme object of them all is r Ka Himself. In
other words, our love and affection are actually meant for r Ka.
Unfortunately, out of ignorance we stubbornly try to squeeze happiness
and love out of material relationships, which are not directly connected to
Ka, and thus life becomes a constant frustration. The solution is

1296

simple: surrender to Ka, love Ka, love Ka's devotees and be

happy forever.
TEXT 18
hata kuvalaypa
dv tv api durjayau
kaso manasy api tad
bham udvivije npa
hatamkilled; kuvalaypamthe elephant Kuvalaypa; dv
seeing; tauthe two of Them, Ka and Balarma; apiand; durjayau
invincible; kasaKing Kasa; manasiin his mind; apiindeed;
tadthen; bhamexceedingly; udvivijebecame anxious; npaO
King (Parkit).
When Kasa saw that Kuvalaypa was dead and the two brothers
were invincible, he was overwhelmed with anxiety, O King.
TEXT 19
tau rejat raga-gatau mah-bhujau
vicitra-vebharaa-srag-ambarau
yath nav uttama-vea-dhriau
mana kipantau prabhay nirkatm
tauthe two of Them; rejatushone; raga-gataupresent in the arena;
mah-bhujauthe mighty-armed Lords; vicitravariegated; veawhose
style of dress; bharaaornaments; srakgarlands; ambarauand
garments; yathlike; naautwo actors; uttamaexcellent; vea
costumes; dhriauwearing; manathe minds; kipantaustriking;
prabhaywith Their effulgences; nirkatmof those who looked on.
Arrayed with variegated ornaments, garlands and garments, just like a
pair of excellently costumed actors, the two mighty-armed Lords shone
splendidly in the arena. Indeed, They overpowered the minds of all
onlookers with Their effulgences.
TEXT 20
nirkya tv uttama-pruau jan

1297

maca-sthit ngara-rrak npa

prahara-vegotkalitekanan
papur na tpt nayanais tad-nanam
nirkyaseeing; tauboth of Them; uttama-pruauthe Supreme
Personalities; janthe people; macain the viewing galleries;
sthitsitting; ngarathe city-dwellers; rrakand the people
from outlying districts; npaO King; praharaof their joy; vegaby
the force; utkalitamade to expand widely; kaatheir eyes; nan
and faces; paputhey drank; nanot; tptsatiated; nayanaiwith
their eyes; tatof Them; nanamthe faces.
O King, as the citizens of the city and the people from outlying districts
gazed upon those two Supreme Personalities from their seats in the
galleries, the force of the people's happiness caused their eyes to open
wide and their faces to blossom. They drank in the vision of the Lords'
faces without becoming satiated.
TEXTS 21-22
pibanta iva cakurbhy
lihanta iva jihvay
jighranta iva nsbhy
liyanta iva bhubhi
cu paraspara te vai
yath-da yath-rutam
tad-rpa-gua-mdhuryaprgalbhya-smrit iva
pibantadrinking; ivaas if; cakurbhymwith their eyes; lihanta
licking; ivaas if; jihvaywith their tongues; jighrantasmelling;
ivaas if; nsbhymwith their nostrils; sliyantaembracing; ivaas
if; bhubhiwith their arms; cuthey spoke; parasparamamong
one another; tethey; vaiindeed; yathjust as; damthey had
seen; yathjust as; rutamthey had heard; tatTheir; rpaof the
beauty; guaqualities; mdhuryacharm; prgalbhyaand bravery;
smritreminded; ivaas if.
The people seemed to be drinking Ka and Balarma with their eyes,

1298

licking Them with their tongues, smelling Them with their nostrils and
embracing Them with their arms. Reminded of the Lords' beauty,
character, charm and bravery, the members of the audience began
describing these features to one another according to what they had
seen and heard.
Naturally, those who assembled in Mathur for the wrestling festival had
heard the latest news of Ka's and Balarma's adventures in the city
how the Lords had broken the sacrificial bow, defeated the police and
killed the elephant Kuvalaypa. And now that the people were seeing
Ka and Balarma enter the arena, their greatest expectations were
confirmed. Ka is the embodiment of all beauty, fame and opulence,
and therefore those assembled in the wrestling arena became fully
satisfied by glorifying what they had heard of Him and were now seeing.
TEXT 23
etau bhagavata skd
dharer nryaasya hi
avatrv ihena
vasudevasya vemani
etauthese two; bhagavataof the Supreme Lord; skt-directly;
hareof Lord Hari; nryaasyaNryaa; hicertainly; avatrau
have descended; ihato this world; aenaas expansions;
vasudevasyaof Vasudeva; vemaniin the home.
[The people said:] These two boys are certainly expansions of the
Supreme Lord Nryaa who have descended to this world in the home
of Vasudeva.
TEXT 24
ea vai kila devaky
jto nta ca gokulam
klam eta vasan gho
vavdhe nanda-vemani
eathis (Ka); vaicertainly; kilaindeed; devakymfrom the
womb of Devaki; jtaborn; ntabrought; caand; gokulamto
Gokula; klamtime; etamthis much; vasanliving; ghahidden;

1299

vavdheHe grew up; nanda-vemaniin the house of Nanda Mahrja.

This one [Ka] took birth from mother Devak and was brought to
Gokula, where He has remained concealed all this time, growing up in
the house of King Nanda.
TEXT 25
ptannena ntnta
cakravta ca dnava
arjunau guhyaka ke
dhenuko 'nye ca tad-vidh
ptanthe witch Ptan; anenaby Him; ntbrought; antamto her
end; cakravtawhirlwind; caand; dnavathe demon; arjunau
the twin Arjuna trees; guhyakathe demon akhaca; kethe horse
demon, Ke; dhenukathe jackass demon, Dhenuka; anyeothers; ca
and; tat-vidhlike them.
He made Ptan and the whirlwind demon meet with death, pulled
down the twin Arjuna trees and killed akhaca, Ke, Dhenuka and
similar demons.
TEXTS 26-27
gva sa-pl etena
dvgne parimocit
kliyo damita sarpa
indra ca vimada kta
saptham eka-hastena
dhto 'dri-pravaro 'mun
vara-vtanibhya ca
paritrta ca gokulam
gvathe cows; satogether with; pltheir tenders; etenaby
Him; dva-agnefrom the forest fire; parimocitsaved; kliya
Kliya; damitasubdued; sarpathe serpent; indraIndra; caand;
vimadaprideless; ktamade; sapta-ahamfor seven days; ekahastenawith one hand; dhtaheld; adriof mountains; pravara

1300

the most eminent; amunby Him; varafrom rain; vtawind;

aanibhyaand hail; caalso; paritrtamdelivered; caand;
gokulamthe residents of Gokula.
He saved the cows and the cowherds from a forest fire and subdued the
serpent Kliya. He removed Lord Indra's false pride by holding up the
best of mountains with one hand for an entire week, thus protecting the
inhabitants of Gokula from rain, wind and hail.
TEXT 28
gopyo 'sya nitya-muditahasita-prekaa mukham
payantyo vividhs tps
taranti smrama mud
gopyathe young gops; asyaHis; nityaalways; muditacheerful;
hasitasmiling; prekaamwhose glance; mukhamthe face;
payantyaseeing; vividhnof various kinds; tpndistress; taranti
smatranscended; aramamfree from fatigue; mudhappily.
The gops overcame all kinds of distress and experienced great
happiness by seeing His face, which is always cheerful with smiling
glances and ever free of fatigue.
TEXT 29
vadanty anena vao 'ya
yado su-bahu-viruta
riya yao mahatva ca
lapsyate parirakita
vadantithey say; anenaby Him; vaathe dynasty; ayamthis;
yadodescending from King Yadu; su-bahuvery much; viruta
famous; riyamriches; yaaglory; mahatvampower; caand;
lapsyateit will achieve; parirakitaprotected on all sides.
It is said that under His full protection the Yadu dynasty will become
extremely famous and attain wealth, glory and power.

1301

TEXT 30
aya csygraja rmn
rma kamala-locana
pralambo nihato yena
vatsako ye bakdaya
ayamthis; caand; asyaHis; agra-jaelder brother; r-manthe
possessor of all opulences; rmaLord Balarma; kamala-locanathe
lotus-eyed; pralambathe demon Pralamba; nihatakilled; yenaby
whom; vatsakaVatssura; yewho; bakaBaksura; dayaand
others.
This lotus-eyed elder brother of His, Lord Balarma, is the proprietor of
all transcendental opulences. He has killed Pralamba, Vatsaka, Baka and
other demons.
In fact two of the demons mentioned here were killed by Ka, not
Balarma. The reason for the mistake is that as news of Ka's exploits
spread among ordinary people, the facts became somewhat muddled. The
same tendency can be observed in modern newspapers.
TEXT 31
janev eva bruveu
tryeu ninadatsu ca
ka-rmau sambhya
cro vkyam abravt
janeuas the people; evamthus; bruveuwere speaking; tryeu
as the musical instruments; ninadatsuwere resounding; caand; karmauKa and Balarma; sambhyaaddressing; cnrathe
demonic wrestler Cra; vkyamwords; abravtsaid.
While the people talked in this way and the musical instruments
resounded, the wrestler Cra addressed Ka and Balarma with the
following words.
Cra could not tolerate that the audience was praising Ka so highly.
Therefore he had to say something to the two brothers.
TEXT 32

1302

he nanda-sno he rma
bhavantau vra-sammatau
niyuddha-kualau rutv
rjhtau didku
he nanda-snoO son of Nanda; he rmaO Rma; bhavantauYou two;
vraby heroes; sammatauare well respected; niyuddhain wrestling;
kualauskillful; rutvhearing; rjby the King; htaucalled
for; didkuwho wanted to see.
[Cra said:] O son of Nanda, O Rma, You two are well respected by
courageous men and are both skillful at wrestling. Having heard of Your
prowess, the King has called You here, wanting to see for himself.
TEXT 33
priya rja prakurvatya
reyo vindanti vai praj
manas karma vc
vipartam ato 'nyath
priyamthe pleasure; rjaof the King; prakurvatyaexecuting;
reyagood fortune; vindantiacquire; vaiindeed; prajcitizens;
manaswith their minds; karmawith their deeds; vcwith their
words; vipartamopposite; atato this; anyathotherwise.
Subjects of the King who try to please him with their thoughts, acts and
words are sure to achieve good fortune, but those who fail to do so will
suffer the opposite fate.
TEXT 34
nitya pramudit gop
vatsa-pl yath-sphuam
vaneu malla-yuddhena
kranta crayanti g
nityamalways;
pramuditvery
happy;
gopcowherds;
vatsapltending the calves; yath-sphuamobviously; vaneuin the
various forests; malla-yuddhenawith wrestling; krantaplaying;

1303

crayantithey graze; gthe cows.

It is well known that cowherd boys are always joyful as they tend their
calves, and that the boys playfully wrestle with each other while grazing
their animals in the various forests.
Here Cra explains how the two brothers came to be expert at
wrestling.
TEXT 35
tasmd rja priya yya
vaya ca karavma he
bhtni na prasdanti
sarva-bhta-mayo npa
tasmttherefore; rjathe King's; priyampleasure; yyamYou
two; vayamwe; caalso; karavma helet us do; bhtniall living
beings; nawith us; prasdantiwill be satisfied; sarva-bhtaall
beings; mayacomprising; npathe king.
Therefore let's do what the King wants. Everyone will be pleased with
us, for the king embodies all living beings.
TEXT 36
tan niamybravt ko
dea-klocita vaca
niyuddham tmano 'bha
manyamno 'bhinandya ca
tatthat; niamyahearing; abravtspoke; kaLord Ka; dea
for the place; klaand time; ucitamappropriate; vacawords;
niyuddhamwrestling; tmanato Himself; abhamdesirable;
manyamnaconsidering; abhinandyawelcoming; caand.
Hearing this, Lord Ka, who liked to wrestle and welcomed the
challenge, replied with words appropriate to the time and place.
TEXT 37
praj bhoja-pater asya

1304

vaya cpi vane-car

karavma priya nitya
tan na param anugraha
prajsubjects; bhoja-pateof the King of the Bhojas; asyaof him;
vayamWe; caalso; apieven though; vane-carwandering in the
forest; karavmaWe must execute; priyamhis pleasure; nityam
always; tatthat; nafor Us; paramthe greatest; anugrahabenefit.
[Lord Ka said:] Although forest-dwellers, We are also subjects of the
Bhoja king. We must gratify his desires, for such behavior will confer
upon Us the greatest benefit.
TEXT 38
bl vaya tulya-balai
kriymo yathocitam
bhaven niyuddha mdharma
spen malla-sabh-sada
blyoung boys; vayamWe; tulyaequal; balaiwith those whose
strength; kriymaWe will play; yath ucitamin a fitting manner;
bhavetshould occur; niyuddhamthe wrestling match; mnot;
adharmairreligion; spetshould touch; malla-sabhof the
assembly in the wrestling arena; sadathe members.
We are just young boys and should play with those of equal strength.
The wrestling match must go on properly so that irreligion does not
taint the respectable members of the audience.
TEXT 39
cra uvca
na blo na kioras tva
bala ca balin vara
llayebho hato yena
sahasra-dvipa-sattva-bht
cra uvcaCra said; nanot; blaa boy; nanot; kioraa
youth; tvamYou; balaBalarma; caand; balinmof the strong;

1305

varathe best; llayas play; ibhathe elephant; hatakilled;

yenaby whom; sahasraof one thousand; dvipaelephants; sattvaof
the strength; bhtthe bearer.
Cra said: You aren't really a child or even a young man, and neither
is Balarma, the strongest of the strong. After all, You playfully killed
an elephant who had the strength of a thousand other elephants.
TEXT 40
tasmd bhavadbhy balibhir
yoddhavya nnayo 'tra vai
mayi vikrama vreya
balena saha muika
tasmttherefore; bhavadbhymYou two; balibhiwith those who are
strong; yoddhavyamshould fight; nathere is not; anayainjustice;
atrain this; vaicertainly; mayito me; vikrama(show) Your
prowess; vreyaO descendant of Vi; balena sahawith Balarma;
muikaMuika (should fight).
Therefore You two should fight powerful wrestlers. There's certainly
nothing unfair about that. You, O descendant of Vi, can show Your
prowess against me, and Balarma can fight with Muika.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-third Chapter,
of the rmad-Bhgavatam, entitled "Ka Kills the Elephant
Kuvalaypa."

1306

44. The Killing of Kasa

This chapter tells how Ka and Balarma killed the wrestlers, how
Ka killed Kasa and consoled Kasa's wives, and how the two Lords
were reunited with Their mother and father.
Deciding to wrestle, Lord Ka faced off against Cra, and Lord
Baladeva took on Muika. Battling arm to arm, head to head, knee to
knee and chest to chest, the opponents attacked each other so fiercely that
they appeared to be harming even their own bodies. The ladies in the
arena, seeing the violent battle, began to condemn the King and all the
members of the assembly: "A respectable audience should never have
allowed a wrestling match between such huge wrestlers, whose limbs are
as tough as lightning bolts, and such tender young boys, who are just
entering youth. An intelligent person should never enter an assembly if he
sees injustice being done there." Because Vasudeva and Devak did not
fully understand the power of Ka and Balarma, they became
extremely unhappy when they heard the women of the audience speak
these words.
r Ka then grabbed Cra's arms, whirled him around several times
and threw him to the ground, killing him. Muika met a similar fate: after
being struck powerfully by Lord Baladeva's palm, he began vomiting
blood and then fell down dead. Thereupon the wrestlers named Ka, ala
and Toala came forward, but Ka and Balarma easily killed them with
the blows of Their fists and feet. The remaining wrestlers, fearing for their
lives, all fled.
Except for Kasa, everyone present cheered Ka and Balarma. The
King, in a rage, stopped the festive music and ordered that Vasudeva,
Nanda, Ugrasena and all the cowherds be severely punished and that
Ka and Balarma be driven from the assembly. Ka became furious
when He heard Kasa speak this way, and He instantly leapt onto the
lofty royal dais. He grabbed Kasa by the hair, hurled him down onto the
floor of the wrestling ring and threw Himself on top of him. In this way,
Kasa met his death. Because out of fear Kasa had always thought of
Ka, after his death he gained the liberation of having a form like the

1307

Lord's.
Kasa's eight brothers then attacked Ka, but Balarma easily killed
each of them with His club, just as a lion kills defenseless animals.
Kettledrums resounded in the sky as the joyful demigods rained down
flowers and chanted the glories of Lord Ka and Lord Balarma.
The wives of Kasa, grieving for their husband, lamented that he had
died because of his violence toward other living beings and his lack of
respect for Ka, the Supreme Soul, who creates, maintains and destroys
the entire universe. The Lord consoled the widows, had the funeral rites
performed for Kasa and his brothers and then released His mother and
father from bondage. Ka offered obeisances at His parents' feet, but
they, now understanding Him to be the Supreme Personality of Godhead,
did not embrace Him.
TEXT 1
r-uka uvca
eva carcita-sakalpo
bhagavn madhusdana
sasdtha cara
mutika rohi-suta
r-uka uvcaukadeva Gosvm said; evamthus; carcita-fixing;
sakalpaHis
determination;
bhagavnthe
Supreme
Lord;
madhusdana-Ka; sasdaconfronted; athathen; cram
Cra; muikamMuika; rohi-sutathe son of Rohi, Lord
Balarma.
ukadeva Gosvm said: Thus addressed, Lord Ka made up His mind
to accept the challenge. He paired off with Cra, and Lord Balarma
with Muika.
TEXT 2
hastbhy hastayor baddhv
padbhym eva ca pdayo
vicakaratur anyonya
prasahya vijigay
hastbhymwith their hands; hastayoby the hands; baddhv
seizing; padbhymwith their legs; eva caalso; pdayoby the legs;

1308

vicakaratuthey (Ka paired with Cra, and Balarma with

Muika) dragged; anyonyameach other; prasahyawith force;
vijigaywith desire for victory.
Seizing each other's hands and locking legs with each other, the
opponents struggled powerfully, eager for victory.
TEXT 3
aratn dve aratnibhy
jnubhy caiva jnun
ira rorasoras tv
anyonyam abhijaghnatu
aratnagainst the opponent's fists; dvetwo; aratnibhymtheir fists;
jnubhymtheir knees; ca evaalso; jnunagainst the opponent's
knees; irahead; rwith head; uraswith chest; urachest;
tauthey in pairs; anyonyameach other; abhijaghnatustruck.
They each struck fists against fists, knees against knees, head against
head and chest against chest.
The word aratni in this verse may indicate the elbow as well as the fist.
Thus blows were perhaps also struck with the elbow, a technique seen
today in various martial arts.
TEXT 4
paribhrmaa-vikepaparirambhvaptanai
utsarpapasarpaai
cnyonya pratyarundhatm
paribhrmaawith wheeling the other about; vikepashoving;
parirambhacrushing; avaptanaiand throwing down; utsarpaa
releasing and running in front; apasarpaaigoing behind; caand;
anyonyameach other; pratyarundhatmthey resisted.
Each fighter contended with his opponent by dragging him about in
circles, shoving and crushing him, throwing him down and running
before and behind him.

1309

rla rdhara Svm explains that the word parirambha indicates crushing
one's opponent with one's arms.
TEXT 5
utthpanair unnayanai
clanai sthpanair api
paraspara jigantv
apacakratur tmana
utthpanaiwith lifting up; unnayanaicarrying; clanaipushing
away; sthpanaiholding stationary; apialso; parasparameach other;
jigantauwanting victory; apacakratuthey harmed; tmana(even)
themselves.
Forcefully lifting and carrying each other, pushing each other away and
holding each other down, the fighters hurt even their own bodies in
their great eagerness for victory.
rla Jva Gosvm explains that although Ka and Balarma did not, of
course, harm Themselves, it appeared that way to Cra, Muika and
others of mundane vision. In other words, the Lords were fully absorbed
in the pastime of being wrestlers.
TEXT 6
tad balbalavad yuddha
samet sarva-yoita
cu paraspara rjan
snukamp varthaa
tatthat; bala-abalathe strong and the weak; vatinvolving;
yuddhamfight; sametassembled; sarvaall; yoitathe women;
cusaid; parasparamto one another; rjanO King (Parkit); saanukampfeeling compassion; varthaain groups.
My dear King, all the women present, considering the match an unfair
fight between the strong and the weak, felt extreme anxiety due to
compassion. They assembled in groups around the arena and spoke to
one another as follows.

1310

TEXT 7
mahn aya batdharma
e rja-sabh-sadm
ye balbalavad yuddha
rjo 'nvicchanti payata
mahngreat; ayamthis; bataalas; adharmaact of irreligion;
emon the part of these; rja-sabhin the King's assembly; sadm
persons present; yewho; bala-abala-vatbetween strong and weak;
yuddhama fight; rjawhile the King; anvicchantithey also desire;
payatais watching.
[The women said:] Alas, what a greatly irreligious act the members of
this royal assembly are committing! As the King watches this fight
between the strong and the weak, they also want to see it.
The idea the ladies are expressing is that even if the King somehow
wanted to see such an unfair match, why should the respectable members
of the assembly also desire to see it? These feelings are natural. Even
nowadays, if in a public place we find a violent fight going on between a
very strong, large person and a weaker, smaller person, we are aroused to
indignation. Compassionate women are especially offended and enraged
by such unfair violence.
TEXT 8
kva vajra-sra-sarvgau
mallau ailendra-sannibhau
kva cti-sukumrgau
kiorau npta-yauvanau
kvawhere, on the one hand; vajraof lightning; srawith the
strength; sarvaall; agauwhose limbs; mallautwo wrestlers; aila
mountains; indralike the chief; sannibhauwhose appearance; kva
where; caand, on the other hand; ativery; su-kumratender;
agauwhose limbs; kiorautwo youths; na ptanot having yet
attained; yauvanauTheir maturity.
What comparison can there be between these two professional
wrestlers, with limbs as strong as lightning bolts and bodies resembling
mighty mountains, and these two young, immature boys with

1311

exceedingly tender limbs?

TEXT 9
dharma-vyatikramo hy asya
samjasya dhruva bhavet
yatrdharma samuttihen
na stheya tatra karhicit
dharmaof religious principles; vyatikramatransgression; hiindeed;
asyaby this; samjasyacompany; dhruvamcertainly; bhavetmust
be; yatrawherein; adharmairreligion; samuttihethas fully arisen;
na stheyamone should not remain; tatrathere; karhicitfor any
duration of time at all.
Religious principles have certainly been violated in this assembly. One
should not remain for even a moment in a place where irreligion is
flourishing.
TEXT 10
na sabh praviet prja
sabhya-don anusmaran
abruvan vibruvann ajo
nara kilbiam anute
nanot; sabhman assembly; pravietshould enter; prjathe wise
person; sabhyaof the assembly members; donsinful discrepancies;
anusmarankeeping in mind; abruvannot speaking; vibruvan
speaking wrongly; ajaignorant (or pretending to be so); naraa
man; kilbiamsin; anuteincurs.
A wise person should not enter an assembly if he knows the
participants there are committing acts of impropriety. And if, having
entered such an assembly, he fails to speak the truth, speaks falsely or
pleads ignorance, he will certainly incur sin.
TEXT 11
valgata atrum abhita

1312

kasya vadanmbujam
vkyat rama-vry-upta
padma-koam ivmbubhi
valgataleaping; atrumof His enemy; abhitaon all sides;
kasyaof Ka; vadanathe face; ambujamlotuslike; vkyatm
you should see; ramaof fatigue; vriwith the moisture; uptam
covered; padmaof a lotus flower; koamthe whorl; ivalike;
ambubhiwith droplets of water.
Just see the lotus face of Ka as He darts around His foe! That face,
covered with drops of perspiration brought on by the strenuous fight,
resembles a lotus covered with dew.
TEXT 12
ki na payata rmasya
mukham tmra-locanam
muika prati smara
hsa-sarambha-obhitam
kimwhy; na payatado you not see; rmasyaof Lord Balarma;
mukhamthe face; tmralike copper; locanamwith eyes; muikam
Muika; pratitoward; sa-amaramwith anger; hsaby His laughter;
sarambhaand His absorption; obhitambeautified.
Don't you see the face of Lord Balarma, with its eyes copper-red from
His anger toward Muika and its beauty enhanced by His laughter and
His absorption in the fight?
TEXT 13
puy bata vraja-bhuvo yad aya n-liga
gha pura-puruo vana-citra-mlya
g playan saha-bala kvaaya ca veu
vikrdaycati giritra-ramrcitghri
puypious; bataindeed; vraja-bhuvathe various regions of the
land of Vraja; yatin which; ayamthis; nhuman; ligaby
characteristics; ghadisguised; pura-puruathe primeval

1313

Personality of Godhead; vanacomposed of flowers and other items of

the forest; citraof wonderful variety; mlyawhose garlands; gthe
cows; playanherding; sahatogether with; balaLord Balarma;
kvaayanvibrating; caand; veumHis flute; vikraywith various
pastimes; acatiHe moves about; giritraby Lord iva; ramand the
goddess of fortune; arcitaworshiped; aghriHis feet.
How pious are the tracts of land in Vraja, for there the primeval
Personality of Godhead, disguising Himself with human traits, wanders
about, enacting His many pastimes! Adorned with wonderfully
variegated forest garlands, He whose feet are worshiped by Lord iva
and goddess Ram vibrates His flute as He tends the cows in the
company of Balarma.
In this verse the devoted ladies in the audience point out the difference
between Mathur and Vndvana. They want to indicate that in
Vndvana Ka simply enjoys with His girlfriends and boyfriends,
whereas here in Mathur the Lord is subjected to harassment by the
bullying tactics of professional wrestlers. Thus the ladies are condemning
the city of Mathur because of their pain at seeing Ka in what they
consider an unfair wrestling match. Of course, Mathur is also one of the
Lord's eternal abodes, but here the women in the assembly express their
love in a critical mood.
TEXT 14
gopyas tapa kim acaran yad amuya rpa
lvaya-sram asamordhvam ananya-siddham
dgbhi pibanty anusavbhinava durpam
eknta-dhma yaasa rya aivarasya
gopyathe gops; tapa-austerities; kimwhat; acaranperformed;
yatfrom which; amuyaof such a one (Lord Ka); rpamthe form;
lvaya-sramthe essence of loveliness; asama-rdhvamnot paralleled
or surpassed; ananya-siddhamnot perfected by any other ornament
(self-perfect); dgbhiby the eyes; pibantithey drink; anusavaabhinavamconstantly new; durpamdifficult to obtain; ekntadhmathe only abode; yaasaof fame; riyaof beauty;
aivarasyaof opulence.

1314

What austerities must the gops have performed! With their eyes they
always drink the nectar of Lord Ka's form, which is the essence of
loveliness and is not to be equaled or surpassed. That loveliness is the
only abode of beauty, fame and opulence. It is self-perfect, ever fresh
and extremely rare.
The word meanings and translation for this verse are from rla
Prabhupda's Caitanya-caritmta (di 4.156).
TEXT 15
y dohane 'vahanane mathanopalepa
prekhekhanrbha-ruditokaa-mrjandau
gyanti cainam anurakta-dhiyo 'ru-kahyo
dhany vraja-striya urukrama-citta-yn
yawho (the gops); dohanewhile milking; avahananethreshing;
mathanachurning; upalepasmearing; prekhaon swings; ikhana
swinging; arbha-rudita(taking care of) crying babies; ukaa
sprinkling; mrjanacleaning; dauand so on; gyantithey sing; ca
and; enamabout Him; anuraktavery much attached; dhiyawhose
minds; aruwith tears; kahyawhose throats; dhany-fortunate;
vraja-striyathe ladies of Vraja; urukramaof Lord Ka; cittaby
consciousness; ynwhose acquisition of all desired objects.
The ladies of Vraja are the most fortunate of women because, with their
minds fully attached to Ka and their throats always choked up with
tears, they constantly sing about Him while milking the cows,
winnowing grain, churning butter, gathering cow dung for fuel, riding
on swings, taking care of their crying babies, sprinkling the ground with
water, cleaning their houses, and so on. By their exalted Ka
consciousness they automatically acquire all desirable things.
TEXT 16
prtar vrajd vrajata viata ca sya
gobhi sama kvaayato 'sya niamya veum
nirgamya tram abal pathi bhri-puy
payanti sa-smita-mukha sa-dayvalokam
prtain the early morning; vrajtfrom Vraja; vrajataof Him who

1315

is going; viataentering; caand; syamin the evening; gobhi

samamtogether with the cows; kvaayatawho is playing; asyaHis;
niamyahearing; veumthe flute; nirgamyacoming out; tram
quickly; abalthe women; pathion the road; bhriextremely;
puypious; payantithey see; sawith; smitasmiling; mukham
face; sa-dayamerciful; avalokamwith glances.
When the gops hear Ka playing His flute as He leaves Vraja in the
morning with His cows or returns with them at sunset, the young girls
quickly come out of their houses to see Him. They must have performed
many pious activities to be able to see Him as He walks on the road, His
smiling face mercifully glancing upon them.
TEXT 17
eva prabhamsu
stru yogevaro hari
atru hantu mana cakre
bhagavn bharatarabha
evamin this manner; prabhamsuwhile they were speaking;
struthe women; yoga-varathe master of all mystic power; hari
Lord Ka; atrumHis enemy; hantumto kill; mana cakremade up
His mind; bhagavnthe Supreme Lord; bharata-abhaO hero of the
Bhratas.
[ukadeva Gosvm continued:] As the women spoke thus, O hero of
the Bhratas, Lord Ka, the master of all mystic power, made up His
mind to kill His opponent.
TEXT 18
sa-bhay str-gira rutv
putra-sneha-ucturau
pitarv anvatapyet
putrayor abudhau balam
sa-bhayfearful; strof the women; girathe words; rutv
hearing; putrafor their sons; snehaby their affection; ucawith
sorrow; turauoverwhelmed; pitarauTheir parents (Devak and

1316

Vasudeva); anvatapyetmfelt remorse; putrayoof their two sons;

abudhaunot knowing; balamthe strength.
Out of affection for the two Lords, Their parents [Devak and Vasudeva]
became overwhelmed with sorrow when they heard the women's fearful
statements. They grieved, not knowing their sons' strength.
Naturally, Ka's parents would lament in this situation, thinking "Why
didn't we keep our sons at home? Why did we allow Them to participate
in this corrupt exhibition?"
TEXT 19
tais tair niyuddha-vidhibhir
vividhair acyutetarau
yuyudhte yathnyonya
tathaiva bala-muikau
tai taiwith all these; niyuddhaof wrestling; vidhibhitechniques;
vividhaivarious; acyuta-itarauLord Acyuta and His opponent;
yuyudhtefought; yathas; anyonyamwith each other; tath eva
just so; bala-muikauLord Balarma and Muika.
Lord Balarma and Muika, expertly displaying numerous wrestling
techniques, battled each other in the same way that Lord Ka and His
opponent did.
TEXT 20
bhagavad-gtra-niptair
vajra-npea-nihurai
cro bhajyamngo
muhur glnim avpa ha
bhagavatof the Supreme Lord; gtraby the limbs; niptaidue to
the blows; vajraof lightning; nipealike a crushing stroke;
nihuraihard; craCra; bhajyamnabeing broken; aga
his entire body; muhumore and more; glnimpain and fatigue; avpa
hafelt.
The harsh blows from the Supreme Lord's limbs fell like crushing

1317

lightning bolts upon Cra, breaking every part of his body and
causing him more and more pain and fatigue.
Cra's elbows, arms, knees and other limbs were all weakening.
TEXT 21
sa yena-vega utpatya
mu-ktya karv ubhau
bhagavanta vsudeva
kruddho vakasy abdhata
sahe, Cra; yenaof a hawk; vegawith the speed; utpatya
falling upon Him; muinto fists; ktyamaking; karauhis hands;
ubhauboth; bhagavantamthe Supreme Lord; vsudevamKa;
kruddhaangry; vakasiupon His chest; abdhatastruck.
Furious, Cra attacked Lord Vsudeva with the speed of a hawk and
struck His chest with both fists.
It appears that Cra, realizing he was being defeated, became furious
and made a final attempt to defeat Lord Ka. The demon certainly had
the spirit of a good fighter, but if he hoped for victory, he was certainly in
the wrong place at the wrong time with the wrong person.
TEXTS 22-23
ncalat tat-prahrea
mlhata iva dvipa
bhvor nighya cra
bahuo bhrmayan hari
bh-phe pothaym sa
taras ka jvitam
visrastkalpa-kea-srag
indra-dhvaja ivpatat
na acalatHe (Lord Ka) did not move; tat-prahreabecause of his
blows; mlwith a garland; hatastruck; ivaas; dvipaan
elephant; bhvoby the two arms; nighyaseizing; cramCra;
bahuaseveral times; bhrmayanwhirling him around; hariLord
Ka; bhof the earth; pheonto the surface; pothaym sahurled;

1318

tarasforcefully; kabecoming lost; jvitamhis life; visrasta

scattered; kalpahis clothing; keahair; srakand flower garland;
indra-dhvajaa tall festival column; ivaas if; apatathe fell.
No more shaken by the demon's mighty blows than an elephant struck
with a flower garland, Lord Ka grabbed Cra by his arms, swung
him around several times and hurled him onto the ground with great
force. His clothes, hair and garland scattering, the wrestler fell down
dead, like a huge festival column collapsing.
rla rdhara Svm explains the words indra-dhvaja as follows: "In
Bengal, on the occasion of a certain festival, people erect a tall column in
the form of a man and decorate it with flags, banners, etc. He [Cra]
fell just as such a pole might fall."
TEXTS 24-25
tathaiva muika prva
sva-muybhihatena vai
balabhadrea balin
talenbhihato bham
pravepita sa rudhiram
udvaman mukhato 'rdita
vyasu paptorvy-upasthe
vthata ivghripa
tathalso; evasimilarly; muikaMuika; prvampreviously; svamuywith his fist; abhihatenawho had been struck; vaiindeed;
balabhadreaby Lord Balarma; balinthe powerful; talenawith His
palm; abhihatastruck; bhamviolently; pravepitatrembling;
sahe, Muika; rudhiramblood; udvamanvomiting; mukhata
from his mouth; arditatormented; vyasulifeless; paptahe fell;
urvof the earth; upastheonto the lap; vtaby the wind; hata
struck down; ivalike; aghripaa tree.
Similarly, Muika struck Lord Balabhadra with his fist and was slain.
Receiving a violent blow from the mighty Lord's palm, the demon
trembled all over in great pain, vomited blood and then fell lifeless onto
the ground, like a tree blown down by the wind.

1319

TEXT 26
tata kam anuprpta
rma praharat vara
avadhl llay rjan
svaja vma-muin
tatathen; kamthe demonic wrestler Ka; anuprptamappearing
on the scene; rmaLord Balarma; praharatmof fighters; varathe
best; avadhtkilled; llayplayfully; rjanO King, Parkit; saavajamneglectfully; vmaleft; muinwith His fist.
Confronted next by the wrestler Ka, Lord Balarma, the best of
fighters, playfully and nonchalantly killed him with His left fist, O King.
TEXT 27
tarhy eva hi ala kaprapadhata-raka
dvidh vidras toalaka
ubhv api nipetatu
tarhi evaand then; hiindeed; alathe wrestler ala; kaof Lord
Ka; prapadaby the toes; hatastruck; rakahis head; dvidh
in two; vidrnatorn; toalakaToala; ubhau apiboth of them;
nipetatufell down.
Then Ka struck the wrestler ala in the head with His toes and tore
him in half. The Lord dealt with Toala in the same way, and both
wrestlers fell down dead.
TEXT 28
cre muike ke
ale toalake hate
e pradudruvur mall
sarve pra-parpsava
cre muike keCra, Muika and Ka; ale toalakeala and
Toala; hatebeing killed; ethose remaining; pradudruvuran
away; mallwrestlers; sarveall; pratheir lives; parpsava

1320

hoping to save.
Cra, Muika, Ka, ala and Toala having been killed, the
remaining wrestlers all fled for their lives.
TEXT 29
gopn vayasyn kya
tai sasjya vijahratu
vdyamneu tryeu
valgantau ruta-npurau
gopnthe cowherd boys; vayasynTheir young friends; kya
gathering together; taiwith them; sasjyajoining up; vijahratu
They sported; vdyamneuwhile they played; tryeuthe musical
instruments; valgantauthe two of Them dancing about; ruta
resounding; npurauTheir ankle bells.
Ka and Balarma then called Their young cowherd boyfriends to join
Them, and in their company the Lords danced about and sported, Their
ankle bells resounding as musical instruments played.
Nowadays we see that in championship boxing matches, as soon as there
is a victory, all the friends and relatives of the victorious boxer rush into
the ring to congratulate him, and often the champion will dance about in
great happiness. Exactly in this mood, Ka and Balarma danced about,
celebrating Their victory with Their friends and relatives.
TEXT 30
jan prajahu sarve
karma rma-kayo
te kasa vipra-mukhy
sdhava sdhu sdhv iti
janthe people; prajahurejoiced; sarveall; karmaat the
deed; rma-kayoof Balarma and Ka; teexcept; kasam
Kasa; vipraof the brhmaas; mukhythe best; sdhavathe
saintly persons; sdhu sdhu iti(exclaimed) "Excellent! Excellent!"
Everyone except Kasa rejoiced at the wonderful feat Ka and

1321

Balarma had performed. The exalted brhmaas and great saints

exclaimed, "Excellent! Excellent!"
It is understood that as the best of the brhmaas and saints were
exclaiming "Excellent! Excellent!" the worst of the brhmaas, namely
Kasa's priests, were seriously grieving.
TEXT 31
hateu malla-varyeu
vidruteu ca bhoja-r
nyavrayat sva-tryi
vkya cedam uvca ha
hateubeing killed; malla-varyeuthe best wrestlers; vidruteuhaving
run away; caand; bhoja-rthe Bhoja king, Kasa; nyavrayat
stopped; svahis own; tryimusical instruments; vkyamwords;
caand; idamthese; uvca haspoke.
The Bhoja king, seeing that his best wrestlers had all been killed or had
fled, stopped the musical performance originally meant for his pleasure
and spoke the following words.
TEXT 32
nisrayata durvttau
vasudevtmajau purt
dhana harata gopn
nanda badhnta durmatim
nisrayataexpel; durvttauwho behave wickedly; vasudeva-tmajau
the two sons of Vasudeva; purtfrom the city; dhanamthe wealth;
haratatake away; gopnmof the cowherds; nandamNanda
Mahrja; badhntatie up; durmatimthe fool, whose heart is crooked.
[Kasa said:] Drive the two wicked sons of Vasudeva out of the city!
Confiscate the cowherds' property and arrest that fool Nanda!
TEXT 33
vasudevas tu durmedh

1322

hanyatm v asattama
ugrasena pit cpi
snuga para-paka-ga
vasudevaVasudeva; tuand furthermore; durmedhthe foolishminded; hanyatmshould be killed; uimmediately; asat-tamathe
worst of the impure; ugrasenaUgrasena; pitmy father; ca apialso;
satogether with; anugahis followers; paraof the enemy; pakagataking the side.
Kill that most evil fool Vasudeva! And also kill my father, Ugrasena,
along with his followers, who have all sided with our enemies!
TEXT 34
eva vikatthamne vai
kase prakupito 'vyaya
laghimnotpatya taras
macam uttugam ruhat
evamthus; vikatthamneexclaiming with audacity; vaiindeed;
kaseKasa; prakupitabecoming extremely angry; avyayathe
infallible Lord; laghimnwith ease; utpatyajumping up; taras
swiftly; macamthe royal platform; uttugamtall; ruhatclimbed
onto.
As Kasa thus raved so audaciously, the infallible Lord Ka,
intensely angry, quickly and easily jumped up onto the high royal dais.
TEXT 35
tam viantam lokya
mtyum tmana sant
manasv sahasotthya
jaghe so 'si-carma
tamHim, Ka; viantamentering (into his private sitting area);
lokyaseeing; mtyumdeath; tmanahis own; santfrom his
seat; manasvthe intelligent; sahasimmediately; utthyastanding
up; jaghetook up; sahe; asihis sword; carmaand his shield.

1323

Seeing Lord Ka approaching like death personified, the quick-witted

Kasa instantly rose from his seat and took up his sword and shield.
TEXT 36
ta khaga-pi vicarantam u
yena yath dakia-savyam ambare
samagrahd durviahogra-tej
yathoraga trkya-suta prasahya
tamhim, Kasa; khagawith sword; pimin his hand;
vicarantammoving about; uquickly; yenama hawk; yathlike;
dakia-savyamright and left; ambarein the sky; samagrahtseized;
durviahairresistible; ugraand fearsome; tejwhose strength;
yathas; uragama snake; trkya-sutathe son of Trkya, Garua;
prasahyaby force.
Sword in hand, Kasa moved quickly from side to side like a hawk in
the sky. But Lord Ka, whose fearsome strength is irresistible,
powerfully seized the demon just as the son of Trkya might capture a
snake.
TEXT 37
praghya keeu calat-kirta
niptya ragopari tuga-mact
tasyoparit svayam abja-nbha
papta vivraya tma-tantra
praghyagrabbing; keeuby the hair; calatknocking off; kiram
whose crown; niptyathrowing down; raga-uparionto the surface of
the wrestling ring; tugahigh; mactfrom the platform; tasyaof
him; upariton top; svayamHimself; abja-nbhathe lotus-naveled
Supreme Lord; paptathrew; vivaof the entire universe; rayathe
support; tma-tantraindependent.
Grabbing Kasa by the hair and knocking off his crown, the lotusnaveled Lord threw him off the elevated dais onto the wrestling mat.
Then the independent Lord, the support of the entire universe, threw
Himself upon the King.

1324

In Ka, the Supreme Personality of Godhead, rla Prabhupda describes

the death of Kasa as follows: "Ka at once straddled his chest and
began to strike him over and over again. Simply from the strokes of His
fist, Kasa lost his vital force."
TEXT 38
ta sampareta vicakara bhmau
harir yathebha jagato vipayata
h heti abda su-mahs tadbhd
udrita sarva-janair narendra
tamhim; samparetamdead; vicakaradragged; bhmaualong the
ground; haria lion; yathas; ibhaman elephant; jagataall the
people; vipayataas they looked on; h h iti"Oh, oh!"; abdathe
sound; su-mahnmighty; tadthen; abhtarose; udritaspoken;
sarva-janaiby all the people; nara-indraO ruler of men (King
Parkit).
As a lion drags a dead elephant, the Lord then dragged Kasa's dead
body along the ground in full view of everyone present. O King, all the
people in the arena tumultuously cried out, "Oh! Oh!"
rla Vivantha Cakravart explains that many people in the audience
thought Kasa had simply been knocked unconscious when thrown from
the lofty dais. Therefore Lord Ka dragged his corpse so everyone
would realize that the evil King was indeed dead. Thus the exclamation h
h indicates how surprised the people were that the King was suddenly
dead and gone.
The audience's astonishment is also mentioned in the Viu Pura:
tato hh-kta sarvam
st tad-raga-maalam
avajay hata dv
kena mathurevaram
"Then the entire arena became filled with cries of astonishment as the
people saw that the master of Mathur had been contemptuously killed by
Ka."

1325

TEXT 39
sa nityadodvigna-dhiy tam vara
pibann adan v vicaran svapan vasan
dadara cakryudham agrato yatas
tad eva rpa duravpam pa
sahe, Kasa; nityadconstantly; udvignaanxious; dhiywith
mind; tamHim; varamthe Supreme Lord; pibanwhile drinking;
adaneating; vor; vicaranwalking; svapansleeping; vasan
breathing; dadarasaw; cakrathe disc weapon; yudhamin His
hand; agratabefore himself; yatabecause; tatthat; evasame;
rpampersonal form; duravpamvery difficult to achieve; pahe
achieved.
Kasa had always been disturbed by the thought that the Supreme
Lord was to kill him. Therefore when drinking, eating, moving about,
sleeping or simply breathing, the King had always seen the Lord before
him with the disc weapon in His hand. Thus Kasa achieved the rare
boon of attaining a form like the Lord's.
Although born out of fear, Kasa's constant meditation on the Supreme
Lord eradicated all his offenses, and therefore the demon was liberated
upon his death at the Lord's hands.
TEXT 40
tasynuj bhrtaro 'au
kaka-nyagrodhakdaya
abhyadhvann ati-kruddh
bhrtur nirvea-kria
tasyaof him, Kasa; anujyounger; bhrtarathe brothers;
aaueight; kaka-nyagrodhaka-dayaKaka, Nyagrodhaka and the
others; abhyadhvanran forward to attack; ati-kruddhinfuriated;
bhrtuto their brother; nirvearepayment of the debt; kria
doing.
Kasa's eight younger brothers, led by Kaka and Nyagrodhaka, then
attacked the Lords in a rage, seeking to avenge their brother's death.

1326

TEXT 41
tathti-rabhass ts tu
sayattn rohi-suta
ahan parigham udyamya
pan iva mgdhipa
tathin this manner; ati-rabhasnrunning very swiftly; tnthey;
tuand; sayattnready to strike; rohi-sutathe son of Rohi,
Lord Balarma; ahanbeat down; parighamHis club; udyamya
wielding; pananimals; ivaas; mga-adhipathe lion, king of
animals.
As they ran swiftly toward the two Lords, ready to strike, the son of
Rohi slew them with His club just as a lion easily kills other animals.
TEXT 42
nedur dundubhayo vyomni
brahmedy vibhtaya
pupai kirantas ta prt
aasur nantu striya
neduresounded; dundubhayakettledrums; vyomniin the sky;
brahma-a-dyBrahm, iva and other demigods; vibhtayaHis
expansions; pupaiflowers; kirantascattering down; tamupon
Him; prtpleased; aasuthey chanted His praises; nantu
danced; striyatheir wives.
Kettledrums resounded in the sky as Brahm, iva and other demigods,
the Lord's expansions, rained down flowers upon Him with pleasure.
They chanted His praises, and their wives danced.
TEXT 43
te striyo mah-rja
suhn-maraa-dukhit
tatrbhyur vinighnantya
ry aru-vilocan
temof them (Kasa and his brothers); striyathe wives; mahrja

1327

O King (Parkit); suhtof their well-wishers (their husbands);

maraabecause of the death; dukhitsorrowful; tatrathat place;
abhyuapproached; vinighnantyabeating; ritheir heads;
aruwith tears; vilocantheir eyes.
My dear King, the wives of Kasa and his brothers, aggrieved by the
death of their well-wishing husbands, came forward with tearful eyes,
beating their heads.
TEXT 44
aynn vra-ayy
patn ligya ocat
vilepu su-svara nryo
visjantyo muhu uca
aynnlying; vraof a hero; ayymupon the bed (the ground);
patntheir husbands; ligyaembracing; ocatfeeling sorrow;
vilepulamented;
su-svaramloudly;
nryathe
women;
visjantyashedding; muhurepeatedly; ucatears.
Embracing their husbands, who lay on a hero's final bed, the sorrowful
women loudly lamented while shedding constant tears.
TEXT 45
h ntha priya dharma-ja
karuntha-vatsala
tvay hatena nihat
vaya te sa-gha-praj
haalas; nthaO master; priyaO dear one; dharma-jaO knower of
religious principles; karuaO kind one; anthato those who have no
protector; vatsalaO you who are compassionate; tvayby you;
hatenabeing killed; nihatare killed; vayamwe; teyour; sa
together with; ghathe home; prajand offspring.
[The women cried out:] Alas, O master, O dear one, O knower of
religious principles! O kind and compassionate protector of the
shelterless! By your being slain we have also been slain, together with

1328

your household and offspring.

TEXT 46
tvay virahit paty
purya puruarabha
na obhate vayam iva
nivttotsava-magal
tvayof you; virahitbereft; patythe master; purthe city; iyam
this; puruaof men; abhaO most heroic one; na obhatedoes not
appear beautiful; vayamus; ivajust like; nivttaceased; utsava
festivity; magaland auspiciousness.
O great hero among men, bereft of you, its master, this city has lost its
beauty, just as we have, and all festivity and good fortune within it have
come to an end.
TEXT 47
angas tva bhtn
ktavn droham ulbaam
tenem bho da nto
bhta-dhruk ko labheta am
angasmsinless; tvamyou; bhtnmagainst creatures; ktavn
have committed; drohamviolence; ulbaamterrible; tenaby that;
immto this; bhoO dear one; damcondition; ntabrought;
bhtato living beings; dhrukcausing harm; kawho; labhetacan
achieve; amhappiness.
O dear one, you have been brought to this state because of the terrible
violence you committed against innocent creatures. How can one who
harms others attain happiness?
Having expressed their sentimental grief, the ladies now speak practical
wisdom. They are beginning to see things realistically because their minds
were purified by the agony of the recent events and by the association of
Lord Ka.

1329

TEXT 48
sarvem iha bhtnm
ea hi prabhavpyaya
gopt ca tad-avadhyy
na kvacit sukham edhate
sarvemof all; ihain this world; bhtnmliving beings; eathis
(r Ka); hicertainly; prabhavathe origin; apyayaand
disappearance; goptthe maintainer; caand; tatof Him; avadhyy
one who is neglectful; na kvacitnever; sukhamhappily; edhate
prospers.
Lord Ka causes the appearance and disappearance of all beings in
this world, and He is their maintainer as well. One who disrespects Him
can never prosper happily.
TEXT 49
r-uka uvca
rja-yoita vsya
bhagav loka-bhvana
ym hur laukik sasth
hatn samakrayat
r-uka uvcaukadeva Gosvm said; rjaof the King (and his
brothers); yoitathe wives; vsyaconsoling; bhagavnthe
Supreme Lord; lokaof all the worlds; bhvanathe sustainer; ym
which; huthey (Vedic authorities) enjoin; laukikm sasthm
funeral rites; hatnmfor the deceased; samakrayat-He arranged to
be performed.
ukadeva Gosvm said: After consoling the royal ladies, Lord Ka,
sustainer of all the worlds, arranged for the prescribed funeral rites to
be performed.
TEXT 50
mtara pitara caiva
mocayitvtha bandhant
ka-rmau vavandte

1330

iras spya pdayo

mtaramTheir mother;
pitaramfather; caand;
evaalso;
mocayitvreleasing; athathen; bandhantfrom their fetters; karmauKa and Balarma; vavandtepaid obeisances; iraswith
Their heads; spyatouching; pdayotheir feet.
Then Ka and Balarma released Their mother and father from
bondage and offered obeisances to them, touching their feet with Their
heads.
TEXT 51
devak vasudeva ca
vijya jagad-varau
kta-savandanau putrau
sasvajte na akitau
devakDevak; vasudevaVasudeva; caand; vijyarecognizing;
jagatof the universe; varauas the two Lords; ktapaying;
savandanaufull respects (by standing with joined palms); putrau-their
two sons; sasvajte nathey did not embrace; akitauapprehensive.
Devak and Vasudeva, now knowing Ka and Balarma to be the
Lords of the universe, simply stood with joined palms. Being
apprehensive, they did not embrace their sons.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-fourth Chapter,
of the rmad-Bhgavatam, entitled "The Killing of Kasa."

1331

45. Ka Rescues His Teacher's Son

This chapter describes how Lord Ka consoled Devak, Vasudeva and

Nanda Mahrja and installed Ugrasena as king. It also relates how Ka
and Balarma completed Their education, retrieved the dead son of Their
guru and then returned home.
Noting that His parents-Vasudeva and Devak-had realized His true
position as God, r Ka expanded His Yogamy to again make them
think of Him as their dear child. Then, with Lord Balarma, Ka
approached them and said how unhappy He was that He and they had
been unable to enjoy the mutual satisfaction of parents and children who
live together. Then He stated, "Even in a lifetime of one hundred years, no
son can ever repay the debt he owes his parents, from whom he receives
his very body. Any capable son who fails to support his parents will be
forced, in the hereafter, to eat his own flesh. Indeed, any person who does
not maintain and nourish those under his care-children, wife, spiritual
masters, brhmaas, elderly parents and so on-is simply a living corpse. It
was out of fear of Kasa that We could not serve you, so now please
forgive Us." Vasudeva and Devak, overcome with emotion upon hearing
these words of r Ka's, embraced their two sons and in ecstasy shed a
torrent of tears.
Having thus satisfied His mother and father, Lord Ka offered Kasa's
kingdom to His maternal grandfather, Ugrasena, and then arranged for all
His family members who had fled in fear of Kasa to return to their
homes. Protected by the mighty arms of Ka and Balarma, the Ydavas
began to enjoy supreme bliss.
Ka and Balarma next approached Nanda Mahrja and praised him
for having cared so lovingly for Them, another's sons. Ka then said to
Nanda, "Dear Father, please return to Vraja. Knowing how much you and
Our other relatives are suffering in separation from Us, Balarma and I
will come to see you as soon as We have satisfied your friends here in
Mathur." Ka then worshiped Nanda with various offerings, and
Nanda felt overwhelmed with love for his sons. After tearfully embracing
Ka and Balarma, he took the cowherd men and departed for Vraja.

1332

Next Vasudeva had his priests perform his sons' ritual of second birth,
brahminical initiation. Ka and Balarma then went to Garga Muni to
take the vow of brahmacarya, celibacy. Afterward, Ka and Balarma,
though omniscient, desired to reside at the school of a spiritual master,
and thus They went to live with Sndpani Muni at Avantpura.
To teach the proper way to respect one's guru, Ka and Balarma served
Their spiritual master with great devotion, as They would a Deity of the
Supreme Lord Himself. Sndpani Muni, pleased by Their service,
imparted to Them detailed knowledge of all the Vedas, together with their
six corollaries and the Upaniads. Ka and Balarma needed to hear each
subject explained only once to assimilate it completely, and thus in sixtyfour days They learned the sixty-four traditional arts.
Before taking leave of Their guru, the two Lords offered Sndpani Muni
any gift he desired. The wise Sndpani, seeing Their amazing prowess,
requested that They bring back his son, who had died in the ocean at
Prabhsa.
Ka and Balarma mounted a chariot and went to Prabhsa, where They
approached the shore and worshiped the presiding deity of the ocean.
Ka asked the ocean to return His spiritual master's son, and the lord of
the ocean replied that a demon dwelling within the ocean named
Pcajana had taken the boy away. Hearing this, r Ka entered the
ocean, killed that demon and took the shell that had grown from his
body. But when Ka did not find His guru's son within the demon's
belly, He went to the planet of Yamarja, the lord of death. Yamarja came
forward when he heard Ka blow the Pcajanya conchshell and
devotedly worshiped Him. Lord Ka then asked Yamarja for Sndpani
Muni's son, and Yamarja immediately gave him to the two Lords.
Ka and Balarma then returned to Their spiritual master and presented
him with his son, requesting him to choose yet another favor. But
Sndpani Muni replied that by having obtained disciples such as Them,
all his desires were fulfilled. He thus instructed Them to return home.
Ka and Balarma traveled to Their home by chariot, and upon Their
arrival all the citizens became unlimitedly ecstatic to see Them, just like
persons who have regained a lost treasure.
TEXT 1
r-uka uvca
pitarv upalabdhrthau

1333

viditv puruottama
m bhd iti nij my
tatna jana-mohinm
r-uka uvcaukadeva Gosvm said; pitarauHis parents;
upalabdhahaving realized; arthauthe idea (of His opulent position as
God); viditvknowing; purua-uttamathe Supreme Personality; m
bht iti"this should not be"; nijmHis personal; mymillusory
potency; tatnaHe expanded; janaHis devotees; mohinmwhich
bewilders.
ukadeva Gosvm said: Understanding that His parents were becoming
aware of His transcendental opulences, the Supreme Personality of
Godhead thought that this should not be allowed to happen. Thus He
expanded His Yogamy, which bewilders His devotees.
If Vasudeva and Devak would have seen Ka as almighty God, their
intense love for Him as their son would have been spoiled. Lord Ka did
not want this. Rather, the Lord wanted to enjoy with them the ecstatic
love of vtsalya-rasa, the relationship between parents and children. As
rla Prabhupda often pointed out, although we normally think of God
as the supreme father, in Ka consciousness we can enter into the
Lord's pastimes and play the part of His parents, thus intensifying our
love for Him.
rla Vivantha Cakravart hkura points out that the word jana may be
translated here as "devotees," as in the verse dyamna na ghanti vin
mat-sevana jana (SB 3.29.13). He further explains that jana may also be
translated as "parents," since jana is derived from the verb jan, which in
the causative form (janayate) means "to generate or to give birth to." In
this sense of the word (as in janan or janakau), the term jana-mohin
indicates that the Lord was about to expand His internal illusory potency
so that Vasudeva and Devak would again love Him as their dear child.
TEXT 2
uvca pitarv etya
sgraja stvanarabha
prarayvanata prann
amba tteti sdaram

1334

uvcaHe said; pitarauto His parents; etyaapproaching them; sa

together with; agra-jaHis elder brother, Lord Balarma; stvataof the
Stvata dynasty; abhathe greatest hero; prarayawith humility;
avanatabowing down; prangratifying them; amba tta iti"My
dear mother, My dear father"; sa-daramrespectfully.
Lord Ka, the greatest of the Stvatas, approached His parents with
His elder brother. Humbly bowing His head and gratifying them by
respectfully addressing them as "My dear mother" and "My dear
father," Ka spoke as follows.
TEXT 3
nsmatto yuvayos tta
nityotkahitayor api
blya-paugaa-kaior
putrbhym abhavan kvacit
nanot; asmattabecause of Us; yuvayofor you two; ttaO dear
father; nityaalways; utkahitayowho have been in anxiety; api
indeed; blya(the pleasures of) the toddler age; paugaaboyhood;
kaioraand youth; putrbhymbecause of your two sons; abhavan
there were; kvacitat all.
[Lord Ka said:] Dear Father, because of Us, your two sons, you and
mother Devak always remained in anxiety and could never enjoy Our
childhood, boyhood or youth.
rla Vivantha Cakravart discusses this verse as follows: "One may
object that at this point Lord Ka had not actually passed the kaiora
stage [age ten to fifteen], since the women of Mathur had stated, kva
cti-sukumrgau kiorau npta-yauvanau: 'Ka and Balarma have very
tender limbs, being still at the kiora stage, not having reached
adolescence.' (SB 10.44.8) The definition of the different stages of
growing up is given as follows:
kaumra pacambdnta
paugaa daamvadhi
kaioram -pacadad
yauvana tu tata param

1335

'The kaumra stage lasts until the age of five, paugaa up to age ten and
kaiora to age fifteen. From then on, one is known as yauvana.' According
to this statement, the kaiora period ends at the age of fifteen. Ka was
only eleven years old when He killed Kasa, according to Uddhava's
words: ekdaa-sams tatra ghrci sa-balo 'vasat. 'Like a covered flame,
Lord Ka remained there incognito with Balarma for eleven years' (SB
3.2.26) And since Ka and Balarma never took brahminical initiation
in Vraja-bhmi, it was at the time [of Their going to Mathur] that Their
kaiora stage began rather than ended.
"This objection to Lord Ka's statement in the present versethat His
parents could not enjoy His kaiora stageis based on ordinary
measurement of age. Yet we should consider the following statement
[from the Bhgavatam (10.8.26)]:
klenlpena rjare
rma ka ca go-vraje
agha-jnubhi padbhir
vicakramatur ajas
'O King Parkit, within a short time Rma and Ka began to walk very
easily in Gokula on Their legs, by Their own strength, without the need to
crawl.' Sometimes we see that the son of a king, even while in his
paugaa stage of life, undergoes exceptional physical growth and
exhibits activities appropriate to a kaiora. Then what to speak of Lord
Ka, whose exceptional growth is established in the Vaiava-toa,
Bhakti-rasmta-sindhu, nanda-vndavana-camp and other works?
"The three years and four months that Lord Ka stayed in Mahvana
were the equivalent of five years for an ordinary child, and thus in that
period He completed His kaumra stage of childhood. The period from
then to the age of six years and eight months, during which He lived in
Vndvana, constitutes His paugaa stage. And the period from the age
of six years and eight months through His tenth year, during which time
He lived in Nandvara [Nandagrma], constitutes His kaiora stage.
Then, at the age of ten years and seven months, on the eleventh lunar day
of the dark fortnight of the month of Caitra, He went to Mathur, and on
the fourteenth day thereafter He killed Kasa. Thus He completed His
kaiora period at age ten, and He eternally remains at that age. In other
words, we should understand that from this point on the Lord remains

1336

forever a kiora."
Thus rla Vivantha Cakravart analyzes the intricacies of this verse.
TEXT 4
na labdho daiva-hatayor
vso nau bhavad-antike
y bl pit-geha-sth
vindante llit mudam
nanot; labdhaobtained; daivaby fate; hatayowho have been
deprived; vsaresidence; nauby Us; bhavat-antikein your presence;
ymwhich; blchildren; pitof their parents; gehain the home;
sthastaying; vindanteexperience; llitpampered; mudam
happiness.
Deprived by fate, We could not live with you and enjoy the pampered
happiness most children enjoy in their parents' home.
Here Lord Ka points out that not only did His parents suffer in
separation from Him and Balarma, but the two boys also suffered in
separation from Their parents.
TEXT 5
sarvrtha-sambhavo deho
janita poito yata
na tayor yti nirvea
pitror martya atyu
sarvaof all; arthagoals of life; sambhavathe source; dehaone's
body; janitaborn; poitamaintained; yatafrom whom; nanot;
tayoto them; ytione achieves; nirveamrepayment of the debt;
pitroto the parents; martyaa mortal; ataof one hundred (years);
yuwith a life span.
With one's body one can acquire all goals of life, and it is one's parents
who give the body birth and sustenance. Therefore no mortal man can
repay his debt to his parents, even if he serves them for a full lifetime of
a hundred years.
Having stated, "Both you, Our parents, and We have suffered because of

1337

Our separation," Ka now states that His and Balarma's religious

principles have been spoiled by Their failure to satisfy Their parents.
TEXT 6
yas tayor tmaja kalpa
tman ca dhanena ca
vtti na dadyt ta pretya
sva-msa khdayanti hi
yawho; tayoof them; tma-jaa son; kalpacapable; tman
with his physical resources; caand; dhanenawith his wealth; caalso;
vttima livelihood; na dadytdoes not give; tamhim; pretyaafter
passing away; svahis own; msamflesh; khdayantithey make eat;
hiindeed.
A son who, though able to do so, fails to provide for his parents with
his physical resources and wealth is forced after his death to eat his
own flesh.
TEXT 7
mtara pitara vddha
bhry sdhv sutam ium
guru vipra prapanna ca
kalpo 'bibhrac chvasan-mta
mtaramone's mother; pitaramand father; vddhamelderly;
bhrymone's wife; sdhvmchaste; sutamone's child; iumvery
young; guruma spiritual master; viprama brhmaa; prapannama
person who has come to one for shelter; caand; kalpaable;
abibhratnot maintaining; vasanbreathing; mtadead.
A man who, though able to do so, fails to support his elderly parents,
chaste wife, young child or spiritual master, or who neglects a
brhmaa or anyone who comes to him for shelter, is considered dead,
though breathing.
TEXT 8
tan nv akalpayo kasn

1338

nityam udvigna-cetaso
mogham ete vyatikrnt
divas vm anarcato
tattherefore; nauof Us two; akalpayowho were unable; kast
because of Kasa; nityamalways; udvignadisturbed; cetasowhose
minds; moghamuselessly; etethese; vyatikrntspent; divas
days; vmyou; anarcatonot honoring.
Thus We have wasted all these days, unable as We were to properly
honor you because Our minds were always disturbed by fear of Kasa.
Lord Ka continues to bring Vasudeva and Devak back to their normal
parental feelings toward Him and Balarma. An ordinary child would be
afraid of a cruel, tyrannical king like Kasa, and Lord Ka here plays
the part of such a child, thus evoking the parental sympathy of Vasudeva
and Devak.
TEXT 9
tat kantum arhathas tta
mtar nau para-tantrayo
akurvator v ur
kliayor durhd bham
tatthat; kantumforgive; arhathayou may please; ttaO Father;
mtaO Mother; nauon the part of Us; para-tantrayowho are
under the control of others; akurvatonot executing; vmyour;
urmservice; kliayocaused pain; durhdby the hardhearted
(Kasa); bhamgreatly.
Dear Father and Mother, please forgive Us for not serving you. We are
not independent and have been greatly frustrated by cruel Kasa.
According to Sanskrit grammar, the words para-tantrayo and kliayo
may also refer to Vasudeva and Devak. Actually, Vasudeva and Devak
were under the control of Providence and were disturbed by the activities
of Kasa, whereas r Ka is always the absolute Personality of
Godhead.
TEXT 10

1339

r-uka uvca
iti my-manuyasya
harer vivtmano gir
mohitv akam ropya
parivajypatur mudam
r-uka uvcaukadeva Gosvm said; itithus; myby His
internal illusory potency; manuyasyaof Him who appears as a human;
hareLord r Hari; vivaof the universe; tmanathe Soul; gir
by the words; mohitaubewildered; akamupon their laps; ropya
raising; parivajyaembracing; patuthey both experienced; mudam
joy.
ukadeva Gosvm said: Thus beguiled by the words of Lord Hari, the
Supreme Soul of the universe, who by His internal illusory potency
appeared to be a human, His parents joyfully raised Him up on their
laps and embraced Him.
TEXT 11
sicantv aru-dhrbhi
sneha-pena cvtau
na kicid cat rjan
bpa-kahau vimohitau
sicantausprinkling; aruof tears; dhrbhiwith showers; sneha
of affection; penaby the rope; caand; vtauenveloped; nanot;
kicitanything; catuthey spoke; rjanO King (Parkit); bpa
(full of) tears; kahauwhose throats; vimohitauoverwhelmed.
Pouring out a shower of tears upon the Lord, His parents, who were
bound up by the rope of affection, could not speak. They were
overwhelmed, O King, and their throats choked up with tears.
TEXT 12
evam vsya pitarau
bhagavn devak-suta
mtmaha tgrasena
yadnm akaron pam

1340

evamin this way; vsyaassuring; pitarauHis parents; bhagavn

the Supreme Lord; devak-sutathe son of Devak; mtmahamHis
maternal grandfather; tuand; ugrasenamUgrasena; yadnmof the
Yadus; akarotHe made; npamKing.
Thus having comforted His mother and father, the Supreme Personality
of Godhead, appearing as the son of Devak, installed His maternal
grandfather, Ugrasena, as King of the Yadus.
TEXT 13
ha csmn mah-rja
praj cjaptum arhasi
yayti-pd yadubhir
nsitavya npsane
haHe (Lord Ka) said; caand; asmnUs; mah-rjaO great
King; prajyour subjects; caalso; japtum arhasiplease command;
yaytiby the ancient King Yayti; ptbecause of the curse;
yadubhithe Yadus; na sitavyamshould not sit; nparoyal; sane
on the throne.
The Lord told him: O mighty King, We are your subjects, so please
command Us. Indeed, because of the curse of Yayti, no Yadu may sit
on the royal throne.
Ugrasena might have told the Lord, "My dear Lord, it is actually You who
should sit on the throne." Anticipating this statement, Lord Ka told
Ugrasena that because of Yayti's ancient curse, princes in the Yadu
dynasty could technically not sit on the royal throne, and therefore Ka
and Balarma were disqualified. Of course, Ugrasena also could be
considered part of the Yadu dynasty, but by the order of the Lord he
could sit on the royal throne. In conclusion, these were all pastimes the
Supreme Lord enjoyed as He played the part of a human being.
TEXT 14
mayi bhtya upsne
bhavato vibudhdaya
bali haranty avanat
kim utnye nardhip

1341

mayiwhen I; bhtyeas a servant; upsneam present in attendance;

bhavatato you; vibudhathe demigods; dayaand so on; balim
tribute; harantiwill bring; avanatbowed down in humility; kim
utawhat then to speak of; anyeother; naraof men; adhiprulers.
Since I am present in your entourage as your personal attendant, all the
demigods and other exalted personalities will come with heads bowed
to offer you tribute. What, then, to speak of the rulers of men?
Lord Ka again assures Ugrasena that he should confidently take the
throne.
TEXTS 15-16
sarvn svn jati-sambandhn
digbhya kasa-bhaykuln
yadu-vy-andhaka-madhu
drha-kukurdikn
sabhjitn samvsya
videvsa-karitn
nyavsayat sva-geheu
vittai santarpya viva-kt
sarvnall; svnHis; jticlose family members; sambandhnand
other relations; digbhyafrom all directions; kasa-bhayaby fear of
Kasa; kulndisturbed; yadu-vi-andhaka-madhu-drha kukuradiknthe Yadus, Vis, Andhakas, Madhus, Drhas, Kukuras and so
on; sabhjitnshown honor; sam. vsya-consoling them; videain
foreign regions; vsaby living; karitnmade weary; nyavsayatHe
settled; svain their own; geheuhomes; vittaiwith valuable gifts;
santarpyagratifying; vivaof the universe; ktthe maker.
The Lord then brought all His close family members and other relatives
back from the various places to which they had fled in fear of Kasa.
He received the Yadus, Vis, Andhakas, Madhus, Drhas, Kukuras
and other clans with due honor, and He also consoled them, for they
were weary of living in foreign lands. Then Lord Ka, the creator of
the universe, resettled them in their homes and gratified them with
valuable gifts.

1342

TEXTS 17-18
ka-sakaraa-bhujair
gupt labdha-manorath
gheu remire siddh
ka-rma-gata-jvar
vkanto 'har aha prt
mukunda-vadanmbujam
nitya pramudita rmat
sa-daya-smita-vkaam
ka-sakaraaof Ka and Balarma; bhujaiby the arms;
guptprotected; labdhaobtaining; mana-raththeir desires;
gheuin their homes; remirethey enjoyed; siddhperfectly
fulfilled; ka-rmabecause of Ka and Balarma; gataceased;
jvarthe fever (of material life); vkantaseeing; aha ahaday
after day; prtloving; mukundaof Lord Ka; vadanathe face;
ambujamlotuslike; nityamalways; pramuditamcheerful; rmat
beautiful; sa-dayamerciful; smitasmiling; vkaamwith glances.
The members of these clans, protected by the arms of Lord Ka and
Lord Sakaraa, felt that all their desires were fulfilled. Thus they
enjoyed perfect happiness while living at home with their families.
Because of the presence of Ka and Balarma, they no longer suffered
from the fever of material existence. Every day these loving devotees
could see Mukunda's ever-cheerful lotus face, which was decorated with
beautiful, merciful smiling glances.
TEXT 19
tatra pravayaso 'py san
yuvno 'ti-balaujasa
pibanto 'kair mukundasya
mukhmbuja-sudh muhu
tatrathere (in Mathur); pravayasathe most elderly; apieven;
sanwere; yuvnayouthful; atihaving abundant; balastrength;
ojasaand vitality; pibantadrinking; akaiwith their eyes;
mukundasyaof Lord Ka; mukha-ambujaof the lotus face; sudhm
the nectar; muhurepeatedly.

1343

Even the most elderly inhabitants of the city appeared youthful, full of
strength and vitality, for with their eyes they constantly drank the elixir
of Lord Mukunda's lotus face.
TEXT 20
atha nanda samasdya
bhagavn devak-suta
sakaraa ca rjendra
parivajyedam catu
athathen; nandamNanda Mahrja; samsdyaapproaching;
bhagavnthe Supreme Lord; devak-sutaKa, the son of Devak;
sakaraaLord Balarma; caand; rja-indraO exalted King
(Parkit); parivajyaembracing him; idamthis; catuThey said.
Then, O exalted Parkit, the Supreme Lord Ka, the son of Devak,
along with Lord Balarma, approached Nanda Mahrja. The two Lords
embraced him and then addressed him as follows.
TEXT 21
pitar yuvbhy snigdhbhy
poitau llitau bham
pitror abhyadhik prtir
tmajev tmano 'pi hi
pitaO Father; yuvbhymby you two; snigdhbhymaffectionate;
poitaumaintained; llitaucoddled; bhamthoroughly; pitrofor
parents; abhyadhikgreater; prtilove; tmajeufor their children;
tmanathan for themselves; apieven; hiindeed.
[Ka and Balarma said:] O Father, you and mother Yaod have
affectionately maintained Us and cared for Us so much! Indeed, parents
love their children more than their own lives.
TEXT 22
sa pit s ca janan
yau put sva-putra-vat

1344

in bandhubhir utsn
akalpai poa-rakae
sahe; pitfather; sshe; caand; jananmother; yauwho;
putmnourish; svatheir own; putrasons; vatlike; in
children; bandhubhiby their family; utsnabandoned; akalpai
who are unable; poato maintain; rakaeand protect.
They are the real father and mother who care for, as they would their
own sons, children abandoned by relatives unable to maintain and
protect them.
TEXT 23
yta yya vrajan tta
vaya ca sneha-dukhitn
jtn vo draum eymo
vidhya suhd sukham
yataplease go; yyamall of you (cowherds); vrajamto Vraja; tta
My dear father; vayamWe; caand; snehadue to loving affection;
dukhitnmiserable; jtnrelatives; vayou; draumto see;
eymawill come; vidhyaafter bestowing; suhdmto your loving
friends; sukhamhappiness.
Now you should all return to Vraja, dear Father. We shall come to see
you, Our dear relatives who suffer in separation from Us, as soon as We
have given some happiness to your well-wishing friends.
The Lord here indicates His desire to satisfy His dear devotees in
MathurVasudeva, Devak and other members of the Yadu dynasty
who for so long had been separated from Him during His stay in
Vndvana.
TEXT 24
eva sntvayya bhagavn
nanda sa-vrajam acyuta
vso-'lakra-kupydyair
arhaym sa sdaram

1345

evamin this manner; sntvayyaconsoling; bhagavnthe Supreme

Personality of Godhead; nandamKing Nanda; sa-vrajamtogether with
the other men of Vraja; acyutathe infallible Lord; vsawith
clothing; alakrajewelry; kupyavessels made of metals other than
gold or silver; dyaiand so on; arhaym saHe honored them; sadaramrespectfully.
Thus consoling Nanda Mahrja and the other men of Vraja, the
infallible Supreme Lord respectfully honored them with gifts of
clothing, jewelry, household utensils and so on.
TEXT 25
ity uktas tau parivajya
nanda praaya-vihvala
prayann arubhir netre
saha gopair vraja yayau
itithus; uktaaddressed; tauthe two of Them; parivajya
embracing; nandaNanda Mahrja; praayawith affection;
vihvalaoverwhelmed; prayanfilling; arubhiwith tears; netre
his eyes; sahatogether with; gopaithe cowherds; vrajamto Vraja;
yayauwent.
Nanda Mahrja was overwhelmed with affection upon hearing Ka's
words, and his eyes brimmed with tears as he embraced the two Lords.
Then he went back to Vraja with the cowherd men.
rla Vivantha Cakravart has written an extensive purport to this verse,
elaborately analyzing this portion of Lord Ka's pastimes. Just as a man
places his valuable gold within fire to reveal its purity, the Lord placed
His most beloved devotees, the residents of Vndvana, in the fire of
separation from Him in order to manifest their supreme love. This is the
essence of crya Vivantha's comments.
TEXT 26
atha ra-suto rjan
putrayo samakrayat
purodhas brhmaai ca
yathvad dvija-sasktim

1346

athathen; ra-sutathe son of rasena (Vasudeva); rjanO King

(Parkit); putrayoof his two sons; samakrayathad performed;
purodhasby a priest; brhmaaiby brhmaas; caand; yath-vat
properly; dvija-sasktimbrahminical initiation.
My dear King, then Vasudeva, the son of rasena, arranged for a priest
and other brhmaas to perform his two sons' second-birth initiation.
TEXT 27
tebhyo 'dd daki gvo
rukma-ml sv-alakt
sv-alaktebhya sampjya
sa-vats kauma-mlin
tebhyato them (the brhmaas); adthe gave; dakigifts in
remuneration; gvacows; rukmaof gold; mlwith necklaces;
suwell; alaktornamented; su-alaktebhyato the wellornamented (brhmaas); sampjyaworshiping them; sahaving;
vatscalves; kaumaof linen; mlinwearing garlands.
Vasudeva honored these brhmaas by worshiping them and giving
them fine ornaments and well-ornamented cows with their calves. All
these cows wore gold necklaces and linen wreaths.
TEXT 28
y ka-rma-janmarke
mano-datt mah-mati
t cdadd anusmtya
kasendharmato ht
yawhich (cows); ka-rmaof Ka and Balarma; janmakeon
the day of birth; manain his mind; dattgiven in charity; mahmatithe magnanimous (Vasudeva); tthem; caand; dadthe
gave; anusmtyaremembering; kasenaby Kasa; adharmata
impiously; htataken away.
The magnanimous Vasudeva then remembered the cows he had
mentally given away on the occasion of Ka's and Balarma's birth.

1347

Kasa had stolen those cows, and Vasudeva now recovered them and
gave them away in charity also.
At the time of Ka's appearance, Vasudeva had been imprisoned by
Kasa, who had stolen all his cows. Still, Vasudeva had been so jubilant
at the birth of the Lord that he had mentally donated ten thousand of his
cows to the brhmaas.
Now, upon Kasa's death, Vasudeva took back all his cows from the late
King's herd and gave ten thousand of them, according to religious
principles, to the worthy brhmaas.
TEXT 29
tata ca labdha-saskrau
dvijatva prpya su-vratau
gargd yadu-kulcryd
gyatra vratam sthitau
tatathen; caand; labdhahaving received; saskrauinitiation
(Ka and Balarma); dvijatvamtwice-born status; prpyaattaining;
su-vratausincere in Their vows; gargtfrom Garga Muni; yadu-kula
of the Yadu dynasty; crytfrom the spiritual master; gyatramof
celibacy; vratamthe vow; sthitauassumed.
After attaining twice-born status through initiation, the Lords, sincere
in Their vows, took the further vow of celibacy from Garga Muni, the
spiritual master of the Yadus.
Both rdhara Svm and Vivantha Cakravart hkura explain the term
gyatra vratam as the vow of brahmacarya, or celibacy in student life.
Ka and Balarma were playing the part of perfect students on the path
of self-realization. Of course, in the modern, degraded age, student life
has become a wild, animalistic affair filled with illicit sex and drugs.
TEXTS 30-31
prabhavau sarva-vidyn
sarva-jau jagad-varau
nnya-siddhmala jna
ghamnau narehitai
atho guru-kule vsam

1348

icchantv upajagmatu
kya sndpani nma
hy avanti-pura-vsinam
prabhavauThey who were the origin; sarvaof all varieties; vidynm
of knowledge; sarva-jauomniscient; jagat-varauthe Lords of the
universe; nanot; anyafrom any other source; siddhaachieved;
amalamimpeccable; jnamknowledge; ghamnauhiding; nara
humanlike; hitaiby Their activities; atha uthen; guruof the
spiritual master; kulein the school; vsamresidence; icchantau
desiring; upajagatuThey approached; kyamthe native of K
(Benares); sndpanim nmanamed Sndpani; hiindeed; avantipurain the city of Avant (modern Ujjain); vsinamliving.
Concealing Their innately perfect knowledge by Their humanlike
activities, those two omniscient Lords of the universe, Themselves the
origin of all branches of knowledge, next desired to reside at the school
of a spiritual master. Thus They approached Sndpani Muni, a native
of Ks living in the city of Avant.
TEXT 32
yathopasdya tau dntau
gurau vttim aninditm
grhayantv upetau sma
bhakty devam ivdtau
yathfittingly; upasdyaobtaining; tauThem; dntauwho were
self-controlled; gurauto one's spiritual master; vttimservice;
aninditmirreproachable; grhayantaumaking others take to; upetau
approaching for service; smaindeed; bhaktywith devotion; devam
the Supreme Lord; ivaas if; dtaurespected (by the guru).
Sndpani thought very highly of these two self-controlled disciples,
whom he had obtained so fortuitously. By serving him as devotedly as
one would serve the Supreme Lord Himself, They showed others an
irreproachable example of how to worship the spiritual master.
TEXT 33

1349

tayor dvija-varas tua

uddha-bhvnuvttibhi
provca vedn akhiln
sgopaniado guru
tayoTheir; dvija-varathe best of brhmaas (Sndpani); tua
satisfied; uddhapure; bhvawith love; anuvttibhiby the
submissive acts; provcahe spoke; vednthe Vedas; akhilnall; sa
together with; agathe (six) corollary literatures; upaniadaand the
Upaniads; guruthe spiritual master.
That best of brhmaas, the spiritual master Sndpani, was satisfied
with Their submissive behavior, and thus he taught Them the entire
Vedas, together with their six corollaries and the Upaniads.
TEXT 34
sa-rahasya dhanur-veda
dharmn nyya-paths tath
tath cnvkik vidy
rja-nti ca a-vidhm
sa-rahasyamalong with its confidential portion; dhanu-vedamthe
science of military weapons; dharmnthe doctrines of human law;
nyyaof logic; pathnthe methods; tathalso; tath caand
similarly; nskikmof philosophical debate; vidymthe branch of
knowledge; rja-ntimpolitical science; caand; a-vidhmin six
aspects.
He also taught Them the Dhanur-veda, with its most confidential
secrets; the standard books of law; the methods of logical reasoning and
philosophical debate; and the sixfold science of politics.
rla rdhara Svm explains that the confidential portion of the Dhanurveda, military science, includes knowledge of the appropriate mantras and
presiding deities of warfare. Dharmn refers to the Manu-sahit and
other standard lawbooks (dharma-stras). Nyya-pathn refers to the
doctrine of Karma-mms and other such theories. nvkikm is
knowledge of the techniques of logical argument (tarka). The sixfold
political science is quite pragmatic and includes (1) sandhi, making peace;

1350

(2) vigraha, war; (3) yna, marching; (4) sana, sitting tight; (5) dvaidha,
dividing one's forces; and (6) saaya, seeking the protection of a more
powerful ruler.
TEXTS 35-36
sarva nara-vara-rehau
sarva-vidy-pravartakau
sakn nigada-mtrea
tau sajaghatur npa
aho-rtrai catu-ay
sayattau tvat kal
guru-dakiaycrya
chandaym satur npa
sarvameverything; nara-varaof first-class men; rehauthe best;
sarvaof all; vidybranches of knowledge; pravartakauthe initiators;
saktonce; nigadabeing related; mtreasimply; tauThey;
sajaghatufully assimilated; npaO King (Parkit); ahain days;
rtraiand nights; catu-aysixty-four; sayattaufixed in
concentration; tvatthat many; kalarts; guru-dakiaywith the
traditional gift for the spiritual master before one leaves him; cryam
Their teacher; chandaym satuThey satisfied; npaO King.
O King, those best of persons, Ka and Balarma, being Themselves
the original promulgators of all varieties of knowledge, could
immediately assimilate each and every subject after hearing it explained
just once. Thus with fixed concentration They learned the sixty-four
arts and skills in as many days and nights. Thereafter, O King, They
satisfied Their spiritual master by offering him guru-daki.
The following list comprises the sixty-four subjects mastered by Lord
Ka and Lord Balarma in sixty-four days. Additional information may
be found in rla Prabhupda's Ka, the Supreme Personality of Godhead.
The Lords learned (1) gtam, singing; (2) vdyam, playing on musical
instruments; (3) ntyam, dancing; (4) nyam, drama; (5) lekhyam,
painting; (6) vieaka-cchedyam, painting the face and body with colored
unguents and cosmetics; (7) taula-kusuma-bali-vikr, preparing
auspicious designs on the floor with rice and flowers; (8) pupstaraam,

1351

making a bed of flowers; (9) daana-vasanga-rg, coloring one's teeth,

clothes and limbs; (10) mai-bhmik-karma, inlaying a floor with jewels;
(11) ayy-racanam, covering a bed; (12) udaka-vdyam, ringing
waterpots; (13) udaka-ghta, splashing with water; (14) citra-yog,
mixing colors; (15) mlya-grathana-vikalp, preparing wreaths; (16)
ekharpa-yojanam, setting a helmet on the head; (17) nepathya-yog,
putting on apparel in a dressing room; (18) kara-patra-bhag,
decorating the earlobe; (19) sugandha-yukti, applying aromatics; (20)
bhaa-yojanam, decorating with jewelry; (21) aindrajlam, jugglery;
(22) kaucumra-yoga, the art of disguise; (23) hasta-lghavam, sleight of
hand; (24) citra-kppa-bhakya-vikra-kriya, preparing varieties of
salad, bread, cake and other delicious food; (25) pnaka-rasa-rgsavayojanam, preparing palatable drinks and tinging draughts with red color;
(26) sc-vya-karma, needlework and weaving; (27) stra-kr, making
puppets dance by manipulating thin threads; (28) v-amarukavdyni,
playing on a lute and a small X-shaped drum; (29) prahelik, making and
solving riddles; (29a) pratiml, capping verses, or reciting poems verse
for verse as a trial of memory or skill; (30) durvacaka-yog, uttering
statements difficult for others to answer; (31) pustaka-vcanam, reciting
books; and (32) nikkhyyik-daranam, enacting short plays and
writing anecdotes.
Ka and Balarma also learned (33) kvya-samasy-praam, solving
enigmatic verses; (34) paik-vetra-ba-vikalp, making a bow from a
strip of cloth and a stick; (35) tarku-karma, spinning with a spindle; (36)
takaam, carpentry; (37) vstu-vidy, architecture; (38) raupya-ratnapark, testing silver and jewels; (39) dhtu-vda, metallurgy; (40) mairga-jnam, tinging jewels with various colors; (41) kara-jnam,
mineralogy; (42) vkyur-veda-yog, herbal medicine; (43) meakukkua-lvaka-yuddha-vidhi, the art of training and engaging rams,
cocks and quails in fighting; (44) uka-rik-pralpanam, knowledge of
how to train male and female parrots to speak and to answer the
questions of human beings; (45) utsdanam, healing a person with
ointments; (46) kea-mrjana-kaualam, hairdressing; (47) akaramuik-kathanam, telling what is written in a book without seeing it, and
telling what is hidden in another's fist; (48) mlecchita-kutarka-vikalp,
fabricating barbarous or foreign sophistry; (49) dea-bh-jnam,
knowledge of provincial dialects; (50) pupa-akaik-nirmiti-jnam,
knowledge of how to build toy carts with flowers; (51) yantra-mtk,

1352

composing magic squares, arrangements of numbers adding up to the

same total in all directions; (52) dhraa-mtk, the use of amulets; (53)
savcyam, conversation; (54) mnas-kvya-kriy, composing verses
mentally; (55) kriy-vikalp, designing a literary work or a medical
remedy; (56) chalitaka-yog, building shrines; (57) abhidhna-koacchando-jnam, lexicography and the knowledge of poetic meters; (58)
vastra-gopanam, disguising one kind of cloth to look like another; (59)
dyta-vieam, knowledge of various forms of gambling; (so) kara-kra,
playing dice; (61) blaka-kranakam, playing with children's toys; (62)
vainyik vidy, enforcing discipline by mystic power; (63) vaijayik vidy,
gaining victory; and (64) vaitlik vidy, awakening one's master with
music at dawn.
TEXT 37
dvijas tayos ta mahimnam adbhuta
salokya rjann ati-mnus matim
sammantrya patny sa mahrave mta
bla prabhse varay babhva ha
dvijathe learned brhmaa; tayoof the two of Them; tamthat;
mahimnamgreatness; adbhutamamazing; salakyaobserving well;
rjanO King; ati-mnumbeyond human capacity; matim
intelligence; sammantryaafter consulting; patnywith his wife; sa
he; mah-aravein the great ocean; mtamwho had died; blamhis
child; prabhseat the holy place Prabhsa; varaym babhva hahe
chose.
O King, the learned brhmaa Sndpani carefully considered the two
Lords' glorious and amazing qualities and Their superhuman
intelligence. Then, after consulting with his wife, he chose as his
remuneration the return of his young son, who had died in the ocean at
Prabhsa.
According to rla Vivantha Cakravart, the child was captured by the
conchshell demon while playing at the Mah-iva-ketra.
TEXT 38
tethety athruhya mah-rathau ratha
prabhsam sdya duranta-vikramau

1353

velm upavrajya nidatu kana

sindhur viditvrhanam harat tayo
tathso be it; itisaying this; athathen; ruhyamounting; mahrathauthe two great chariot warriors; rathama chariot; prabhsam
Prabhsa-trtha; sdyareaching; durantalimitless; vikramauwhose
prowess; velmup to the shore; upavrajyawalking; nidatuThey
sat down; kaamfor a moment; sindhuthe (presiding demigod of
the) ocean; viditvrecognizing; arhaamrespectful offering; harat
brought; tayofor Them.
"So be it," replied those two great chariot warriors of limitless might,
and They at once mounted Their chariot and set off for Prabhsa. When
They reached that place, They walked up to the shore and sat down. In
a moment the deity of the ocean, recognizing Them to be the Supreme
Lords, approached Them with offerings of tribute.
Western scholars sometimes think that references in ancient books of
wisdom to the deity of the ocean, the deity of the sun and so on reveal a
primitive, mythical way of thinking. They sometimes say that primitive
men think that the ocean is a god or that the sun and moon are gods. In
fact, references such as the word sindhu in this verse, meaning "the
ocean," indicate the person who governs that aspect of physical nature.
We can give several modern examples. In the United Nations we may say,
"The United States votes 'Yes,' the Soviet Union votes 'No.' " We hardly
mean that the physical countries or the buildings in them have voted. We
mean that a particular person, representing that political and geographical
entity, has voted. Yet the newspapers will simply say, "The United States
voted, decided, etc." and everyone knows what that means.
Similarly, in business we may say, "A large conglomerate has swallowed
up a smaller firm." We hardly mean that the buildings, office equipment
and the like have physically swallowed another building full of workers
and office equipment. We mean that the empowered authorities have
engaged in a particular act on behalf of their respective corporate entities.
Unfortunately, modern scholars are eager to confirm their pet theories
that ancient spiritual wisdom is primitive, mythic and largely supplanted
by more modern ways of thinking, exemplified by their own eloquent
remarks. However, much in modern scholarship must be rethought in the
light of Ka consciousness.

1354

TEXT 39
tam ha bhagavn u
guru-putra pradyatm
yo 'sv iha tvay grasto
blako mahatormi
tamto him; hasaid; bhagavnthe Supreme Lord; uquickly;
guruof My spiritual master; putrathe son; pradyatmmust be
presented; yawho; asauhe; ihain this place; tvayby you;
grasta-seized; blakaa young boy; mahatmighty; rmiby your
wave.
The Supreme Lord Ka addressed the lord of the ocean: Let the son of
My guru be presented at oncethe one you seized here with your
mighty waves.
TEXT 40
r-samudra uvca
na chram aha deva
daitya pacajano mahn
antar-jala-cara ka
akha-rpa-dharo 'sura
r-samudra uvcathe ocean personified said; nanot; caand;
ahramdid take (him) away; ahamI; devaO Lord; daityaa
descendant of Diti; pacajananamed Pacajana; mahnpowerful;
antawithin; jalathe water; caragoing; kaO Ka; akha
of a conch; rpathe form; dharaassuming; asurathe demon.
The ocean replied: O Lord Ka, it was not I who abducted him, but a
demonic descendant of Diti named Pacajana, who travels in the water
in the form of a conch.
Clearly the demon Pacajana was too powerful for the ocean to control;
otherwise the ocean would have prevented such an unlawful act.
TEXT 41
ste tenhto nna
tac chrutv satvara prabhu

1355

jalam viya ta hatv

npayad udare 'rbhakam
stehe is there; tenaby him, Pacajana; htataken away; nnam
indeed; tatthat; rutvhearing; satvaramwith haste; prabhuthe
Lord; jalamthe water; viyaentering; tamhim, the demon; hatv
killing; na apayatdid not see; udarein his abdomen; arbhakamthe
boy.
"Indeed," the ocean said, "that demon has taken him away." Hearing
this, Lord Ka entered the ocean, found Pacajana and killed him. But
the Lord did not find the boy within the demon's belly.
TEXTS 42-44
tad-aga-prabhava akham
dya ratham gamat
tata sayaman nma
yamasya dayit purm
gatv janrdana akha
pradadhmau sa-halyudha
akha-nirhrdam karya
praj-sayamano yama
tayo sapary mahat
cakre bhakty-upabhitm
uvcvanata ka
sarva-bhtaylayam
ll-manuyayor vio
yuvayo karavma kim
tathis (the demon's); agafrom the body; prabhavamgrown;
akhamthe conchshell; dyataking; rathamto the chariot;
gamatHe returned; tatathen; sayamanm nmaknown as
Sayaman; yamasyaof Lord Yamarja; dayitmbeloved; purmto
the city; gatvgoing; jana-ardanaLord Ka, the abode of all
persons; akhamthe conchshell; pradadhmaublew loudly; sa
accompanied by; hala-yudhaLord Balarma, whose weapon is a plow;
akhaof the conchshell; nirhrdamthe resounding; karya

1356

hearing; prajof those who take birth; sayamanathe restrainer;

yamaYamarja; tayoof Them; saparymworship; mahatm
elaborate; cakreperformed; bhaktiwith devotion; upabhitm
overflowing; uvcahe said; avanatabowing down humbly; kam
to Lord Ka; sarvaof all; bhtaliving beings; ayathe minds;
layamwhose residence; llas Your pastime; manuyayoappearing
as human beings; vioO Supreme Lord Viu; yuvayofor the two of
You; karavmaI should do; kimwhat.
Lord Janrdana took the conchshell that had grown around the demon's
body and went back to the chariot. Then He proceeded to Sayaman,
the beloved capital of Yamarja, the lord of death. Upon arriving there
with Lord Balarma, He loudly blew His conchshell, and Yamarja, who
keeps the conditioned souls in check, came as soon as he heard the
resounding vibration. Yamarja elaborately worshiped the two Lords
with great devotion, and then he addressed Lord Ka, who lives in
everyone's heart: "O Supreme Lord Viu, what shall I do for You and
Lord Balarma, who are playing the part of ordinary humans?"
The conchshell the Lord took from Pacajana, which is called Pcajanya,
is the same one He sounded at the beginning of the Bhagavad-gt.
According to the cryas, Pacajana had become a demon in a way similar
to that of Jaya and Vijaya. In other words, though appearing in the form
of a demon, he was actually a devotee of the Lord. The Skanda Pura,
Avanti-khaa, describes the wonderful things that happened when Lord
Ka sounded His conchshell:
asipatra-vana nma
ra-patram ajyata
raurava nma narakam
arauravam abht tada
abhairava bhairavkhya
kumbh-pkam apcakam
"The hell known as Asipatra-vana lost the sharp, swordlike leaves on its
trees, and the hell named Raurava became free of its ruru beasts. The
Bhairava hell lost its fearfulness, and all cooking stopped in the
Kumbhpka hell."

1357

The Skanda Pura further states,

ppa-kayt tata sarve
vimukt nrak nar
padam avyayam sdya
"Their sinful reactions eradicated, all the inhabitants of hell attained
liberation and approached the spiritual world."
TEXT 45
r-bhagavn uvca
guru-putram ihnta
nija-karma-nibandhanam
nayasva mah-rja
mac-chsana-puraskta
r-bhagavn uvcathe Supreme Lord said; guru-putramthe son of My
spiritual master; ihahere; ntambrought; nijahis own; karmaof
reactions of past activity; nibandhanamsuffering the bondage;
nayasvaplease bring; mah-rjaO great King; matMy; sanato
the command; pura-ktagiving first priority.
The Supreme Personality of Godhead said: Suffering the bondage of his
past activity, My spiritual master's son was brought here to you. O great
King, obey My command and bring this boy to Me without delay.
TEXT 46
tatheti tenopnta
guru-putra yadttamau
dattv sva-gurave bhyo
vveti tam catu
tathso be it; iti(Yamarja) thus saying; tenaby him; upntam
brought forward; guru-putramthe spiritual master's son; yadu-uttamau
the best of the Yadus, Ka and Balarma; dattvgiving; sva-guraveto
Their guru; bhyaagain; vvaplease choose; itithus; tamto
him; catuThey said.
Yamarja said, "So be it," and brought forth the guru's son. Then those

1358

two most exalted Yadus presented the boy to Their spiritual master and
said to him, "Please select another boon."
TEXT 47
r-gurur uvca
samyak sampdito vatsa
bhavadbhy guru-nikraya
ko nu yumad-vidha-guro
kmnm avaiyate
r-guru uvcaTheir spiritual master, Sndpani Muni, said; samyak
completely; sampditafulfilled; vatsamy dear boy; bhavadbhymby
You two; guru-nikrayathe remuneration of one's guru; kawhich;
nuindeed; yumat-vidhaof persons like You; gurofor the spiritual
master; kmnmof his desires; avaiyateremains.
The spiritual master said: My dear boys, You two have completely
fulfilled the disciple's obligation to reward his spiritual master. Indeed,
with disciples like You, what further desires could a guru have?
TEXT 48
gacchata sva-gha vrau
krtir vm astu pvan
chandsy ayta-ymni
bhavantv iha paratra ca
gacchatamplease go; sva-ghamto Your home; vrauO heroes;
krtifame; vmYour; astumay it be; pvanpurifying;
chandsiVedic hymns; ayta-ymniever fresh; bhavantumay
there be; ihain this life; paratrain the next life; caand.
O heroes, now please return home. May Your fame sanctify the world,
and may the Vedic hymns be ever fresh in Your minds, both in this life
and the next.
TEXT 49
guruaivam anujtau

1359

rathennila-rahas
ytau sva-pura tta
parjanya-ninadena vai
guruby Their spiritual master; evamin this way; anujtaugiven
leave; rathenain Their chariot; anilalike the wind; rahaswhose
speed; ytaucame; svato Their own; puramcity (Mathur); tta
my dear (King Parkit); parjanyalike a cloud; ninadenawhose
reverberation; vaiindeed.
Thus receiving Their guru's permission to leave, the two Lords returned
to Their city on Their chariot, which moved as swiftly as the wind and
resounded like a cloud.
TEXT 50
samanandan praj sarv
dv rma-janrdanau
apayantyo bahv ahni
naa-labdha-dhan iva
samanandanrejoiced; prajthe citizens; sarvall; dvseeing;
rma-janrdanauBalarma and Ka; apayantyanot having seen;
bahufor many; ahnidays; naalost; labdhaand regained;
dhanthose whose wealth; ivalike.
All the citizens rejoiced upon seeing Ka and Balarma, whom they
had not seen for many days. The people felt just like those who have
lost their wealth and then regained it.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-fifth Chapter, of
the rmad-Bhgavatam, entitled "Ka Rescues His Teacher's Son."

1360

46. Uddhava Visits Vndvana

This chapter describes how r Ka sent Uddhava to Vraja to relieve the

distress of Nanda, Yaod and the young gops.
One day Lord Ka asked His intimate friend Uddhava to take news of
Him to Vraja and thus relieve His parents and the gops of their misery
caused by their separation from Him. Riding on a chariot, Uddhava
reached Vraja at sunset. He saw the cows returning home to the cowherd
village and the calves jumping here and there as their mothers followed
slowly behind, weighed down by their heavy milk bags. The cowherd men
and women were chanting the glories of Ka and Balarma, and the
village was attractively decorated with burning incense and rows of lamps.
All this presented a scene of exceptional transcendental beauty.
Nanda Mahrja welcomed Uddhava warmly into his home. The cowherd
King then worshiped him as nondifferent from Lord Vsudeva, fed him
nicely, seated him comfortably upon a bed and then inquired from him
about the welfare of Vasudeva and his sons, Ka and Balarma. Nanda
asked, "Does Ka still remember His friends, the village of Gokula and
Govardhana Hill? He protected us from a forest fire, wind and rain, and
many other disasters. By remembering His pastimes again and again, we
are relieved of all karmic entanglement, and when we see the places
marked by His lotus feet, our minds become fully absorbed in thought of
Him. Garga Muni told me that Ka and Balarma have both descended
directly from the spiritual world. Just see how They have so easily
dispatched Kasa, the wrestlers, the elephant Kuvalaypa and many
other demons!" As Nanda remembered Ka's pastimes, his throat
choked up with tears and he could speak no further. Meanwhile, as
mother Yaod heard her husband speak of Ka, the intense love she
felt for her son caused a flood of milk to pour from her breasts and a
torrent of tears from her eyes.
Seeing the superexcellent affection Nanda and Yaod had for r Ka,
Uddhava commented, "You two are indeed most glorious. One who has
attained pure love for the Supreme Absolute Truth in His humanlike form
has nothing further to accomplish. Ka and Balarma are present in the

1361

hearts of all living beings, just as fire lies dormant within wood. These
two Lords see all equally, having no particular friends or enemies. Free
from egoism and possessiveness, They have no father, mother, wife or
children, are never subject to birth, and have no material body. Only to
enjoy spiritual happiness and deliver Their saintly devotees do They
appear by Their own sweet will among various species of life, both high
and low.
"Lord Ka is not merely the son of you, O Nanda and Yaod, but the
son of all persons, as well as their mother and father. In fact, He is
everyone's dearest relation inasmuch as nothing that is seen or heard in
the past, present or future, among the moving or nonmoving, is
independent of Him."
Nanda Mahrja and Uddhava passed the night talking about Ka in
this way. Then the cowherd women performed their morning worship
and began churning butter, singing the glories of r Ka as they busily
pulled the churning ropes. The sounds of churning and singing
reverberated into the sky, cleansing the world of all inauspiciousness.
When the sun rose, the gops saw Uddhava's chariot at the edge of the
cowherd village, and they thought that Akrra might have returned. But
just then Uddhava finished his morning duties and presented himself
before them.
TEXT 1
r-uka uvca
vn pravaro mantr
kasya dayita sakh
iyo bhaspate skd
uddhavo buddhi-sattama
r-uka uvcaukadeva Gosvm said; vnmof the Vis;
pravarathe best; mantradviser; kasyaof Ka; dayita
beloved; sakhfriend; iyadisciple; bhaspateof Bhaspati, the
spiritual master of the demigods; sktdirectly; uddhavaUddhava;
buddhihaving intelligence; sat-tamaof the highest quality.
ukadeva Gosvm said: The supremely intelligent Uddhava was the
best counselor of the Vi dynasty, a beloved friend of Lord r Ka
and a direct disciple of Bhaspati.

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The cryas give various reasons why Lord Ka sent Uddhava to

Vndvana. The Lord had promised the residents of Vndvana: ysye, "I
shall return." (SB 10.39.35) Also, in the previous chapter Lord Ka
promised Nanda Mahrja: draum eyma, "We will come back to see
you and mother Yaod." (SB 10.45.23) At the same time, the Lord could
not break His promise to r Vasudeva and mother Devak to finally spend
some time with them after they had suffered for so many years. Therefore,
the Lord decided to send His intimate representative to Vndvana in His
place.
The question may be asked, Why did Ka not invite Nanda and Yaod
to visit Him in Mathur? According to rla Jva Gosvm, for the Lord to
have exchanged loving feelings with Nanda and Yaod in the same place
and at the same time that He was exchanging them with Vasudeva and
Devak would have created an awkward situation in the Lord's pastimes.
Thus Ka did not invite Nanda and Yaod to stay with Him in
Mathur. The residents of Vndvana had their own way of understanding
Ka, and their feelings could not have been appropriately expressed on
a regular basis in the kingly atmosphere of Mathur.
r Uddhava is described in this verse as buddhi-sattama, "the most
intelligent," and thus he could expertly pacify the residents of Vndvana,
who were feeling such intense separation from Lord Ka. Then, upon
his return to Mathur, Uddhava would describe to all the members of the
Vi dynasty the extraordinary pure love he had seen in Vndvana.
Indeed, the love the cowherd men and gops felt for Ka was far beyond
anything the Lord's other devotees had ever experienced, and by hearing
about that love all the Lord's devotees would increase their faith and
devotion.
As stated in the Third Canto by the Lord Himself, noddhavo 'nv api mannyna: "Uddhava is not even slightly different from Me." Resembling
Ka so much, Uddhava was the perfect person to carry out the Lord's
mission in Vndvana. In fact, r Hari-vaa states that Uddhava is the
son of Vasudeva's brother Devabhga: uddhavo devabhgasya mah-bhga
suto 'bhavat. In other words, he is a cousin-brother of r Ka's.
TEXT 2
tam ha bhagavn preha
bhaktam ekntina kvacit
ghtv pin pi

1363

prapannrti-haro hari
tamto him; haspoke; bhagavnthe Supreme Lord; prehamto
His most dear; bhaktamdevotee; ekntinamexclusive; kvaciton one
occasion; ghtvtaking; pinwith His hand; pim(Uddhava's)
hand; prapannaof those who surrender; rtithe distress; harawho
takes away; hariLord Hari.
The Supreme Lord Hari, who relieves the distress of all who surrender
to Him, once took the hand of His fully devoted, dearmost friend
Uddhava and addressed him as follows.
TEXT 3
gacchoddhava vraja saumya
pitror nau prtim vaha
gopn mad-viyogdhi
mat-sandeair vimocaya
gacchaplease go; uddhavaO Uddhava; vrajamto Vraja; saumyaO
gentle one; pitroto the parents; nauOur; prtimsatisfaction;
vahacarry; gopnmof the gops; matfrom Me; viyogacaused by
separation; dhimof the mental pain; matbrought from Me;
sandeaiby messages; vimocayarelieve them.
[Lord Ka said:] Dear gentle Uddhava, go to Vraja and give pleasure
to Our parents. And also relieve the gops, suffering in separation from
Me, by giving them My message.
TEXT 4
t man-manask mat-pr
mat-arthe tyakta-daihik
mm eva dayita preham
tmna manas gat
ye tyakta-loka-dharm ca
mad-arthe tn bibharmy aham
tthey (the gops); matabsorbed in Me; manasktheir minds;
matfixed upon Me; prtheir lives; mat-arthefor My sake;

1364

tyaktaabandoning; daihikeverything on the bodily platform;

mmMe; evaalone; dayitamtheir beloved; prehamdearmost;
tmnamSelf; manas gatunderstood; yewho (the gops, or
anyone); tyaktagiving up; lokathis world; dharmreligiosity; ca
and; mat-arthefor My sake; tnthem; bibharmisustain; ahamI.
The minds of those gops are always absorbed in Me, and their very
lives are ever devoted to Me. For My sake they have abandoned
everything related to their bodies, renouncing ordinary happiness in
this life, as well as religious duties necessary for such happiness in the
next life. I alone am their dearmost beloved and, indeed, their very Self.
I personally sustain such devotees, who for My sake give up all worldly
duties.
Here the Lord explains why He wants to send a special message to the
gops. According to the Vaiava cryas, the word daihik, "related to
the body," refers to husbands, children, homes and so on. The gops loved
Ka so intensely that they could think of nothing else. Since r Ka
maintains ordinary devotees engaged in sdhana-bhakti, devotional service
in practice, He will certainly maintain the gops, His most exalted
devotees.
TEXT 5
mayi t preyas prehe
dra-sthe gokula-striya
smarantyo 'ga vimuhyanti
virahautkahya-vihval
mayiI; tthey; preyasmof all objects of endearment; prehethe
most dear; dra-sthebeing far away; gokula-striyathe women of
Gokula; smarantyaremembering; agadear (Uddhava); vimuhyanti
become stunned; virahaof separation; autkahyaby the anxiety;
vihvaloverwhelmed.
My dear Uddhava, for those women of Gokula I am the most cherished
object of love. Thus when they remember Me, who am so far away, they
are overwhelmed by the anxiety of separation.
Whatever is dear to us becomes an object of our possessiveness.
Ultimately the most dear object is our very soul, or our self. Thus things

1365

in a favorable relationship to our self also become dear to us, and we try
to possess them. According to rla Vivantha Cakravart, among
countless millions of such dear things, r Ka is the most dear of all,
even dearer than one's own self. The gops had realized this fact, and thus
they were stunned in separation from the Lord because of their intense
love for Him. Although they would have given up their lives, they were
kept alive by the Lord's transcendental potency.
TEXT 6
dhrayanty ati-kcchrea
prya prn kathacana
pratygamana-sandeair
ballavyo me mad-tmik
dhrayantithey hold on; ati-kcchreawith great difficulty; prya
barely; prnto their lives; kathacanasomehow; prati-gamanaof
return; sandeaiby the promises; ballavyathe cowherd women;
meMy; mat-tmikwho are fully dedicated to Me.
Simply because I have promised to return to them, My fully devoted
cowherd girlfriends struggle to maintain their lives somehow or other.
According to rla Vivantha Cakravart, although the gops of Vndvana
were apparently married, their husbands actually had no contact
whatsoever with their supremely attractive qualities of form, taste,
fragrance, sound, touch and so on. Rather, their husbands merely
presumed, "These are our wives." In other words, by Lord Ka's
spiritual potency, the gops existed entirely for His pleasure, and Ka
loved them in the mood of a paramour. In fact, the gops were
manifestations of Ka's internal nature, His supreme pleasure potency,
and on the spiritual platform they attracted the Lord by their pure love.
Nanda Mahrja and mother Yaod, Lord Ka's parents in Vndvana,
had also attained a most exalted state of love for Ka, and they too
could barely maintain their lives in His absence. Thus Uddhava would
also give special attention to them.
TEXT 7
r-uka uvca
ity ukta uddhavo rjan

1366

sandea bhartur dta

dya ratham ruhya
prayayau nanda-gokulam
r-uka uvcaukadeva Gosvm said; itithus; uktaspoken to;
uddhavaUddhava; rjanO King (Parkit); sandeamthe message;
bhartuof his master; dtarespectfully; dyataking; rathamhis
chariot; ruhyamounting; prayayauwent off; nanda-gokulamto the
cowherd village of Nanda Mahrja.
ukadeva Gosvm said: Thus addressed, O King, Uddhava respectfully
accepted his master's message, mounted his chariot and set off for
Nanda-gokula.
TEXT 8
prpto nanda-vraja rmn
nimlocati vibhvasau
channa-yna praviat
pan khura-reubhi
prptareaching; nanda-vrajamthe pastures of Nanda Mahrja;
rmnthe fortunate (Uddhava); nimlocatiwhile it was setting;
vibhvasauthe sun; channainvisible; ynawhose passing;
praviatmwho were entering; panmof the animals; khuraof the
hooves; reubhiby the dust.
The fortunate Uddhava reached Nanda Mahrja's pastures just as the
sun was setting, and since the returning cows and other animals were
raising dust with their hooves, his chariot passed unnoticed.
TEXTS 9-13
vsitrthe 'bhiyudhyadbhir
ndita umibhir vai
dhvantbhi ca vsrbhir
udho-bhrai sva-vatsakn
itas tato vilaghadbhir
go-vatsair maita sitai

1367

go-doha-abdbhirava
ven nisvanena ca
gyantbhi ca karmi
ubhni bala-kayo
sv-alaktbhir gopbhir
gopai ca su-virjitam
agny-arktithi-go-viprapit-devrcannvitai
dhpa-dpai ca mlyai ca
gopvsair mano-ramam
sarvata pupita-vana
dvijli-kula-nditam
hasa-kraavkrai
padma-aai ca maitam
vsitaof the fertile (cows); arthefor the sake; abhiyudhyadbhiwho
were fighting with one another; nditamresounding; umibhi
sexually aroused; vaiwith the bulls; dhvantbhirunning; caand;
vsrbhiwith the cows; udhaby their udders; bhraiburdened;
svaafter their own; vatsakncalves; ita tatahere and there;
vilaghadbhijumping; go-vatsaiby the calves; maitamadorned;
sitaiwhite; go-dohaof the milking of the cows; abdaby the
sounds; abhiravamreverberating; venmof flutes; nisvanenawith
the loud vibration; caand; gyantbhiwho were singing; caand;
karmiabout the deeds; ubhniauspicious; bala-kayoof
Balarma and Ka; sufinely; alaktbhiornamented; gopbhi
with the cowherd women; gopaithe cowherd men; caand; suvirjitamresplendent; agniof the sacrificial fire; arkathe sun;
atithiguests; gothe cows; viprathe brhmaas; pitforefathers;
devaand demigods; arcanawith worship; anvitaifilled; dhpa
with incense; dpailamps; caand; mlyaiwith flower garlands;
caalso; gopa-vsaibecause of the homes of the cowherds; manaramamvery attractive; sarvataon all sides; pupitaflowering;
vanamwith the forest; dvijaof birds; aliand bees; kulawith the
swarms; nditamresounding; hasawith swans; kraavaand a
certain species of duck; kraicrowded; padma-aaiwith bowers
of lotuses; caand; maitambeautified.

1368

Gokula resounded on all sides with the sounds of bulls in rut fighting
with one another for fertile cows; with the mooing of cows, burdened
by their udders, chasing after their calves; with the noise of milking and
of the white calves jumping here and there; with the loud reverberation
of flute-playing; and with the singing of the all-auspicious deeds of
Ka and Balarma by the cowherd men and women, who made the
village resplendent with their wonderfully ornamented attire. The
cowherds' homes in Gokula appeared most charming with their
abundant paraphernalia for worship of the sacrificial fire, the sun,
unexpected guests, the cows, the brhmaas, the forefathers and the
demigods. On all sides lay the flowering forest, echoing with flocks of
birds and swarms of bees and beautified by its lakes crowded with
swans, kraava ducks and bowers of lotuses.
Although Gokula was merged in grief because of separation from Lord
Ka, the Lord expanded His internal potency to cover that particular
manifestation of Vraja and allow Uddhava to see the normal bustle and
joy of Vraja at sunset.
TEXT 14
tam gata samgamya
kasynucara priyam
nanda prta parivajya
vsudeva-dhiyrcayat
tamhim (Uddhava); gatamarrived; samgamyaapproaching;
kasyaof Ka; anucaramthe follower; priyamdear; nanda
Nanda Mahrja; prtahappy; parivajyaembracing; vsudevadhiythinking of Lord Vsudeva; rcayatworshiped.
As soon as Uddhava arrived at Nanda Mahrja's home, Nanda came
forward to meet him. The cowherd King embraced him in great
happiness and worshiped him as nondifferent from Lord Vsudeva.
Uddhava looked just like Nanda's son Ka and gave pleasure to anyone
who saw him. Thus although Nanda was absorbed in thoughts of
separation from Ka, when he saw Uddhava coming toward his house,
he became aware of external events and eagerly went out to embrace his
exalted visitor.

1369

TEXT 15
bhojita paramnnena
savia kaipau sukham
gata-rama paryapcchat
pda-savhandibhi
bhojitamfed; parama-annenawith first-class food; saviamseated;
kaipauon a nice bed; sukhamcomfortably; gatarelieved; ramam
of fatigue; paryapcchathe inquired; pdaof his feet; savhanawith
massaging; dibhiand so on.
After Uddhava had eaten first-class food, been seated comfortably on a
bed and been relieved of his fatigue by a foot massage and other means,
Nanda inquired from him as follows.
rla Jva Gosvm mentions that Nanda had a servant massage Uddhava's
feet, since Uddhava was Nanda's nephew.
TEXT 16
kaccid aga mah-bhga
sakh na ra-nandana
ste kualy apatydyair
yukto mukta suhd-vrata
kaccitwhether; agamy dear; mah-bhagaO most fortunate one;
sakhthe friend; naour; ra-nandanathe son of King ra
(Vasudeva); stelives; kualwell; apatya-dyaiwith his children
and so on; yuktajoined; muktafreed; suhtto his friends; vrata
who is devoted.
[Nanda Mahrja said:] My dear most fortunate one, does the son of
ra fare well, now that he is free and has rejoined his children and
other relatives?
TEXT 17
diy kaso hata ppa
snuga svena ppman
sdhn dharma-ln
yadn dvei ya sad

1370

diyby good fortune; kasaKing Kasa; hatahas been killed;

ppathe sinful; saalong with; anugahis followers (brothers);
svenabecause of his own; ppmansinfulness; sdhnmsaintly;
dharma-lnmalways righteous in their behavior; yadnmthe
Yadus; dveihated; yawho; sadalways.
Fortunately, because of his own sins, the sinful Kasa has been killed,
along with all his brothers. He always hated the saintly and righteous
Yadus.
TEXT 18
api smarati na ko
mtara suhda sakhn
gopn vraja ctma-ntha
gvo vndvana girim
apiperhaps; smaratiremembers; naus; kaKa; mtaram
His mother; suhdaHis well-wishers; sakhnand dear friends;
gopnthe cowherds; vrajamthe village of Vraja; caand; tma
Himself; nthamwhose master; gvathe cows; vndvanamthe
forest of Vndvana; girimthe mountain Govardhana.
Does Ka remember us? Does He remember His mother and His
friends and well-wishers? Does He remember the cowherds and their
village of Vraja, of which He is the master? Does He remember the
cows, Vndvana forest and Govardhana Hill?
TEXT 19
apy ysyati govinda
sva-jann sakd kitum
tarhi drakyma tad-vaktra
su-nasa su-smitekaam
apiwhether; ysyatiwill come back; govindaKa; sva-jann
His relatives; saktonce; kitumto see; tarhithen; drakymawe
may glance upon; tatHis; vaktramface; su-nasamwith beautiful
nose; subeautiful; smitasmile; kaamand eyes.

1371

Will Govinda return even once to see His family? If He ever does, we
may then glance upon His beautiful face, with its beautiful eyes, nose
and smile.
Now that Ka had become a prince in the great city of Mathur, Nanda
had lost hope that He would come back to live in the simple cowherd
village of Vndvana. But he hoped against hope that Ka would come
back at least once to visit the simple cowherd folk who had raised Him
from birth.
TEXT 20
dvgner vta-varc ca
va-sarpc ca rakit
duratyayebhyo mtyubhya
kena su-mahtman
dva-agnefrom the forest fire; vtafrom the wind; vartand rain;
caalso; vafrom the bull; sarptfrom the serpent; caand;
rakitprotected; duratyayebhyainsurmountable; mtyubhya
from mortal dangers; kenaby Ka; su-mah-tmanthe very great
soul.
We were saved from the forest fire, the wind and rain, the bull and
serpent demonsfrom all such insurmountable, deadly dangersby
that very great soul, Ka.
TEXT 21
smarat ka-vryi
llpga-nirkitam
hasita bhita cga
sarv na ithil kriy
smaratmwho are remembering; ka-vryithe valorous deeds of
Ka; llplayful; apgawith sidelong glances; nirkitamHis
looking; hasitamsmiling; bhitamspeaking; caand; agamy dear
(Uddhava); sarvall; nafor us; ithilslackened; kriy
material activities.
As we remember the wonderful deeds Ka performed, His playful

1372

sidelong glances, His smiles and His words, O Uddhava, we forget all
our material engagements.
TEXT 22
saric-chaila-vanodden
mukunda-pada-bhitn
krn kyamn
mano yti tad-tmatm
saritthe rivers; ailahills; vanaof the forests; uddenand the
various parts; mukundaof Ka; padaby the feet; bhitn
ornamented; krnthe locations of His play; kyamnmfor those
who are seeing; manathe mind; ytiattains; tat-tmatmtotal
absorption in Him.
When we see the places where Mukunda enjoyed His sporting
pastimesthe rivers, hills and forests He decorated with His feetour
minds become totally absorbed in Him.
TEXT 23
manye ka ca rma ca
prptv iha surottamau
sur mahad-arthya
gargasya vacana yath
manyeI think; kamKa; caand; rmamBalarma; ca-and;
prptauobtained; ihaon this planet; suraof demigods; uttamau
two of the most elevated; surmof the demigods; mahatgreat;
arthyafor a purpose; gargasyaof the sage Garga; vacanamthe
statement; yathas.
In my opinion, Ka and Balarma must be two exalted demigods who
have come to this planet to fulfill some great mission of the demigods.
Such was foretold by Garga i.
TEXT 24
kasa ngyuta-pra

1373

mallau gaja-pati yath

avadhi llayaiva
pan iva mgdhipa
kasamKasa; ngaof elephants; ayutaten thousand; pram
whose vital strength; mallauthe two wrestlers (Cra and Muika);
gaja-patimthe king of the elephants (Kuvalaypa); yathinasmuch
as; avadhimthe two of Them killed; llayas a game; evasimply;
pananimals; ivaas; mga-adhipathe lion, king of animals.
After all, Ka and Balarma killed Kasa, who was as strong as ten
thousand elephants, as well as the wrestlers Cra and Muika and
the elephant Kuvalaypa. They killed them all sportingly, as easily as
a lion disposes of small animals.
Here Nanda means to say, "Not only did Garga Muni declare that these
boys are divine, but just see what They have done! Everyone is talking
about it."
TEXT 25
tla-traya mah-sra
dhanur yaim ivebha-r
babhajaikena hastena
saptham adadhd girim
tla-trayamas long as three palm trees; mah-sramextremely solid;
dhanuthe bow; yaima stick; ivaas; ibha-ra royal elephant;
babhajaHe broke; ekenawith one; hastenahand; sapta-ahamfor
seven days; adadhtheld; girima mountain.
With the ease of a royal elephant breaking a stick, Ka broke a
powerful, giant bow three tlas long. He also held a mountain aloft for
seven days with just one hand.
According to crya Vivantha, a tla ("palm tree") is a measurement of
about sixty hastas, or ninety feet. Thus the great bow Ka broke was two
hundred seventy feet long.
TEXT 26
pralambo dhenuko 'rias

1374

tvarto bakdaya
daity sursura-jito
hat yeneha llay
pralamba dhenuka ariaPralamba, Dhenuka and Aria;
tvartaTvarta; baka-dayaBaka and others; daitydemons;
sura-asuraboth the demigods and the demons; jitawho conquered;
hatkilled; yenaby whom; ihahere (in Vndvana); llayeasily.
Here in Vndvana, Ka and Balarma easily destroyed demons like
Pralamba, Dhenuka, Arista, Tvarta and Baka, who had themselves
defeated both demigods and other demons.
TEXT 27
r-uka uvca
iti sasmtya sasmtya
nanda knurakta-dh
aty-utkaho 'bhavat t
prema-prasara-vihvala
r-uka uvcaukadeva Gosvm said; itithus; sasmtya
sasmtyaintensely and repeatedly remembering; nandaNanda
Mahrja; kato Ka; anuraktacompletely attracted; dhwhose
mind; atiextremely; utkahaanxious; abhavathe became;
tmsilent; premaof his pure love; prasaraby the force; vihvala
overcome.
ukadeva Gosvm said: Thus intensely remembering Ka again and
again, Nanda Mahrja, his mind completely attached to the Lord, felt
extreme anxiety and fell silent, overcome by the strength of his love.
TEXT 28
yaod varyamnni
putrasya caritni ca
vanty ary avsrkt
sneha-snuta-payodhar
yaodmother Yaod; varyamnnibeing described; putrasyaof

1375

her son; caritnithe activities; caand; vantas she heard; ari

tears; avsrktpoured down; snehaout of love; snutamoistened;
payodharher breasts.
As mother Yaod heard the descriptions of her son's activities, she
poured out her tears, and milk flowed from her breasts out of love.
From the very day that Ka had left for Mathur, mother Yaod,
though counseled and consoled by hundreds of men and women, could
see nothing but the face of her son. She kept her eyes closed to everyone
else and cried constantly. Thus she could not recognize Uddhava, treat
him with parental affection, ask him any questions or give him any
message for her son. She was simply overwhelmed with love for Ka.
TEXT 29
tayor ittha bhagavati
ke nanda-yaodayo
vkynurga parama
nandam hoddhavo mud
tayoof the two of them; itthamlike this; bhagavatifor the Supreme
Personality of Godhead; keLord Ka; nanda-yaodayoof Nanda
and Yaod; vkyaclearly seeing; anurgamthe loving attraction;
paramamsupreme; nandamto Nanda; haspoke; uddhava
Uddhava; mudwith joy.
Uddhava then joyfully addressed Nanda Mahrja, having clearly seen
the supreme loving attraction he and Yaod felt for Ka, the Supreme
Personality of Godhead.
If Uddhava had seen Nanda and Yaod actually suffering, he would not
have reacted with joy. But in fact all emotions on the spiritual platform
are transcendental bliss. The so-called anguish of the pure devotees is
another form of loving ecstasy. This was clearly seen by Uddhava, and
thus he spoke as follows.
TEXT 30
r-uddhava uvca
yuv lghyatamau nna
dehinm iha mna-da

1376

nryae 'khila-gurau
yat kt matir d
r-uddhava uvcar Uddhava said; yuvmyou two; lghyatamau
the most praiseworthy; nnamfor certain; dehinmof embodied living
beings; ihain this world; mana-daO respectful one; nryaefor the
Supreme Lord Nryaa; akhila-gurauthe spiritual master of all; yat
because; ktproduced; matia mentality; dlike this.
r Uddhava said: O respectful Nanda, certainly you and mother Yaod
are the most praiseworthy persons in the entire world, since you have
developed such a loving attitude toward Lord Nryaa, the spiritual
master of all living beings.
Understanding Nanda's mood, as expressed by his statement manye
ka ca rma ca prptv iha surottamau ("I think Ka and Rma
must be two exalted demigods"), Uddhava here referred to Ka as Lord
Nryaa.
TEXT 31
etau hi vivasya ca bja-yon
rmo mukunda purua pradhnam
anvya bhteu vilakaasya
jnasya ceta imau purau
etauthese two; hiindeed; vivasyaof the universe; caand; bja
the seed; yonand the womb; rmaLord Balarma; mukundaLord
Ka; puruathe creating Lord; pradhnamHis creative energy;
anvyaentering; bhteuwithin all living beings; vilakaasya
confused or perceiving; jnasyaknowledge; caand; tecontrol;
imauThey; purauprimeval.
These two Lords, Mukunda and Balarma, are each the seed and womb
of the universe, the creator and His creative potency. They enter the
hearts of living beings and control their conditioned awareness. They
are the primeval Supreme.
The word vilakaa means either "distinctly perceiving" or "confused,"
depending on how the prefix viis understood in context. In the case of
enlightened souls, vilakaa means "perceiving the correct distinction

1377

between the body and the soul" and thus Lord Ka, as indicated by the
word te, guides the spiritually advancing soul. The other meaning of
vilakaa"confused" or "bewildered"clearly applies to those who
have not understood the difference between the soul and the body, or the
distinction between the individual soul and the Supreme Soul. Such
bewildered living beings do not go back home, back to Godhead, to the
eternal spiritual world, but rather achieve temporary destinations
according to the laws of nature.
It is understood from all Vaiava literature that r Rma, Balarma, here
accompanying Lord Ka, is nondifferent from Him, being His plenary
expansion. The Lord is one, yet He expands Himself, and thus Lord
Balarma in no way compromises the principle of monotheism.
TEXTS 32-33
yasmin jana pra-viyoga-kle
kana samveya mano 'viuddham
nirhtya karmayam u yti
par gati brahma-mayo 'rka-vara
tasmin bhavantv akhiltma-hetau
nryae kraa-martya-mrtau
bhva vidhatt nitar mahtman
ki vvaia yuvayo su-ktyam
yasminin whom; janaany person; prafrom one's life air;
viyogaof separation; kleat the time; kaamfor a moment;
samveyaabsorbing; manaone's mind; aviuddhamimpure;
nirhtyaeradicating; karmaof the reactions of material work;
ayamall traces; uimmediately; ytihe goes; parmto the
supreme; gatimdestination; brahma-mayain a purely spiritual form;
arkalike the sun; varawhose color; tasminto Him; bhavantau
your good selves; akhilaof all; tmathe Supreme Soul; hetauand
reason for existence; nryaeLord Nryaa; kraathe cause of
everything; martyahuman; mrtauin a form; bhvampure love;
vidhattmhave given; nitarmexceedingly; mah-tmanto the
perfectly complete; kim vthen what; avaiamremaining; yuvayo
for you; su-ktyamrequired pious activity.
Anyone, even a person in an impure state, who absorbs his mind in Him

1378

for just a moment at the time of death burns up all traces of sinful
reactions and immediately attains the supreme transcendental
destination in a pure, spiritual form as effulgent as the sun. You two
have rendered exceptional loving service to Him, Lord Nryaa, the
Supersoul of all and the cause of all existence, the great soul who,
although the original cause of everything, has a humanlike form. What
pious deeds could still be required of you?
TEXT 34
gamiyaty adrghea
klena vrajam acyuta
priya vidhsyate pitror
bhagavn stvat pati
gamiyatiHe will return; adrgheanot long; klenain time;
vrajamto Vraja; acyutaKa, the infallible one; priyam
satisfaction; vidhsyateHe will give; pitroto His parents; bhagavn
the Supreme Lord; stvatmof the devotees; patimaster and
protector.
Infallible Ka, the Lord of the devotees, will soon return to Vraja to
satisfy His parents.
Here Uddhava begins to deliver Lord Ka's message.
TEXT 35
hatv kasa raga-madhye
pratpa sarva-stvatm
yad ha va samgatya
ka satya karoti tat
hatvhaving killed; kasamKasa; ragathe arena; madhye
within; pratpamthe enemy; sarva-stvatmof all the Yadus; yat
what; haHe spoke; vato you; samgatyaby coming back;
kaKa; satyamtrue; karotiwill make; tatthat.
Having killed Kasa, the enemy of all the Yadus, in the wrestling arena,
Ka will now surely fulfill His promise to you by coming back.

1379

TEXT 36
m khidyata mah-bhgau
drakyatha kam antike
antar hdi sa bhtnm
ste jyotir ivaidhasi
m khidyatamplease do not lament; mah-bhgauO most fortunate
ones; drakyathayou will see; kamKa; antikein the near
future; antawithin; hdithe hearts; saHe; bhtnmof all living
beings; steis present; jyotifire; ivajust as; edhasiwithin
firewood.
O most fortunate ones, do not lament. You will see Ka again very
soon. He is present in the hearts of all living beings, just as fire lies
dormant in wood.
Uddhava understood that Nanda and Yaod were very impatient to see
Ka, and thus he reassured them that r Ka would come soon.
TEXT 37
na hy asysti priya kacin
npriyo vsty amnina
nottamo ndhamo vpi
sa-mnasysamo 'pi v
nanot; hiindeed; asyafor Him; astithere is; priyadear; kacit
anyone; nanot; apriyanot dear; vor; astithere is; amnina
who is free from desire for respect; nanot; uttamasuperior; nanot;
adhamainferior; vor; apialso; samnasyafor Him who has all
respect for others; samacompletely ordinary; apialso; vor.
For Him no one is especially dear or despicable, superior or inferior,
and yet He is not indifferent to anyone. He is free from all desire for
respect and yet gives respect to all others.
TEXT 38
na mt na pit tasya
na bhry na sutdaya
ntmyo na para cpi

1380

na deho janma eva ca

nathere is no; mtmother; nano; pitfather; tasyafor Him;
nano; bhrywife; nano; suta-dayachildren and so forth; na
no one; tmyarelated to Himself; nanor; paraan outsider; ca
apialso; nano; dehabody; janmabirth; evaeither; caand.
He has no mother, no father, no wife, children or other relatives. No
one is related to Him, and yet no one is a stranger to Him. He has no
material body and no birth.
TEXT 39
na csya karma v loke
sad-asan-mira-yoniu
krrtha so 'pi sdhn
paritrya kalpate
nathere is not; caand; asyafor Him; karmawork; vor; lokein
this world; satpure; asatimpure; miraor mixed; yoniuin wombs
or species; krof playing; arthamfor the sake; saHe; apialso;
sdhnmof His saintly devotees; paritryafor the saving; kalpate
appears.
He has no work to do in this world that would oblige Him to take birth
in pure, impure or mixed species of life. Yet to enjoy His pastimes and
deliver His saintly devotees, He manifests Himself.
TEXT 40
sattva rajas tama iti
bhajate nirguo gun
krann atto 'pi guai
sjaty avan hanty aja
sattvamgoodness; rajapassion; tamaand ignorance; itithus
called; bhajateHe accepts; nirguabeyond the material modes;
gunthe modes; kranplaying; attatranscendental; api
although; guaiusing the modes; sjatiHe creates; avatimaintains;
hantiand destroys; ajathe unborn Lord.

1381

Although beyond the three modes of material naturegoodness,

passion and ignorancethe transcendental Lord accepts association
with them as His play. Thus the unborn Supreme Lord utilizes the
material modes to create, maintain and destroy.
As stated in the Brahma-stra (2.1.34), loka-vat ll-kaivalyam: "The Lord
performs His spiritual pastimes as if He were a resident of this world."
Although the Lord does not favor or abuse anyone, we still observe
happiness and suffering in this world. The Gt (13.22) states, kraa
gua-sago 'sya: We desire to associate with various qualities of material
nature, and thus we must accept the consequences. The Lord provides the
field of material nature, in which we exercise our free will. Foolish
nondevotees not only attempt to cheat the Lord by trying to exploit His
nature, but when they suffer the reaction they blame God for their own
misdeeds. This is the shameless position of those who are envious of God.
TEXT 41
yath bhramarik-dy
bhrmyatva mahyate
citte kartari tatrtm
kartevha-dhiy smta
yathas; bhramarikbecause of whirling around; dyin one's
vision; bhrmyatiwhirling; ivaas if; mahthe ground; yate
appears; cittethe mind; kartaribeing the doer; tatrathere; tmthe
self; kartthe doer; ivaas if; aham-dhiybecause of false ego;
smtais thought.
Just as a person who is whirling around perceives the ground to be
turning, one who is affected by false ego thinks himself the doer, when
actually only his mind is acting.
rla Vivantha Cakravart gives a parallel idea: Although our happiness
and distress are caused by our own interaction with the material qualities,
we perceive the Lord to be their cause.
TEXT 42
yuvayor eva naivyam
tmajo bhagavn hari

1382

sarvem tmajo hy tm
pit mt sa vara
yuvayoof you two; evaalone; nanot; evaindeed; ayamHe;
tma-jathe son; bhagavnthe Supreme Personality of Godhead;
hariLord Ka; sarvemof all; tma-jathe son; hiindeed;
tmthe very self; pitfather; mtmother; saHe; varathe
controlling Lord.
The Supreme Lord Hari is certainly not your son alone. Rather, being
the Lord, He is the son, Soul, father and mother of everyone.
TEXT 43
da ruta bhta-bhavad-bhaviyat
sthsnu cariur mahad alpaka ca
vincyutd vastu tar na vcya
sa eva sarva paramtma-bhta
damseen; rutamheard; bhtapast; bhavatpresent; bhaviyat
future; sthsnustationary; cariumobile; mahatlarge; alpakam
small; caand; vinapart from; acyuttthe infallible Lord Ka;
vastuthing; tarmat all; nais not; varyamcapable of being named;
saHe; evaalone; sarvameverything; parama-tmaas the
Supersoul; bhtamanifesting.
Nothing can be said to exist independent of Lord Acyutanothing
heard or seen, nothing in the past, present or future, nothing moving or
unmoving, great or small. He indeed is everything, for He is the
Supreme Soul.
r Uddhava is relieving the distress of Nanda and Yaod by bringing
them to a more philosophical plane. He is explaining that since Lord
Ka is everything and is within everything, His pure devotees are always
with Him.
TEXT 44
eva ni s bruvator vyatt
nandasya knucarasya rjan
gopya samutthya nirpya dpn

1383

vstn samabhyarcya daudhny amanthun

evamin this way; nithe night; sthat; bruvatoas they were both
speaking; vyattwas finished; nandasyaNanda Mahrja; kaanucarasyaand the servant of Ka (Uddhava); rjanO King
(Parkit); gopyathe cowherd women; samutthyarising from sleep;
nirpyalighting; dpnlamps; vstnthe domestic deities;
samabhyarcyaworshiping; dadhnicurds; amanthanchurned.
While Ka's messenger continued speaking with Nanda, the night
ended, O King. The women of the cowherd village rose from bed and,
lighting lamps, worshiped their household deities. Then they began
churning the yogurt into butter.
TEXT 45
t dpa-dptair maibhir virej
rajjr vikarad-bhuja-kakaa-sraja
calan-nitamba-stana-hra-kualatviat-kapolrua-kukumnan
tthose women; dpaby the lamps; dptaiillumined; maibhi
with jewels; virejushone; rajjthe (churning) ropes; vikarat
pulling; bhujaupon their arms; kakaaof bangles; srajawearing
rows; calanmoving; nitambatheir hips; stanabreasts; hraand
necklaces; kualadue to their earrings; tviatglowing; kapolatheir
cheeks; aruareddish; kukumawith kukuma powder; nantheir
faces.
As they pulled on the churning ropes with their bangled arms, the
women of Vraja shone with the splendor of their jewels, which reflected
the lamps' light. Their hips, breasts and necklaces moved about, and
their faces, anointed with reddish kukuma, glowed radiantly with the
luster of their earrings reflecting from their cheeks.
TEXT 46
udgyatnm aravinda-locana
vrajgann divam aspad dhvani
dadhna ca nirmanthana-abda-mirito

1384

nirasyate yena dim amagalam

udgyatnmwho were loudly singing; aravindalike lotuses;
locanam(about the Lord) whose eyes; vraja-agannmof the women
of Vraja; divamthe sky; aspattouched; dhvanithe reverberation;
dadhnaof the curds; caand; nirmanthanaof the churning; abda
with the sound; miritamixed; nirasyateis dispelled; yenaby
which; dimof all directions; amagalamthe inauspiciousness.
As the ladies of Vraja loudly sang the glories of lotus-eyed Ka, their
songs blended with the sound of their churning, ascended to the sky
and dissipated all inauspiciousness in every direction.
The gops were absorbed in thought of Ka and were thus feeling His
presence. Therefore they could joyfully sing.
TEXT 47
bhagavaty udite srye
nanda-dvri vrajaukasa
dv ratha takaumbha
kasyyam iti cbruvan
bhagavatithe lord; uditewhen he rose; sryethe sun; nanda-dvri
in the doorway of Nanda Mahrja's home; vraja-okasathe residents of
Vraja; dvseeing; rathamthe chariot; takaumbhammade of gold;
kasyawhose; ayamthis; itithus; caand; abruvanthey spoke.
When the godly sun had risen, the people of Vraja noticed the golden
chariot in front of Nanda Mahrja's doorway. "Who does this belong
to?" they asked.
TEXT 48
akrra gata ki v
ya kasasyrtha-sdhaka
yena nto madhu-pur
ka kamala-locana
akrraAkrra; gatahas come; kim vperhaps; yawho;
kasasyaof King Kasa; arthaof the purpose; sdhakathe

1385

executor; yenaby whom; ntabrought; madhu-purmto Mathur

City; kaKa; kamalalotuslike; locanawhose eyes.
"Perhaps Akrra has returnedhe who fulfilled Kasa's desire by
taking lotus-eyed Ka to Mathur.
The gops angrily spoke this statement.
TEXT 49
ki sdhayiyaty asmbhir
bhartu prtasya niktim
tata str vadantnm
uddhavo 'gt kthnika
kimwhether; sdhayiyatiwill he accomplish; asmbhiwith us;
bhartuof his master; prtasyawho was satisfied with him; niktim
the funeral ritual; tatathen; strmthe women; vadantnmas they
were speaking; uddhavaUddhava; agtcame there; ktahaving
performed; ahnikahis early-morning religious duties.
"Is he going to use our flesh to offer funeral oblations for his master,
who was so satisfied with his service?" As the women were speaking in
this way, Uddhava appeared, having finished his early-morning duties.
This verse reveals the bitter disappointment the gops felt when Akrra
took Ka away. However, they will be pleasantly surprised to see that
the unexpected guest is Uddhava.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-sixth Chapter,
of the rmad-Bhgavatam, entitled "Uddhava Visits Vndvana."

1386

47. The Song of the Bee

This chapter describes how Uddhava, on the order of Lord r Ka,

delivered the Lord's message to the gops, consoled them and then
returned to Mathur.
When the young maidens of Vraja saw lotus-eyed Uddhava, who wore a
yellow garment and attractive earrings, they were astonished at how much
he resembled Ka. Thinking "Who is this?" they approached and
encircled him. When they realized that Ka must have sent him, they
brought him to a secluded place where he could speak to them
confidentially.
The gops then began to remember the pastimes they had enjoyed with r
Ka, and putting aside all ordinary propriety and shyness, they loudly
wept. One gop, while deeply meditating on Her association with Ka,
noticed a bumblebee before Her. Imagining the bee to be a messenger
from Him, She said, "Just as bees wander among various flowers, r
Ka has abandoned the young girls of Vraja and developed affection for
other women." The gop continued to speak in this way, contrasting Her
own supposed ill fortune to Her rival lovers' good fortune, all the while
glorifying the names, forms, qualities and pastimes of Lord Ka. She
then declared that although Ka may have abandoned the gops, they
could not possibly stop remembering Him for even a moment.
Uddhava tried to console the damsels of Vraja, who were so anxious to
see Ka once again. Uddhava explained, "While ordinary persons must
perform many pious deeds to qualify as servants of Lord Ka, you
simple cowherd girls are so extremely fortunate that the Lord has favored
you with the very highest degree of pure devotion for Him." Uddhava
then related to them the Lord's message.
Quoting Lord Ka, Uddhava said, "I am the Supreme Soul and supreme
shelter of all. By My potencies I create, maintain and destroy the cosmos. I
am indeed most dear to you gops, but to increase your attraction for Me
and intensify your remembrance of Me, I left you. After all, when a
woman's beloved is far away, she fixes her mind upon him constantly. By
incessantly remembering Me, you are sure to regain My association

1387

without delay.' "

The gops then asked Uddhava, "Is Ka happy now that Kasa is dead
and He can enjoy the company of His family members and the women of
Mathur? Does He still remember all the pastimes He enjoyed with us,
such as the rsa dance? Will r Ka once again appear before us and
give us ecstasy, just as Lord Indra, with his rain, gives life back to the
forests aggrieved by the summer heat? Although we know that the
greatest happiness comes from renunciation, we simply cannot stop
hoping to attain Ka, for the marks of His lotus feet are still present
throughout the land of Vraja, reminding us of His graceful gait, generous
smiles and gentle talks. By all these our hearts have been stolen away."
Having said this, the gops loudly chanted Lord Ka's names, calling out,
"O Govinda, please come and destroy our suffering!" Uddhava then
pacified the gops with statements that dispelled their pain of separation,
and they in turn worshiped him as nondifferent from r Ka.
Uddhava stayed in the district of Vraja for several months, giving pleasure
to the residents by reminding them about Ka in various ways. Very
satisfied at seeing the extent of the gops' love for the Lord, he declared,
"These cowherd girls have perfected their lives by coming to the platform
of unalloyed love for Ka. Indeed, even Lord Brahm is inferior to them.
The goddess of fortune herself, who always resides on Ka's chest, could
not get the same mercy as that which the gops obtained during the rsa
dance, when Ka embraced their necks with His mighty arms. What,
then, to speak of other women! Indeed, I would consider myself most
fortunate to take birth as even a bush or creeper that would sometimes be
touched by the dust of these gops' lotus feet."
Finally, Uddhava entreated Nanda Mahrja and the other cowherd men
for permission to go back to Mathur. Nanda presented him with many
gifts and prayed to Uddhava for the ability to always remember Ka.
Returning to Mathur, Uddhava offered Balarma, Ka and King
Ugrasena the gifts sent by Nanda Mahrja and described to them
everything he had experienced in Vraja.
TEXTS 1-2
r-uka uvca
ta vkya knucara vraja-striya
pralamba-bhu nava-kaja-locanam
ptmbara pukara-mlina lasan-

1388

mukhravinda parima-kualam
su-vismit ko 'yam apvya-darana
kuta ca kasycyuta-vea-bhaa
iti sma sarv parivavrur utsuks
tam uttama-loka-padmbujrayam
r-uka uvcar ukadeva Gosvm said; tamhim; vkyaseeing;
ka-anucaramthe servant of Lord Ka (Uddhava); vraja-striyathe
women of Vraja; pralambahanging down; bhumwhose arms; nava
young; kajalike lotuses; locanamwhose eyes; ptayellow;
ambaramwearing a garment; pukaraof lotuses; mlinamwearing a
garland; lasateffulgently glowing; makhawhose face; aravindam
lotuslike; parimapolished; kualamwhose earrings; su-vismit
quite astonished; kawho; ayamthis; apvyahandsome; darana
whose appearance; kutafrom where; caand; kasyabelonging to
whom; acyutaof Ka; veawearing the clothing; bhaaand
ornaments; itisaying this; smaindeed; sarvall of them;
parivavrusurrounded; utsukeager; tamhim; uttama-lokaof
Lord Ka, who is praised by the best poetry; pada-ambujaby the lotus
feet; rayamwho is sheltered.
ukadeva Gosvm said: The young women of Vraja became astonished
upon seeing Lord Ka's servant, who had long arms, whose eyes
resembled a newly grown lotus, who wore a yellow garment and a lotus
garland, and whose lotuslike face glowed with brightly polished
earrings. "Who is this handsome man?" the gops asked. "Where has he
come from, and whom does he serve? He's wearing Ka's clothes and
ornaments!" Saying this, the gops eagerly crowded around Uddhava,
whose shelter was the lotus feet of Lord Uttamaloka, r Ka.
TEXT 3
ta prarayevanat su-sat-kta
sa-vra-hsekaa-sntdibhi
rahasy apcchann upaviam sane
vijya sandea-hara ram-pate
tamhim, Uddhava; prarayeawith humility; avanatbowed down
(the gops); suproperly; sat-ktamhonored; sa-vrawith shyness;

1389

hsaand smiling; kaaby their glances; sntapleasing words;

dibhiand so forth; rahasiin a secluded place; apcchanthey
inquired; upaviamwho was seated; saneon a cushion; vijya
understanding him to be; sandea-haramthe message carrier; rampateof the master of the goddess of fortune.
Bowing their heads in humility, the gops duly honored Uddhava with
their shy, smiling glances and pleasing words. They took him to a quiet
place, seated him comfortably and began to question him, for they
recognized him to be a messenger from Ka, the master of the
goddess of fortune.
The chaste gops were enlivened to see that a messenger had come from
Ka. As Uddhava will discover during his stay in Vndvana, the unique
gops could not think of anything but their beloved Ka.
TEXT 4
jnmas tv yadu-pate
prada samupgatam
bhartreha preita pitror
bhavn priya-cikray
jnmawe know; tvmyou; yadu-pateof the chief of the Yadus;
pradamthe personal associate; samupgatamarrived here; bhartr
by your master; ihahere; preitasent; pitroof His parents;
bhavnyour good self; priyasatisfaction; cikraywanting to give.
[The gops said:] We know that you are the personal servant of Ka,
the chief of the Yadus, and that you have come here on the order of
your good master, who desires to give pleasure to His parents.
TEXT 5
anyath go-vraje tasya
smaraya na cakmahe
snehnubandho bandhn
muner api su-dustyaja
anyathotherwise; go-vrajein the cow pasture; tasyafor Him;
smarayamthat which is worth remembering; na cakmahewe do not

1390

see; snehaof affection; anubandhathe attachment; bandhnmto

relatives; munefor a sage; apieven; su-dustyajavery difficult to
abandon.
We see nothing else He might consider worth remembering in these
cow pastures of Vraja. Indeed, the bonds of affection for one's family
members are difficult to break, even for a sage.
TEXT 6
anyev artha-kt maitr
yvad-artha-viambanam
pumbhi stru kt yadvat
sumanasv iva apadai
anyeutoward others; arthafor some motivation; ktmanifested;
maitrfriendship; yvatfor as long; artha(as one is fulfilling his)
motive; viambanampretense; pumbhiby men; strufor women;
ktshown; yadvatas much; sumanasufor flowers; ivaas; apadaiby bees.
The friendship shown toward othersthose who are not family
membersis motivated by personal interest, and thus it is a pretense
that lasts only until one's purpose is fulfilled. Such friendship is just
like the interest men take in women, or bees in flowers.
rla Vivantha Cakravart hkura explains here that attractive women,
like flowers, possess beauty, fragrance, tenderness, charm and so on. And
as bees drink only once of a flower's nectar and then leave it for another,
fickle men abandon beautiful and devoted women to pursue other
pleasures. This tendency is condemned here by the gops, who gave their
hearts completely to r Ka. The gops wanted only to exhibit their
charms for Lord Ka's pleasure, and in the pain of separation they
questioned the motives of His friendship with them.
These are the transcendental pastimes of the Lord. Both Lord Ka and
the gops are completely liberated souls engaged in spiritual loving affairs.
By contrast, our so-called loving affairs, being perverted reflections of the
perfect loving relationships in the spiritual world, are polluted with lust,
greed, pride and so on. Like all liberated souls, the gopsand certainly
Lord Ka Himselfare eternally free of these lower qualities, and their

1391

intense loving affairs are motivated exclusively by unalloyed devotion.

TEXT 7
nisva tyajanti gaik
akalpa npati praj
adhta-vidy cryam
tvijo datta-dakiam
nisvamone without any assets; tyajantiabandon; gaik
prostitutes; akalpamincompetent; n-patima king; prajacitizens;
adhta-vidythose who have completed their education; cryamthe
teacher; tvijapriests; datta(the sacrificer) who has given;
dakiamtheir remuneration.
Prostitutes abandon a penniless man, subjects an incompetent king,
students their teacher once they have finished their education, and
priests a man who has remunerated them for a sacrifice.
TEXT 8
khag vta-phala vka
bhuktv ctithayo gham
dagdha mgs tathraya
jr bhuktv rat striyam
khagbirds; vtarid; phalamof its fruits; vkama tree; bhuktv
having eaten; caand; atithayaguests; ghama house; dagdham
burned down; mganimals; tathsimilarly; arayama forest;
jrparamours; bhuktvhaving enjoyed; ratmattracted; striyam
a woman.
Birds abandon a tree when its fruits are gone, guests a house after they
have eaten, animals a forest that has burnt down, and a lover the
woman he has enjoyed, even though she remains attached to him.
TEXTS 9-10
iti gopyo hi govinde
gata-vk-kya-mnas
ka-dte samyte

1392

uddhave tyakta-laukik
gyantya prya-karmi
rudantya ca gata-hriya
tasya sasmtya sasmtya
yni kaiora-blyayo
itithus; gopyathe gops; hiindeed; govindeon Govinda; gata
focusing; vktheir speech; kyabodies; mnasaand minds; kadtethe messenger of Ka; samytehaving arrived and joined them;
uddhaveUddhava; tyaktaputting aside; laukikworldly affairs;
gyantyasinging; priyaof their beloved; karmiabout the
activities; rudantyacrying; caand; gata-hriyaforgetting all
shyness; tasyaHis; sasmtya sasmtyaintensely remembering again
and again; yniwhich; kaioraof youth; blyayoand childhood.
Thus speaking, the gops, whose words, bodies and minds were fully
dedicated to Lord Govinda, put aside all their regular work now that
Ka's messenger, r Uddhava, had arrived among them. Constantly
remembering the activities their beloved Ka had performed in His
childhood and youth, they sang about them and cried without shame.
The word blyayo here indicates that ever since their childhood, the
gops had been completely in love with Ka. Thus even though social
custom dictated that they not reveal their love to others, they forgot all
external considerations and wept openly before Ka's messenger,
Uddhava.
TEXT 11
kcin madhukara dv
dhyyant ka-sagamam
priya-prasthpita dta
kalpayitvedam abravt
kcitone (of the gops); madhu-karama honeybee; dvseeing;
dhyyantwhile meditating; ka-sagamamon Her association with
Ka; priyaby Her beloved; prasthpitamsent; dtama messenger;
kalpayitvimagining it; idamthe following; abravtspoke.
One of the gops, while meditating on Her previous association with

1393

Ka, saw a honeybee before Her and imagined it to be a messenger

sent by Her beloved. Thus She spoke as follows.
rmat Rdhr is referred to in this verse as kcit, "a certain gop."To
establish that this particular gop is in fact rmat Rdhr, rla Jva
Gosvm quotes the following verses from the Agni Pura:
gopya papracchur asi
knucaram uddhavam
har-ll-vihr ca
tatraik rdhik vin
rdh tad-bhva-saln
vsany virmit
sakhbhi sbhyadhc chuddhavijna-gua-jmbhitam
ijynte-vsin veda
carama-vibhvanai
"At dawn the gops inquired from Ka's servant, Uddhava, about the
Lord's pastimes and recreation. Only rmat Rdhr, immersed in
thought of Ka, withdrew Her interest in the talks. Then Rdh, who is
worshiped by the residents of Her Vndvana village, spoke up in the
midst of Her girlfriends. Her words were full of pure transcendental
knowledge and expressed the ultimate portion of the Vedas."
In the Bhagavad-gt (15.15) Lord Ka states, vedai ca sarvair aham eva
vedya: "By all the Vedas, I am to be known." To know Ka is to love
Ka, and thus Rdhr, by Her own example and words, revealed Her
supreme love for the Lord.
Having quoted the above verses from the Agni Pura, rla Jva Gosvm
also quotes the following from the Nsiha-tpan Upaniad (Prvakhaa 2.4): ya sarve dev namanti mumukavo brahma-vdina ca. "All
the demigods and all the transcendental philosophers who desire
liberation bow down to the Supreme Lord." We should follow suit.
TEXT 12
gopy uvca

1394

madhupa kitava-bandho m spaghri sapatny

kuca-vilulita-ml-kukuma-marubhir na
vahatu madhu-patis tan-mninn prasda
yadu-sadasi viambya yasya dtas tvam dk
gop uvca-the gop said; madhupaO bumblebee; kitavaof a cheater;
bandhoO friend; m spaplease do not touch; aghrimthe feet;
sapatnyof the lover who is our rival; kucathe breast; vilulitafallen
from; mlfrom the garland; kukumawith the red cosmetic;
marubhiwith the whiskers; naour; vahatulet Him bring; madhupatithe Lord of the Madhu dynasty; tatHis; mninnmto the
women; prasdammercy or kindness; yadu-sadasiin the royal
assembly of the Yadus; viambyaman object of ridicule or contempt;
yasyawhose; dtamessenger; tvamyou; dksuch.
The gop said: O honeybee, O friend of a cheater, don't touch My feet
with your whiskers, which are smeared with the kukuma that rubbed
onto Ka's garland when it was crushed by the breasts of a rival lover!
Let Ka satisfy the women of Mathur. One who sends a messenger
like you will certainly be ridiculed in the Yadus' assembly.
rmat Rdhr indirectly chastised Ka by chastising the bumblebee,
which She took for His messenger. She addressed the bumblebee as
madhupa, "one who drinks the nectar (of flowers)," and She addressed
Ka as madhu-pati, "the Lord of Madhu."
rla Vivantha Cakravart points out that this and the following nine
verses exemplify ten kinds of impulsive speech spoken by a lover. This
verse illustrates the qualities of prajalpa, as described by rla Rpa
Gosvm in the following verse from his Ujjvala-nlamai (14.182):
asyery-mada-yuj
yo 'vadhraa-mudray
priyasykaualodgra
prajalpa sa tu krtyate
"Prajalpa is speech that denigrates the tactlessness of one's lover with
expressions of disrespect. It is spoken in a mood of envy, jealousy and
pride." rla Vivantha Cakravart points out that the word kitava-bandho
expresses envy; the phrase from sapatny to na, jealousy; the phrase m

1395

spa aghrim, pride; and the phrase from vahatu to prasdam, disrespect,
while the phrase from yadu-sadasi to the end of the verse decries Ka's
tactless treatment of Rdhr.
TEXT 13
sakd adhara-sudh sv mohin pyayitv
sumanasa iva sadyas tatyaje 'smn bhavdk
paricarati katha tat-pda-padma nu padm
hy api bata hta-cet hy uttama-loka-jalpai
saktonce; adharaof the lips; sudhmthe nectar; svmHis own;
mohinmbewildering; pyayitvmaking drink; sumanasaflowers;
ivalike; sadyasuddenly; tatyajeHe abandoned; asmnus;
bhavdklike you; paricaratiserves; kathamwhy; tatHis; padapadmamlotus feet; nuI wonder; padmLakm, the goddess of
fortune; hi apiindeed, because; bataalas; htataken away; cet
her mind; hicertainly; uttama-lokaof Ka; jalpaiby the false
speech.
After making us drink the enchanting nectar of His lips only once,
Ka suddenly abandoned us, just as you might quickly abandon some
flowers. How is it, then, that Goddess Padm willingly serves His lotus
feet? Alas! The answer must certainly be that her mind has been stolen
away by His deceitful words.
In this verse rmat Rdhr continues to compare r Ka to the
bumblebee, and in Her distress She states that the reason the goddess of
fortune is constantly devoted to His lotus feet must be that she has been
fooled by Ka's promises. According to rla Vivantha Cakravart, this
statement of rmat Rdhr's illustrates parijalpa, as described in r
Ujjvala-nlamai (14.184):
prabhor nidayat-hyacpalydy-upapdant
sva-vicakaat-vyaktir
bhagy syt parijalpitam
"Parijalpa is that speech which, through various devices, shows one's own
cleverness by exposing the mercilessness, duplicity, unreliability and so

1396

on of one's Lord."
TEXT 14
kim iha bahu a-aghre gyasi tva yadnm
adhipatim aghm agrato na puram
vijaya-sakha-sakhn gyat tat-prasaga
kapita-kuca-rujas te kalpayantam i
kimwhy; ihahere; bahumuch; a-aghreO bee (six-footed one);
gyasiare singing; tvamyou; yadnmof the Yadus; adhipatim
about the master; aghmwho have no home; agratain front of;
naus; puramold; vijayaof Arjuna; sakhaof the friend;
sakhnmfor the friends; gyatmshould be sung; tatof Him;
prasagathe topics; kapitarelieved; kucaof whose breasts; ruja
the pain; tethey; kalpayantiwill provide; iamthe charity you
desire; iHis beloveds.
O bee, why do you sing here so much about the Lord of the Yadus, in
front of us homeless people? These topics are old news to us. Better you
sing about that friend of Arjuna in front of His new girlfriends, the
burning desire in whose breasts He has now relieved. Those ladies will
surely give you the charity you are begging.
With the words aghm agrato na, Rdhr laments that even though
She and the other gops gave up their homes to love Ka in a conjugal
relationship, the Lord left them and became a prince in the great royal city
of the Yadus. Besides meaning "Arjuna, the victor," the word vijaya also
directly indicates r Ka, who is always victorious in His endeavors,
and besides meaning "old (news)," the word puram also indicates that
r Ka is glorified in the ancient Vedic scriptures of that name.
In this verse we observe in Rdhr's mood the seed of jealous anger,
which arises from an apparent disdain for Ka, accompanied by a
sarcastic sidelong glance directed toward Him. Thus this verse fits the
following description of vijalpa from the Ujjvala-nlamai (14.186):
vyaktaysyay ghamna-mudrntarlay
agha-dvii kakoktir
vijalpo vidu mata

1397

"According to learned authorities, vijalpa is sarcastic speech that is

addressed to the killer of Agha and that openly expresses jealousy while at
the same time hinting at one's angry pride."
TEXT 15
divi bhuvi ca rasy k striyas tad-durp
kapaa-rucira-hsa-bhr-vijmbhasya y syu
caraa-raja upste yasya bhtir vaya k
api ca kpaa-pake hy uttama-loka-abda
diviin the heavenly region; bhuvion the earth; caand; rasymin
the subterranean sphere; kwhat; striyawomen; tatby Him;
durpunobtainable; kapaadeceptive; ruciracharming; hsa
with smiles; bhrof whose eyebrows; vijmbhasyathe arching; y
who; syubecome; caraaof the feet; rajathe dust; upste
worships; yasyawhose; bhtithe goddess of fortune, wife of Lord
Nryaa; vayamwe; kwho; api canevertheless; kpaa-pakefor
those who are wretched; hiindeed; uttama-lokathe Supreme Lord,
who is glorified by the most sublime prayers; abdathe name.
In heaven, on earth or in the subterranean sphere, what women are
unavailable to Him? He simply arches His eyebrows and smiles with
deceptive charm, and they all become His. The supreme goddess herself
worships the dust of His feet, so what is our position in comparison?
But at least those who are wretched can chant His name, Uttamaloka.
rla Vivantha Cakravart states that Rdhr's speech, expressing all
the feelings of a disappointed lover, indicates an intensity of love for r
Ka surpassing even that of the goddess of fortune. While all the gops
are perfectly compatible with r Ka in terms of their beauty,
temperament and so on, rmat Rdhr is especially so. In Her forlorn
state, Rdhr indicates to Ka, "You are called Uttamaloka because
You are merciful to the wretched and fallen, but if You would be merciful
to Me, then You would actually deserve this exalted name."
rla Vivantha Cakravart further points out that in this verse, rmat
Rdhr expresses Her spite born of pride, accuses Ka of being a
cheater and finds fault with His behavior. Thus this verse contains speech
known as ujjalpa, as described in the following verse of the Ujjvalanlamai (14.188):

1398

hare kuhakatkhyna
garva-garbhitayeryay
ssya ca tad-kepo
dhrair ujjalpa ryate
"The declaration of Lord Hari's duplicitous nature in a mood of spite born
of pride, together with jealously spoken insults directed against Him, has
been termed ujjalpa by the wise."
TEXT 16
visja irasi pda vedmy aha ctu-krair
anunaya-viduas te 'bhyetya dautyair mukundt
sva-kta iha vipatya-paty-anya-lok
vyasjad akta-cet ki nu sandheyam asmin
visjalet go of; irasiheld on your head; pdamMy foot; vedmi
know; ahamI; cu-kraiwith flattering words; anunayain the art
of conciliation; viduawho are expert; teof you; abhyetyahaving
learned; dautyaiby acting as a messenger; mukundtfrom Ka;
svafor His own; ktesake; ihain this life; visawho have
abandoned; apatyachildren; pathusbands; anya-lokand everyone
else; vyasjatHe abandoned; akta-cetungrateful; kim nuwhy
indeed; sandheyamshould I make reconciliation; asminwith Him.
Keep your head off My feet! I know what you're doing. You expertly
learned diplomacy from Mukunda, and now you come as His messenger
with flattering words. But He abandoned those who for His sake alone
gave up their children, husbands and all other relations. He's simply
ungrateful. Why should I make up with Him now?
According to rla Vivantha Cakravart, this verse illustrates the
qualities of sajalpa, as described by rla Rpa Gosvm in the following
verse of his Ujjvala-nlamai (14.190):
solluhay gahanay
kaypy kepa-mudray
tasykta-jatdy-ukti
sajalpa kathito budhai

1399

"The learned describe sajalpa as that speech which decries with deep
irony and insulting gestures the beloved's ungratefulness and so on." rla
Vivantha Cakravart points out that the word di, "and so on," implies
the perception in one's lover of hardheartedness, of an inimical attitude
and of a complete lack of love.
TEXT 17
mgayur iva kapndra vivyadhe lubdha-dharm
striyam akta virp str-jita kma-ynm
balim api balim attvveayad dhvka-vad yas
tad alam asita-sakhyair dustyajas tat-kathrtha
mgayua hunter; ivalike; kapiof the monkeys; indramthe king;
vivyadheshot; lubdha-dharmbehaving like a cruel hunter; striyama
woman (namely, rpaakh); aktamade; virpmdisfigured; str
by a woman (St-dev); jitaconquered; kmaynmwho was
impelled by lusty desire; balimKing Bali; apialso; balimhis tribute;
attvconsuming; aveayatbound up; dhvkavatjust like a crow;
yawho; tattherefore; alamenough; asitawith black Ka;
sakhyaiof all kinds of friendship; dustyajaimpossible to give up;
tatabout Him; kathof the topics; arthathe elaboration.
Like a hunter, He cruelly shot the king of the monkeys with arrows.
Because He was conquered by a woman, He disfigured another woman
who came to Him with lusty desires. And even after consuming the gifts
of Bali Mahrja, He bound him up with ropes as if he were a crow. So
let us give up all friendship with this dark-complexioned boy, even if
we can't give up talking about Him.
In Ka, the Supreme Personality of Godhead, rla Prabhupda explains
the meaning of this verse as follows: "[rmat Rdhr said to the bee,]
'You poor messenger, you are only a less intelligent servant. You do not
know much about Kahow ungrateful and hardhearted He has been,
not only in this life but in His previous lives also. We have heard this
from Our grandmother Paurams. She has informed Us that Ka was
born in a katriya family previous to this birth and was known as
Rmacandra. In that birth, instead of killing Vl, an enemy of His friend,
in the manner of a katriya, He killed him just like a hunter. A hunter
takes a secure hiding place and then kills an animal without facing it. So

1400

Lord Rmacandra, as a katriya, should have fought with Vl face to face,

but instigated by His friend, He killed him from behind a tree. Thus He
deviated from the religious principles of a katriya. Also, He was so
attracted by the beauty of St that He converted rpaakh, the sister of
Rvaa, into an ugly woman by cutting off her nose and ears. rpaakh
proposed an intimate relationship with Him, and as a katriya He should
have satisfied her. But He was so henpecked that He could not forget Stdev and converted rpaakh into an ugly woman. Before that birth as a
katriya, He took birth as a brhmaa boy known as Vmanadeva and
asked charity from Bali Mahrja. Bali was so magnanimous that he gave
Him whatever he had, yet Ka as Vmanadeva ungratefully arrested him
just like a crow and pushed him down to the Ptla kingdom. We know
all about Ka and how ungrateful He is. But here is the difficulty: In
spite of His being so cruel and hardhearted, it is very difficult for us to
give up talking about Him.' "
rla Vivantha Cakravart points out that this speech of Rdhr's is
called avajalpa, as described by Rpa Gosvm in the following verse from
the Ujjvala-nlamai (14.192):
harau khinya-kmitvadhaurtyd sakty-ayogyat
yatra sery-bhiyevokt
so 'vajalpa sat mata
"Saintly persons have concluded that when a lover, impelled by jealousy
and fear, declares that Lord Hari is unworthy of her attachment because of
His harshness, lustiness and dishonesty, such speech is called avajalpa."
TEXT 18
yad-anucarita-ll-kara-pya-viprusakd-adana-vidhta-dvandva-dharm vina
sapadi gha-kuumba dnam utsjya dn
bahava iha vihag bhiku-cary caranti
yatwhose; anucaritaconstantly performed activities; llof such
pastimes; karafor the ears; pyaof the nectar; vipruof a drop;
saktjust once; adanaby the partaking; vidhtaremoved entirely;
dvandvaof duality; dharmtheir propensities; vinaruined;
sapadiimmediately; ghatheir homes; kuumbamand families;

1401

dnamwretched; utsjyarejecting; dnbecoming themselves

wretched; bahavamany persons; ihahere (in Vndvana); vihag
(like) birds; bhikuof begging; carymthe livelihood; carantithey
pursue.
To hear about the pastimes that Ka regularly performs is nectar for
the ears. For those who relish just a single drop of that nectar, even
once, their dedication to material duality is ruined. Many such persons
have suddenly given up their wretched homes and families and,
themselves becoming wretched, traveled here to Vndvana to wander
about like birds, begging for their living.
Material duality is based on falsely thinking, "This is mine, and that is
yours," or "This is our country, and that is yours," or "This is my family,
and that is yours," and so on. In fact, there is one Absolute Truth, in
which we all exist and to whom everything belongs. His beauty and
pleasure are also absolute and infinite, and if one actually hears about this
Absolute Truth, called Ka, one's dedication to the illusion of mundane
duality is spoiled.
According to the cryas, and certainly in accord with Sanskrit grammar,
the last two words of the second line of this text may also be divided
dharma-avina. Then the entire line becomes part of a single
compound, the meaning of which is that hearing about Ka cleanses
one of irreligious duality and thus one is not vanquished (avinaa) by
material illusion. The word dn is then given the alternate reading of
dhr, meaning that one becomes spiritually sober and thus gives up
attachment to fleeting material relationships. The word vihag, "birds,"
would in this case refer to swans, the symbol of essential discrimination.
rla Vivantha Cakravart quotes Rpa Gosvm as follows in
connection with this verse:
bhagy tygaucit tasya
khagnm api khedant
yatra snuaya prokt
tad bhaved abhijalpitam
"When a lover indirectly states with remorse that her beloved is fit to be
given up, such speech, uttered like the plaintive crying of a bird, is called
abhijalpa." (Ujjvala-nlamai 14.194)

1402

TEXT 19
vayam tam iva jihma-vyhta raddadhn
kulika-rutam ivj ka-vadhvo hariya
dadur asakd etat tan-nakha-spara-tvra
smara-ruja upamantrin bhayatm anya-vrt
vayamwe; tamtrue; ivaas if; jihmadeceptive; vyhtamHis
speech; raddadhntrusting; kulikaof a hunter; rutamthe song;
ivaas if; ajfoolish; kaof the black deer; vadhvawives;
hariyathe doe; daduexperienced; asaktrepeatedly; etatthis;
tatHis; nakhaof the fingernails; sparaby the touch; tvrasharp;
smaraof lust; rujathe pain; upamantrinO messenger; bhayatm
please speak; anyaanother; vrttopic.
Faithfully taking His deceitful words as true, we became just like the
black deer's foolish wives, who trust the cruel hunter's song. Thus we
repeatedly felt the sharp pain of lust caused by the touch of His nails. O
messenger, please talk about something besides Ka.
rla Vivantha Cakravart categorizes this statement of rmat
Rdhr's as jalpa, as defined by rla Rpa Gosvm:
jaihmya tasyrti-datva ca
nirvedd yatra krtitam
bhagynya-sukha-datva ca
sa jalpa udrita
"A statement spoken in disgust, describing how the male lover is deceitful
and brings one misery, and also implying that He gives happiness to
others, is known as jalpa." (Ujjvala-nlamai 14.196)
TEXT 20
priya-sakha punar g preyas preita ki
varaya kim anurundhe mnanyo 'si me 'ga
nayasi katham ihsmn dustyaja-dvandva-prva
satatam urasi saumya rr vadh skam ste
priyaof My beloved; sakhaO friend; punaonce again; gyou
have come; preyasby My beloved; preitasent; kimwhether;
varayaplease choose; kimwhat; anurundhedo you wish;

1403

mnanyato be honored; asiyou are; meby Me; agaMy dear

one; nayasiyou are bringing; kathamwhy; ihahere; asmnus;
dustyajaimpossible to give up; dvandvaconjugal connection with
whom; prvamto the side; satatamalways; urasion the chest;
saumyaO gentle one; rthe goddess of fortune; vadhHis
consort; skamtogether with Him; steis present.
O friend of My dear one, has My beloved sent you here again? I should
honor you, friend, so please choose whatever boon you wish. But why
have you come back here to take us to Him, whose conjugal love is so
difficult to give up? After all, gentle bee, His consort is the goddess r,
and she is always with Him, staying upon His chest.
In Ka, the Supreme Personality of Godhead, rla Prabhupda explains
the context of this verse: "While Rdhr was talking with the bee and
the bee was flying hither and thither, it all of a sudden disappeared from
Her sight. She was in full mourning due to separation from Ka and felt
ecstasy by talking with the bee. But as soon as the bee disappeared, She
became almost mad, thinking that the messenger-bee might have returned
to Ka to inform Him all about Her talking against Him. 'Ka must be
very sorry to hear it,' She thought. In this way She was overwhelmed by
another type of ecstasy.
"In the meantime, the bee, flying hither and thither, appeared before Her
again. She thought, 'Ka is still kind to Me. In spite of the messenger's
carrying disruptive messages, He is so kind that He has again sent the bee
to take Me to Him.' rmat Rdhr was very careful this time not to say
anything against Ka."
rla Vivantha Cakravart explains that the goddess of fortune, r, has
the power to assume many different forms. Thus when Ka enjoys other
women, she stays on His chest in the form of a golden line. When He is
not consorting with other women, she puts aside this form and gives Him
pleasure in Her naturally beautiful form of a young woman.
According to rla Vivantha Cakravart, this statement of rmat
Rdhr's expresses pratijalpa, as described by rla Rpa Gosvm:
dustyaja-dvandva-bhve 'smin
prptir nrhety anuddhatam
dta-sammnanenokta
yatra sa pratijalpaka

1404

"When the lover humbly states that although she is unworthy of attaining
her beloved she cannot give up hoping for a conjugal relationship with
Him, such words, spoken with respect for her beloved's message, are
called pratijalpa." (Ujjvala-nlamai 14.198)
Here rmat Rdhr has given up Her harsh feelings and humbly
acknowledges the greatness of r Ka.
TEXT 21
api bata madhu-purym rya-putro 'dhunste
smarati sa pit-gehn saumya bandh ca gopn
kvacid api sa kath na kikar gte
bhujam aguru-sugandha mrdhny adhsyat kad nu
apicertainly; bataregrettable; madhu-purymin the city of Mathur;
rya-putrathe son of Nanda Mahrja; adhunnow; steresides;
smaratiremembers; saHe; pit-gehnthe household affairs of His
father; saumyaO great soul (Uddhava); bandhnHis friends; caand;
gopnthe cowherd boys; kvacitsometimes; apior; saHe;
kathtalks; naof us; kikarmof the maidservants; gte
relates; bhujamhand; aguru-su-gandhamhaving the fragrance of aguru;
mrdhnion the head; adhsyatwill keep; kadwhen; numaybe.
O Uddhava! It is indeed regrettable that Ka resides in Mathur. Does
He remember His father's household affairs and His friends, the
cowherd boys? O great soul! Does He ever talk about us, His
maidservants? When will He lay on our heads His aguru-scented hand?
The translation and word meanings for this verse are taken from rla
Prabhupda's Caitanya-caritmta (di 6.68).
rla Vivantha Cakravart writes very poetically, with deep spiritual
insight, about the emotions expressed in this and the previous nine
verses. He interprets Rdhr's feelings as follows:
rmat Rdhr thought, "Since Ka was once satisfied in Vraja but
left for Mathur City, won't He also develop a desire to leave that place
and go somewhere else? Mathur is so close to Vndvana that it's
possible He may even come back here.
"Ka is the son of a respectable gentleman, Nanda Mahrja, so He must
be staying in Mathur because of His sense of obligation to His father,
who authorized His going there. On the other hand, while Nanda's whole

1405

life is dedicated exclusively to Ka, Nanda is so innocent that he

allowed himself to be tricked by the Yadus, who brought Ka to
Mathur. Ka must be thinking, 'Alas, alas! Since even My father could
not bring Me back to Vraja, what can I do to return there?' Thus Ka
must be impatient to come back here, and so He has sent you, a
messenger.
"It is only because Nanda is so innocent that he allowed his son to leave.
If Nanda had allowed Ka's mother, the queen of Vraja, to do so, she
would have climbed onto Akrra's chariot and, holding her son by the
neck, gone off to Mathur with Him, followed by all the gops. But this
was not possible.
"Ever since Ka left, Nanda has been stunned by separation from Him,
and Nanda's treasury rooms, storehouses, kitchens, sleeping quarters,
opulent houses and so on are now vacant. Unswept and uncleansed, they
are littered with grass, dust, leaves and cobwebs. Does Ka ever
remember His father's houses? And does He sometimes remember Subala
and His other friends, who are now lying stunned in other neglected
houses?
"The women in Mathur who now associate with Ka cannot know how
to serve Him in the way that pleases Him most. When they see He is not
satisfied and ask how they can make Him happy, does He tell them about
us gops?
"Ka must tell them, 'You city ladies cannot please Me as much as the
gops of Vraja. They are most expert in stringing flower garlands,
perfuming their bodies with ointments, playing various rhythms and
melodies on stringed instruments, dancing and singing in the rsa
performance, displaying their beauty, charm and cleverness, and skillfully
playing at questions and answers. They are especially expert in the
pastimes of meeting one's lover and showing jealous anger and other signs
of pure love and affection.' Surely Ka must know this. Therefore He'll
probably tell the women of Mathur, 'My dear women of the Yadu clan,
please go back to your families. I no longer desire to associate with you.
In fact, I'm going back to Vraja early tomorrow morning.'
"When will Ka speak like this and come back here to place His hand,
fragrant with aguru, on our heads? Then He will console us, saying, 'O
beloveds of My heart, I swear to you that I will never abandon you again
and go elsewhere. Indeed, I have not been able to find anyone in all the
three worlds with even a trace of your good qualities' "

1406

Thus rla Vivantha Cakravart interprets the feelings of rmat

Rdhr. The crya further explains that the present text displays the
speech called sujalpa, as described by Rpa Gosvm:
yatrrjavt sa-gmbhrya
sa-dainya saha-cpalam
sotkaha ca hari pa
sa sujalpo nigadyate
"When, out of honest sincerity, a lover questions r Hari with gravity,
humility, unsteadiness and eagerness, such speech is known as sujalpa."
(Ujjvala-nlamai 14.200)
Concluding this section of Chapter Forty-seven, rla Vivantha
Cakravart explains that there are ten divisions of divine madness
(divyonmda), which are expressed by the ten divisions of citra-jalpa, or
variegated speech. Such divine madness is shown in the special pastime of
bewilderment, which is itself part of the supreme bliss, mah-bhva, of
rmat Rdhr. The crya quotes the following verses from Rpa
Gosvm's Ujjvala-nlamai (14.174, 178-80) to explain these ecstasies:
pryo vndvanevary
mohano 'yam udacati
etasya mohankhyasya
gati km apy upeyua
bhrambh kpi vaicitr
divyonmda itryate
udghr citra-jalpdys
tad-bhed bahavo mat
prehasya suhd-loke
gha-robhijmbhita
bhri-bhva-mayo jalpo
yas tvrotkahitntima
citra-jalpo dago 'ya
prajalpa parijalpita
vijalpo 'jjalpa-sajalpa

1407

avajalpo 'bhijalpitam
jalpa pratijalpa ca
sujalpa ceti krtita
"It is virtually only within the princess of Vndvana [rmat Rdhr]
that the ecstasy of bewilderment arises. She has attained to a special stage
of this bewilderment, a wonderful state that resembles delusion. Known
as divyonmda, it has many aspects, which come and go unsteadily, and
one of these manifestations is citra-jalpa. This talk, induced by Her seeing
Her beloved's friend, is filled with covered anger and comprises many
different ecstasies. It culminates in Her intense, anxious eagerness.
"This citra-jalpa has ten divisions, known as prajalpa, parijalpa, vijalpa,
ujjalpa, sajalpa, avajalpa, abhijalpa, jalpa, pratijalpa and sujalpa."
Finally, some authorities say that Ka Himself, eager to drink the
sweetness of His beloved's speech, assumed the form of the messenger
bee.
TEXT 22
r-uka uvca
athoddhavo niamyaiva
ka-darana-llas
sntvayan priya-sandeair
gopr idam abhata
r-uka uvcaukadeva Gosvm said; athathen; uddhava-Uddhava;
niamyahaving heard; evamthus; ka-daranaafter the sight of
Ka; llaswho were hankering; sntvayanpacifying; priyaof
their beloved; sandeaiwith the messages; gopto the cowherd girls;
idamthis; abhatahe said.
ukadeva Gosvm said: Having heard this, Uddhava then tried to
pacify the gops, who were most eager to see Lord Ka. He thus began
relating to them the message of their beloved.
TEXT 23
r-uddhava uvca
aho yya sma prrth

1408

bhavatyo loka-pjit
vsudeve bhagavati
ysm ity arpita mana
r-uddhava uvcar Uddhava said; ahoindeed; yyamyou; sma
surely; prafulfilled; arthwhose purposes; bhavatyayour good
selves; lokaby all people; pjitworshiped; vsudeve bhagavatiunto
Lord Vsudeva, Ka, the Supreme Personality of Godhead; ysm
whose; itiin this manner; arpitamoffered; manathe minds.
r Uddhava said: Certainly you gops are all-successful and are
universally worshiped because you have dedicated your minds in this
way to the Supreme Personality of Godhead, Vsudeva.
Although other devotees have certainly surrendered their minds unto the
Lord, the gops are unique in the intensity of their love.
TEXT 24
dna-vrata-tapo-homa
japa-svdhyya-sayamai
reyobhir vividhai cnyai
ke bhaktir hi sdhyate
dnaby charity; vratastrict vows; tapaausterities; homafire
sacrifices; japaprivate chanting of mantras; svdhyyastudy of Vedic
texts; sayamaiand regulative principles; reyobhiby auspicious
practices; vividhaivarious; caalso; anyaiothers; keto Lord
Ka; bhaktidevotional service; hiindeed; sdhyateis realized.
Devotional service unto Lord Ka is attained by charity, strict vows,
austerities and fire sacrifices, by japa, study of Vedic texts, observance
of regulative principles and, indeed, by the performance of many other
auspicious practices.
rla Vivantha Cakravart explains the processes described here as
follows. Dna: donations given to Lord Viu and His devotees. Vrata:
observing vows such as Ekda. Tapas: renunciation of sense gratification
for Ka's sake. Homa: fire sacrifices dedicated to Viu. Japa: privately
chanting the holy names of the Lord. Svdhyya: study and recitation of
Vedic texts such as the Gopla-tpan Upaniad.

1409

TEXT 25
bhagavaty uttama-loke
bhavatbhir anuttam
bhakti pravartit diy
munnm api durlabh
bhagavatifor the Supreme Lord; uttama-lokewho is glorified in
sublime poetry; bhavatbhiby your good selves; anuttamunexcelled;
bhaktidevotion; pravarttestablished; diy(congratulations on
your) good fortune; munnmfor great sages; apieven; durlabhhard
to obtain.
By your great fortune you have established an unexcelled standard of
pure devotion for the Lord, Uttamalokaa standard even the sages
can hardly attain.
The term pravartit indicates that the gops brought to this world a
standard of pure love of God that was previously unknown on the earth.
Thus Uddhava congratulates them on their unparalleled contribution to
the religious life.
TEXT 26
diy putrn patn dehn
sva-jann bhavanni ca
hitvvnta yya yat
kkhya purua param
diyby good fortune; putrnsons; patnhusbands; dehnbodies;
sva-jannrelatives; bhavannihomes; caand; hitvleaving;
avtadid choose; yyamyou; yatthe fact that; ka-khyam
named Ka; puruamthe male personality; paramsupreme.
By your great fortune you have left your sons, husbands, bodily
comforts, relatives and homes in favor of the supreme male, who is
known as Ka.
rla Vivantha Cakravart explains that the gops gave up their sense of
possessiveness toward these objects. History shows that the gops
remained in Vndvana, living in their houses with their families.
However, unlike ordinary persons, they entirely renounced the egoistical

1410

sense of possession of sons, husbands and so on. They never tried to

enjoy them but rather gave their whole heart and mind to the Supreme
Lord, as recommended in the great religious scriptures of the world.
Following the example of the gops, we should love the Supreme Lord
with all of our heart, soul and might.
TEXT 27
sarvtma-bhvo 'dhikto
bhavatnm adhokaje
virahea mah-bhg
mahn me 'nugraha kta
sarva-tmawholehearted; bhvalove; adhiktaclaimed by right;
bhavatnmby you; adhokajefor the transcendental Lord; virahea
through this mood of separation; mah-bhgO most glorious ones;
mahngreat; meto me; anugrahamercy; ktadone.
You have rightfully claimed the privilege of unalloyed love for the
transcendental Lord, O most glorious gops. Indeed, by exhibiting your
love for Ka in separation from Him, you have shown me great mercy.
The gops showed not only Uddhava but the whole world the joy of love
of Godhead, and thus they bestowed their mercy on everyone. According
to rla Jva Gosvm, because their loving devotion was executed in an
appropriate way, their love brought the Supreme Lord under their
control. Still, to show the intensity of their love, He apparently left them.
But now He again manifested Himself among them, becoming spiritually
present through their intense devotion.
TEXT 28
ryat priya-sandeo
bhavatn sukhvaha
yam dygato bhadr
aha bhart rahas-kara
ryatmplease hear; priyaof your beloved; sandeathe message;
bhavatnmfor you; sukhahappiness; vahabringing; yamwhich;
dyacarrying; gatahave come; bhadrgood ladies; ahamI;
bhartuof my master; rahaof confidential duties; karathe
executor.

1411

My good ladies, now please hear your beloved's message, which I, the
confidential servant of my master, have come here to bring you.
TEXT 29
r-bhagavn uvca
bhavatn viyogo me
na hi sarvtman kvacit
yath bhtni bhteu
kha vyv-agnir jala mah
tathha ca mana-prabhtendriya-guraya
r-bhagavn uvcathe Supreme Lord said; bhavatnmof you women;
viyogaseparation; mefrom Me; nais not; hiindeed; sarvatmanfrom the Soul of all existence; kvacitever; yathas; bhtni
the physical elements; bhteuin all created beings; khamthe ether;
vyu-agniair and fire; jalamwater; mahearth; tathso; ahamI;
caand; manaof the mind; pravital air; bhtamaterial elements;
indriyabodily senses; guaand of the primal modes of nature;
rayapresent as their shelter.
The Supreme Lord said: You are never actually separated from Me, for I
am the Soul of all creation. Just as the elements of natureether, air,
fire, water and earthare present in every created thing, so I am
present within everyone's mind, life air and senses, and also within the
physical elements and the modes of material nature.
According to rla Jva Gosvm and rla Vivantha Cakravart, the
apparently philosophical language of the Lord's statement conceals a
deeper meaning. The Supreme Lord was secretly telling the gops that He,
by way of reciprocating their special love for Him, was present with them,
not only as the Soul of all creation but also as their special lover. In this
sense of the verse, the word gua indicates the gops' special divine
qualities, which attracted r Ka, and the word sarvtman, which we
have here translated in reference to Lord Ka Himself (corresponding to
the word me, which is also in the instrumental case), is also understood in
the sense of sarvath, or "completely." In other words, although in one
sense Lord Ka was absent, He could never be completely absent, since

1412

in His spiritual form He is always in the hearts and minds of the gops.
In Ka, the Supreme Personality of Godhead and other books, rla
Prabhupda has elaborately explained that the reason Lord Ka
separated Himself from the gops was to intensify their love for Him and,
as Uddhava noted, to bless other devotees by revealing to them the
intensity of the gops' love. In fact, the Lord was spiritually present with
the gops, since they are His eternal associates.
rla Vivantha Cakravart further points out that foolish persons will
conclude that r Ka's use of philosophical language meant that the
Lord was trying to bring the gops to the point of liberation by explaining
basic points of Ka conscious philosophy. In truth, the gops are the
most exalted liberated souls, and their pastimes with r Ka must be
understood with the help of authorized cryas. When the gops came for
the rsa dance, r Ka tried to preach karma-yoga to them,
emphasizing ordinary ethics and morality, but the gops were beyond that.
Similarly, Lord Ka now offers them jna-yoga, or metaphysical
philosophy, but this is also inadequate for the gops, who have achieved
spontaneous, unalloyed love for r Ka.
TEXT 30
tmany evtmantmna
sje hanmy anuplaye
tma-mynubhvena
bhtendriya-gutman
tmaniwithin Myself; evaindeed; tmanby Myself; tmnam
Myself; sjeI create; hanmiI destroy; anuplayeI sustain; tmaMy
own; myof the mystic potency; anubhvenaby the power; bhta
the material elements; indriyathe senses; guaand the modes of
nature; tmancomprising.
By Myself I create, sustain and withdraw Myself within Myself by the
power of My personal energy, which comprises the material elements,
the senses and the modes of nature.
Although the Lord is the supreme entity, there is no absolute duality
between Him and His creation, since the creation is an extension of His
being. This oneness is here emphasized by the Lord.

1413

TEXT 31
tm jna-maya uddho
vyatirikto 'gunvaya
suupti-svapna-jgradbhir
my-vttibhir yate
tmthe soul; jna-mayacomprising transcendental knowledge;
uddhapure; vyatiriktaseparate; agua-anvayauninvolved in the
reactions of the material modes; suuptiin deep sleep; svapnaordinary
sleep; jgradbhiand waking consciousness; myof the material
energy; vttibhiby the functions; yateis perceived.
Being composed of pure consciousness, or knowledge, the soul is
distinct from everything material and is uninvolved in the
entanglements of the modes of nature. We can perceive the soul
through the three functions of material nature known as wakefulness,
sleep and deep sleep.
It is clearly stated here that the soul, tm, is constituted of pure
knowledge, pure consciousness, and is thus ontologically distinct from
the material nature. rla Vivantha Cakravart points out that the word
tm may also be taken to mean "the Supreme Soul, Lord Ka." Since
the Lord has just explained in the previous verses that all material
phenomena are expansions of Himself, the phrase my-vttibhir yate
indicates that by studying this world deeply we will come to the
perception of God. From this point of view also, the gops were advised
not to lament.
TEXT 32
yenendriyrthn dhyyeta
m svapna-vad utthita
tan nirundhyd indriyi
vinidra pratyapadyata
yenaby which (mind); indriyaof the senses; arthnupon the
objects; dhyyetaone meditates; mfalse; svapna-vatlike a dream;
utthitaarisen from sleep; tatthat (mind); nirundhytone should
bring under control; indriyithe senses; vinidranot sleeping (alert);
pratyapadyatathey obtain.

1414

As a person just arisen from sleep may continue to meditate on a dream

even though it is illusory, so by the agency of the mind one meditates
on the sense objects, which the senses can then obtain. Therefore one
should become fully alert and bring the mind under control.
The verb pratipad means "to be perceived or restored." The soul that is
vinidra, free from the dreamlike condition of material consciousness, is
restored to its constitutional position as an eternal servitor of the Lord, r
Ka, and thus the soul is directly perceived by pure consciousness.
TEXT 33
etad-anta sammnyo
yoga skhya manim
tygas tapo dama satya
samudrnt ivpag
etathaving this; antaas its conclusion; sammnyathe entire
Vedic literature; yogathe standard system of yoga; skhyamthe
process of Skhya meditation, by which one learns to discriminate
between spirit and matter; manimof the intelligent; tyga
renunciation; tapaausterity; damasense control; satyamand
honesty; samudra-antleading to the ocean; ivaas; pa-grivers.
According to intelligent authorities, this is the ultimate conclusion of all
the Vedas, as well as all practice of yoga, Skhya, renunciation,
austerity, sense control and truthfulness, just as the sea is the ultimate
destination of all rivers.
Here the Lord states that all Vedic literature is meant ultimately to bring
the soul to the point of controlling the mind and senses and fixing them
in transcendental self-realization. Thus processes of so-called yoga,
mysticism or religion that involve unrestricted sense gratification are not
actually spiritual processes but rather convenient ways for foolish people
to justify their beastly behavior.
Lord Ka here assures the gops that by fixing their minds in selfrealization, they will realize their spiritual oneness with the Lord. Thus
they will no longer suffer the pangs of separation.
TEXT 34

1415

yat tv aha bhavatn vai

dre varte priyo dm
manasa sannikarrtha
mad-anudhyna-kmyay
yatthe fact that; tuhowever; ahamI; bhavatnmfrom your; vai
indeed; drefar away; varteam situated; priyawho am dear;
dmto the eyes; manasaof the mind; sannikaraof the attraction;
arthamfor the sake; matupon Me; anudhyna.for your meditation;
kmyayout of My desire.
But the actual reason why I, the beloved object of your sight, have
stayed far away from you is that I wanted to intensify your meditation
upon Me and thus draw your minds closer to Me.
Sometimes that which is close to our eyes is far from our heart and mind,
and conversely absence makes the heart grow fonder. Although
apparently going far away from the gops, Lord Ka was bringing them
closer to Him on the spiritual platform.
TEXT 35
yath dra-care prehe
mana viya vartate
str ca na tath ceta
sannike 'ki-gocare
yathas; dra-carebeing situated far away; prehea lover; mana
the minds; viyabecoming absorbed; vartateremain; strmof
women; caand; nanot; tathso; cetatheir minds; sannike
when he is near; aki-gocarepresent before their eyes.
When her lover is far away, a woman thinks of him more than when he
is present before her.
According to rla Vivantha Cakravart, the same holds true for men,
who become more absorbed in thinking of a beloved woman when she is
far away than when she is present before their eyes.
TEXT 36
mayy veya mana ktsna

1416

vimuktea-vtti yat
anusmarantyo m nityam
acirn mm upaiyatha
mayiin Me; veyaabsorbing; manayour minds; ktsnamentire;
vimuktahaving given up; aeaall; vttiits (material) functions;
yatbecause; anusmarantyaremembering; mmMe; nityam
constantly; acirtsoon; mmMe; upaiyathayou will obtain.
Because your minds are totally absorbed in Me and free from all other
engagement, you remember Me always, and so you will very soon have
Me again in your presence.
TEXT 37
y may krat rtry
vane 'smin vraja sthit
alabdha-rs kalyyo
mpur mad-vrya-cintay
ywhich women; maywith Me; kratwho was sporting;
rtrymat night; vanein the forest; asminthis; vrajein the village
of Vraja; sthitremaining; alabdhanot experiencing; rsthe
rsa dance; kalyyafortunate; mMe; puthey achieved; matvryaupon My valorous pastimes; cintayby concentration.
Although some gops had to remain in the cowherd village and so could
not join the rsa dance to sport with Me at night in the forest, they were
nonetheless fortunate. Indeed, they attained Me by thinking of My
potent pastimes.
TEXT 38
r-uka uvca
eva priyatamdiam
karya vraja-yoita
t cur uddhava prts
tat-sandegata-smt
r-uka uvcaukadeva Gosvm said; evamin this fashion; priya-

1417

tamagiven by their beloved (Ka); diamthe instructions;

karyahearing; vraja-yoitathe women of Vraja; tthey; cu
said; uddhavamto Uddhava; prtapleased; tatby that; sandea
message; gatahaving returned; smttheir memories.
ukadeva Gosvm said: The women of Vraja were pleased to hear this
message from their dearmost Ka. His words having revived their
memory, they addressed Uddhava as follows.
TEXT 39
gopya cu
diyhito hata kaso
yadn snugo 'gha-kt
diyptair labdha-sarvrthai
kualy ste 'cyuto 'dhun
gopya cuthe gops said; diyfortunately; ahitathe enemy;
hatahas been killed; kasaKing Kasa; yadnmfor the Yadus;
sa-anugatogether with his followers; aghaof suffering; ktthe
cause; diyfortunately; ptaiwith His well-wishers; labdhawho
have attained; sarvaall; arthaitheir desires; kualhappily; steis
living; acyutaLord Ka; adhunat present.
The gops said: It is very good that Kasa, the enemy and persecutor of
the Yadus, has now been killed, along with his followers. And it is also
very good that Lord Acyuta is living happily in the company of His wellwishing friends and relatives, whose every desire is now fulfilled.
TEXT 40
kaccid gadgraja saumya
karoti pura-yoitm
prti na snigdha-savrahsodrekarcita
kaccitperhaps; gada-agrajaKa, the elder brother of Gada;
saumyaO gentle (Uddhava); karotiis giving; puraof the city;
yoitmfor the women; prtimloving happiness; nawhich belongs
to us; snigdhaaffectionate; sa-vraand bashful; hsawith smiles;

1418

udragenerous; kaaby their glances; arcitaworshiped.

Gentle Uddhava, is the elder brother of Gada now bestowing on the city
women the pleasure that actually belongs to us? We suppose those
ladies worship Him with generous glances full of affectionate, shy
smiles.
The name Gadgraja indicates Ka, the elder brother (agraja) of Gada,
the first son of Devarakit. She was a sister of Devak's who was also
married to Vasudeva. The gops, by addressing Ka in this way, indicate
that He now thinks of Himself mostly as the son of Devak, the
implication being that His connection with Vndvana has now slackened.
Because of intense love, the gops could not stop thinking of Ka for a
moment.
TEXT 41
katha rati-viea-ja
priya ca pura-yoitm
nnubadhyeta tad-vkyair
vibhramai cnubhjita
kathamhow; ratiof conjugal affairs; vieain all the specific aspects;
jathe expert; priyathe darling; caand; pura-yoitmof the city
women; na anubadhyetawill not become bound; tatby their;
vkyaiwords;
vibhramaibewildering
gestures;
caand;
anubhjitaconstantly worshiped.
r Ka is expert in all kinds of conjugal affairs and is the darling of
the city women. How can He not become entangled, now that He's
constantly adored by their enchanting words and gestures?
According to rdhara Svm, each of these verses is spoken by a different
gop.
TEXT 42
api smarati na sdho
govinda prastute kvacit
gohi-madhye pura-strm
grmy svaira-kathntare

1419

apimoreover; smaratiremembers; naus; sdhoO pious one;

govindaKa; prastutebrought up in discussions; kvacitever;
gohithe assembly; madhyewithin; pura-strmof the city women;
grmyvillage girls; svairafree; kathconversation; antare
during.
O saintly one, does Govinda ever remember us during His
conversations with the city women? Does He ever mention us village
girls as He freely talks with them?
The gops were so completely in love with Ka, without selfish motive,
that even in their great disappointment they never considered giving their
love to another. rla Vivantha Cakravart interprets their feelings as
follows.
The gops might say, "Surely Ka has abandoned us because we deserve
to be abandoned. Indeed, we are the most insignificant women in the
world and have been rejected after having been enjoyed. Still, do we
sometimes enter into His memory on account of some good quality of
ours, or even because of something we did wrong? Ka must speak very
freely with the city women. He and they must sing, joke, make riddles and
talk about so many things. Does Ka ever say, 'My dear city women,
your sophisticated singing and speech is unknown to the gops in My
home village. They couldn't understand these things.' Does He ever speak
about us even in that way?"
TEXT 43
t ki ni smarati ysu tad priybhir
vndvane kumuda-kunda-aka-ramye
reme kvaac-caraa-npura-rsa-gohym
asmbhir ita-manoja-katha kadcit
tthose; kimwhether; ninights; smaratiHe remembers;
ysuin which; tadthen; priybhiwith His beloved girlfriends;
vndvanein the Vndvana forest; kumudabecause of the lotuses;
kundaand jasmines; akaand because of the moon; ramye
attractive; remeHe enjoyed; kvaatjingling; caraa-npura(where)
the ankle bells; rsa-gohymin the party of the rsa dance; asmbhi
with us; itaglorified; manojacharming; kathatopics about
whom; kadcitever.

1420

Does He recall those nights in the Vndvana forest, lovely with lotus,
jasmine and the bright moon? As we glorified His charming pastimes,
He enjoyed with us, His beloved girlfriends, in the circle of the rsa
dance, which resounded with the music of ankle bells.
rla Vivantha Cakravart gives the following deep realization about this
verse: "The gops knew that no place could be as beautiful as Vndvana.
Nowhere else in the universe could one find such a charming scene as the
Vndvana forest, which was scented with pious flowers and illumined by
the full moon's light reflected from the serene waves of the sacred Yamun
River. No one loved Ka as much as the gops, and thus no one else
could understand Him as well. The gops rendered intimate service to
Ka that only they could perfect. Thus the gops were distraught to
think that Lord Ka was bereft of Vndvana and bereft of their service.
Free of all material lust, they were overwhelmed with disappointment
because they could not give Ka happiness by their loving service. They
simply could not imagine Ka enjoying anywhere else as He did in
Vndvana in their company."
TEXT 44
apy eyatha drhas
tapt sva-ktay uc
sajvayan nu no gtrair
yathendro vanam ambudai
apiwhether; eyatiHe will come; ihahere; drhaKa, the
descendant of Darha; taptwho are tormented; sva-ktayby His
own doing; ucwith sorrow; sajvayanbringing back to life; nu
perhaps; naus; gtraiwith (the touch of) His limbs; yathas;
indraLord Indra; vanama forest; ambudaiwith clouds.
Will that descendant of Darha return here and by the touch of His
limbs bring back to life those who are now burning with the grief He
Himself has caused? Will He save us in that way, just as Lord Indra
brings a forest back to life with his water-bearing clouds?
TEXT 45
kasmt ka ihyti

1421

prpta-rjyo hathita
narendra-kany udvhya
prta sarva-suhd-vta
kasmtwhy; kaKa; ihahere; ytiwill come; prpta
having attained; rjyaa kingdom; hatahaving killed; ahitaHis
enemies; nara-indraof kings; kanythe daughters; udvhyaafter
marrying; prtahappy; sarvaby all; suhtHis well-wishers; vta
surrounded.
But why should Ka come here after winning a kingdom, killing His
enemies and marrying the daughters of kings? He's satisfied there,
surrounded by all His friends and well-wishers.
TEXT 46
kim asmbhir vanaukobhir
anybhir v mahtmana
r-pater pta-kmasya
kriyetrtha kttmana
kimwhat; asmbhiwith us; vanathe forest; okobhiwhose
residence; anybhiwith other women; vor; mah-tmanafor the
exalted personality (Ka); rof the goddess of fortune; patefor the
husband; pta-kmasyawhose desires are already completely fulfilled;
kriyetais to be served; arthapurpose; kta-tmanafor Him who is
complete in Himself.
The great soul Ka is the Lord of the goddess of fortune, and He
automatically achieves whatever He desires. How can we forest-dwellers
or any other women fulfill His purposes when He is already fulfilled
within Himself?
Although the gops lamented that Ka was associating with the city
women in Mathur, they now realize that as the absolute Personality of
Godhead, He has no need for any women. It is out of His causeless mercy
that He awards His association to His loving devotees.
TEXT 47
para saukhya hi nairya

1422

svairiy apy ha pigal

taj jnatn na ke
tathpy duratyay
paramthe highest; saukhyamhappiness; hiindeed; nairyam
indifference; svairiunchaste; apialthough; hastated; pigalthe
prostitute Pigal; tatof that; jnatnmwho are aware; nafor us;
kefocused on Ka; tath apinevertheless; sthe hope;
duratyayis impossible to transcend.
Indeed, the greatest happiness is to renounce all desires, as even the
prostitute Pigal has declared. Yet even though we know this, we
cannot give up our hopes of attaining Ka.
The story of Pigal is narrated in the Eleventh Canto, Eighth Chapter, of
rmad-Bhgavatam.
TEXT 48
ka utsaheta santyaktum
uttamaloka-savidam
anicchato 'pi yasya rr
agn na cyavate kvacit
kawho; utsahetacan bear; santyaktumto give up; uttamaloka
with Lord Ka; savidamintimate talks; anicchatanot wanted;
apieven though; yasyawhose; rthe supreme goddess of fortune;
agtthe body; na cyavatedoes not let go of; kvacitever.
Who can bear to give up intimate talks with Lord Uttamaloka?
Although He shows no interest in her, Goddess r never moves from
her place on His chest.
TEXT 49
saric-chaila-vanodde
gvo veu-rav ime
sakaraa-sahyena
kencarit prabho
saritrivers; ailahills; vana-uddeand areas of the forest; gva

1423

cows; veu-ravflute sounds; imeall these; sakaraaLord

Balarma; sahyenawhose companion; kenaby Ka; carit
utilized; prabhoO master (Uddhava).
Dear Uddhava Prabhu, when Ka was here in the company of
Sakaraa, He enjoyed all these rivers, hills, forests, cows and flute
sounds.
TEXT 50
puna puna smrayanti
nanda-gopa-suta bata
r-niketais tat-padakair
vismartu naiva aknuma
puna punaagain and again; smrayantithey remind; nanda-gopasutamof the son of Nanda, the cowherd king; batacertainly; r
divine; niketaihaving markings; tatHis; padakaibecause of the
footprints; vismartumto forget; nanot; evaindeed; aknumaare
we able.
All these remind us constantly of Nanda's son. Indeed, because we see
Ka's footprints, which are marked with divine symbols, we can never
forget Him.
TEXT 51
gaty lalitayodrahsa-llvalokanai
mdhvy gir hta-dhiya
katha ta vismarma he
gatyby His gait; lalitaycharming; udrawith generous; hsa
smiles; llplayful; avalokanaiby His glances; mdhvyhoneylike;
girby His words; htastolen away; dhiyawhose hearts; katham
how; tamHim; vismarmawe can forget; heO (Uddhava).
O Uddhava, how can we forget Him when our hearts have been stolen
away by the charming way He walks, His generous smile and playful
glances, and His honeylike words?

1424

TEXT 52
he ntha he ram-ntha
vraja-nthrti-nana
magnam uddhara govinda
gokula vjinravt
he nthaO master; he ram-nthaO master of the goddess of fortune;
vraja-nthaO master of the cowherd village; rtiof suffering;
nanaO destroyer; magnamsubmerged; uddharauplift; govindaO
Govinda; gokulamGokula; vjinaof distress; aravtfrom the ocean.
O master, O master of the goddess of fortune, O master of Vraja! O
destroyer of all suffering, Govinda, please lift Your Gokula out of the
ocean of distress in which it is drowning!
rla Vivantha Cakravart presents the following insight into this scene:
Someone might propose to the gops, "Why don't you just go somewhere
else? Leave Vndvana, and then you won't have to see these rivers,
mountains and forests. Cover your eyes with your garments, use your
intelligence to lead your minds to some other thought, and thus forget
Ka." The gops answer this suggestion in the previous verse by stating,
"We no longer possess our intelligence, for Ka has taken it away by His
supreme beauty and charm."
Now in the present verse the feelings of the gops become so strong that
they disregard Uddhava and, turning toward Mathur, address Ka
Himself with humble cries. They address Ka as Vrajantha because in
the past young Ka performed many inconceivable pastimes to protect
His beloved village people, such as lifting Govardhana Hill and destroying
many monstrous demons. In this heartrending verse, the gops cry out to
Ka to remember the wonderful, sweet relationship they once enjoyed
together as innocent village people. Indeed, r Ka would lovingly take
care of His father's cows, and the gops appealed to Him to remember
these duties and return so He could resume them.
TEXT 53
r-uka uvca
tatas t ka-sandeair
vyapeta-viraha-jvar
uddhava pjay cakrur

1425

jtvtmnam adhokajam
r-uka uvcar ukadeva Gosvm said; tatathen; tthey;
ka-sandeaiby the messages from Ka; vyapetaremoved;
virahaof their separation; jvarthe fever; uddhavamUddhava;
pjaym cakruworshiped; jtvrecognizing him; tmnam
Himself; adhokajamas the Supreme Lord.
ukadeva Gosvm continued: Lord Ka's messages having relieved
their fever of separation, the gops then worshiped Uddhava,
recognizing him as nondifferent from their Lord, Ka.
rla rdhara Svm states that the words jatvtmnam adhokajam also
indicate that the gops recognize Lord Ka to be the very soul of their
lives and thus spiritually one with them.
TEXT 54
uvsa katicin msn
gopn vinudan uca
ka-ll-kath gyan
ramaym sa gokulam
uvsahe resided; katicitfor some; msnmonths; gopnmof the
cowherd girls; vinudandispelling; ucathe unhappiness; ka-ll
of the pastimes of Lord Ka; kathmthe topics; gyansinging;
ramaym sahe gave joy; gokulamto Gokula.
Uddhava remained there for several months, dispelling the gops'
sorrow by chanting the topics of Lord Ka's pastimes. Thus he
brought joy to all the people of Gokula.
The great crya Jva Gosvm comments in this regard that Uddhava,
during his stay in Vndvana, certainly took special care to enliven
Ka's foster parents, Nanda and Yaod.
TEXT 55
yvanty ahni nandasya
vraje 'vtst sa uddhava
vrajaukas kaa-pryy
san kasya vrtay

1426

yvantifor as many; ahnidays; nandasyaof King Nanda; vrajein

the cowherd village; avtstdwelled; sahe; uddhavaUddhava;
vraja-okasmfor the residents of Vraja; kaa-pryipassing like a
moment; santhey were; kasyaabout Ka; vrtaybecause of
the discussions.
All the days that Uddhava dwelled in Nanda's cowherd village seemed
like a single moment to the residents of Vraja, for Uddhava was always
discussing Ka.
TEXT 56
sarid-vana-giri-dror
vkan kusumitn drumn
ka sasmrayan reme
hari-dso vrajaukasm
saritthe rivers; vanaforests; girimountains; droand valleys;
vkanseeing; kusumitnflowering; drumnthe trees; kamabout
Ka; sasmrayaninspiring remembrance; remehe took pleasure;
hari-dsathe servant of Lord Hari; vraja-okasmfor the residents of
Vraja.
That servant of Lord Hari, seeing the rivers, forests, mountains, valleys
and flowering trees of Vraja, enjoyed inspiring the inhabitants of
Vndvana by reminding them of Lord Ka.
rla rdhara Svm points out that as Uddhava wandered about
Vndvana, he reminded Vraja's residents of Ka by asking them
questions about the pastimes the Lord had performed in each of these
places, namely the rivers, forests, mountains and valleys. Thus Uddhava
himself enjoyed great transcendental bliss in their association.
TEXT 57
dvaivam-di gopn
kvetma-viklavam
uddhava parama-prtas
t namasyann ida jagau
dvseeing; evamsuch; diand more; gopnmof the gops;

1427

ka-veatheir total absorption in thought of Ka; tmaconsisting

of; viklavamthe mental agitation; uddhavaUddhava; parama
supremely; prtapleased; tto them; namasyanoffering all respect;
idamthis; jagausang.
Thus seeing how the gops were always disturbed because of their total
absorption in Ka, Uddhava was supremely pleased. Desiring to offer
them all respect, he sang as follows.
Viklava, "mental disturbance," should not be confused here with ordinary
material distress. It is clearly stated that Uddhava was supremely pleased,
and he felt this way because he saw that the gops had attained the highest
state of loving ecstasy. Uddhava was an exalted member of the court in
Dvrak, an important minister in world political affairs, and yet he felt
the spiritual urge to offer his obeisances to the glorious gops, although
externally they were mere cowherd girls in an insignificant village called
Vndvana. Thus, to explain his feelings he sang the following verses.
rla Jva Gosvm states that Uddhava sang these verses daily while he
was in Vndvana.
TEXT 58
et para tanu-bhto bhuvi gopa-vadhvo
govinda eva nikhiltmani rha-bhv
vchanti yad bhava-bhiyo munayo vaya ca
ki brahma-janmabhir ananta-kath-rasasya
etthese women; paramalone; tanutheir bodies; bhtamaintain
successfully; bhuvion the earth; gopa-vadhvathe young cowherd
women; govindefor Lord Ka; evaexclusively; nikhilaof all;
tmanithe Soul; rhaperfected; bhvecstatic loving attraction;
vchantithey desire; yatwhich; bhavamaterial existence; bhiya
those who are afraid of; munayasages; vayamwe; caalso; kim
what use; brahmaas a brhmaa or as Lord Brahm; janmabhiwith
births; anantaof the unlimited Lord; kathfor the topics; rasasyafor
one who has a taste.
[Uddhava sang:] Among all persons on earth, these cowherd women
alone have actually perfected their embodied lives, for they have
achieved the perfection of unalloyed love for Lord Govinda. Their pure

1428

love is hankered after by those who fear material existence, by great

sages, and by ourselves as well. For one who has tasted the narrations
of the infinite Lord, what is the use of taking birth as a high-class
brhmaa, or even as Lord Brahm himself?
rla Vivantha Cakravart explains that here the term brahma-janmabhi,
"brahminical births," refers to the threefold birth by (1) seminal
parenthood, (2) sacred-thread initiation and (3) sacrificial initiation.
These cannot compare to pure Ka consciousness. In fact, r Uddhava,
who spoke this verse, took birth as a pure brhmaa, but he deprecates
this position in comparison to that of the exalted gops.
TEXT 59
kvem striyo vana-carr vyabhicra-du
ke kva caia paramtmani rha-bhva
nanv varo 'nubhajato 'viduo 'pi skc
chreyas tanoty agada-rja ivopayukta
kvawhere, in comparison; imthese; striyawomen; vanain the
forests; carwho wander; vyabhicraby improper behavior; du
contaminated; kefor Ka; kva caand where; eathis; paramatmanifor the Supreme Soul; rha-bhvastage of perfect love
(known technically as mah-bhva); nanucertainly; varathe
Personality of Godhead; anubhajatato one who constantly worships
Him; aviduanot learned; apieven though; sktdirectly; reya
the highest good; tanotibestows; agadaof medicines; rjathe king
(namely, the nectar which the demigods drink for long life); ivaas if;
upayuktataken.
How amazing it is that these simple women who wander about the
forest, seemingly spoiled by improper behavior, have achieved the
perfection of unalloyed love for Ka, the Supreme Soul! Still, it is true
that the Supreme Lord Himself awards His blessings even to an
ignorant worshiper, just as the best medicine works even when taken
by a person ignorant of its ingredients.
The use of the word kva in the first two lines indicates a sharp contrast
between apparently incompatible items, in this case the apparently
insignificant and even impure position of the gops, mentioned in the first

1429

line, and their attainment of the highest perfection of life, mentioned in

the second. In this regard rla Vivantha Cakravart describes three
types of adulterous women. The first is a woman who enjoys both her
husband and a lover, being faithful to neither. Both ordinary society and
the scriptures condemn this conduct. The second type of adulterous
woman is she who abandons her husband to enjoy only with her lover.
Society and the scriptures also condemn this behavior, although such a
fallen woman may be said to at least have the good quality of dedicating
herself to a single man. The last kind of adulterous woman is she who
abandons her husband and enjoys in the attitude of being a lover of the
Supreme Lord alone. rla Vivantha Cakravart explains that although
foolish, common people criticize this position, such behavior is
commended by those who are wise in spiritual science. Therefore learned
members of society and the revealed scriptures praise such single-minded
devotion to the Lord. Such was the gops' behavior. Thus the term
vyabhicra-du, "corrupted by deviation," indicates the apparent
resemblance between the gops' behavior and that of ordinary adulterous
women.
TEXT 60
nya riyo 'ga u nitnta-rate prasda
svar-yoit nalina-gandha-ruc kuto 'ny
rsotsave 'sya bhuja-daa-ghta-kahalabdhi ya udagd vraja-vallabhnm
nanot; ayamthis; riyaof the goddess of fortune; ageon the
chest; ualas; nitnta-ratewho is very intimately related; prasda
the favor; svaof the heavenly planets; yoitmof women; nalina-of
the lotus flower; gandhahaving the aroma; rucmand bodily luster;
kutamuch less; anyothers; rasa-utsavein the festival of the rsa
dance; asyaof Lord r Ka; bhuja-daaby the arms; ghta
embraced; kahatheir necks; labdha-imwho achieved such a
blessing; yawhich; udagtbecame manifest; vraja-vallabhnmof
the beautiful gops, the transcendental girls of Vrajabhmi.
When Lord r Ka was dancing with the gops in the rsa-ll, the
gops were embraced by the arms of the Lord. This transcendental favor
was never bestowed upon the goddess of fortune or other consorts in
the spiritual world. Indeed, never was such a thing even imagined by

1430

the most beautiful girls in the heavenly planets, whose bodily luster and
aroma resemble the lotus flower. And what to speak of worldly women
who are very beautiful according to material estimation?
The word meanings and translation for this verse are taken from rla
Prabhupda's English rendering of Caitanya-caritmta (Madhya 8.80).
rla Vivantha Cakravart comments as follows: Lord Ka, the best of
all avatras, exists on the highest platform of purity and morality, and
thus He always remained praiseworthy by all, even while accepting
worldly criticism for His cow-tending, wandering in the forest, taking
meals with young monkeys, stealing yogurt, seducing other men's wives,
and so on. Similarly, the gops, who are constituted of the Lord's pleasure
potency, achieved the highest standard of purity and auspiciousness, even
in comparison to the goddesses of fortune, and thus the gops are
supremely glorious, even though they were criticized by worldly people
because they were mere cowherd women living in the forest and behaving
in an apparently improper way.
TEXT 61
sm aho caraa-reu-jum aha sy
vndvane kim api gulma-latauadhnm
y dustyaja sva-janam rya-patha ca hitv
bhejur mukunda-padav rutibhir vimgym
samof the gops; ahooh; caraa-reuthe dust of the lotus feet;
jumdevoted to; aham symlet me become; vndvanein
Vndvana; kim apiany one; gulma-lat-oadhnmamong bushes,
creepers and herbs; ythey who; dustyajamvery difficult to give up;
sva-janamfamily members; rya-pathamthe path of chastity; caand;
hitvgiving up; bhejuworshiped; mukunda-padavmthe lotus feet of
Mukunda, Ka; rutibhiby the Vedas; vimgymto be searched for.
The gops of Vndvana have given up the association of their husbands,
sons and other family members, who are very difficult to give up, and
they have forsaken the path of chastity to take shelter of the lotus feet
of Mukunda, Ka, which one should search for by Vedic knowledge.
Oh, let me be fortunate enough to be one of the bushes, creepers or
herbs in Vndvana, because the gops trample them and bless them
with the dust of their lotus feet.

1431

The word meanings and translation for this verse are taken from rla
Prabhupda's English rendering of Caitanya-caritmta (Antya 7.47).
r Uddhava here shows the perfect Vaiava attitude of humility. He does
not pray to be equal to the gops in their exalted stage of love, but rather
to take birth as a bush or creeper in Vndvana so that when they walk
upon him he will get the dust of their feet and thus be blessed. The shy
gops would never agree to give such blessings to a great personality like
Uddhava; therefore he cleverly sought to get such mercy by taking birth
as a plant in Vndvana.
TEXT 62
y vai riyrcitam ajdibhir pta-kmair
yogevarair api yad tmani rsa-gohym
kasya tad bhagavata cararavinda
nyasta staneu vijahu parirabhya tpam
ywho (the gops); vaiindeed; riyby the goddess of fortune;
arcitamworshiped; ajaby unborn Brahm; dibhiand other
demigods; pta-kmaiwho have already realized all desires; yogavaraimasters of mystic power; apieven though; yatwhich;
tmaniin the mind; rsaof the rsa dance; gohymin the
gathering; kasyaof Lord Ka; tatthose; bhagavataof the
Supreme Lord; caraa-aravindamthe lotus feet; nyastamplaced;
staneuon their breasts; vijahuthey gave up; parirabhyaby
embracing; tpamtheir torment.
The goddess of fortune herself, along with Lord Brahm and all the
other demigods, who are masters of yogic perfection, can worship the
lotus feet of Ka only within her mind. But during the rsa dance
Lord Ka placed His feet upon these gops' breasts, and by embracing
those feet the gops gave up all distress.
TEXT 63
vande nanda-vraja-str
pda-reum abhkaa
ys hari-kathodgta
punti bhuvana-trayam
vandeI offer my respects; nanda-vrajaof the cowherd village of Nanda

1432

Mahrja; strmof the women; pdaof the feet; reumto the dust;
abhkaaperpetually; ysmwhose; hariof Lord Ka; kath
about the topics; udgtamloud chanting; puntipurifies; bhuvanatrayamthe three worlds.
I repeatedly offer my respects to the dust from the feet of the women of
Nanda Mahrja's cowherd village. When these gops loudly chant the
glories of r Ka, the vibration purifies the three worlds.
r Uddhava, having established the glories of the gops in the previous
verses, now directly offers his obeisances to them. According to the r
Vaiava-toa, r Uddhava did not offer such respect even to Lord
Ka's queens in Dvrak.
TEXT 64
r-uka uvca
atha gopr anujpya
yaod nandam eva ca
gopn mantrya drho
ysyann ruruhe ratham
-uka uvcaukadeva Gosvm said; athathen; gopof the gops;
anujpyataking permission; yaodmof mother Yaod; nandam
King Nanda; eva caalso; gopnof the cowherds; mantryataking
leave; drhaUddhava, descendant of Darha; ysyanbeing about
to leave; ruruhemounted; rathamhis chariot.
ukadeva Gosvm said: Uddhava, the descendant of Darha, then took
permission to leave from the gops and from mother Yaod and Nanda
Mahrja. He bade farewell to all the cowherd men and, about to
depart, mounted his chariot.
TEXT 65
ta nirgata samsdya
nnopyana-paya
nanddayo 'nurgea
prvocann aru-locan
tamhim (Uddhava); nirgatamgone out; samsdyaapproaching;

1433

nnvarious; upyanaitems for worship; payain their hands;

nanda-dayaNanda and the others; anurgeawith affection;
prvocanspoke; aruwith tears; locanin their eyes.
As Uddhava was about to leave, Nanda and the others approached him
bearing various items of worship. With tears in their eyes they
addressed him as follows.
rla Jva Gosvm points out that Nanda and the cowherd men did not
approach Uddhava as a formality, but rather out of spontaneous affection
for a dear friend of Ka's.
TEXT 66
manaso vttayo na syu
ka pdmbujray
vco 'bhidhyinr nmn
kyas tat-prahvadiu
manasaof the minds; vttayathe functions; naour; syumay
they be; kaof Ka; pda-ambujaof the lotus feet; raytaking
shelter; vcaour words; abhidhyinexpressing; nmnmHis
names; kyaour bodies; tatto Him; prahvaa-diu(engaged) in
bowing down and so forth.
[Nanda and the other cowherds said:] May our mental functions always
take shelter of Ka's lotus feet, may our words always chant His
names, and may our bodies always bow down to Him and serve Him.
The residents of Vndvana were firmly convinced that even if they could
not have direct association with their beloved Ka, they would never be
indifferent to Him. They were all topmost pure devotees of the Lord.
TEXT 67
karmabhir bhrmyamn
yatra kvpvarecchay
magalcaritair dnai
ratir na ka vare
karmabhiby our fruitive actions; bhrmyamnmwho are made to
wander; yatra kva apiwherever; varaof the Supreme Lord; icchay

1434

by the desire; magalaauspicious; caritaibecause of works;

dnaibecause of charity; ratiattachment; naour; kefor
Ka; varethe Lord.
Wherever we are made to wander about this world by the Supreme
Lord's will, in accordance with the reactions to our fruitive work, may
our good works and charity always grant Us love for Lord Ka.
TEXT 68
eva sabhjito gopai
ka-bhakty nardhipa
uddhava punar gacchan
mathur ka-plitm
evamthus; sabhjitashown honor; gopaiby the cowherds; kabhaktywith devotion for Ka; nara-adhipaO ruler of men
(Parkit); uddhavaUddhava; punaagain; gacchatreturned;
mathurmto Mathur; ka-plitmwhich was being protected by
Lord Ka.
[ukadeva Gosvm continued:] O ruler of men, thus honored by the
cowherd men with expressions of devotion for Lord Ka, Uddhava
went back to the city of Mathur, which was under Ka's protection.
The word ka-plitm indicates that even though Uddhava became quite
attached to the land of Vndvana, he returned to Mathur because r
Ka was personally displaying His transcendental pastimes there.
TEXT 69
kya praipatyha
bhakty-udreka vrajaukasm
vasudevya rmya
rje copyanny adt
kyato Lord Ka; praipatyaafter falling down to pay homage;
hahe told; bhaktiof pure devotion; udrekamthe abundance; vrajaokasmof the residents of Vraja; vasudevyato Vasudeva; rmyato
Lord Balarma; rjeto the King (Ugrasena); caand; upyannithe
items received in tribute; adthe gave.

1435

After falling down to pay his homage, Uddhava described to Lord Ka

the immense devotion of the residents of Vraja. Uddhava also described
it to Vasudeva, Lord Balarma and King Ugrasena and presented to
them the gifts of tribute he had brought with him.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-seventh
Chapter, of the rmad-Bhgavatam, entitled "The Song of the Bee."

1436

48. Ka Pleases His Devotees

In this chapter Lord r Ka first visits Trivakr (also known as Kubj)

and enjoys with her, and then He visits Akrra. The Lord sends Akrra to
Hastinpura to satisfy the Pavas.
After Uddhava had related to r Ka the news of Vraja, the Lord went
to the home of Trivakr, which was decorated with diverse ornamentation
conducive to sexual enjoyment. Trivakr welcomed Ka with great
respect, giving Him a raised seat and, together with her female
companions, worshiping Him. She also offered Uddhava a seat, as befitted
his position, but Uddhava simply touched the seat and sat on the floor.
Lord Ka then reclined on an opulent bed as the maidservant Trivakr
elaborately washed and decorated herself. Then she approached Him.
Ka invited Trivakr to the bed and began to enjoy with her in various
ways. By embracing Lord Ka, Trivakr freed herself of the torment of
lust. She asked Ka to remain with her for some time, and the
considerate Lord promised to fulfill her request in due course. He then
returned with Uddhava to His residence. Apart from offering sandal paste
to Ka, Trivakr had never performed any pious acts, yet simply on the
strength of the piety of this single act she attained the rare personal
association of r Ka.
r Ka next went to Akrra's house with Lord Baladeva and Uddhava.
Akrra honored the three of them by bowing down and presenting them
with suitable sitting places. Then he worshiped Rma and Ka, washed
Their feet and poured the water on his head. Akrra also offered Them
many prayers.
Lord Ka was pleased with Akrra's prayers. He told him that since he,
Akrra, was in fact Their paternal uncle, Ka and Balarma should be
the recipients of his protection and mercy. Lord Ka then praised
Akrra as a saint and purifier of the sinful, and He asked him to visit
Hastinpura to find out how the Pavas, deprived of their father, were
faring. Finally, the Lord returned home, taking Balarma and Uddhava
with Him.

1437

TEXT 1
r-uka uvca
atha vijya bhagavn
sarvtm sarva-darana
sairandhry kma-tapty
priyam icchan gha yayau
r-uka uvcar ukadeva Gosvm said; athathen; vijya
understanding; bhagavnthe Supreme Lord; sarvaof all; tmthe
Soul; sarvaof everything; daranathe seer; sairandhryof the
serving girl, Trivakr; kmaby lust; taptytroubled; priyamthe
satisfaction; icchanwanting; ghamto her house; yayauHe went.
ukadeva Gosvm said: Next, after assimilating Uddhava's report, Lord
Ka, the Supreme Personality of Godhead, the omniscient Soul of all
that be, desired to satisfy the serving girl Trivakr, who was troubled by
lust. Thus He went to her house.
This text gives an interesting insight into the Lord's pastimes. The first
line says, atha vijnya bhagavn: "Thus the Lord, understanding
[Uddhava's report]...." The second line states that Lord Ka is the Soul
of everything (sarvtm) and the seer of everything (sarva-darana). In
other words, although He certainly does not depend on spoken reports
from messengers, He plays the part of a human being and listens to news
from a messengernot out of need, as we would do, but in the bliss of
His spiritual pastimes, exchanging love with His pure devotee. The word
sarva-darana also indicates that the Lord perfectly understood the
feelings of the residents of Vraja and was perfectly reciprocating with
them within their hearts. Now, in His external pastimes, He desired to
bless rmat Trivakr, who was about to be freed from the disease of
material lust.
TEXT 2
mahrhopaskarair hya
kmopyopabhitam
mukt-dma-patkbhir
vitna-ayansanai
dhpai surabhibhir dpai
srag-gandhair api maitam

1438

mah-arhaexpensive; upaskaraiwith furnishings; hyamrich;

kmaof lust; upyawith accoutrements; upabhitamreplete;
mukt-dmawith strings of pearls; patkbhiand banners; vitna
with canopies; ayanabeds; sanaiand seats; dhpaiwith incense;
surabhibhifragrant; dpaiwith oil lamps; srakwith flower
garlands; gandhaiand aromatic sandalwood paste; apialso;
maitamdecorated.
Trivakr's home was opulently appointed with expensive furnishings
and replete with sensual accoutrements meant to inspire sexual desire.
There were banners, rows of strung pearls, canopies, fine beds and
sitting places, and also fragrant incense, oil lamps, flower garlands and
aromatic sandalwood paste.
According to rdhara Svm, the sensual accoutrements in Trivakr's
house included explicit sexual pictures. rla Vivantha Cakravart adds
that her paraphernalia included herbal aphrodisiacs. It is not hard to
guess Trivakr's intention, yet Lord Ka went there to save her from
material existence.
TEXT 3
gha tam yntam avekya ssant
sadya samutthya hi jta-sambhram
yathopasagamya sakhbhir acyuta
sabhjaym sa sad-sandibhi
ghamto her house; tamHim; yntamarrived; avekyaseeing;
sshe; santfrom her seat; sadyasuddenly; samutthyarising;
hiindeed; jta-sambhrambeing in a flurry; yathproperly;
upasagamyacoming toward; sakhbhiwith her female companions;
acyutamLord Ka; sabhjaym sarespectfully greeted; sat-sana
with an excellent seat; dibhiand so on.
When Trivakr saw Him arriving at her house, she at once rose from
her seat in a flurry. Coming forward graciously with her girlfriends, she
respectfully greeted Lord Acyuta by offering Him an excellent seat and
other articles of worship.
TEXT 4

1439

tathoddhava sdhutaybhipjito
nyadad urvym abhimya csanam
ko 'pi tra ayana mah-dhana
vivea lokcaritny anuvrata
tathalso; uddhavaUddhava; sdhutayas a saintly person;
abhipjitaworshiped; nyadatsat; urvymon the ground;
abhimyatouching; caand; sanamthe seat; kaLord Ka;
apiand; tramwithout delay; ayanama bed; mah-dhanamvery
rich; vivealay upon; lokaof human society; caritnithe modes of
behavior; anuvrataimitating.
Uddhava also received a seat of honor, since he was a saintly person,
but he simply touched it and sat on the floor. Then Lord Ka,
imitating the manners of human society, quickly made Himself
comfortable on an opulent bed.
According to the cryas, Uddhava felt reverence for his Lord and thus
declined to sit on an opulent seat in His presence; rather, he touched the
seat with his hand and sat on the floor. rla Vivantha Cakravart adds
that Lord Ka made Himself comfortable on a bed located in the inner
chambers of Trivakr's home.
TEXT 5
s majjanlepa-dukla-bhaa
srag-gandha-tmbla-sudhsavdibhi
prasdhittmopasasra mdhava
sa-vra-llotsmita-vibhramekitai
sshe, Trivakr; majjanaby bathing; lepaanointing; dukla
dressing in fine garments; bhaawith ornaments; srakgarlands;
gandhaperfume; tmblabetel nut; sudh-savadrinking fragrant
liquor; dibhiand so on; prasdhitaprepared; tmher body;
upasasrashe approached; mdhavamLord Ka; sa-vrashy;
llplayful; utsmitaof her smiles; vibhramaexhibiting the
allurement; kitaiwith glances.
Trivakr prepared herself by bathing, anointing her body, and dressing
in fine garments, by putting on jewelry, garlands and perfume, and also
by chewing betel nut, drinking fragrant liquor, and so on. She then

1440

approached Lord Mdhava with shy, playful smiles and coquettish

glances.
It is clear from this verse that the ways a woman prepares for sexual
enjoyment have not changed in thousands of years.
TEXT 6
hya knt nava-sagama-hriy
viakit kakaa-bhite kare
praghya ayym adhiveya rmay
reme 'nuleprpaa-puya-leay
hyacalling forward; kntmHis beloved; navanew; sagamaof
contact; hriywith shyness; viakitmfearful; kakaawith
bangles; bhiteornamented; kareher two hands; praghyataking
hold of; ayymon the bed; adhiveyaplacing her; rmaywith the
beautiful girl; remeHe enjoyed; anulepaof ointment; arpaathe
offering; puyaof piety; leaywhose single trace.
Calling forward His beloved, who was anxious and shy at the prospect
of this new contact, the Lord pulled her by her bangled hands onto the
bed. Thus He enjoyed with that beautiful girl, whose only trace of piety
was her having offered ointment to the Lord.
rla Vivantha Cakravart explains that the words nava-sagama-hriy
indicate that Trivakr was in fact a virgin girl at this point. She had been a
deformed hunchback, and the Lord had recently transformed her into a
beautiful girl. Therefore, although clearly lusting after r Ka, she was
naturally shy and anxious.
TEXT 7
snaga-tapta-kucayor urasas tathkor
jighranty ananta-caraena rujo mjant
dorbhy stanntara-gata parirabhya kntam
nanda-mrtim ajahd ati-drgha-tpam
sashe; anagaby Cupid; taptamade to burn; kucayoof her
breasts; urasaof her chest; tathand; akoof her eyes; jighrant
smelling; anantaof Ka, the unlimited Supreme Lord; caraenaby
the feet; rujathe pain; mjantwiping away; dorbhymwith her

1441

arms; stanaher breasts; antara-gatambetween; parirabhya

embracing; kntamher lover; nandaof all ecstasy; mrtimthe
personal manifestation; ajahtshe gave up; atiextremely; drgha
long-standing; tpamher distress.
Simply by smelling the fragrance of Ka's lotus feet, Trivakr
cleansed away the burning lust Cupid had aroused in her breasts, chest
and eyes. With her two arms she embraced between her breasts her
lover, r Ka, the personification of bliss, and thus she gave up her
long-standing distress.
TEXT 8
saiva kaivalya-ntha ta
prpya duprpyam varam
aga-rgrpaenho
durbhagedam aycata
sashe; evamthus; kaivalyaof liberation; nthamthe controller;
tamHim; prpyaobtaining; duprpyamunobtainable; varamthe
Supreme Lord; aga-rgabody ointment; arpaenaby offering; aho
oh; durbhagunfortunate; idamthis; aycatashe begged.
Having thus gotten the hard-to-get Supreme Lord by the simple act of
offering Him body ointment, unfortunate Trivakr submitted to that
Lord of freedom the following request.
According to rla Vivantha Cakravart, rmat Trivakr prayed to the
Lord, "Please enjoy only with me, and not with any other woman."
Because Ka was not prepared to grant such a benediction, Trivakr is
described here as unfortunate. rdhara Svm adds that although to
ordinary eyes she seemed to beg for material sex pleasure, in fact she was
a liberated soul at this point.
TEXT 9
sahoyatm iha preha
dinni katicin may
ramasva notsahe tyaktu
saga te 'mburuhekaa

1442

sahatogether; uyatmplease stay; ihahere; prehaO beloved;

dinnidays; katicitsome; maywith me; ramasvaplease take
pleasure; na utsaheI cannot tolerate; tyaktumgiving up; sagam
association; teYour; amburuha-kaaO lotus-eyed one.
[Trivakr said:] O beloved, please stay here with me for a few days
more and enjoy. I cannot bear to give up Your association, O lotus-eyed
one!
The word ambu means "water," and ruha means "rising." Thus amburuha
means "the lotus flower, which rises up from the water." Lord Ka is
called amburuhekaa, "the lotus-eyed one." He is the source and
embodiment of all beauty, and naturally Trivakr was attracted to Him.
However, the Lord's beauty is spiritual and pure, and His intention was
not to gratify Himself with Trivakr but rather to bring her to the point of
pure spiritual existence, Ka consciousness.
TEXT 10
tasyai kma-vara dattv
mnayitv ca mna-da
sahoddhavena sarvea
sva-dhmgamad ddhimat
tasyaito her; kmaof material desire; varamher benediction;
dattvgranting; mnayitvshowing her respect; caand; mna-da
He who gives respect to others; saha uddhavenatogether with Uddhava;
sarva-athe Lord of all beings; svato His own; dhmaresidence;
agamatwent; ddhi-matsupremely opulent.
Promising her the fulfillment of this lusty desire, considerate Ka,
Lord of all beings, paid Trivakr His respects and then returned with
Uddhava to His own supremely opulent residence.
All the cryas agree that the words kma-vara dattv indicate that Lord
Ka promised Trivakr He would fulfill her lusty desires.
TEXT 11
durrdhya samrdhya
viu sarvevarevaram
yo vte mano-grhyam

1443

asattvt kumany asau

durrdhyamrarely
worshiped;
samrdhyafully
worshiping;
viumLord Viu; sarvaof all; varacontrollers; varamthe
supreme controller; yawho; vtechooses as a benediction;
manato the mind; grhyamthat which is accessible, namely sense
gratification; asattvtbecause of its insignificance; kuman
unintelligent; asauthat person.
Lord Viu, the Supreme Lord of all lords, is ordinarily difficult to
approach. One who has properly worshiped Him and then chooses the
benediction of mundane sense gratification is certainly of poor
intelligence, for he is satisfied with an insignificant result.
It is clear from the commentaries of the cryas that the story of Trivakr
is to be understood on two levels. On the one hand, she is understood to
be a liberated soul, directly associating with the Lord and participating in
His pastimes. On the other hand, her conduct is clearly meant to teach a
lesson about what not to do in relation with Lord Ka. Since all of the
Lord's pastimes are not only blissful but also didactic, there is no real
contradiction in this pastime, since Trivakr's purity and her bad example
take place on two distinct levels. Arjuna is also considered a pure devotee,
yet by initially disobeying Ka's instruction to fight, he also showed an
example of what not to do. However, such "bad examples" always have
happy endings in the blissful association of the Absolute Truth, r Ka.
TEXT 12
akrra-bhavana ka
saha-rmoddhava prabhu
kicic cikrayan prgd
akrra-prya-kmyay
akrra-bhavanamthe home of Akrra; kaKa; sahawith;
rma-uddhavaLord Balarma and Uddhava; prabhuthe Supreme
Lord; kicitsomething; cikrayanwanting to have done; prgt
went; akrraof Akrra; priyathe satisfaction; kmyaydesiring.
Then Lord Ka, wanting to have some things done, went to Akrra's
house with Balarma and Uddhava. The Lord also desired to please
Akrra.

1444

The previous incident of Lord Ka's visit to Trivakr's house, and now
His visit to Akrra's, gives a fascinating glimpse into the daily activities of
r Ka in Mathur City.
TEXTS 13-14
sa tn nara-vara-rehn
rd vkya sva-bndhavn
pratyutthya pramudita
parivajybhinandya ca
nanma ka rma ca
sa tair apy abhivdita
pjaym sa vidhi-vat
ktsana-parigrahn
sahe (Akrra); tnthem (Ka, Balarma and Uddhava); naravaraof illustrious personalities; rehnthe greatest; rtfrom a
distance; vkyaseeing; svahis (Akrra's); bndhavnrelatives;
pratyutthya-rising up; pramuditajoyful; parivajyaembracing;
abhinandya-greeting; caand; nanmabowed down; kam rmam
cato Lord Ka and Lord Balarma; sahe; taiby Them; api
and; abhivditagreeted; pjaym sahe worshiped; vidhi-vat
according to scriptural injunctions; ktawho had done; sanaof seats;
parigrahnacceptance.
Akrra stood up in great joy when he saw them, his own relatives and
the greatest of exalted personalities, coming from a distance. After
embracing them and greeting them, Akrra bowed down to Ka and
Balarma and was greeted by Them in return. Then, when his guests
had taken their seats, he worshiped them in accordance with scriptural
rules.
rla Jva Gosvm points out that Lord r Ka and the others
approached Akrra in a friendly attitude. At first Akrra reciprocated that
friendly mood, and then, in the course of showing them hospitality, he
adopted his natural devotional attitude toward the Lord and thus offered
his obeisances to r Ka and r Balarma.
TEXTS 15-16
pdvanejanr po

1445

dhrayan iras npa

arhaenmbarair divyair
gandha-srag-bhaottamai
arcitv irasnamya
pdv aka-gatau mjan
prarayvanato 'krra
ka-rmv abhata
pdaTheir feet; avanejanused for bathing; all over; pathe
water; dhrayanputting; irason his head; npaO King (Parkit);
arhaenawith gifts; ambaraiclothing; divyaicelestial; gandha
fragrant sandalwood paste; srakflower garlands; bhaaand
ornaments; uttamaiexcellent; arcitvworshiping; iraswith his
head; namyabowing down; pdau(Lord Ka's) feet; akaon his
lap; gatauplaced; mjanmassaging; prarayawith humility;
avanatahis head lowered; akrraAkrra; ka-rmauto Ka
and Balarma; abhataspoke.
O King, Akrra bathed the feet of Lord Ka and Lord Balarma and
then poured the bath water on his head. He presented Them with gifts
of fine clothing, aromatic sandalwood paste, flower garlands and
excellent jewelry. After thus worshiping the two Lords, he bowed his
head to the floor. He then began to massage Lord Ka's feet, placing
them on his lap, and with his head bowed in humility he addressed
Ka and Balarma as follows.
TEXT 17
diy ppo hata kasa
snugo vm ida kulam
bhavadbhym uddhta kcchrd
durantc ca samedhitam
diyby good fortune; ppasinful; hatakilled; kasa-Kasa; saanugatogether with his brothers and other followers; vmof Yours;
idamthis; kulamdynasty; bhavadbhymby You two; uddhtam
delivered; kcchrtfrom difficulty; duranttendless; caand;
samedhitammade prosperous.

1446

[Akrra said:] It is our good fortune that You two Lords have killed the
evil Kasa and his followers, thus delivering Your dynasty from endless
suffering and causing it to flourish.
TEXT 18
yuv pradhna-puruau
jagad-dhet jagan-mayau
bhavadbhy na vin kicit
param asti na cparam
yuvmYou two; pradhna-puruauthe original persons; jagatof the
universe; hetthe causes; jagat-mayauidentical with the universe;
bhavadbhymthan You; nanot; vinapart from; kicitanything;
paramcause; astithere is; na ca-nor; aparamproduct.
You both are the original Supreme Person, the cause of the universe and
its very substance. Not the slightest subtle cause or manifest product of
creation exists apart from You.
After praising Ka and Balarma for having saved Their dynasty, Akrra
now points out that the Lord actually has no mundane connection with
any social or political institution. He is the original Personality of
Godhead, performing His pastimes for the benefit of the entire universe.
TEXT 19
tma-sam ida vivam
anvviya sva-aktibhi
yate bahudh brahman
ru ta-pratyaka-gocaram
tma-samcreated by You; idamthis; vivamuniverse; anvviya
subsequently entering; svawith Your own; aktibhienergies; yate
You are perceived; bahudhmanifold; brahmanO Supreme; rutaby
hearing from scripture; pratyakaand by direct perception; gocaram
knowable.
O Supreme Absolute Truth, with Your personal energies You create this
universe and then enter into it. Thus one can perceive You in many
different forms by hearing from authorities and by direct experience.

1447

The grammatical agreement of ruta-pratyaka-gocaram, in the neuter

case, with tma-sam ida vivam indicates that the Supreme Lord, by
entering His creation with His potencies, makes Himself perceivable
within the universe. Throughout the Bhgavatam and other authorized
Vedic literatures, we often find descriptions of the Lord's simultaneous
supremacy over all other things and His identity with them. We cannot
reasonably draw any other conclusion from Vedic literature than the one
powerfully preached by r Caitanya Mahprabhu: acintya-bhedbhedatattva. That is, the Absolute Truth is greater than and distinct from
everything (since He is the omnipotent creator and controller of all), and
simultaneously one with everything (since all that exists is the expansion
of His own power).
Throughout these chapters of rmad-Bhgavatam, we also observe one of
the unique, extraordinary features of this great work. Whether Ka is
sending His message to the gops or accepting the prayers of Akrra, there
is constant philosophical discussion. Throughout the Bhgavatam, the
steady combination of fascinating pastimes with persistent spiritual
philosophy is an extraordinary feature. We are allowed to glimpse and
even to relish the spiritual emotions of the Lord and His liberated
associates, and yet we are constantly reminded of their ontological
position lest we lapse into a cheap, anthropomorphic vision. Thus it is
entirely in character with the work that Akrra, in his ecstasy, glorifies
the Lord with precise philosophical prayers.
TEXT 20
yath hi bhteu carcareu
mahy-dayo yoniu bhnti nn
eva bhavn kevala tma-yoniv
tmtma-tantro bahudh vibhti
yathas; hiindeed; bhteuamong manifested beings; caramobile;
acareuand immobile; mah-dayaearth and so on (the primary
elements of creation); yoniuin species; bhntimanifest; nn
variously; evamso; bhavnYou; kevalaone alone; tmaYourself;
yoniuin those whose source; tmthe Supreme Soul; tma-tantra
self-reliant; bahudhmanifold; vibhtiappear.
Just as the primary elementsearth and so onmanifest themselves in
abundant variety among all the species of mobile and immobile life, so

1448

You, the one independent Supreme Soul, appear to be manifold among

the variegated objects of Your creation.
TEXT 21
sjasy atho lumpasi psi viva
rajas-tama-sattva-guai sva-aktibhi
na badhyase tad-gua-karmabhir v
jntmanas te kva ca bandha-hetu
sjasiYou create; atha uand then; lumpasiYou destroy; psiYou
protect; vivamthe universe; rajaknown as passion; tama
ignorance; sattvaand goodness; guaiby the modes; sva-aktibhi
Your personal potencies; na badhyaseYou are not bound; tatof this
world; guaby the modes; karmabhiby the material activities; v
or; jna-tmanawho are knowledge itself; tefor You; kva cawhere
at all; bandhaof bondage; hetucause.
You create, destroy and also maintain this universe with Your personal
energiesthe modes of passion, ignorance and goodnessyet You are
never entangled by these modes or the activities they generate. Since
You are the original source of all knowledge, what could ever cause You
to be bound by illusion?
The phrase jntmanas te kva ca bandha-hetu, "Since You are
constituted of knowledge, what could be a cause of bondage for You?"
definitely indicates the obvious, that the omniscient Supreme God is
never in illusion. Therefore the impersonalistic theory that we are all God
but have forgotten and are now in illusion is refuted here in the pages of
rmad-Bhgavatam.
TEXT 22
dehdy-updher anirpitatvd
bhavo na skn na bhidtmana syt
ato na bandhas tava naiva moka
sytm nikmas tvayi no 'viveka
dehaof the body; diand so on; updheas material, designative
coverings; anirpitatvtbecause of not being determined; bhavabirth;

1449

nanot; sktliteral; nanor; bhidduality; tmanafor the

Supreme Soul; sytexists; atatherefore; nano; bandhabondage;
tavaYour; na evanor, in fact; mokaliberation; sytmif they
occur; nikmaby Your sweet will; tvayiconcerning You; naour;
avivekaerroneous discrimination.
Since it has never been demonstrated that You are covered by material,
bodily designations, it must be concluded that for You there is neither
birth in a literal sense nor any duality. Therefore You never undergo
bondage or liberation, and if You appear to, it is only because of Your
desire that we see You in that way, or simply because of our lack of
discrimination.
Here Akrra states two reasons why the Lord appears to be covered by a
material form, or to take birth like a human being. First, when Lord Ka
executes His pastimes, His loving devotees think of Him as their beloved
child, friend, lover and so on. In the ecstasy of this loving reciprocation,
they do not think of Ka as God. For example, because of her
extraordinary love for Him, mother Yaod worries that Ka will be
injured in the forest. That she feels this way is the desire of the Lord,
which is here indicated by the word nikma. The second reason the Lord
may appear material is indicated by the word aviveka: Simply because of
ignorance, a lack of discrimination, one may misunderstand the position
of the Personality of Godhead. In the Eleventh Canto of the Bhgavatam,
in Lord Ka's discussion with r Uddhava, the Lord elaborately
discusses His transcendental position beyond bondage and liberation. As
stated in Vedic literature, deha-dehi-vibhago ya nevare vidyate kvacit:
"There is never a distinction of body and soul in the Supreme Lord." In
other words, r Ka's body is eternal, spiritual, omniscient and the
reservoir of all pleasure.
TEXT 23
tvayodito 'ya jagato hitya
yad yad veda-patha pura
bdhyeta paa-pathair asadbhis
tad bhavn sattva-gua bibharti
tvayby You; uditaenunciated; ayamthis; jagataof the universe;
hityafor the benefit; yad yadwhenever; vedaof the Vedic

1450

scriptures; pathathe path (of religiousness); puraancient;

bdhyetais obstructed; paaof atheism; pathaiby those who
follow the path; asadbhiwicked persons; tadat that time; bhavn
You; sattva-guamthe pure mode of goodness; bibhartiassume.
You originally enunciated the ancient religious path of the Vedas for the
benefit of the whole universe. Whenever that path becomes obstructed
by wicked persons following the path of atheism, You assume one of
Your incarnations, which are all in the transcendental mode of
goodness.
TEXT 24
sa tvam prabho 'dya vasudeva-ghe 'vatra
svena bhram apanetum ihsi bhme
akauhi-ata-vadhena suretararjm amuya ca kulasya yao vitanvan
saHe; tvamYou; prabhoO master; adyanow; vasudeva-ghein
the home of Vasudeva; avatrahave descended; svawith Your own;
aenadirect expansion (Lord Balarma); bharamthe burden;
apanetumto remove; ihahere; asiYou are; bhmeof the earth;
akauhiof the armies; atahundreds; vadhenaby killing; suraitaraof the opponents of the demigods; aawho are expansions;
rjmof the kings; amuyaof this; caand; kulasyadynasty (of the
descendants of Yadu); yaathe fame; vitanvanspreading.
You are that very same Supreme Person, my Lord, and You have now
appeared in the home of Vasudeva with Your plenary portion. You have
done this to relieve the earth's burden by killing hundreds of armies led
by kings who are expansions of the demigods' enemies, and also to
spread the fame of our dynasty.
The term suretara-rjm indicates that the demoniac kings slain by
Ka were in fact expansions or incarnations of the enemies of the
demigods. This fact is elaborately explained in the Mahbhrata, which
reveals the specific identities of the demoniac kings.
TEXT 25
adyea no vasataya khalu bhri-bhg

1451

ya sarva-deva-pit-bhta-n-deva-mrti
yat-pda-auca-salila tri-jagat punti
sa tva jagad-gurur adhokaja y pravia
adyatoday; aO Lord; naour; vasatayaresidence; khalu
indeed; bhriextremely; bhgfortunate; yawho; sarva-devathe
Supreme Lord; pitthe forefathers; bhtaall living creatures; n
human beings; devaand the demigods; mrtiwho embody; yatwhose; pdafeet; aucawhich has washed; salilamthe water (of the
river Ganges); tri-jagatthe three worlds; puntipurifies; saHe;
tvamYou; jagatof the universe; guruthe spiritual master;
adhokajaO You who are beyond the purview of the material senses;
ywhich; praviahaving entered.
Today, O Lord, my home has become most fortunate because You have
entered it. As the Supreme Truth, You embody the forefathers, ordinary
creatures, human beings and demigods, and the water that has washed
Your feet purifies the three worlds. Indeed, O transcendent one, You
are the spiritual master of the universe.
rla rdhara Svm has nicely interpreted Akrra's feelings as follows:
Akrra said, "My Lord, although I am a householder, today my home has
become more pious than the forests where sages perform austerities.
Why? Simply because You have entered my home. Indeed, You are the
personification of the deities who preside over the five sacrifices a
householder must perform daily to atone for unavoidable violence
committed to living beings in the home. You are the spiritual truth behind
all these creations, and now You have entered my home."
The five daily sacrifices enjoined for a householder are (1) sacrifice to
Brahman by studying the Vedas, (2) sacrifice to the forefathers by making
offerings to them, (3) sacrifice to all creatures by putting aside a portion
of one's meals, (4) sacrifice to human beings by extending hospitality and
(5) sacrifice to the demigods by performing fire sacrifices and so on.
TEXT 26
ka paitas tvad apara araa samyd
bhakta-priyd ta-gira suhda kta-jt
sarvn dadti suhdo bhajato 'bhikmn
tmnam apy upacaypacayau na yasya

1452

kawhat; paitascholar; tvatother than You; aparamto

another; araamfor shelter; samytwould go; bhaktato Your
devotees; priytaffectionate; taalways true; girawhose words;
suhdathe well-wisher; kta-jtgrateful; sarvnall; dadtiYou
give; suhdato Your well-wishing devotees; bhajatawho are engaged
in worshiping You; abhikmndesires; tmnamYourself; apieven;
upacayaincrease; apacayauor diminution; nanever; yasyawhose.
What learned person would approach anyone but You for shelter, when
You are the affectionate, grateful and truthful well-wisher of Your
devotees? To those who worship You in sincere friendship You reward
everything they desire, even Your own self, yet You never increase or
diminish.
This verse describes both the Lord and His devotees as suhda "wellwishers." The Lord is the well-wisher of His devotee, and the devotee
lovingly desires all happiness for the Lord. Even in this world, an excess
of love may sometimes produce unnecessary solicitude. For example, we
often observe that a mother's loving concern for her adult child is not
always justified by an actual danger to the child. A grown child may be
wealthy, competent and healthy, and yet the mother's loving concern
continues. Similarly, a pure devotee always feels loving concern for Lord
Ka, as exemplified by mother Yaod, who could only think of Ka
as her beautiful son.
Lord Ka had promised Akrra that after killing Kasa He would visit
his home, and now the Lord kept His promise. Akrra recognizes this and
glorifies the Lord as ta-gira, "one who is true to His word." The Lord is
kta-ja, grateful for whatever little worship a devotee offers, and even if
the devotee forgets, the Lord does not.
TEXT 27
diy janrdana bhavn iha na pratto
yogevarair api durpa-gati sureai
chindhy u na suta-kalatra-dhanpta-gehadehdi-moha-raan bhavadya-mym
diyby fortune; janrdanaO Ka; bhavnYou; ihahere; na
by us; prattaperceivable; yoga-varaiby the masters of mystic
yoga; apieven; durpa-gatia goal hard to achieve; sura-aiand by

1453

the rulers of the demigods; chindhiplease cut; uquickly; naour;

sutafor children; kalatrawife; dhanawealth; pta-worthy friends;
gehahome; dehabody; diand so on; moha-of delusion; raanm
the ropes; bhavadyaYour own; mymillusory material energy.
It is by our great fortune, Janrdana, that You are now visible to us, for
even the masters of yoga and the foremost demigods can achieve this
goal only with great difficulty. Please quickly cut the ropes of our
illusory attachment for children, wife, wealth, influential friends, home
and body. All such attachment is simply the effect of Your illusory
material energy.
TEXT 28
ity arcita sastuta ca
bhaktena bhagavn hari
akrra sa-smita prha
grbhi sammohayann iva
itithus; arcitaworshiped; sastutaprofusely glorified; caand;
bhaktenaby His devotee; bhagavnthe Supreme Lord; hariKa;
akrramto Akrra; sa-smitamsmiling; prhaHe spoke; grbhi
with His words; sammohayancompletely enchanting; ivaalmost.
[ukadeva Gosvm continued:] Thus worshiped and fully glorified by
His devotee, the Supreme Lord Hari smilingly addressed Akrra,
completely charming him with His words.
TEXT 29
r-bhagavn uvca
tva no guru pitvya ca
lghyo bandhu ca nityad
vaya tu raky poy ca
anukampy praj hi va
r-bhagavn uvcathe Supreme Personality of Godhead said; tvam
you; naOur; guruspiritual master; pitvyapaternal uncle; ca
and; lghyapraiseworthy; bandhufriend; caand; nityad
always; vayamWe; tuon the other hand; rakyto be protected;

1454

poyto be maintained; caand; anukampyto

compassion; prajdependents; hiindeed; vayour.

be

shown

The Supreme Lord said: You are Our spiritual master, paternal uncle
and praiseworthy friend, and We are like your sons, always dependent
on your protection, sustenance and compassion.
TEXT 30
bhavad-vidh mah-bhg
nievy arha-sattam
reyas-kmair nbhir nitya
dev svrth na sdhava
bhavat-vidhlike your good self; mah-bhgmost eminent;
nievyworthy of being served; arhaof those who are worshipable;
sat-tamthe most saintly; reyathe highest good; kmaiwho
desire; nbhiby men; nityamalways; devathe demigods; svaarthconcerned with their personal interest; nanot so; sdhava
saintly devotees.
Exalted souls like you are the true objects of service and the most
worshipable authorities for those who desire the highest good in life.
Demigods are generally concerned with their own interests, but saintly
devotees never are.
Whereas demigods may award material benefit, saintly devotees of the
Lord have the power to award the real perfection of life, Ka
consciousness. Thus Lord Ka reinforces the respectful mood He has
adopted here toward His uncle Akrra.
TEXT 31
na hy am-mayni trthni
na dev mc-chil-may
te punanty uru-klena
darand eva sdhava
nanot; hiindeed; ap-maynimade of water; trthniholy places;
nasuch is not the case; devdeities; mtof earth; iland stone;
maymade; tethey; punantipurify; uru-klenaafter a long time;

1455

darantby being seen; evaonly; sdhavasaints.

No one can deny that there are holy places with sacred rivers, or that
the demigods appear in deity forms made of earth and stone. But these
purify the soul only after a long time, whereas saintly persons purify
just by being seen.
TEXT 32
sa bhavn suhd vai na
reyn reya-cikray
jijsrtha pavn
gacchasva tva gajhvayam
sathat person; bhavnyou; suhdmof the well-wishers; vai
certainly; naOur; reynthe very best; reyafor their welfare;
cikraywishing to arrange; jijsof inquiry; arthamfor the sake;
pavnmabout the sons of Pdu; gacchasvaplease go; tvamyou;
gaja-hvayamto Gajhvaya (Hastinpura, the capital of the Kuru
dynasty).
You are indeed the best of Our friends, so please go to Hastinpura and,
as the well-wisher of the Pavas, find out how they are doing.
In Sanskrit the imperative "you go" may be rendered by gacchasva or
gaccha. In the second of these cases, the word following gaccha, namely
sva, which is taken in the vocative sense, indicates Ka addressing
Akrra as "Our own." This is in reference to Lord Ka's intimate
relationship with His uncle.
TEXT 33
pitary uparate bl
saha mtr su-dukhit
nt sva-pura rj
vasanta iti uruma
pitaritheir father; uparatewhen he
sahatogether with; mtrtheir
distressed; ntbrought; svato
rjby the King; vasantethey are

passed away; blyoung boys;

mother; suvery; dukhit
his own; puramcapital city;
residing; itithus; urumaWe

1456

have heard.
We have heard that when their father passed away, the young Pavas
were brought with their anguished mother to the capital city by King
Dhtarra, and that they are now living there.
TEXT 34
teu rjmbik-putro
bhrt-putreu dna-dh
samo na vartate nna
duputra-vaa-go 'ndha-dk
teutoward them; rjthe King (Dhtarra); ambikof Ambik;
putrathe son; bhrtof his brother; putreutoward the sons; dnadhwhose mind is wretched; samaequally disposed; na vartateis
not; nnamsurely; duwicked; putraof his sons; vaa-gaunder
the control; andhablinded; dkwhose vision.
Indeed, weak-minded Dhtarra, the son of Ambik, has come under
the control of his wicked sons, and therefore that blind King is not
treating his brother's sons fairly.
TEXT 35
gaccha jnhi tad-vttam
adhun sdhv asdhu v
vijya tad vidhsymo
yath a suhd bhavet
gacchago; jnhilearn; tathis (Dhtarra's); vttamactivity;
adhunat present; sdhugood; asdhuevil; vor; vijya
knowing; tatthat; vidhsymaWe will arrange; yathso that; am
the benefit; suhdmof Our dear ones; bhavetwill be.
Go and see whether Dhtarra is acting properly or not. When We
find out, We will make the necessary arrangements to help Our dear
friends.
TEXT 36

1457

ity akrra samdiya

bhagavn harir vara
sakaraoddhavbhy vai
tata sva-bhavana yayau
itiwith these words; akrramAkrra; samdiya-fully instructing;
bhagavanthe Personality of Godhead; hari varaLord Hari;
sakaraawith Lord Balarma; uddhavbhymand Uddhava; vai
indeed; tatathen; svato His own; bhavanamresidence; yayau
went.
[ukadeva Gosvm continued:] Thus fully instructing Akrra, the
Supreme Personality of Godhead Hari then returned to His residence,
accompanied by Lord Sakaraa and Uddhava.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-eighth Chapter,
of the rmad-Bhgavatam, entitled "Ka Pleases His Devotees."

1458

49. Akrra's Mission in Hastinpura

This chapter describes how Akrra went to Hastinpura, saw Dhtarra's

unfair behavior toward his nephews, the Pavas, and then returned to
Mathur.
On the order of Lord Ka, Akrra went to Hastinpura, where he met
the Kauravas and Pavas and then set about to find out how
Dhtarra was treating the latter. This task would keep Akrra in
Hastinpura for several months.
Vidura and Kuntdev described to Akrra in detail how Dhtarra's
sons, envious of the exalted qualities of the Pavas, had tried to destroy
them by various evil means and were contemplating further atrocities.
With tearful eyes, Kuntdev asked Akrra, "Do my parents and other
relatives, headed by Ka and Balarma, ever think of me and my sons,
and will Ka ever come to console us in our distress?" Then Kuntdev
began to chant Lord Ka's names for her protection, and she also
chanted mantras expressing surrender to Him. Akrra assured Kuntdev,
"Since your sons were born from demigods like Dharma and Vyu, there
is no reason to expect that any misfortune will befall them; rather, you
should be confident that very soon they will receive the greatest possible
good fortune."
Akrra then delivered to Dhtarra the message from Ka and
Balarma. Akrra told the King, "You have assumed the royal throne after
the death of Pu. Seeing all equally, which is the religious duty of
kings, you should protect all your subjects and personal relations. By such
fair behavior you will gain all fame and good fortune. But if you act
otherwise, you will attain only infamy in this life and condemnation to a
hellish existence in the next. A living being takes his birth all alone, and
alone he gives up his life. Alone he enjoys the fruits of his piety and sin. If
one fails to understand the true identity of the self and instead maintains
his progeny by indulging in evil deeds, then surely he will go to hell. One
should therefore learn to understand the unsteadiness of material
existence, which is like a sleeper's dream, a magician's illusion or a flight
of fancy, and should thus control his mind in order to remain peaceful

1459

and equipoised. "

To this Dhtarra replied, "I cannot hear enough of your beneficial
words, O Akrra, which are like the sweet nectar of immortality. But
because the tight knot of affection for my sons has made me biased
toward them, your statements cannot become fixed within my mind. No
one can transgress the arrangement of the Supreme Lord; His purpose for
descending into the Yadu dynasty will inevitably be fulfilled."
Knowing now the mentality of Dhtarra, Akrra took permission from
his dear relatives and friends and returned to Mathur, where he related
everything to Lord Ka and Lord Balarma.
TEXTS 1-2
r-uka uvca
sa gatv hstinapura
pauravendra-yao-'kitam
dadara tatrmbikeya
sa-bhma vidura pthm
saha-putra ca bhlka
bhradvja sa-gautamam
karna suyodhana draui
pavn suhdo 'parn
r-uka uvcaukadeva Gosvm said; sahe (Akrra); gatv
going; hstina-puramto Hastinpura; paurava-indraof the rulers of the
dynasty of Pru; yaaby the glory; akitamdecorated; dadarahe
saw; tatrathere; mbikeyamthe son of Ambik (Dhtarra); sa
together with; bhmamBhma; viduramVidura; pthmPth
(Kunt, the widow of King Pu); saha-putramwith his son (namely,
Somadatta); caand; bhlkamMahrja Bhlka; bhradvjamDroa;
saand; gautamamKpa; karamKara; suyodhanamDuryodhana;
drauimthe son of Droa (Avatthm); pavnthe sons of Pu;
suhdafriends; aparnother.
ukadeva Gosvm said: Akrra went to Hastinpura, the city
distinguished by the glory of the Paurava rulers. There he saw
Dhtarra, Bhma, Vidura and Kunti, along with Bhlika and his son
Somadatta. He also saw Drocrya, Kpcrya, Kara, Duryodhana,
Avatthm, the Pavas and other close friends.

1460

TEXT 3
yathvad upasagamya
bandhubhir gndin-suta
sampas tai suhd-vrt
svaya cpcchad avyayam
yath-vatappropriately; upasagamyameeting; bandhubhiwith his
relatives and friends; gndin-sutaAkrra, son of Gndin; sampa
inquired from; taiby them; suhtof their dear ones; vrtmfor
news; svayamhimself; cain addition; apcchatasked; avyayam
about their well-being.
After Akrra, the son of Gndin, had appropriately greeted all his
relatives and friends, they asked him for news of their family members,
and he in turn asked about their welfare.
TEXT 4
uvsa katicin msn
rjo vtta-vivitsay
duprajasylpa-srasya
khala-cchandnuvartina
uvsaresided; katicitsome; msnmonths; rjaof the King
(Dhtarra); vttathe activity; vivitsaywith the desire of finding
out; duprajasyawhose sons were wicked; alpaweak; srasyawhose
determination; khalaof mischievous persons (like Kara); chandathe
desires; anuvartinawho tended to follow.
He remained in Hastinpura for several months to scrutinize the
conduct of the weak-willed King, who had bad sons and who was
inclined to give in to the whims of mischievous advisers.
TEXTS 5-6
teja ojo bala vrya
prarayd ca sad-gun
prajnurga prtheu
na sahadbhi cikitam

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kta ca dhrtarrair yad

gara-dndy apealam
cakhyau sarvam evsmai
pth vidura eva ca
tejathe influence; ojaskill; balamstrength; vryambravery;
prarayahumility; dnand so on; caand; satexcellent; gun
qualities; prajof the citizens; anurgamthe great affection; prtheu
for the sons of Pth; na sahadbhiof those who could not tolerate;
cikritamthe intentions; ktamhad been done; caalso;
dhrtarraiby the sons of Dhtarra; yatwhat; garaof poison;
dnathe giving; diand so on; apealamunbecoming; cakhyau
told; sarvameverything; evaindeed; asmaito him (Akrra); pth
Kunt; viduraVidura; eva caboth.
Kunt and Vidura described to Akrra in detail the evil intentions of
Dhtarra's sons, who could not tolerate the great qualities of Kunt's
sonssuch as their powerful influence, military skill, physical strength,
bravery and humilityor the intense affection the citizens had for
them. Kunt and Vidura also told Akrra about how the sons of
Dhtarra had tried to poison the Pavas and carry out other such
plots.
TEXT 7
pth tu bhrtara prptam
akrram upastya tam
uvca janma-nilaya
smaranty aru-kaleka
pthKunt; tuand; bhrtaramher brother (more exactly, the
grandson of Vi, her own and Vasudeva's tenth-generation ancestor);
prptamobtained; akrramAkrra; upastyaapproaching; tam
him; uvcashe said; janmaof her birth; nilayamthe home
(Mathur); smarantremembering; aruof tears; kalwith traces;
kawhose eyes.
Kuntdev, taking advantage of her brother Akrra's visit, approached
him confidentially. While remembering her birthplace, she spoke with
tears in her eyes.

1462

TEXT 8
api smaranti na saumya
pitarau bhrtara ca me
bhaginyau bhrt-putr ca
jmaya sakhya eva ca
apiwhether; smarantithey remember; naus; saumyaO gentle
one; pitarauparents; bhrtarabrothers; caand; memy;
bhaginyausisters; bhrt-putrbrother's sons; caand; jmaya
women of the family; sakhyagirlfriends; eva caalso.
[Queen Kunt said:] O gentle one, do my parents, brothers, sisters,
nephews, family women and girlhood friends still remember us?
TEXT 9
bhrtreyo bhagavn ka
arayo bhakta-vatsala
pait-vasreyn smarati
rma cmburuhekaa
bhrtreyabrother's son; bhagavnthe Supreme Lord; kaKa;
arayathe giver of shelter; bhaktato His devotees; vatsala
compassionate; pait-svasreynthe sons of His father's sister; smarati
remembers; rmaLord Balarma; caand; amburuhalike lotus
petals; kaawhose eyes.
Does my nephew Ka, the Supreme Personality and the
compassionate shelter of His devotees, still remember His aunt's sons?
And does lotus-eyed Rma remember them also?
TEXT 10
sapatna-madhye ocant
vkn harim iva
sntvayiyati m vkyai
pit-hn ca blakn
sapatnaof enemies; madhyein the midst; ocantmwho is lamenting;
vknmof wolves; harima doe; ivalike; sntvayiyatiwill He

1463

console; mmme; vkyaiwith His words; pitof their father;

hnndeprived; caand; blaknyoung boys.
Now that I am suffering in the midst of my enemies like a doe in the
midst of wolves, will Ka come to console me and my fatherless sons
with His words?
TEXT 11
ka ka mah-yogin
vivtman viva-bhvana
prapann phi govinda
iubhi cvasdatm
ka kaO Ka, Ka; mah-yoginpossessor of the greatest
spiritual power; viva-tmanO Supreme Soul of the universe; vivabhvanaO protector of the universe; prapannma surrendered lady;
phiplease protect; govindaO Govinda; iubhialong with my
children; caand; avasdatmwho am sinking down in distress.
Ka, Ka! O great yogi! O Supreme Soul and protector of the
universe! O Govinda! Please protect me, who have surrendered to You.
I and my sons are being overwhelmed by trouble.
"Since Lord Ka maintains the entire universe," thought Kuntdev,
"surely He can protect our family." The word avasdatm indicates that
Kuntdev was overwhelmed by troubles; thus exhausted, she was
helplessly taking shelter of r Ka. In her prayers in the First Canto of
the rmad-Bhgavatam, Kunt admits that all these troubles were actually
a blessing, for they forced her to always be intensely Ka conscious.
TEXT 12
nnyat tava padmbhojt
paymi araa nm
bibhyat mtyu-sasrd
svarasypavargikt
nano; anyatother; tavaYour; pada-ambhojtthan the lotus feet;
paymiI see; araamshelter; nmfor men; bibhyatmfearful;
mtyuof death; sasrtand rebirth; varasyaof the Supreme

1464

Personality of Godhead; pavargiktwhich give liberation.

For persons fearful of death and rebirth, I see no shelter other than
Your liberating lotus feet, for You are the Supreme Lord.
TEXT 13
nama kya uddhya
brahmae paramtmane
yogevarya yogya
tvm aha araa gat
namaobeisances; kyato Ka; uddhyathe pure; brahmae
the Absolute Truth; parama-tmanethe Supersoul; yogaof pure
devotional service; varyathe controller; yogyathe source of all
knowledge; tvmYou; ahamI; araamfor shelter; gathave
approached.
I offer my obeisances unto You, Ka, the supreme pure, the Absolute
Truth and the Supersoul, the Lord of pure devotional service and the
source of all knowledge. I have come to You for shelter.
rla rdhara Svm has translated the word yogya as "unto Ka, the
source of knowledge." The word yoga indicates connection and also the
means to achieve something. As conscious souls, we have a connection
with the Supreme Soul through bhakti, or devotion. Through that
relationship we experience perfect knowledge of the Supreme Soul. Since
the Supreme Soul is the Absolute Truth, perfect knowledge of Him means
perfect knowledge of everything. As stated in the Muaka Upaniad
(1.3), yasmin vijte sarvam evam vijta bhavati: When the Absolute is
understood, everything is understood. Thus Lord Ka Himself, by His
spiritual potency, establishes our connection with Him, and that
connection is the source of all spiritual knowledge. Thus crya rdhara,
by his thoughtful translation, stimulates us to deeper understanding of
Ka conscious philosophy.
TEXT 14
r-uka uvca
ity anusmtya sva-jana
ka ca jagad-varam

1465

prrudad dukhit rjan

bhavat prapitmah
r-uka uvcar ukadeva Gosvm said; itias expressed in these
words; anusmtyaremembering; sva-janamher own relatives;
kamKa; caand; jagatof the universe; varamthe Supreme
Lord; prrudatshe cried loudly; dukhitunhappy; rjanO King
(Parkit); bhavatmof your good self; prapitmahthe greatgrandmother.
ukadeva Gosvm said: Thus meditating on her family members and
also on Ka, the Lord of the universe, your great-grandmother
Kuntdev began to cry out in grief, O King.
TEXT 15
sama-dukha-sukho 'krro
vidura ca mah-ya
sntvaym satu kunt
tat-putrotpatti-hetubhi
samaequal (with her); dukhain distress; sukhaand happiness;
akrraAkrra; viduraVidura; caand; mah-yamost famous;
sntvaym satuthe two of them consoled; kuntmrmat Kuntdev;
tather; putraof the sons; utpattiof the births; hetubhiwith
explanations about the origins.
Both Akrra, who shared Queen Kunt's distress and happiness, and the
illustrious Vidura consoled the Queen by reminding her of the
extraordinary way her sons had taken birth.
Akrra and Vidura reminded Queen Kunt that her sons were born of
heavenly gods and thus could not be vanquished like ordinary mortals. In
fact, an extraordinary victory awaited this most pious family.
TEXT 16
ysyan rjnam abhyetya
viama putra-llasam
avadat suhd madhye
bandhubhi sauhdoditam

1466

ysyanwhen he was about to go; rjnamthe King (Dhtarra);

abhyetyagoing up to; viamambiased; putratoward his sons;
llasamardently affectionate; avadathe spoke; suhdmrelatives;
madhyeamong; bandhubhiby well-wishing relatives (Lord Ka and
Lord Balarma); sauhdain friendship; uditamwhat had been said.
The ardent affection King Dhtarra felt for his sons had made him act
unjustly toward the Pavas. Just before leaving, Akrra approached
the King, who was seated among his friends and supporters, and related
to him the message that his relativesLord Ka and Lord Balarma
had sent out of friendship.
TEXT 17
akrra uvca
bho bho vaicitravrya tva
kur krti-vardhana
bhrtary uparate pv
adhunsanam sthita
akrra uvcaAkrra said; bho bhoO my dear, my dear;
vaicitravryason of Vicitravrya; tvamyou; kurmof the Kurus;
krtithe glory; vardhanaO you who increase; bhrtariyour brother;
uparatehaving passed away; pauMahrja Pu; adhunnow;
sanamthe throne; sthitahave assumed.
Akrra said: O my dear son of Vicitravrya, O enhancer of the Kurus'
glory, your brother Pu having passed away, you have now assumed
the royal throne.
Akrra was speaking ironically, since the young sons of Pu should
actually have been occupying the throne. Upon the death of Pu, they
were too young to immediately govern and so were put in Dhtarra's
care, but now sufficient time had passed, and their legitimate rights
should have been recognized.
TEXT 18
dharmea playann urv
praj lena rajayan
vartamna sama sveu

1467

reya krtim avpsyasi

dharmeareligiously; playanprotecting; urvmthe earth; praj
the citizens; lenaby good character; rajayandelighting;
vartamnaremaining; samaequally disposed; sveuto your
relatives; reyaperfection; krtimglory; avpsyasiyou will achieve.
By religiously protecting the earth, delighting your subjects with your
noble character, and treating all your relatives equally, you will surely
achieve success and glory.
Akrra told Dhtarra that even though he had usurped the throne, if he
now ruled according to the principles of dharma and behaved properly, he
could be successful.
TEXT 19
anyath tv cara loke
garhito ysyase tama
tasmt samatve vartasva
pavev tmajeu ca
anyathotherwise; tuhowever; caranacting; lokein this world;
garhitacondemned; ysyaseyou will attain; tamadarkness;
tasmttherefore; samatvein equanimity; vartasvaremain situated;
paveutoward the Pavas; tma-jeutoward your sons; caand.
If you act otherwise, however, people will condemn you in this world,
and in the next life you will enter the darkness of hell. Remain equally
disposed, therefore, toward Pu's sons and your own.
Dhtarra's whole problem was his excessive attachment to his nasty
sons. That was the fatal flaw that caused his downfall. There was no lack
of good advice from all sides, and Dhtarra even admitted that the
advice was sound, but he could not follow it. One can have clear, practical
intelligence when the mind and heart are pure.
TEXT 20
neha ctyanta-savsa
kasyacit kenacit saha
rjan svenpi dehena

1468

kim u jytmajdibhi
nanot; ihain this world; caand; atyantaperpetual; savsa
association (dwelling together); kasyacitof anyone; kenacit sahawith
anyone; rjanO King; svenawith one's own; apieven; dehena
body; kim uwhat to speak then; jywith wife; tma-jachildren;
dibhiand so on.
In this world no one has any permanent relationship with anyone else,
O King. We cannot stay forever even with our own body, what to speak
of our wife, children and the rest.
TEXT 21
eka prasyate jantur
eka eva pralyate
eko 'nubhukte suktam
eka eva ca duktam
ekaalone; prasyateis born; jantua living creature; ekaalone;
evaalso; pralyatemeets his demise; ekaalone; anubhukteenjoys
as is due him; suktamhis good reactions; ekaalone; eva caand
surely; duktambad reactions.
Every creature is born alone and dies alone, and alone one experiences
the just rewards of his good and evil deeds.
The term anubhukte is significant here. Bhukte means "(the living
being) experiences," and anu means "following," or "in sequence." In
other words, we experience happiness and distress according to the moral
and spiritual quality of our activities. We are responsible for what we do.
Dhtarra was falsely and obsessively attached to his evil-minded sons,
forgetting that he alone would have to suffer for his imprudent behavior.
TEXT 22
adharmopacita vitta
haranty anye 'lpa-medhasa
sambhojanypadeair
jalnva jalaukasa

1469

adharmaby irreligious means; upacitamgathered; vittamwealth;

harantisteal; anyeother persons; alpa-medhasaof one who is
unintelligent; sambhojanyaas requiring support; apadeaiby the
false designations; jalniwater; ivaas; jala-okasaof a resident of the
water.
In the guise of dear dependents, strangers steal the sinfully acquired
wealth of a foolish man, just as the offspring of a fish drink up the
water that sustains the fish.
Ordinary people feel they cannot live without their wealth, although their
possession of it is circumstantial and temporary. Just as wealth gives life
to an ordinary man, water gives life to a fish. One's dear dependents,
however, steal one's wealth, just as a fish's offspring drink up the water
sustaining the fish. In the words of rla Bhaktivinoda hkura, this world
is "a weird abode."
TEXT 23
puti yn adharmea
sva-buddhy tam apaitam
te 'ktrtha prahivanti
pr rya sutdaya
putinourishes; ynwhich things; adharmeaby sinful activity;
sva-buddhythinking them to be his own; tamhim; apaitam
uneducated;
tethey;
akta-arthamhis
purposes
frustrated;
prahivantiabandon; prlife air; ryawealth; suta-daya
children and others.
A fool indulges in sin to maintain his life, wealth and children and
other relatives, for he thinks, "These things are mine." In the end,
however, these very things all abandon him, leaving him frustrated.
In these verses, Akrra is giving rather frank advice to Dhtarra. Those
who know the story of the Mahbhrata will realize how relevant and
prophetic these instructions are, and how much Dhtarra suffered for
not accepting them. Although one tenaciously clings to his property, in
the end all is lost, and the blundering soul is swept away by the wheel of
birth and death.

1470

TEXT 24
svaya kilbiam dya
tais tyakto nrtha-kovida
asiddhrtho viaty andha
sva-dharma-vimukhas tama
svayamfor himself; kilbiamsinful reaction; dyataking on; tai
by them; tyaktaabandoned; nanot; arthathe purpose of his life;
kovidaknowing properly; asiddhaunfulfilled; arthawhose goals;
viatihe enters; andhamblind; svahis own; dharmato the religious
duty; vimukhaindifferent; tamadarkness (of hell).
Abandoned by his so-called dependents, ignorant of the actual goal of
life, indifferent to his real duty, and having failed to fulfill his purposes,
the foolish soul enters the blindness of hell, taking his sinful reactions
with him.
It is sadly ironic that materialistic persons, who labor so assiduously to
accumulate insurance, security, property and family, enter the darkness of
hell equipped with nothing but the painful reactions of their sins. On the
other hand, those who cultivate Ka consciousness, spiritual life, while
apparently neglecting to accumulate property, a large family and so on,
enter the next life enriched with many spiritual assets and thus enjoy the
deep pleasures of the soul.
TEXT 25
tasml lokam ima rjan
svapna-my-manoratham
vkyyamytmantmna
sama nto bhava prabho
tasmttherefore; lokamworld; imamthis; rjanO King; svapnaas
a dream; mya magic trick; mana-rathamor a fantasy in the mind;
vkyaseeing;
yamyabringing
under
control;
tmanby
intelligence; tmnamthe mind; samaequal; ntapeaceful;
bhavabecome; prabhomy dear master.
Therefore, O King, looking upon this world as a dream, a magician's
illusion or a flight of fancy, please control your mind with intelligence
and become equipoised and peaceful, my lord.

1471

TEXT 26
dhtarra uvca
yath vadati kaly
vca dna-pate bhavn
tathnay na tpymi
martya prpya yathmtam
dhtarra uvcaDhtarra said; yathas; vadatispeak;
kalymauspicious; vcamwords; dnaof charity; pateO master;
bhavnyou; tathso; anayby this; na tpymiI am not satiated;
martyaa mortal; prpyaattaining; yathas if; amtamthe nectar
of immortality.
Dhtarra said: O master of charity, I can never be satiated while
hearing your auspicious words. Indeed, I am like a mortal who has
obtained the nectar of the gods.
In the opinion of rla Vivantha Cakravart, Dhtarra was in fact
proud and felt he already knew everything Akrra was speaking, but to
maintain diplomatic gravity he spoke as a saintly gentleman.
TEXT 27
tathpi snt saumya
hdi na sthyate cale
putrnurga-viame
vidyut saudman yath
tath apinevertheless; sntpleasing words; saumyaO gentle one;
hdiin my heart; na sthyatedo not remain steady; calewhich is
unsteady; putrafor my sons; anurgaby affection; viameprejudiced;
vidyutlightning; saudmanin a cloud; yathas.
Even so, gentle Akrra, because my unsteady heart is prejudiced by
affection for my sons, these pleasing words of yours cannot remain
fixed there, just as lightning cannot remain fixed in a cloud.
TEXT 28
varasya vidhi ko nu
vidhunoty anyath pumn

1472

bhmer bhrvatrya
yo 'vatro yado kule
varasyaof the Supreme Lord; vidhimthe law; kawhat; nuat all;
vidhunotican shake off; anyathotherwise; pumnperson; bhme
of the earth; bhrathe burden; avatryain order to diminish; ya
who; avatrahas descended; yadoof Yadu; kulein the family.
Who can defy the injunctions of the Supreme Lord, who has now
descended in the Yadu dynasty to diminish the earth's burden?
Naturally, we would like to ask Dhtarra, "If you know all this, why
don't you behave properly?" Of course, this is exactly Dhtarra's point:
he feels that since events have already been set in motion, he is helpless to
change them. In fact, events have been set in motion by his attachment
and sinful propensities, and therefore he should have taken responsibility
for his own acts. Lord Ka clearly states in the Bhagavad-gt (5.15),
ndatte kasyacit ppam: "The Supreme Lord does not accept responsibility
for anyone's sinful activities." It is a dangerous policy to claim that we are
acting improperly because of "destiny" or "fate." We should take up
Ka consciousness seriously and create an auspicious future for
ourselves and our associates.
Finally, one may argue that, after all, Dhtarra is involved in the Lord's
pastimes and is actually His eternal associate. In answer to this we may
say that the Lord's pastimes are not only entertaining but also didactic,
and the lesson here is that Dhtarra should have acted properly. This is
what the Lord wanted to teach. Dhtarra claims that Ka came to
relieve the burden of the earth, but the earth's burden is precisely the
improper behavior of its inhabitants. So, let us take the lesson the Lord
wants to teach here and be instructed for our benefit.
TEXT 29
yo durvimara-pathay nija-myayeda
sv gun vibhajate tad-anupravia
tasmai namo duravabodha-vihra-tantrasasra-cakra-gataye paramevarya
yawho; durvimarainconceivable; pathaywhose path; nijaby
His own; myaycreative energy; idamthis universe; svcreating;

1473

gunits modes; vibhajateHe distributes; tatwithin it;

anupraviaentering;
tasmaito
Him;
namaobeisances;
duravabodhaunfathomable; vihraof whose pastimes; tantrathe
purport; sasraof birth and death; cakrathe cycle; gatayeand
liberation (coming from whom); parama-varyato the supreme
controller.
I offer my obeisances to Him, the Supreme Personality of Godhead, who
creates this universe by the inconceivable activity of His material energy
and then distributes the various modes of nature by entering within the
creation. From Him, the meaning of whose pastimes is unfathomable,
come both the entangling cycle of birth and death and the process of
deliverance from it.
When all is said and done, Dhtarra was not an ordinary person but an
associate of the Supreme Lord, Ka. Certainly an ordinary person could
not offer such a learned hymn to the Lord.
TEXT 30
r-uka uvca
ity abhipretya npater
abhiprya sa ydava
suhdbhi samanujta
punar yadu-purm agt
r-uka uvcaukadeva Gosvm said; itithus; abhipretya
ascertaining; npateof the King; abhipryamthe mentality; sahe;
ydavaAkrra, the descendant of King Yadu; suhdbhiby his wellwishers; samanujtagiven permission to leave; punaagain; yadupurmto the city of the Yadu dynasty; agtwent.
ukadeva Gosvm said: Having thus apprised himself of the King's
attitude, Akrra, the descendant of Yadu, took permission from his
well-wishing relatives and friends and returned to the capital of the
Ydavas.
TEXT 31
aasa rma-kbhy
dhtarra-viceitam

1474

pdavn prati kauravya

yad-artha preita svayam
aasahe reported; rma-kbhymto Lord Balarma and Lord
Ka; dhtarra-viceitamthe behavior of King Dhtarra; pavn
pratitoward the sons of Pu; kauravyaO descendant of the Kurus
(Parkit); yatfor which; arthampurpose; preitasent; svayam
himself.
Akrra reported to Lord Balarma and Lord Ka how Dhtarra was
behaving toward the Pavas. Thus, O descendant of the Kurus, he
fulfilled the purpose for which he had been sent.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-ninth Chapter,
of the rmad-Bhgavatam, entitled "Akrra's Mission in Hastinpura."

1475

50. Ka Establishes the City of Dvrak

This chapter relates how Lord Ka defeated Jarsandha seventeen times

in battle and then constructed the city of Dvrak.
After Kasa was killed, his two queens, Asti and Prpti, went to the home
of their father, Jarsandha, and sorrowfully described to him how Ka
had made them widows. Upon hearing this account, King Jarsandha
became angry. He vowed to rid the earth of all the Ydavas, and he
gathered an immense army to lay siege to Mathur. When r Ka saw
Jarsandha attacking, the Lord considered the reasons for His descent to
this world and then decided to destroy Jarsandha's army, which was a
burden to the earth.
Two effulgent chariots suddenly appeared, equipped with drivers and
furnishings, together with all the Lord's personal weapons. Seeing this,
Lord Ka addressed Lord Baladeva, "My dear brother, Jarsandha is now
attacking Mathur-pur, so please mount Your chariot and let Us go
destroy the enemy's army." The two Lords took up Their weapons,
mounted Their chariots and went forth from the city.
When Lord Ka came before His opponent's army, He sounded His
conchshell, striking fear into His enemies' hearts. King Jarsandha
surrounded Ka and Balarma with his soldiers, chariots and so on, and
the women of the city, having climbed up to the roofs of the palaces,
became extremely unhappy because they could not see the Lords. Then
Ka twanged His bow and started to rain down a torrent of arrows upon
the enemy soldiers. Soon Jarsandha's unfathomable army had been
annihilated.
Then Lord Baladeva arrested Jarsandha and was about to bind him up
with ropes when r Ka had Baladeva release the King. Lord Ka
reasoned that Jarsandha would assemble another army and return again
to fight; this would facilitate Ka's goal of removing the earth's burden.
Released, Jarsandha returned to Magadha and vowed to perform
austerities with the aim of avenging his defeat. The other kings advised
him that his defeat was only a reaction of his karma. Thus informed, King
Jarsandha withdrew to his kingdom with a heavy heart.

1476

r Ka rejoined the citizens of Mathur, who began rejoicing, singing

songs of triumph and arranging victory celebrations. The Lord brought all
the warriors' jewelry and ornaments that had been picked up from the
battlefield and presented them to Mahrja Ugrasena.
Jarsandha attacked the Ydavas in Mathur seventeen times, and each
time his armies were totally destroyed. Then, as Jarsandha prepared to
attack for the eighteenth time, a warrior named Klayavana, who had been
searching for a worthy opponent, was sent by Nrada Muni to fight the
Ydavas. With thirty million soldiers Klayavana laid siege to the Ydava
capital. Lord Ka looked upon this attack with concern, for He knew
that with Jarsandha's arrival imminent, there was a serious danger that
the simultaneous attack of these two enemies might endanger the
Ydavas. Therefore the Lord constructed a wonderful city within the sea
as a safe haven for the Ydavas; then He brought them all there by His
mystic power. This city was fully populated with members of all four
social orders, and within it no one felt the pangs of thirst and hunger. The
various demigods, headed by Indra, each offered as tribute to Lord Ka
the same opulences they had originally obtained from Him to establish
their positions of authority.
Once He saw His subjects safely settled, Lord r Ka took permission
from Lord Baladeva and went out of Mathur unarmed.
TEXT 1
r-uka uvca
asti prpti ca kasasya
mahiyau bharatarabha
mte bhartari dukhrte
yatu sma pitur ghn
r-uka uvcaukadeva Gosvm said; asti prpti caAsti and
Prpti; kasasyaof Kasa; mahiyauthe queens; bharata-abhaO
hero of the Bhratas (Parkit); mtehaving been killed; bhartaritheir
husband; dukhawith unhappiness; rtedistressed; yatu smathey
went; pituof their father; ghnto the house.
ukadeva Gosvm said: When Kasa was killed, O heroic descendant
of Bharata, his two queens, Asti and Prpti, went to their father's house
in great distress.

1477

TEXT 2
pitre magadha-rjya
jarsandhya dukhite
veday cakratu sarvam
tma-vaidhavya-kraam
pitreto their father; magadha-rjyathe King of Magadha;
jarsandhyanamed
Jarsandha;
dukhiteunhappy;
vedaym
cakratuthey related; sarvamall; tmatheir own; vaidhavyaof
widowhood; kraamthe cause.
The sorrowful queens told their father, King Jarsandha of Magadha, all
about how they had become widows.
TEXT 3
sa tad apriyam karya
okmara-yuto npa
aydav mah kartu
cakre paramam udyamam
sahe, Jarsandha; tatthat; apriyamunpleasant news; karya
hearing; okasorrow; amaraand intolerant anger; yuta
experiencing; npaO King; aydavmdevoid of Ydavas; mahmthe
earth; kartumto make; cakrehe made; paramamextreme;
udyamamendeavor.
Hearing this odious news, O King, Jarsandha was filled with sorrow
and anger, and he began the greatest possible endeavor to rid the earth
of the Ydavas.
TEXT 4
akauhibhir viaty
tisbhi cpi savta
yadu-rjadhn mathur
nyarudhat sarvato diam
akauhibhiby akauhi divisions (each consisting of 21,870 soldiers
on elephants, 21,870 charioteers, 65,610 cavalrymen and 109,350 infantry

1478

soldiers); viatytwenty; tisbhi ca apiplus three; savta

surrounded; yaduof the dynasty of Yadu; rjadhnmthe royal capital;
mathurmMathur; nyarudhathe besieged; sarvata diam-on all sides.
With a force of twenty-three akauhi divisions, he laid siege to the
Yadu capital, Mathur, on all sides.
The numbers involved in an akauhi division are given in the word
meanings. An akauhi was a standard fighting force in ancient times.
TEXTS 5-6
nirkya tad-bala ka
udvelam iva sgaram
sva-pura tena saruddha
sva-jana ca bhaykulam
cintaym sa bhagavn
hari kraa-mnua
tad-dea-klnugua
svvatra-prayojanam
nirkyaobserving; tatof him (Jarsandha); balamthe military force;
kaLord Ka; udvelamhaving overflowed its boundaries; iva
like; sgaraman ocean; svaHis own; puramcity, Mathur; tenaby
it; saruddhambesieged; sva-janamHis subjects; caand; bhayaby
fear; kulamdisturbed; cintaym saHe thought; bhagavnthe
Supreme Personality of Godhead; hariLord Hari; kraathe cause of
everything; mnuaappearing as a human being; tatfor that; dea
place; klaand time; anuguamsuitable; sva-avatraof His descent
to this world; prayojanamthe purpose.
Although Lord Ka, the Supreme Personality of Godhead, is the
original cause of this world, when He descended to the earth He played
the role of a human being. Thus when He saw Jarsandha's assembled
army surrounding His city like a great ocean overflowing its shores, and
when He saw how this army was striking fear into His subjects, the
Lord considered what His suitable response should be according to the
time, place and specific purpose of His current incarnation.
The cryas point out that the Supreme Godhead did not have to worry

1479

about a mortal attack from Jarsandha and his soldiers. But, as stated
here, r Ka was playing the part of a human being (kraa-mnua),
and He played the part well. This play is called ll, the Lord's enactment
of spiritual pastimes for the pleasure of His devotees. Although ordinary
persons may be dumbfounded by the Lord's pastimes, the devotees derive
tremendous pleasure from His inimitable style of behavior. Thus rla
rdhara Svm points out that r Ka thought as follows: "How should
I defeat Jarsandha? Should I kill the army but not Jarsandha, or should I
kill Jarsandha and take the army for Myself? Or perhaps I should just kill
both of them." Lord Ka's conclusion is described in the following
verses.
TEXTS 7-8
haniymi bala hy etad
bhuvi bhra samhitam
mgadhena samnta
vayn sarva-bhbhujm
akauhibhi sakhyta
bhava-ratha-kujarai
mgadhas tu na hantavyo
bhya kart balodyamam
haniymiI will kill; balamarmy; hicertainly; etatthis; bhuvi
upon the earth; bhrama burden; samhitamcollected; mgadhena
by the King of Magadha, Jarsandha; samntambrought together;
vaynmsubservient;
sarvaall;
bh-bhujmof
the
kings;
akauhibhiin akauhis; sakhytamcounted; bhaa(consisting)
of foot soldiers; avahorses; rathachariots; kujaraiand elephants;
mgadhaJarsandha; tuhowever; na hantavyashould not be
killed; bhyaagain; karthe will make; bala(to collect) an army;
udyamamthe endeavor.
[The Supreme Lord thought:] Since it is such a burden on the earth, I
will destroy Jarsandha's army, consisting of akauhis of foot soldiers,
horses, chariots and elephants, which the King of Mgadha has
assembled from all subservient kings and brought together here. But
Jarsandha himself should not be killed, since in the future he will
certainly assemble another army.

1480

After due consideration, Lord Ka decided that since He had descended

to the earth to destroy the demons, and since Jarsandha was so
enthusiastic to bring all the demons to the Lord's front door, it was
definitely more efficient to keep Jarsandha alive and busy.
TEXT 9
etad-artho 'vatro 'ya
bh-bhra-haraya me
sarakaya sdhn
kto 'nye vadhya ca
etatfor this; arthapurpose; avatradescent; ayamthis; bhof
the earth; bhrathe burden; harayafor removing; meby Me;
sarakayafor the complete protection; sdhnmof the saintly;
ktadone; anyemof others (the nonsaintly); vadhyafor killing;
caand.
This is the purpose of My present incarnationto relieve the earth of
its burden, protect the pious and kill the impious.
TEXT 10
anyo 'pi dharma-rakyai
deha sabhriyate may
virmypy adharmasya
kle prabhavata kvacit
anyaanother; apias well; dharmaof religion; rakyaifor the
protection; dehabody; sabhriyateis assumed; mayby Me;
virmyafor the stopping; apialso; adharmasyaof irreligion; kle
in the course of time; prabhavatabecoming prominent; kvacit
whenever.
I also assume other bodies to protect religion and to end irreligion
whenever it flourishes in the course of time.
TEXT 11
eva dhyyati govinda
kt srya-varcasau

1481

rathv upasthitau sadya

sa-stau sa-paricchadau
evamin this manner; dhyyatiwhile He was meditating; govinde
Lord Ka; ktfrom the sky; sryalike the sun; varcasauhaving
effulgence; rathautwo chariots; upasthitauappeared; sadya
suddenly; sawith; staudrivers; sawith; paricchadauequipment.
[ukadeva Gosvm continued:] As Lord Govinda was thinking in this
way, two chariots as effulgent as the sun suddenly descended from the
sky. They were complete with drivers and equipment.
rla Jva Gosvm and rla Vivantha Cakravart agree that the chariots
came down from the Lord's own abode, Vaikuha-loka, the kingdom of
God. The faithful devotees of the Lord derive tremendous pleasure by
observing the Lord's incomparable technology.
TEXT 12
yudhni ca divyni
purni yadcchay
dv tni hkea
sakaraam athbravt
yudhniweapons; caand; divynidivine; purniancient;
yadcchayautomatically; dvseeing; tnithem; hkeaLord
Ka; sakaraamto Lord Balarma; athathen; abravtHe spoke.
The Lord's eternal divine weapons also appeared before Him
spontaneously. Seeing these, r Ka, Lord of the senses, addressed
Lord Sakaraa.
TEXTS 13-14
payrya vyasana prpta
yadn tvvat prabho
ea te ratha yto
dayitny yudhni ca
etad-artha hi nau janma
sdhnm a arma-kt

1482

trayo-viaty-ankkhya
bhmer bhram apkuru
payaplease see; ryarespected one; vyasanamthe danger;
prptamnow present; yadnmfor the Yadus; tvby You; avatm
who are protected; prabhoMy dear master; eathis; teYour;
rathachariot; ytahas come; dayitnifavorite; yudhni
weapons; caand; etat-arthamfor this purpose; hiindeed; nauOur;
janmabirth; sdhnmof the saintly devotees; aO Lord; arma
the benefit; ktdoing; traya-viatitwenty-three; ankaarmies;
khyamin terms of; bhmeof the earth; bhramburden; apkuru
please remove.
[The Supreme Lord said:] My respected elder brother, see this danger
which has beset Your dependents, the Yadus! And see, dear master,
how Your personal chariot and favorite weapons have come before You.
The purpose for which We have taken birth, My Lord, is to secure the
welfare of Our devotees. Please now remove from the earth the burden
of these twenty-three armies.
TEXT 15
eva sammantrya drhau
daitau rathinau purt
nirjagmatu svyudhhyau
balenlpyas vtau
evamthus; sammantryainviting Him; drhauthe two descendants
of Darha (Ka and Balarma); daitauwearing armor; rathinau
riding Their chariots; purtfrom the city; nirjagmatuwent out; sva
Their own; yudhawith weapons; hyauresplendent; balenaby a
force; alpyasvery small; vtauaccompanied.
After Lord Ka had thus invited His brother, the two Drhas, Ka
and Balarma, wearing armor and displaying Their resplendent
weapons, drove out of the city in Their chariots. Only a very small
contingent of soldiers accompanied Them.
TEXT 16

1483

akha dadhmau vinirgatya

harir druka-srathi
tato 'bht para-sainyn
hdi vitrsa-vepathu
akhamHis conchshell; dadhmaublew; vinirgatyaupon going out;
hariLord Ka; druka-srathiwhose chariot driver was Druka;
tatathereupon; abhtarose; paraof the enemy; sainynmamong
the soldiers; hdiin their hearts; vitrsain terror; vepathu
trembling.
As Lord Ka came out of the city with Druka at the reins of His
chariot, He blew His conchshell, and the enemy soldiers' hearts began
to tremble with fear.
TEXT 17
tv ha mgadho vkya
he ka purudhama
na tvay yoddhum icchmi
blenaikena lajjay
guptena hi tvay manda
na yotsye yhi bandhu-han
tauto the two of Them; hasaid; mgadhaJarsandha; vkya
watching; he kaO Ka; purua-adhamalowest of men; nanot;
tvaywith You; yoddhumto fight; icchmido I want; blenawith a
boy; ekenaalone; lajjayshamefully; guptenahidden; hiindeed;
tvaywith You; mandaO fool; na yotsyeI will not fight; yhigo
away; bandhuof relatives; hanO killer.
Jarsandha looked at the two of Them and said: O Ka, lowest of
men! I do not wish to fight alone with You, since it would be a shame to
fight with a mere boy. You fool who keep Yourself hidden, O murderer
of Your relatives, go away! I will not fight with You.
rla rdhara Svm has interpreted Jarsandha's words as follows.
Purudhama can be understood as puru adham yasmt, meaning
"Ka, to whom all men are inferior." In other words, here Lord Ka is
being addressed as "O Puruottama, best of living beings." Similarly, the

1484

word guptena, "hidden," indicates Lord Ka's aspect of being in

everyone's heart and invisible to material vision. The words tvay manda
can also be divided, according to Sanskrit grammar, as tvay amanda. In
this case Jarsandha is indicating that Ka is not foolish but rather most
alert. The word bandhu was used by Jarsandha in the sense of "relative,"
since Lord Ka killed His maternal uncle, Kasa. However, bandhu
comes from the verb bandh, "to bind," and therefore bandhu-han can be
understood as "one who destroys the bondage of ignorance." Similarly,
the word yhi, "please go," indicates that Lord Ka should approach the
living beings and bless them to become Ka conscious.
TEXT 18
tava rma yadi raddh
yudhyasva dhairyam udvaha
hitv v mac-charai chinna
deha svar yhi m jahi
tavaYour; rmaO Balarma; yadiif; raddhconfidence;
yudhyasvafight; dhairyamcourage; udvahatake up; hitvleaving
aside; veither; matmy; araiby the arrows; chinnamcut to
pieces; dehamYour body; svato heaven; yhigo; mm(or else)
me; jahikill.
You, Rma, should gather Your courage and fight with me, if You think
You can do it. You may either give up Your body when it is cut to pieces
by my arrows, and thus attain to heaven, or else kill me.
According to crya rdhara Svm, Jarsandha suspected that Lord
Balarma's body was indestructible, and thus he offered what might be a
more practical alternative, that Balarma kill Jarsandha.
TEXT 19
r-bhagavn uvca
na vai r vikatthante
darayanty eva pauruam
na ghmo vaco rjann
turasya mumrata
r-bhagavn uvcathe Supreme Lord said; nado not; vaiindeed;
rheroes; vikatthanteboast vainly; darayantithey show; eva

1485

simply; pauruamtheir prowess; na ghmaWe do not accept;

vacathe words; rjanO King; turasyaof one who is mentally
agitated; mumratawho is about to die.
The Supreme Lord said: Real heroes do not simply boast but rather
show their prowess in action. We cannot take seriously the words of
one who is full of anxiety and who wants to die.
TEXT 20
r-uka uvca
jar-sutas tv abhistya mdhavau
mah-balaughena balyasvnot
sa-sainya-yna-dhvaja-vji-srath
srynalau vyur ivbhra-reubhi
r-uka uvcaukadeva Gosvm said; jar-sutathe son of Jar;
tauthe two of Them; abhistyagoing up to; mdhavauthe
descendants of Madhu; mahgreat; balaof military prowess; oghena
with a flood; balyaspowerful; votsurrounded; sawith; sainya
soldiers; ynachariots; dhvajaflags; vjihorses; srathand
charioteers; sryathe sun; analauand a fire; vyuthe wind; iva
as; abhraby clouds; reubhiand by particles of dust.
ukadeva Gosvm said: Just as the wind covers the sun with clouds or
a fire with dust, the son of Jar marched toward the two descendants of
Madhu and with his huge assemblage of armies surrounded Them and
Their soldiers, chariots, flags, horses and charioteers.
crya rdhara points out that clouds only seem to cover the sun: the
sun remains shining in the vast sky. Nor is the potency of fire affected by
a thin covering of dust. Similarly, the "covering" of Jarsandha's military
strength was only apparent.
TEXT 21
supara-tla-dhvaja-cihitnau rathv
alakayantyo hari-rmayor mdhe
striya purlaka-harmya-gopura
samrit sammumuhu ucrdita

1486

suparawith (the symbol of) Garua (the bird who carries Lord Viu);
tlaand the palm tree; dhvajaby the banners; cihnitaumarked;
rathauthe two chariots; alakayantyanot identifying; hari-rmayo
of Ka and Balarma; mdhein the battle; striyawomen; puraof
the city; alakain the watchtowers; harmyapalaces; gopuramand
in the gateways; samrithaving taken positions; sammumuhu
fainted; ucby grief; ardittormented.
The women stood in the watchtowers, palaces and high gates of the
city. When they could no longer see Ka's and Balarma's chariots,
identified by banners marked with the emblems of Garua and a palm
tree, they were struck with grief and fainted.
The women are especially mentioned here because of their extraordinary
attachment to Lord Ka and Lord Balarma.
TEXT 22
hari parnka-payomuc muhu
ilmukhty-ulbaa-vara-pitam
sva-sainyam lokya sursurrcita
vyasphrjayac chrga-arsanottamam
hariLord Ka; paraof the enemy; ankaof the armies; payamucm(which were like) clouds; muhurepeatedly; ilmukhaof
their arrows; atiextremely; ulbaafearsome; varaby the rain;
pitampained; svaHis own; sainyamarmy; lokyaseeing; sura
by demigods; asuraand demons; arcitamworshiped; vyasphrjayat
He twanged; rgaknown as rga; ara-asanaHis bow; uttamam
most excellent.
Seeing His army tormented by the relentless and savage rain of arrows
from the massive opposing forces gathered like clouds about Him, Lord
Hari twanged His excellent bow, rga, which both gods and demons
worship.
TEXT 23
ghan niagd atha sandadhac charn
vikya mucan ita-ba-pgn
nighnan rathn kujara-vji-pattn

1487

nirantara yadvad alta-cakram

ghantaking; niagtfrom His quiver; athathen; sandadhat
fixing; arnarrows; vikyapulling back; mucanreleasing; ita
sharp; baof arrows; pgnfloods; nighnanstriking; rathn
chariots; kujaraelephants; vjihorses; pattnand infantrymen;
nirantaramrelentlessly; yadvatjust like; alta-cakrama burning
torch whirled around to make a circle of fire.
Lord Ka took arrows from His quiver, fixed them on the bowstring,
pulled back, and released endless torrents of sharp shafts, which struck
the enemy's chariots, elephants, horses and infantrymen. The Lord
shooting His arrows resembled a blazing circle of fire.
TEXT 24
nirbhinna-kumbh kario nipetur
anekao 'v ara-vka-kandhar
rath hatva-dhvaja-sta-nyak
padyata chinna-bhujoru-kandhar
nirbhinnasplit; kumbhthe protuberances of their foreheads;
kariaelephants; nipetufell; anekaamany at a time; av
horses; araby the arrows; vkasevered; kandharwhose necks;
rathchariots; hatastruck; avawhose horses; dhvajaflags;
stadrivers; nyakand masters; padyatafoot soldiers; chinna
cut; bhujawhose arms; ruthighs; kandharand shoulders.
Elephants fell to the ground, their foreheads split open, cavalry horses
fell with severed necks, chariots fell with their horses, flags, drivers and
masters all shattered, and foot soldiers collapsed with severed arms,
thighs and shoulders.
TEXTS 25-28
sachidyamna-dvipadebha-vjinm
aga-prast atao 'sg-pag
bhujhaya prua-ra-kacchap
hata-dvipa-dvpa-haya grahkul

1488

karoru-mn nara-kea-aival
dhanus-taragyudha-gulma-sakul
acchrikvarta-bhaynak mahmai-pravekbharama-arkar
pravartit bhru-bhayvah mdhe
manasvin hara-kar parasparam
vinighnatrn mualena durmadn
sakaraenparmeya-tejas
bala tad agrava-durga-bhairava
duranta-pra magadhendra-plitam
kaya prata vasudeva-putrayor
vikrita taj jagad-ayo param
sachidyamnabeing cut to pieces; dvi-padaof the two-legged
(humans); ibhaelephants; vjinmand horses; agafrom the limbs;
prastflowing; ataaby the hundreds; askof blood; pa-ga
rivers; bhujaarms; ahayaas the snakes; pruaof men; ra
heads; kacchapas the turtles; hatadead; dvipawith elephants;
dvpaas islands; hayaand with horses; grahaas crocodiles; kul
filled; karahands; ruand thighs; mnaas the fish; narahuman;
keahair; aivalas the aquatic weeds; dhanuwith bows;
taragaas the waves; yudhaand with weapons; gulmaas the clumps
of bushes; sakulcrowded; acchrikchariot wheels; vartaas the
whirlpools; bhaynakfearful; mah-maiprecious gems; praveka
excellent; bharaaand ornaments; amaas the stones; arkarand
gravel; pravartitissuing forth; bhrufor the timid; bhaya-vah
terrifying; mdheon the battlefield; manasvinmfor the intelligent;
hara-karinspiring joy; parasparamfrom one to another;
vinighnatwho was striking down; arnHis enemies; mualenawith
His plow weapon; durmadnwho were furious; sakaraenaby Lord
Balarma; aparimeyaimmeasurable; tejaswhose potency; balam
military force; tatthat; agamy dear (King Parkit); aravalike the
ocean; durgaunfathomable; bhairavamand frightening; duranta
impossible to cross over; pramwhose limit; magadha-indraby the
King of Magadha, Jarsandha; plitamoverseen; kayamto
destruction; pratamled; vasudeva-putrayofor the sons of Vasudeva;
vikritamplay; tatthat; jagatof the universe; ayofor the Lords;

1489

paramat most.
On the battlefield, hundreds of rivers of blood flowed from the limbs of
the humans, elephants and horses who had been cut to pieces. In these
rivers arms resembled snakes; human heads, turtles; dead elephants,
islands; and dead horses, crocodiles. Hands and thighs appeared like
fish, human hair like waterweeds, bows like waves, and various
weapons like clumps of bushes. The rivers of blood teemed with all of
these.
Chariot wheels looked like terrifying whirlpools, and precious gems
and ornaments resembled stones and gravel in the rushing red rivers,
which aroused fear in the timid, joy in the wise. With the blows of His
plow weapon the immeasurably powerful Lord Balarma destroyed
Magadhendra's military force. And though this force was as
unfathomable and fearsome as an impassable ocean, for the two sons of
Vasudeva, the Lords of the universe, the battle was hardly more than
play.
TEXT 29
sthity-udbhavnta bhuvana-trayasya ya
samhite 'nanta-gua sva-llay
na tasya citra para-paka-nigrahas
tathpi martynuvidhasya varyate
sthitithe maintenance; udbhavacreation; antamand annihilation;
bhuvana-trayasyaof the three worlds; yawho; samhiteeffects;
anantaunlimited; guawhose transcendental qualities; sva-llayas
His own pastime; nanot; tasyafor Him; citramwonderful; para
opposing; pakaof the party; nigrahathe subduing; tath api
nevertheless; martyahuman beings; anuvidhasyawho is imitating;
varyateit is described.
For Him who orchestrates the creation, maintenance and destruction of
the three worlds and who possesses unlimited spiritual qualities, it is
hardly amazing that He subdues an opposing party. Still, when the Lord
does so, imitating human behavior, sages glorify His acts.
The philosopher Aristotle once argued that the Supreme God would

1490

hardly take part in human activities, since all ordinary activities are
unworthy of such a divine being. Similarly, rla Vivantha Cakravart,
who almost certainly never read the works of Aristotle, raises a similar
point. Since r Ka creates, maintains and annihilates the entire
universe, isn't it an uninteresting mismatch when He fights against
Jarsandha?
The answer is as follows: The Lord plays the part of a human being and,
expanding His pleasure potency, creates thrilling transcendental pastimes
full of suspense and dynamic action. By the Lord's Yogamy potency, He
appears exactly like a human being, and thus we may enjoy the spectacle
of the Supreme Person acting on the earthly stage. Undoubtedly, stubborn
agnostics will argue that since Ka is God, there is no real suspense
involved. Such skeptics simply do not understand Ka's attractive
potency. Beauty and drama, even on the material stage, possess their own
fascinating logic, and similarly we love Ka for His own sake, we
appreciate His beauty for its own sake, and we enjoy Ka's pastimes
because they are in fact wonderful in and of themselves. In fact, Ka
executes His pastimes not for a mundane egotistical purpose but for our
pleasure. Thus the presentation of spiritual pastimes is itself an act of love
that Ka performs for the infinite spiritual happiness of pure-hearted
souls who have transcended material envy of the Godhead.
In this regard, rla Vivantha Cakravart quotes an important verse from
the Gopla-tpan Upaniad: narkti para-brahma kraa-mnua. "The
Supreme Absolute Truth, for His own purpose, appears in a humanlike
form, although He is the source of everything." Similarly, in the rmadBhgavatam (10.14.32) we find, yan-mitra paramnanda pra
brahma santanam: "The source of transcendental bliss, the eternal
Supreme Brahman, has become their friend."
TEXT 30
jagrha viratha rmo
jarsandha mah-balam
hatnkvaisu
siha siham ivaujas
jagrhaHe seized; virathamwho was deprived of his chariot; rma
Lord Balarma; jarsandhamJarsandha; mahvery; balamstrong;
hatakilled; ankawhose army; avaiaremaining; asum-whose
breath; sihaa lion; sihamanother lion; ivaas; ojasforcibly.

1491

Jarsandha, with his chariot lost and all his soldiers dead, was left with
only his breath. At that point Lord Balarma forcibly seized the
powerful warrior, just as one lion takes hold of another.
TEXT 31
badhyamna hatrti
pair vrua-mnuai
vraym sa govindas
tena krya-cikray
badhyamnamin the process of being tied up; hatawho had killed;
artimhis enemies; paiwith ropes; vruathose of the demigod
Varuna; mnuaiand those of ordinary humans; vraym sachecked
Him; govindaLord Ka; tenaby him (Jarsandha); kryasome
need; cikraydesiring to fulfill.
With the divine noose of Varua and other, mortal ropes, Balarma
began tying up Jarsandha, who had killed so many foes. But Lord
Govinda still had a purpose to fulfill through Jarsandha, and thus He
asked Balarma to stop.
The word hatrtim means "who has killed his enemies," or "through
whom his enemies would be killed." rla Vivantha Cakravart has
provided this thoughtful note.
TEXTS 32-33
s mukto loka-nthbhy
vrito vra-sammata
tapase kta-sakalpo
vrita pathi rjabhi
vkyai pavitrrtha-padair
nayanai prktair api
sva-karma-bandha-prpto 'ya
yadubhis te parbhava
sahe, Jarsandha; muktafreed; loka-nthbhymby the two Lords
of the universe; vritaashamed; vraby heroes; sammata
honored; tapaseto perform austerities; kta-sakalpahaving made up

1492

his mind; vritawas stopped; pathion the road; rjabhiby kings;

vkyaiwith statements; pavitrapurifying; arthahaving meanings;
padaiwith words; nayanaiwith reasoning; prktaimundane;
apialso; svaown; karma-bandhadue to the unavoidable reactions of
past work; prptaobtained; ayamthis; yadubhiby the Yadus; te
your; parbhavadefeat.
Jarsandha, whom fighters had highly honored, was ashamed after
being released by the two Lords of the universe, and thus he decided to
undergo penances. On the road, however, several kings convinced him
with both spiritual wisdom and mundane arguments that he should give
up his idea of self-abnegation. They told him, "Your defeat by the Yadus
was simply the unavoidable reaction of your past karma."
TEXT 34
hateu sarvnkeu
npo brhadrathas tad
upekito bhagavat
magadhn durman yayau
hateuhaving been killed; sarvaall; ankeuthe soldiers of his
armies; npathe king; brhadrathaJarsandha, the son of
Bhadratha; tadthen; upekita hneglected; bhagavatby the
Supreme Lord; magadhnto the Magadha kingdom; durman
depressed; yayauhe went.
All of his armies having been killed, and himself neglected by the
Personality of Godhead, King Jarsandha, son of Bhadratha, then sadly
returned to the kingdom of the Magadhas.
TEXTS 35-36
mukundo 'py akata-balo
nistrri-balrava
vikryama kusumais
trdaair anumodita
mthurair upasagamya
vijvarair mudittmabhi

1493

upagyamna-vijaya
sta-mgadha-vandibhi
mukundaLord Ka; apiand; akataunbroken; balaHis
military force; nistrahaving crossed over; ariof His enemy; balaof
the armies; aravathe ocean; vikryamahaving scattered upon
Him; kusumaiflowers; tridaaiby the demigods; anumodita
congratulated; mthuraiby the people of Mathur; upasagamya
being met; vijvaraiwho were relieved of their fever; mudita-tmabhi
who felt great joy; upagyamnabeing sung about; vijayaHis victory;
staby Puric bards; mgadhapanegyrists; vandibhiand heralds.
Lord Mukunda had crossed the ocean of His enemy's armies with His
own military force completely intact. He received congratulations from
the denizens of heaven, who showered Him with flowers. The people of
Mathur, relieved of their feverish anxiety and filled with joy, came out
to meet Him as professional bards, heralds and panegyrists sang in
praise of His victory.
TEXTS 37-38
akha-dundubhayo nedur
bher-tryy anekaa
v-veu-mdagni
pura praviati prabhau
sikta-mrg ha-jan
patkbhir abhyalaktm
nirghu brahma-ghoea
kautukbaddha-toram
akhaconchshells; dundubhayaand kettledrums; nedusounded;
bherdrums; tryiand horns; anekaamany at once; v-veumdagnivs, flutes and mdaga drums; puramthe city (Mathur);
praviatias He entered; prabhauthe Lord; siktasprinkled with water;
mrgmits boulevards; hajoyful; janmits citizens; patkbhi
with banners; abhyalaktmabundantly decorated; nirghum
resounding; brahmaof the Vedas; ghoeawith chanting; kautuka
festive; baddhaornaments; toramon its gateways.

1494

As the Lord entered His city, conchshells and kettledrums sounded, and
many drums, horns, vs, flutes and mdagas played in concert. The
boulevards were sprinkled with water, there were banners everywhere,
and the gateways were decorated for the celebration. The citizens were
elated, and the city resounded with the chanting of Vedic hymns.
TEXT 39
nicyamno nrbhir
mlya-dadhy-akatkurai
nirkyama sa-sneha
prty-utkalita-locanai
nicyamnahaving scattered upon Him; nrbhiby the women;
mlyaflower garlands; dadhiyogurt; akataparched rice; akurai
and sprouts; nirkyamabeing looked on; sa-snehamaffectionately;
prtiout of love; utkalitaopened wide; locanaiwith eyes.
As the women of the city affectionately looked at the Lord, their eyes
wide open with love, they scattered flower garlands, yogurt, parched
rice and newly grown sprouts upon Him.
All this is taking place as Lord Ka enters the city of Mathur.
TEXT 40
yodhana-gata vittam
ananta vra-bhaam
yadu-rjya tat sarvam
hta prdiat prabhu
yodhana-gatamfallen on the battlefield; vittamthe valuables;
anantamcountless; vraof the heroes; bhaamthe ornaments;
yadu-rjyato the King of the Yadus, Ugrasena; tatthat; sarvamall;
htamwhich was brought; prdiatpresented; prabhuthe Lord.
Lord Ka then presented to the Yadu king all the wealth that had
fallen on the battlefieldnamely, the countless ornaments of the dead
warriors.
rla Vivantha Cakravart adds that jeweled ornaments had also been

1495

collected from the horses and other animals. What might be added here,
for the sake of the squeamish, is that Jarsandha came to Mathur with
the clear intention of slaughtering every last man in the city, including
Ka and Balarma. It is out of the causeless mercy of the Lord that He
gives the conditioned souls a taste of their own medicine and thus helps
them become more sensitive to the laws of nature and the existence of a
Supreme Godhead. Ultimately, Ka awarded Jarsandha and others
killed on the battlefield spiritual liberation. The Lord is strict, but He is
not malicious. In fact, He is an ocean of mercy.
TEXT 41
eva saptadaa-ktvas
tvaty akauhi-bala
yuyudhe mgadho rj
yadubhi ka-plitai
evamin this way; sapta-daaseventeen; ktvatimes; tvatieven
thus (being defeated); akauhiconsisting of entire divisions; bala
His military strength; yuyudhefought; mgadha rjthe King of
Magadha; yadubhiwith the Yadus; ka-plitaiprotected by Ka.
Seventeen times the King of Magadha met defeat in this very way. And
yet throughout these defeats he fought on with his akauhi divisions
against the forces of the Yadu dynasty who were protected by r Ka.
TEXT 42
akivas tad-bala sarva
vaya ka-tejas
hateu svev ankeu
tyakto 'gd aribhir npa
akivanthey destroyed; tathis; balamforce; sarvamentire;
vayathe Vis; ka-tejasby the power of Lord Ka; hateu
when they were dead; sveuhis; ankeusoldiers; tyaktaabandoned;
agtwent away; aribhiby his enemies; npathe King, Jarsandha.
By the power of Lord Ka, the Vis would invariably annihilate all
of Jarsandha's forces, and when all his soldiers had been killed, the
King, released by his enemies, would again go away.

1496

TEXT 43
adaama sagrma
gmini tad-antar
nrada-preito vro
yavana pratyadyata
a-daamathe eighteenth; sagrmebattle; gminibeing about to
happen; tat-antarat that instant; nradaby the sage Nrada;
preitasent; vraa fighter; yavanaa barbarian (named
Klayavana); pratyadyataappeared.
Just as the eighteenth battle was about to take place, a barbarian
warrior named Klayavana, sent by Nrada, appeared on the battlefield.
TEXT 44
rurodha mathurm etya
tisbhir mleccha-koibhi
n-loke cpratidvandvo
vn rutvtma-sammitn
rurodhahe besieged; mathurmMathur; etyaarriving there;
tisbhitimes three; mlecchawith barbarians; koibhiten million;
n-lokeamong mankind; caand; apratidvandvahaving no suitable
rival; vnthe Vis; rutvhearing; tmato himself; sammitn
comparable.
Arriving at Mathur, this Yavana laid siege to the city with thirty
million barbarian soldiers. He had never found a human rival worth
fighting, but he had heard that the Vis were his equals.
rla Vivantha Cakravart quotes from the Viu Pura concerning the
history of Klayavana: "Once, Grgya was ridiculed by his brother-in-law
as a eunuch, and when the Ydavas heard this they laughed heartily.
Infuriated by their laughter, Grgya set out for the south, thinking, 'May I
have a son who will bring terror to the Ydavas.' He worshiped Lord
Mahdeva, eating powdered iron, and after twelve years obtained his
desired benediction. Elated, he returned home.
"Later, when the childless King of the Yavanas requested a son from him,
Grgya begot in the Yavana's wife a son, Klayavana. Klayavana

1497

possessed the fury of Lord iva in his aspect as Mahkla. Once,

Klayavana asked Nrada, 'Who are now the strongest kings on earth?'
Nrada replied that the Yadus were. Thus sent by Nrada, Klayavana
appeared at Mathur."
TEXT 45
ta dvcintayat ka
sakaraa sahyavn
aho yadn vjina
prpta hy ubhayato mahat
tamhim; dvseeing; acintayatthought; kaLord Ka;
sakaraaby Lord Balarma; sahya-vanassisted; ahoah;
yadnmfor the Yadus; vjinama problem; prptamarrived; hi
indeed; ubhayatafrom both sides (from Klayavana and also from
Jarsandha); mahatgreat.
When Lord Ka and Lord Sakaraa saw Klayavana, Ka thought
about the situation and said, "Ah, a great danger now threatens the
Yadus from two sides.
We may note here that although r Ka had defeated Jarsandha
seventeen times against tremendous odds, He did not immediately
annihilate the army of Klayavana, thus keeping intact the benediction
granted to Gargya by Lord iva, as explained in the previous purport.
TEXT 46
yavano 'ya nirundhe 'smn
adya tvan mah-bala
mgadho 'py adya v vo v
paravo vgamiyati
yavanaforeign barbarian; ayamthis; nirundheis opposing; asmn
us; adyatoday; tvatas much; mah-balagreatly powerful;
mgadhaJarsandha; apialso; adyatoday; vor; vatomorrow;
vor; para-vathe day after tomorrow; vor; gamiyatiwill
come.
"This Yavana is besieging us already, and the mighty King of Magadha
will soon arrive here, if not today then tomorrow or the next day.

1498

TEXT 47
vayo yudhyator asya
yady gant jar-suta
bandhn haniyaty atha v
neyate sva-pura bal
vayothe two of Us; yudhyatowhile fighting; asyawith him
(Klayavana); yadiif; gantcomes; jar-sutathe son of Jar;
bandhnOur relatives; haniyatihe will kill; atha vor else;
neyatehe will take; svato his own; puramcity; balstrong.
"If powerful Jarsandha comes while We two are busy fighting
Klayavana, Jarsandha may kill Our relatives or else take them away to
his capital.
TEXT 48
tasmd adya vidhsymo
durga dvipada-durgamam
tatra jtn samdhya
yavana ghtaymahe
tasmttherefore; adyatoday; vidhsymaWe will construct;
durgama fortress; dvipadato humans; durgamaminsurmountable;
tatrathere; jtnOur family members; samdhyasettling;
yavanamthe barbarian; ghtaymaheWe will kill.
"Therefore We will immediately construct a fortress that no human
force can penetrate. Let Us settle our family members there and then
kill the barbarian king."
TEXT 49
iti sammantrya bhagavn
durga dvdaa-yojanam
anta-samudre nagara
ktsndbhutam ackarat
itithus; sammantryaconsulting; bhagavnthe Supreme Personality
of Godhead; durgama fortress; dvdaa-yojanamtwelve yojanas (about

1499

one hundred miles); antawithin; samudrethe sea; nagarama city;

ktsnawith everything; adbhutamwonderful; ackaratHe had made.
After thus discussing the matter with Balarma, the Supreme
Personality of Godhead had a fortress twelve yojanas in circumference
built within the sea. Inside that fort He had a city built containing all
kinds of wonderful things.
TEXTS 50-53
dyate yatra hi tvra
vijna ilpa-naipuam
rathy-catvara-vthbhir
yath-vstu vinirmitam
sura-druma-latodynavicitropavannvitam
hema-gair divi-spgbhi
sphaikla-gopurai
rjatrakuai kohair
hema-kumbhair alaktai
ratna-ktair ghair hemair
mah-mrakata-sthalai
vstopatn ca ghair
vallabhbhi ca nirmitam
ctur-varya-jankra
yadu-deva-ghollasat
dyatewas seen; yatrawherein; hiindeed; tvramof Tva
(Vivakarm), the architect of the demigods; vijnamthe scientific
knowledge; ilpain architecture; naipuamthe expertise; rathywith
main avenues; catvaracourtyards; vthbhiand commercial roads;
yath-vstuon ample plots of land; vinirmitamconstructed; suraof
the demigods; drumahaving trees; latand creepers; udyna
gardens; vicitrasplendid; upavanaand parks; anvitamcontaining;
hemagold; gaihaving peaks; divithe sky; spgbhitouching;
sphaikof crystal quartz; alahaving upper levels; gopuraiwith
gateways; rjataof silver; rakuaiand brass; kohaiwith treasury

1500

buildings, warehouses and stables; hemagold; kumbhaiby pots;

alaktaidecorated; ratnajeweled; ktaihaving peaks; ghai
with houses; hemaiof gold; mah-mrakatawith precious emeralds;
sthalaihaving floors; vstoof the households; patnmbelonging
to the presiding deities; caand; ghaiwith temples; vallabhbhi
with watchtowers; caand; nirmitamconstructed; ctu-varyaof the
four occupational orders; janawith people; kramfilled; yadudevaof the Lord of the Yadus, r Ka; ghaby the residences;
ullasatbeautified.
In the construction of that city could be seen the full scientific
knowledge and architectural skill of Vivakarm. There were wide
avenues, commercial roads and courtyards laid out on ample plots of
land; there were splendid parks, and also gardens stocked with trees
and creepers from the heavenly planets. The gateway towers were
topped with golden turrets touching the sky, and their upper levels
were fashioned of crystal quartz. The gold-covered houses were
adorned in front with golden pots and on top with jeweled roofs, and
their floors were inlaid with precious emeralds. Beside the houses stood
treasury buildings, warehouses, and stables for fine horses, all built of
silver and brass. Each residence had a watchtower, and also a temple
for its household deity. Filled with citizens of all four social orders, the
city was especially beautified by the palaces of r Ka, the Lord of
the Yadus.
rla rdhara Svm explains that the state highways (rathy) were in
front and the secondary roads (vthya) behind, and between them were
courtyards (catvari). Within these courtyards were surrounding walls,
and within the walls stood golden residences, atop which shone crystal
watchtowers crowned with golden pots. Thus the buildings were
multistoried. The word vstu indicates that the houses and buildings were
constructed on ample plots of land, with plenty of room for green areas.
TEXT 54
sudharm prijta ca
mahendra prhiod dhare
yatra cvasthito martyo
martya-dharmair na yujyate

1501

sudharmmthe Sudharm assembly hall; prijtamthe prijta tree;

caand; mah-indraLord Indra, King of heaven; prhiotdelivered;
hareto Lord Ka; yatrain which (Sudharm); caand;
avasthitasituated; martyaa mortal; martya-dharmaiby the laws
of mortality; na yujyateis not affected.
Lord Indra brought r Ka the Sudharm assembly hall, standing
within which a mortal man is not subject to the laws of mortality. Indra
also gave the prijta tree.
TEXT 55
ymaika-varn varuo
hayn ukln mano-javn
aau nidhi-pati kon
loka-plo nijodayn
ymadark blue; ekaexclusively; varncolored;
ruler of the oceans; haynhorses; uklnwhite;
mind; javnswift; aaueight; nidhi-patithe
demigods, Kuvera; kontreasures; loka-plathe
planets; nijatheir own; udaynopulences.

varuaVarua,
mana(as the)
treasurer of the
rulers of various

Lord Varua offered horses as swift as the mind, some of which were
pure dark-blue, others white. The treasurer of the demigods, Kuvera,
gave his eight mystic treasures, and the rulers of various planets each
presented their own opulences.
rla rdhara Svm comments as follows on this verse: "The master of
the treasury is Kuvera, and the eight treasures are his nidhis. These are
described as follows:
padma caiva mahpadmo
matsya-krmau tathaudaka
nlo mukunda akha ca
nidhayo 'au prakrtit
'The eight mystic treasures are called Padma, Mahpadma, Matsya,
Krma, Audaka, Nla, Mukunda and akha.' "

1502

TEXT 56
yad yad bhagavat dattam
dhipatya sva-siddhaye
sarva pratyarpaym sur
harau bhmi-gate npa
yat yatwhatever; bhagavatby the Supreme Lord; dattamgiven;
dhipatyamdelegated power of control; svatheir own; siddhayefor
facilitating the exercise of authority; sarvamall; pratyarpaym su
they offered back; harauto Ka; bhmito the earth; gatecome;
npaO King (Parkit).
The Supreme Lord having come to the earth, O King, these demigods
now offered Him whatever powers of control He had previously
delegated to them for the exercise of their particular authority.
TEXT 57
tatra yoga-prabhvena
ntv sarva-jana hari
praj-plena rmea
ka samanumantrita
nirjagma pura-dvrt
padma-ml niryudha
tatrathere; yogaof His mystic potency; prabhvenaby the power;
ntvbringing; sarvaall; janamHis subjects; hariLord Ka;
prajof the citizens; plenaby the protector; rmeaLord Balarma;
kaLord Ka; samanumantritaadvised; nirjagmawent out;
puraof the city; dvrtby the gate; padmaof lotus flowers; ml
wearing a garland; niryudhawithout weapons.
After transporting all His subjects to the new city by the power of His
mystic Yogamy, Lord Ka consulted with Lord Balarma, who had
remained in Mathur to protect it. Then, wearing a garland of lotuses
but bearing no weapons, Lord Ka went out of Mathur by its main
gate.
rla Vivantha Cakravart quotes the following verses from r Padma
Pura, Uttara-khaa, to describe how Lord Ka transferred the

1503

citizens from Mathur to Dvrak:

suuptn mathuryn tu
paurs tatra janrdana
uddhtya sahas rtrau
dvraky nyaveayat
prabuddhs te jan sarve
putra-dra-samanvit
haima-harmya-tale vi
vismaya parama yayu
"In the middle of the night, as the citizens of Mathur slept, Lord
Janrdana suddenly removed them from that city and placed them in
Dvrak. When the men awoke, they were all amazed to find themselves,
their children and their wives sitting inside palaces made of gold."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fiftieth Chapter, of the
rmad-Bhgavatam, entitled "Ka Establishes the City of Dvrak."

1504

51. The Deliverance of Mucukunda

This chapter describes how Lord r Ka caused Mucukunda to kill

Klayavana with his harsh glance, and it also relates the conversation
between Mucukunda and Lord Ka.
After placing His family members safely within the Dvrak fortress, r
Ka went out of Mathur. He appeared like the rising moon. Klayavana
saw that Ka's brilliantly effulgent body matched Nrada's description
of the Lord, and thus the Yavana knew He was the Personality of
Godhead. Seeing that the Lord carried no weapons, Klayavana put his
own weapons aside and ran toward Him from behind, wanting to fight
with Him. r Ka ran from the Yavana, staying just barely beyond
Klayavana's grasp at every step and eventually leading him a long
distance toward a mountain cave. As Klayavana ran, he hurled insults at
the Lord, but he could not grasp Him, since his stock of impious karma
was not yet depleted. r Ka entered the cave, whereupon Klayavana
followed after Him and saw a man lying on the ground. Taking him for r
Ka, Klayavana kicked him. The man had been sleeping for a very long
time, and now, having been violently awakened, he looked around angrily
in all directions and saw Klayavana. The man stared harshly at him,
igniting a fire in Klayavana's body and in a moment burning him to
ashes.
This extraordinary person was a son of Mandht's named Mucukunda.
He was devoted to brahminical culture and always true to his vow.
Previously, he had spent many long years helping to protect the demigods
from the demons. When the demigods had eventually obtained Krttikeya
as their protector, they allowed Mucukunda to retire, offering him any
boon other than liberation, which only Lord Viu can bestow.
Mucukunda had chosen from the demigods the benediction of being
covered by sleep, and thus since then he had been lying asleep within the
cave.
Upon Klayavana's immolation, r Ka showed Himself to Mucukunda,
who was struck with wonder at seeing Ka's incomparable beauty.
Mucukunda asked Lord Ka who He was and also explained to the Lord

1505

his own identity. Mucukunda said, "After growing weary from remaining
awake for a long time, I was enjoying my sleep here in this cave when
some stranger disturbed me and, suffering the reaction of his sins, was
burnt to ashes. O Lord, O vanquisher of all enemies, it is my great fortune
that I now have the vision of Your beautiful form."
Lord r Ka then told Mucukunda who He was and offered him a boon.
The wise Mucukunda, understanding the futility of material life, asked
only that he might be allowed to take shelter of Lord r Ka's lotus feet.
Pleased at this request, the Lord said to Mucukunda, "My devotees are
never enticed by material benedictions offered to them; only nondevotees,
namely yogs and speculative philosophers, are interested in material
benedictions, having mundane desires in their hearts. My dear
Mucukunda, you will have perpetual devotion for Me. Now, always
remaining surrendered to Me, go perform penances to eradicate the sinful
reactions incurred from the killing you had to do in your role as a
warrior. In your next life you will become a first-class brhmaa and
attain Me." Thus the Lord offered Mucukunda His blessings.
TEXTS 1-6
r-uka uvca
ta vilokya vinikrntam
ujjihnam ivoupam
daranyatama yma
pta-kaueya-vsasam
rvatsa-vakasa bhrjat
kaustubhmukta-kandharam
pthu-drgha-catur-bhu
nava-kajruekaam
nitya-pramudita rmat
su-kapola uci-smitam
mukhravinda bibhra
sphuran-makara-kualam
vsudevo hy ayam iti
pumn rvatsa-lchana
catur-bhujo 'ravindko
vana-mly ati-sundara

1506

lakaair nrada-proktair
nnyo bhavitum arhati
niryudha calan padbhy
yotsye 'nena niryudha
iti nicitya yavana
prdravad ta par-mukham
anvadhvaj jighkus ta
durpam api yoginm
r-uka uvcaukadeva Gosvm said; tamHim; vilokyaseeing;
vinikrntamcoming out; ujjihnamrising; ivaas if; uupamthe
moon; daranya-tamamthe most beautiful to behold; ymamdark
blue; ptayellow; kaueyasilk; vsasamwhose garment; rvatsa
the mark of the goddess of fortune, consisting of a special swirl of hair
and belonging to the Supreme Lord alone; vakasamupon whose chest;
bhrjatbrilliant; kaustubhawith the gem Kaustubha; mukta
decorated; kandharamwhose neck; pthubroad; drghaand long;
catufour; bhumhaving arms; navanewly grown; kajalike
lotuses; aruapink; kaamwhose eyes; nityaalways; pramuditam
joyful; rmateffulgent; subeautiful; kapolamwith cheeks; uci
clean; smitamwith a smile; mukhaHis face; aravindamlotuslike;
bibhramdisplaying; sphuranglittering; makarashark; kualam
earrings; vsudevaVsudeva; hiindeed; ayamthis; itithus
thinking; pumnperson; rvatsa-lchanamarked with rvatsa;
catu-bhujafour-armed; aravinda-akalotus-eyed; vanaof forest
flowers; mlwearing a garland; atiextremely; sundarabeautiful;
lakaaiby the symptoms; nrada-proktaitold by Nrada Muni;
nano; anyaother; bhavitum arhatican He be; niryudhawithout
weapons; calangoing; padbhymby foot; yotsyeI will fight; anena
with Him; niryudhawithout weapons; itithus; nicityadeciding;
yavanathe barbarian Klayavana; prdravantamwho was fleeing;
parkturned away; mukhamwhose face; anvadhvathe pursued;
jighkuwanting to catch; tamHim; durpamunattainable; api
even; yoginmby mystic yogs.
ukadeva Gosvm said: Klayavana saw the Lord come out from
Mathur like the rising moon. The Lord was most beautiful to behold,
with His dark-blue complexion and yellow silk garment. Upon His chest

1507

He bore the mark of rvatsa, and the Kaustubha gem adorned His neck.
His four arms were sturdy and long. He displayed His ever-joyful
lotuslike face, with eyes pink like lotuses, beautifully effulgent cheeks,
a pristine smile and glittering shark-shaped earrings. The barbarian
thought, "This person must indeed be Vsudeva, since He possesses the
characteristics Nrada mentioned: He is marked with rvatsa, He has
four arms, His eyes are like lotuses, He wears a garland of forest
flowers, and He is extremely handsome. He cannot be anyone else.
Since He goes on foot and unarmed, I will fight Him without weapons."
Resolving thus, he ran after the Lord, who turned His back and ran
away. Klayavana hoped to catch Lord Ka, though great mystic yogs
cannot attain Him.
Although Klayavana was seeing Lord Ka with his own eyes, he could
not adequately appreciate the beautiful Lord. Thus instead of worshiping
Ka, he attacked Him. Similarly, it is not uncommon for modern men to
attack Ka in the name of philosophy, "law and order" and even
religion.
TEXT 7
hasta-prptam ivtmna
har sa pade pade
nto darayat dra
yavaneo 'dri-kandaram
hastain his hands; prptamreached; ivaas if; tmnamHimself;
hariby Lord Ka; sahe; pade padeat each step; ntabrought;
darayatby Him who was showing; dramfar; yavana-athe King
of the Yavanas; adriin a mountain; kandaramto a cave.
Appearing virtually within reach of Klayavana's hands at every
moment, Lord Hari led the King of the Yavanas far away to a mountain
cave.
TEXT 8
palyana yadu-kule
jtasya tava nocitam
iti kipann anugato

1508

naina prphatubha
palyanamfleeing; yadu-kulein the Yadu dynasty; jtasyawho have
been born; tavafor You; nais not; ucitamproper; itiin these
words; kipaninsulting; anugatain pursuit; nanot; enamHim;
prpareached; ahatanot cleansed or eliminated; aubhawhose
sinful reactions.
While chasing the Lord, the Yavana cast insults at Him, saying "You
took birth in the Yadu dynasty. It's not proper for You to run away!"
But still Klayavana could not reach Lord Ka, because his sinful
reactions had not been cleansed away.
TEXT 9
eva kipto 'pi bhagavn
prviad giri-kandaram
so 'pi pravias tatrnya
ayna dade naram
evamthus; kiptainsulted; apieven though; bhagavnthe
Supreme Lord; prviatentered; giri-kandaramthe mountain cave;
sahe, Klayavana; apias well; praviaentering; tatrathere;
anyamanother; aynamlying; dadesaw; naramman.
Although insulted in this way, the Supreme Lord entered the mountain
cave. Klayavana also entered, and there he saw another man lying
asleep.
The Lord exhibits here His opulence of renunciation. Determined to
execute His plan and give His blessings to Mucukunda, the Lord ignored
Klayavana's insults and calmly proceeded with His program.
TEXT 10
nanv asau dram nya
ete mm iha sdhu-vat
iti matvcyuta mhas
ta pad samatayat
nanuis it so; asauHe; drama long distance; nyabringing; ete

1509

is lying down; mmme; ihahere; sdhu-vatlike a saintly person;

itiso; matvthinking (him); acyutam(to be) Lord Ka; mha
deluded; tamhim; padwith his foot; samatayatstruck with full
force.
"So, after leading me such a long distance, now He is lying here like
some saint!" Thus thinking the sleeping man to be Lord Ka, the
deluded fool kicked him with all his strength.
TEXT 11
sa utthya cira supta
anair unmlya locane
dio vilokayan prve
tam adrkd avasthitam
sahe; utthyawaking; ciramfor a long time; suptaasleep;
anaislowly; unmlyaopening; locanehis eyes; diain all
directions; vilokayanlooking about; prveat his side; tamhim,
Klayavana; adrkthe saw; avasthitamstanding.
The man awoke after a long sleep and slowly opened his eyes. Looking
all about, he saw Klayavana standing beside him.
TEXT 12
sa tvat tasya ruasya
di-ptena bhrata
deha-jengnin dagdho
bhasma-sd abhavat kat
sahe, Klayavana; tvatthat much; tasyaof him, the awakened
man; ruasyawho was angered; diof the glance; ptenaby the
casting; bhrataO descendant of Bharata (Parkit Mahrja); dehajenagenerated in his own body; agninby the fire; dagdhaburned;
bhasma-stto ashes; abhavathe was; katin a moment.
The awakened man was angry and cast his glance at Klayavana, whose
body burst into flames. In a single moment, O King Parkit, Klayavana
was burnt to ashes.

1510

The man who incinerated Klayavana with his glance was named
Mucukunda. As he will explain to Lord Ka, he had fought for a long
time on behalf of the demigods, finally taking as his benediction the right
to sleep undisturbed. The Hari-vaa explains that he secured the further
benediction of being able to destroy anyone who disturbed his sleep.
crya Vivantha Cakravart hkura quotes from the r Hari-vaa as
follows:
prasupta bodhayed yo m
ta daheyam aha sur
caku krodha-dptena
evam ha puna puna
"Again and again Mucukunda said, 'O demigods, with eyes blazing with
anger, may I incinerate anyone who awakens me from sleep.' "
rla Vivantha Cakravart explains that Mucukunda made this rather
morbid request to scare Lord Indra, who, Mucukunda thought, might
otherwise wake him repeatedly to request his help in fighting Indra's
cosmic enemies. Indra's consent to Mucukunda's request is described in
r Viu Pura as follows:
prokta ca devai sasupta
yas tvm utthpayiyati
deha-jengnin sadya
sa tu bhasm-kariyati
"The demigods declared, 'Whoever awakens you from sleep will suddenly
be burnt to ashes by a fire generated from his own body.' "
TEXT 13
r-rjovca
ko nma sa pumn brahman
kasya ki-vrya eva ca
kasmd guh gata iye
ki-tejo yavanrdana
r-rj uvcathe King (Parkit) said; kawho; nmain particular;
sathat; pumnperson; brahmanO brhmaa (ukadeva); kasyaof
which (family); kimhaving what; vryapowers; eva caas also;

1511

kasmtwhy; guhmin the cave; gatahaving gone; iyelay down

to sleep; kimwhose; tejasemen (offspring); yavanaof the Yavana;
ardanathe destroyer.
King Parkit said: Who was that person, O brhmaa? To which family
did he belong, and what were his powers? Why did that destroyer of the
barbarian lie down to sleep in the cave, and whose son was he?
TEXT 14
r-uka uvca
sa ikvku-kule jto
mndht-tanayo mahn
mucukunda iti khyto
brahmaya satya-sagara
r-uka uvcaukadeva Gosvm said; sahe; ikvku-kulein the
dynasty of Ikvku (grandson of Vivasvn, the sun-god); jtaborn;
mndht-tanayathe son of King Mndht; mahnthe great
personality; mucukunda iti khytaknown as Mucukunda;
brahmayadevoted to the brhmaas; satyatrue to his vow;
sagarain battle.
ukadeva Gosvm said: Mucukunda was the name of this great
personality, who was born in the Ikvku dynasty as the son of
Mndht. He was devoted to brahminical culture and always true to
his vow in battle.
TEXT 15
sa ycita sura-gaair
indrdyair tma-rakae
asurebhya paritrastais
tad-rak so 'karoc ciram
sahe; ycitarequested; sura-gaaiby the demigods; indradyaiheaded by Lord Indra; tmatheir own; rakaefor protection;
asurebhyaof the demons; paritrastaiwho were terrified; tattheir;
rakmprotection; sahe; akarotcarried out; ciramfor a long
time.

1512

Begged by Indra and the other demigods to help protect them when
they were terrorized by the demons, Mucukunda defended them for a
long time.
TEXT 16
labdhv guha te sva-pla
mucukundam athbruvan
rjan viramat kcchrd
bhavn na pariplant
labdhvafter obtaining; guhamKrttikeya; tethey; svaof heaven;
plamas the protector; mucukundamto Mucukunda; athathen;
abruvansaid; rjanO King; viramatmplease desist; kcchrt
troublesome; bhavnyour good self; naour; pariplantfrom the
guarding.
When the demigods obtained Krttikeya as their general, they told
Mucukunda, "O King, you may now give up your troublesome duty of
guarding us.
TEXT 17
nara-loka parityajya
rjya nihata-kaakam
asmn playato vra
kms te sarva ujjhit
nara-lokamin the world of men; parityajyaabandoning; rjyama
kingdom; nihataremoved; kaakamwhose thorns; asmnus;
playatawho was protecting; vraO hero; kmadesires; teyour;
sarveall; ujjhitthrown away.
"Abandoning an unopposed kingdom in the world of men, O valiant
one, you neglected all your personal desires while engaged in protecting
us.
TEXT 18
sut mahiyo bhavato

1513

jtayo 'mtya-mantrina
praj ca tulya-kln
ndhun santi klit
sutchildren; mahiyaqueens; bhavatayour; jtayaother
relatives; amtyaministers; mantriaand advisers; prajsubjects;
caand; tulya-klncontemporary; nanot; adhunnow; santi
are alive; klitforced to move on by time.
"The children, queens, relatives, ministers, advisers and subjects who
were your contemporaries are no longer alive. They have all been swept
away by time.
TEXT 19
klo balyn balin
bhagavn varo 'vyaya
praj klayate kran
pau-plo yath pan
klatime; balynmore powerful; balinmthan the powerful;
bhagavn varathe Supreme Personality of Godhead; avyaya
inexhaustible; prajmortal creatures; klayatecauses to move;
kranplaying; pau-plaa herdsman; yathas; pandomestic
animals.
"Inexhaustible time, stronger than the strong, is the Supreme
Personality of Godhead Himself. Like a herdsman moving his animals
along, He moves mortal creatures as His pastime.
The universe is created to gradually rectify the contaminated souls trying
to exploit material nature. The Lord moves the conditioned souls along,
according to their karma, through the various stages of spiritual
rectification. Thus the Lord is like a herdsman (the word pau-pla
literally means "protector of animals"), who moves the creatures under
his protection to various pastures and watering spots in order to protect
them and sustain them. A further analogy is that of a doctor, who moves
the patient under his care to various areas of a hospital for diverse kinds
of examination and treatment. Similarly, the Lord brings us through the
network of material existence in a gradual cleansing process so that we

1514

can enjoy our eternal life of bliss and knowledge as His enlightened
associates. Thus all of Mucukunda's relatives, friends and co-workers had
long ago been swept away by the force of time, which of course is Ka
Himself.
TEXT 20
vara vva bhadra te
te kaivalyam adya na
eka evevaras tasya
bhagavn viur avyaya
varama benediction; vvachoose; bhadramall good; teunto
you; teexcept; kaivalyamliberation; adyatoday; nafrom us;
ekaone; evaonly; varacapable; tasyaof that; bhagavnthe
Supreme Lord; viur Viu; avyayathe inexhaustible.
"All good fortune to you! Now please choose a benediction from us
anything but liberation, since only the infallible Supreme Lord, Viu,
can bestow that."
TEXT 21
evam ukta sa vai devn
abhivandya mah-ya
aayia guh-vio
nidray deva-dattay
evamthus; uktaaddressed; sahe; vaiindeed; devnthe
demigods; abhivandyasaluting; mahgreat; yawhose fame;
aayiahe lay down; guh-viaentering a cave; nidrayin sleep;
devaby the demigods; dattaygiven.
Addressed thus, King Mucukunda took his respectful leave of the
demigods and went to a cave, where he lay down to enjoy the sleep they
had granted him.
rla Bhaktisiddhnta Sarasvat hkura gives the following lines from an
alternate reading of this chapter. These lines are to be inserted between
the two halves of this verse:

1515

nidrm eva tato vavre

sa rj rama-karita
ya kacin mama nidry
bhaga kuryd surottam
sa hi bhasm-bhaved u
tathokta ca surais tad
svpa yta yo madhye tu
bodhayet tvm acetana
sa tvay da-mtras tu
bhasm-bhavatu tat-kat
"The King, exhausted by his labor, then chose sleep as his benediction. He
further stated, 'O best of the demigods, may whoever disturbs my sleep be
immediately burned to ashes.' The demigods replied, 'So be it,' and told
him, 'That insensitive person who wakes you in the middle of your sleep
will immediately turn to ashes simply by your seeing him.' "
TEXT 22
yavane bhasma-sn nte
bhagavn stvatarabha
tmna daraym sa
mucukundya dhmate
yavaneafter the barbarian; bhasma-stinto ashes; ntewas turned;
bhagavnthe Supreme Lord; stvataof the Stvata clan; abhathe
greatest
hero;
tmnamHimself;
daraym
sarevealed;
mucukundyato Mucukunda; dh-matethe intelligent.
After the Yavana was burnt to ashes, the Supreme Lord, chief of the
Stvatas, revealed Himself to the wise Mucukunda.
TEXTS 23-26
tam lokya ghana-yma
pta-kaueya-vsasam
rvatsa-vakasa bhrjat

1516

kaustubhena virjitam
catur-bhuja rocamna
vaijayanty ca mlay
cru-prasanna-vadana
sphuran-makara-kualam
prekaya n-lokasya
snurga-smitekaam
apvya-vayasa mattamgendrodra-vikramam
paryapcchan mah-buddhis
tejas tasya dharita
akita anakai rj
durdharam iva tejas
tamHim; lokyalooking upon; ghanalike a cloud; ymamdark
blue; ptayellow; kaueyasilk; vsasamwhose garment; rvatsa
the rvatsa mark; vakasamon whose chest; bhrjatbrilliant;
kaustubhenawith the Kaustubha gem; virjitamglowing; catubhujamfour-armed;
rocamnambeautified;
vaijayantynamed
Vaijayant; caand; mlayby the flower garland; cruattractive;
prasannaand calm; vadanamwhose face; sphuratglittering;
makarashaped like sharks; kualamwhose earrings; prekayam
attracting the eyes; n-lokasyaof mankind; sawith; anurga
affection; smitasmiling; kaamwhose eyes or glance; apvya
handsome; vayasamwhose youthful form; mattaangered; mgaindralike a lion; udranoble; vikramamwhose walking; paryapcchathe questioned; mah-buddhihaving great intelligence;
tejasby the effulgence; tasyaHis; dharitaoverwhelmed;
akitahaving doubt; anakaislowly; rjthe King; durdharam
unassailable; ivaindeed; tejaswith His effulgence.
As he gazed at the Lord, King Mucukunda saw that He was dark blue
like a cloud, had four arms, and wore a yellow silk garment. On His
chest He bore the rvatsa mark and on His neck the brilliantly glowing
Kaustubha gem. Adorned with a Vaijayant garland, the Lord displayed
His handsome, peaceful face, which attracts the eyes of all mankind
with its shark-shaped earrings and affectionately smiling glance. The

1517

beauty of His youthful form was unexcelled, and He moved with the
nobility of an angry lion. The highly intelligent King was overwhelmed
by the Lord's effulgence, which showed Him to be invincible.
Expressing his uncertainty, Mucukunda hesitantly questioned Lord
Ka as follows.
It is significant that Text 24 states, catur-bhuja rocamnam: "The Lord
was seen in the beauty of His four-armed form." Throughout this great
work, we find Lord Ka manifesting His various transcendental forms,
most prominently the two-armed form of Ka and the four-armed form
of Nryaa or Viu. Thus there is no doubt that Ka and Viu are
nondifferent, or that Ka is the original form of the Lord. These things
are sometimes misunderstood, but the great cryas, experts in spiritual
science, have clarified the matter for us. God in His original form is not
merely the creator, maintainer and destroyer, or the punisher of
conditioned souls, but rather the infinitely beautiful Godhead, enjoying in
His own right, in His own abode. This is the form of Ka, the same
Ka who expands Himself into Viu forms for the maintenance of our
bumbling world.
rla Jva Gosvm mentions that the word akita, "having some doubt,"
indicates that Mucukunda was thinking, "Is this indeed the Supreme
Lord?" He expresses himself frankly in the following verses.
TEXT 27
r-mucukunda uvca
ko bhavn iha samprpto
vipine giri-gahvare
padbhy padma-palbhy
vicarasy uru-kaake
r-mucukunda uvcar Mucukunda said; kawho; bhavnare You;
ihahere; samprptaarrived together (with me); vipinein the forest;
giri-gahvarein a mountain cave; padbhymwith Your feet; padmaof
a lotus; palbhym(which are like) the petals; vicarasiYou are
walking; uru-kaakewhich is full of thorns.
r Mucukunda said: Who are You who have come to this mountain
cave in the forest, having walked on the thorny ground with feet as soft
as lotus petals?

1518

TEXT 28
ki svit tejasvin tejo
bhagavn v vibhvasu
srya somo mahendro v
loka-plo paro 'pi v
kim svitperhaps; tejasvinmof all potent beings; tejathe original
form; bhagavnpowerful lord; vor else; vibhvasuthe god of fire;
sryathe sun-god; somathe moon-god; mah-indrathe King of
heaven; vaor; lokaof a planet; plathe ruler; aparaother; api
velse.
Perhaps You are the potency of all potent beings. Or maybe You are the
powerful god of fire, or the sun-god, the moon-god, the King of heaven
or the ruling demigod of some other planet.
TEXT 29
manye tv deva-devn
tray puruarabham
yad bdhase guh-dhvnta
pradpa prabhay yath
manyeI consider; tvmYou; deva-devnmof the chief of the
demigods; traymthree (Brahm, Viu and iva); puruaof the
personalities; abhamthe greatest; yatbecause; bdhaseYou drive
away; guhaof the cave; dhvntamthe darkness; pradpaa lamp;
prabhaywith its light; yathas.
I think You are the Supreme Personality among the three chief gods,
since You drive away the darkness of this cave as a lamp dispels
darkness with its light.
rla Vivantha Cakravart points out that with His effulgence Lord Ka
dispelled not only the darkness of the mountain cave but also the
darkness in Mucukunda's heart. In Sanskrit the heart is sometimes
metaphorically referred to as guha, "cavern," a deep and secret place.
TEXT 30
uratm avyalkam

1519

asmka nara-pugava
sva-janma karma gotra v
kathyat yadi rocate
uratmwho are eager to hear; avyalkamtruthfully; asmkamto
us; naraamong men; pum-gavaO most eminent; svaYour; janma
birth; karmaactivity; gotramlineage; vand; kathyatmmay it be
told; yadiif; rocateit pleases.
O best among men, if You like, please truly describe Your birth,
activities and lineage to us, who are eager to hear.
When the Supreme Lord descends to this world, He certainly becomes
nara-pugava, the most eminent member of human society. Of course, the
Lord is not actually a human being, and Mucukunda's questions will lead
to a clarification of this point. Thus the term uratm, "to us, who are
sincerely eager to hear," indicates that Mucukunda is inquiring in a noble
way for his own and others' benefit.
TEXT 31
vaya tu purua-vyghra
aikvk katra-bandhava
mucukunda iti prokto
yauvanvtmaja prabho
vayamwe; tuon the other hand; puruaamong men; vyghraO
tiger; aikvkdescendants of Ikvku; katraof katriyas;
bandhavafamily members; mucukundaMucukunda; itithus;
proktacalled; yauvanvaof Yauvanva (Mndht, the son of
Yuvanva); tma-jathe son; prabhoO Lord.
As for ourselves, O tiger among men, we belong to a family of fallen
katriyas, descendants of King Ikvku. My name is Mucukunda, my
Lord, and I am the son of Yauvanva.
It is common in Vedic culture that a katriya will humbly introduce
himself as katra-bandhu, a mere relative in a katriya family, or in other
words a fallen katriya. In ancient Vedic culture, to claim a particular
status on the basis of one's family relations was itself indicative of a fallen
position. Katriyas and brhmaas should be given status according to

1520

their merit, by their qualities of work and character. When the caste
system in India became degraded, people proudly claimed to be relatives
of katriyas or brhmaas, though in the past such a claim,
unaccompanied by tangible qualifications, indicated a fallen position.
TEXT 32
cira-prajgara-rnto
nidraypahatendriya
aye 'smin vijane kma
kenpy utthpito 'dhun
cirafor a long time; prajgarabecause of remaining awake; rnta
fatigued; nidrayby sleep; apahatacovered over; indriyamy senses;
ayeI have been lying; asminin this; vijanesolitary place; kmam
as pleases me; kena apiby someone; utthpitaawakened; adhun
now.
I was fatigued after remaining awake for a long time, and my senses
were overwhelmed by sleep. Thus I slept comfortably here in this
solitary place until, just now, someone woke me.
TEXT 33
so 'pi bhasm-kto nnam
tmyenaiva ppman
anantara bhavn rm
lakito 'mitra-sana
sa apithat very person; bhasm-ktaturned to ashes; nnam
indeed; tmyenaby his own; evaonly; ppmansinful karma;
anantaramimmediately following; bhavnYour good self; rmn
glorious; lakitaobserved; amitraof enemies; sanathe chastiser.
The man who woke me was burned to ashes by the reaction of his sins.
Just then I saw You, possessing a glorious appearance and the power to
chastise Your enemies.
Klayavana had declared himself the enemy of r Ka and the Yadu
dynasty. Through Mucukunda, r Ka destroyed the opposition of that
foolish barbarian.

1521

TEXT 34
tejas te 'viahyea
bhri drau na aknuma
hataujas mah-bhga
mnanyo 'si dehinm
tejasbecause of the effulgence; teYour; aviahyeaunbearable;
bhrimuch; draumto see; na aknumawe are not able; hata
diminished; ojaswith our faculties; mah-bhagaO most opulent one;
mnanyato be honored; asiYou are; dehinamby embodied beings.
Your unbearably brilliant effulgence overwhelms our strength, and thus
we cannot fix our gaze upon You. O exalted one, You are to be honored
by all embodied beings.
TEXT 35
eva sambhito rj
bhagavn bhta-bhvana
pratyha prahasan vy
megha-nda-gabhray
evamthus; sambhitaspoken to; rjby the King; bhagavnthe
Supreme Lord; bhtaof all creation; bhvanathe origin; pratyha
He replied; prahasansmiling broadly; vywith words; meghaof
clouds; ndalike the rumbling; gabhraydeep.
[ukadeva Gosvm continued:] Thus addressed by the King, the
Supreme Personality of Godhead, origin of all creation, smiled and then
replied to him in a voice as deep as the rumbling of clouds.
TEXT 36
r-bhagavn uvca
janma-karmbhidhnni
santi me 'ga sahasraa
na akyante 'nusakhytum
anantatvn maypi hi
r-bhagavn uvcathe Supreme Lord said; janmabirths; karma

1522

activities; abhidhnniand names; santithere are; meMy; agaO

dear one; sahasraaby the thousands; na akyantethey cannot;
anusakhytumbe enumerated; anantatvtbecause of having no limit;
mayby Me; api hieven.
The Supreme Lord said: My dear friend, I have taken thousands of
births, lived thousands of lives and accepted thousands of names. In
fact My births, activities and names are limitless, and thus even I
cannot count them.
TEXT 37
kvacid rajsi vimame
prthivny uru-janmabhi
gua-karmbhidhnni
na me janmni karhicit
kvacitat some time; rajsithe particles of dust; vimameone might
count; prthivnion the earth; uru-janmabhiin many lifetimes;
guaqualities; karmaactivities; abhidhnniand names; nanot;
meMy; janmnibirths; karhicitever.
After many lifetimes someone might count the dust particles on the
earth, but no one can ever finish counting My qualities, activities,
names and births.
TEXT 38
kla-trayopapannni
janma-karmi me npa
anukramanto naivnta
gacchanti paramaraya
klaof time; trayain three phases (past, present and future);
upapannnioccurring; janmabirths; karmiand activities; meMy;
npaO King (Mucukunda); anukramantaenumerating; nanot;
evaat all; antamthe end; gacchantireach; paramathe greatest;
ayasages.
O King, the greatest sages enumerate My births and activities, which

1523

take place throughout the three phases of time, but never do they reach
the end of them.
TEXTS 39-40
tathpy adyatanny aga
nuva gadato mama
vijpito viricena
purha dharma-guptaye
bhmer bhryamnm
asur kayya ca
avatro yadu-kule
gha nakadundubhe
vadanti vsudeveti
vasudeva-suta hi mm
tath apinevertheless; adyatannithose current; agaO friend;
uvajust hear; gadatawho am speaking; mamafrom Me;
vijpitasincerely requested; viricenaby Lord Brahm; purin the
past; ahamI; dharmareligious principles; guptayeto protect;
bhmefor the earth; bhryamnmwho are a burden; asurm
of the demons; kayyafor the destruction; caand; avatra
descended; yaduof Yadu; kuleinto the dynasty; ghein the home;
nakadundubheof Vasudeva; vadantipeople call; vsudeva itiby
the name Vsudeva; vasudeva-sutamthe son of Vasudeva; hiindeed;
mmMe.
Nonetheless, O friend, I will tell you about My current birth, name and
activities. Kindly hear. Some time ago, Lord Brahm requested Me to
protect religious principles and destroy the demons who were
burdening the earth. Thus I descended in the Yadu dynasty, in the
home of nakadundubhi. Indeed, because I am the son of Vasudeva,
people call Me Vsudeva.
TEXT 41
klanemir hata kasa
pralambdy ca sad-dvia
aya ca yavano dagdho

1524

rjas te tigma-caku
klanemithe demon Klanemi; hatakilled; kasaKasa;
pralambaPralamba; dyand others; caalso; satof those who are
pious; dviaenvious; ayamthis; caand; yavanabarbarian;
dagdhaburned; rjanO King; teyour; tigmasharp; cakuby
the glance.
I have killed Klanemi, reborn as Kasa, as well as Pralamba and other
enemies of the pious. And now, O King, this barbarian has been burnt
to ashes by your piercing glance.
TEXT 42
so 'ha tavnugrahrtha
guhm etm upgata
prrthita pracura prva
tvayha bhakta-vatsala
sathat same person; ahamI; tavayour; anugrahaof the favoring;
arthamfor the sake; guhmcave; etmthis; upgataapproached;
prrthitaprayed to; pracuramabundantly; prvambefore; tvay
by you; ahamI; bhaktato My devotees; vatsalaaffectionate.
Since in the past you repeatedly prayed to Me, I have personally come
to this cave to show you mercy, for I am affectionately inclined to My
devotees.
It is apparent from this verse that Mucukunda was a devotee of the
Supreme Lord. He had prayed for the Lord's association, and now r
Ka granted his fervent request.
TEXT 43
varn vva rjare
sarvn kmn dadmi te
m prasanno jana kacin
na bhyo 'rhati ocitum
varnbenedictions; vvajust choose; rja-eO saintly King;
sarvnall; kmndesirable things; dadmiI give; teto you; mm

1525

Me; prasannahaving satisfied; janaperson; kacitany;

bhyanever again; arhatineeds; ocitumto lament.

na

Now choose some benedictions from Me, O saintly King. I will fulfill all
your desires. One who has satisfied Me need never again lament.
The cryas explain that we lament when we feel incomplete, when we
have lost something or when we fail to achieve something desirable. One
who has satisfied Ka and thus attained the Lord's mercy will never be
troubled in these ways. Lord Ka is the reservoir of all pleasure, and He
enjoys sharing His spiritual bliss with all living beings. We need only
cooperate with the Supreme Lord.
TEXT 44
r-uka uvca
ity uktas ta praamyha
mucukundo mudnvita
jtv nryaa deva
garga-vkyam anusmaran
r-uka uvcaukadeva Gosvm said; itithus; uktaaddressed;
tamto Him; praamyaafter bowing down; hasaid; mucukunda
Mucukunda; mudwith joy; anvitafilled; jtvknowing (Him) to
be; nryaam devamNryaa, the Supreme Lord; garga-vkyamthe
words of the sage Garga; anusmaranremembering.
ukadeva Gosvm said: Mucukunda bowed down to the Lord when he
heard this. Remembering the words of the sage Garga, he joyfully
recognized Ka to be the Supreme Lord, Nryaa. The King then
addressed Him as follows.
Although the Lord here appears as four-handed Nryaa, we may say
that Mucukunda was addressing r Ka. All of this is taking place
within the context of ka-ll, the pastimes of Lord Ka. It is well
known to Vaiavas that the four-handed forms of Viu, or Nryaa,
are expansions of r Ka. Thus within the pastimes of Lord Ka there
may also appear viu-ll, the activities of Viu. Such are the qualities
and activities of the Supreme Godhead. Deeds that for us would be
extraordinary and even impossible are commonplace, effortless pastimes
for the Supreme Personality of Godhead.

1526

rla rdhara Svm informs us that Mucukunda was aware of the

prediction of the ancient sage Garga that in the twenty-eighth millennium
the Supreme Lord would descend. According to crya Vivantha, Garga
Muni further informed Mucukunda that he would personally see the
Lord. Now it was all happening.
TEXT 45
r-mucukunda uvca
vimohito 'ya jana a myay
tvadyay tv na bhajaty anartha-dk
sukhya dukha-prabhaveu sajjate
gheu yoit purua ca vacita
r-mucukunda uvcar Mucukunda said; vimohitabewildered;
ayamthis; janaperson; aO Lord; myayby the illusory energy;
tvadyayYour own; tvmYou; na bhajatidoes not worship; anarthadknot seeing one's real benefit; sukhyafor the sake of happiness;
dukhamisery; prabhaveuin things that cause; sajjatebecomes
entangled; gheuin affairs of family life; yoitwoman; puruaman;
caand; vacitacheated.
r Mucukunda said: O Lord, the people of this world, both men and
women, are bewildered by Your illusory energy. Unaware of their real
benefit, they do not worship You but instead seek happiness by
entangling themselves in family affairs, which are actually sources of
misery.
Mucukunda immediately makes it clear that he is not going to ask the
Lord for material blessings. He has advanced, spiritually, far beyond those
who try to exploit religion for all kinds of material benefits. Artha means
"value," and the negation of this word, anartha, means "that which is
valueless or useless." Thus the term anartha-dk indicates those whose
vision is focused on valueless things, who have not understood what
actual artha, or value, is. All that glitters is not gold, and Mucukunda here
emphatically states that we should not ruin our spiritual chances by
entangling ourselves in the fool's gold of bodily relationships. We are
meant to love the Lord.
TEXT 46

1527

labdhv jano durlabham atra mnua

kathacid avyagam ayatnato 'nagha
pdravinda na bhajaty asan-matir
ghndha-kpe patito yath pau
labdhvattaining; janaa person; durlabhamrarely obtained; atra
in this world; mnuamthe human form of life; kathacitsomehow or
other; avyagamwith undistorted limbs (unlike the various animal
forms); ayatnatawithout endeavor; anaghaO sinless one; pda
Your feet; aravindamlotuslike; na bhajatihe does not worship; asat
impure; matihis mentality; ghaof home; andhablind; kpein
the well; patitafallen; yathas; pauan animal.
That person has an impure mind who, despite having somehow or other
automatically obtained the rare and highly evolved human form of life,
does not worship Your lotus feet. Like an animal that has fallen into a
blind well, such a person has fallen into the darkness of a material
home.
Our real home is in the kingdom of God. Despite our tenacious
determination to remain in our material home, death will rudely eject us
from the theater of material affairs. To stay at home is not bad, nor is it
bad to devote ourselves to our loved ones. But we must understand that
our real home is eternal, in the spiritual kingdom.
The word ayatnata indicates that human life has been automatically
awarded to us. We have not constructed our human bodies, and therefore
we should not foolishly claim, "This body is mine." The human form is a
gift of God and should be used to achieve the perfection of God
consciousness. One who does not understand this is asan-mati, possessed
of dull, mundane understanding.
TEXT 47
mamaia klo 'jita niphalo gato
rjya-riyonnaddha-madasya bh-pate
martytma-buddhe suta-dra-koa-bhv
sajjamnasya duranta-cintay
mamamy; eathis; klatime; ajitaO unconquerable one;
niphalafruitlessly; gatanow gone; rjyaby kingdom; riyand

1528

opulence; unnaddhabuilt up; madasyawhose intoxication; bhpate

a king of the earth; martyathe mortal body; tmaas the self;
buddhewhose mentality; sutato children; drawives; koa
treasury; bhuand land; sajjamnasyabecoming attached; duranta
endless; cintaywith anxiety.
I have wasted all this time, O unconquerable one, becoming more and
more intoxicated by my domain and opulence as an earthly king.
Misidentifying the mortal body as the self, becoming attached to
children, wives, treasury and land, I suffered endless anxiety.
Having in the previous verse condemned those who misuse the valuable
human form of life for mundane purposes, Mucukunda now admits that
he himself falls into this category. He intelligently wants to take advantage
of the Lord's association and become a pure devotee once and for all.
TEXT 48
kalevare 'smin ghaa-kuya-sannibhe
nirha-mno nara-deva ity aham
vto rathebhva-padty-ankapair
g paryaas tvgaayan su-durmada
kalevarein the body; asminthis; ghaaa pot; kuyaor a wall;
sannibhewhich is like; nirhaexaggerated; mnawhose false
identification; nara-devaa god among men (king); itithus (thinking
myself); ahamI; vtasurrounded; rathaby chariots; ibha
elephants; avahorses; padtiinfantry; ankapaiand generals;
gmthe earth; paryaantraveling; tvYou; agaayannot regarding
seriously; su-durmadavery much deluded by pride.
With deep arrogance I took myself to be the body, which is a material
object like a pot or a wall. Thinking myself a god among men, I traveled
the earth surrounded by my charioteers, elephants, cavalry, foot
soldiers and generals, disregarding You in my deluding pride.
TEXT 49
pramattam uccair itiktya-cintay
pravddha-lobha viayeu llasam
tvam apramatta sahasbhipadyase

1529

kul-lelihno 'hir ivkhum antaka

pramattamthoroughly deluded; uccaiextensive; iti-ktyaof what
needs to be done; cintaywith thought; pravddhaincreased fully;
lobhamwhose greed; viayeufor sense objects; llasamhankering;
tvamYou; apramattanot deluded; sahassuddenly; abhipadyaseconfront; kutout of thirst; lelihnalicking its fangs; ahi-a snake;
ivaas; khuma mouse; antakadeath.
A man obsessed with thoughts of what he thinks needs to be done,
intensely greedy, and delighting in sense enjoyment is suddenly
confronted by You, who are ever alert. Like a hungry snake licking its
fangs before a mouse, You appear before him as death.
We may note here the contrast between the words pramattam and
apramatta. Those who are trying to exploit the material world are
pramatta: "deluded, bewildered, maddened by desire." But the Lord is
apramatta: "alert, sober, and unbewildered." In our madness we may deny
God or His laws, but the Lord is sober and will not fail to reward or
punish us according to the quality of our activities.
TEXT 50
pur rathair hema-pariktai caran
mata-gajair v nara-deva-sajita
sa eva klena duratyayena te
kalevaro vi-kmi-bhasma-sajita
purpreviously; rathaiin chariots; hemawith gold; pariktai
furnished; caranriding; matamfierce; gajaion elephants; vor;
nara-devaking; sajitanamed; sathat; evasame; klenaby
time; duratyayenaunavoidable; teYour; kalevarabody; vias
feces; kmiworms; bhasmaashes; sajitanamed.
The body that at first rides high on fierce elephants or chariots adorned
with gold and is known by the name "king" is later, by Your invincible
power of time, called "feces," "worms," or "ashes."
In the United States and other materially developed countries, dead bodies
are cosmetically disposed of in a tidy ceremonial way, but in many parts
of the world old, sickly and injured people die in lonely or neglected

1530

places, where dogs and jackals consume their bodies and transform them
into stool. And if one is so blessed as to be buried in a coffin, one's body
may very well be consumed by worms and other minuscule creatures.
Also, many earthly cadavers are burned and thus transformed into ashes.
In any case, death is certain, and the ultimate fate of the body is never
sublime. That is the real purport of Mucukunda's statement herethat
the body, though now called "king," "prince," "beauty queen," "uppermiddle class" and so on, will eventually be called "stool," "worms" and
"ashes."
rla rdhara Svm quotes the following Vedic statement:
yone sahasri bahni gatv
dukhena labdhvpi ca mnuatvam
sukhvaha ye na bhajanti viu
te vai manuytmani atru-bht
"After passing through many thousands of species and undergoing great
struggle, the conditioned living entities finally obtain the human form.
Thus those human beings who still do not worship Lord Viu, who can
bring them real happiness, have certainly become enemies of both
themselves and humanity."
TEXT 51
nirjitya dik-cakram abhta-vigraho
varsana-stha sama-rja-vandita
gheu maithunya-sukheu yoit
kr-mga prua a nyate
nirjityahaving conquered; dikof directions; cakramthe whole circle;
abhtanonexistent; vigrahaany conflict for whom; vara-sanaon
an exalted throne; sthaseated; samaequal; rjaby kings;
vanditapraised; gheuin residences; maithunyasex; sukheu
whose happiness; yoitmof women; kr-mgaa pet animal;
puruathe person; aO Lord; nyateis led about.
Having conquered the entire circle of directions and being thus free of
conflict, a man sits on a splendid throne, receiving praise from leaders
who were once his equals. But when he enters the women's chambers,
where sex pleasure is found, he is led about like a pet animal, O Lord.

1531

TEXT 52
karoti karmi tapa-sunihito
nivtta-bhogas tad-apekaydadat
puna ca bhysam aha sva-r iti
pravddha-taro na sukhya kalpate
karotione performs; karmiduties; tapain the practice of
austerities; su-nihitavery fixed; nivttaavoiding; bhogasense
enjoyment; tatwith that (position which he already has); apekayin
comparison; adadatassuming; punafurther; caand; bhysam
greater; ahamI; sva-rsovereign ruler; itithus thinking;
pravddharampant; tarawhose urges; nanot; sukhyahappiness;
kalpatecan attain.
A king who desires even greater power than he already has strictly
performs his duties, carefully practicing austerity and forgoing sense
enjoyment. But he whose urges are so rampant, thinking "I am
independent and supreme," cannot attain happiness.
TEXT 53
bhavpavargo bhramato yad bhavej
janasya tarhy acyuta sat-samgama
sat-sagamo yarhi tadaiva sad-gatau
parvaree tvayi jyate mati
bhavaof material existence; apavargathe cessation; bhramatawho
has been wandering; yadwhen; bhavetoccurs; janasyafor a person;
tarhiat that time; acyutaO infallible Lord; satof saintly devotees;
samgamathe association; sat-sagamasaintly association; yarhi
when; tadthen; evaonly; satof the saintly; gatauwho is the goal;
paraof superior (the causes of material creation); avaraand inferior
(their products); efor the Supreme Lord; tvayiYourself; jyateis
born; matidevotion.
When the material life of a wandering soul has ceased, O Acyuta, he
may attain the association of Your devotees. And when he associates
with them, there awakens in him devotion unto You, who are the goal
of the devotees and the Lord of all causes and their effects.

1532

cryas Jva Gosvm and Vivantha Cakravart agree on the following

point: Although it is stated here that when material life ceases one attains
the association of devotees, in fact it is the association of the Lord's
devotees that enables one to transcend material existence. rla Jva
Gosvm explains this apparent inversion of sequence by quoting the
Kvya-praka (10.153) as follows: krya-kraayo ca paurvparyaviparyayo vijeytiayokti syt sa. "A statement in which the logical order
of a cause and its effect is reversed should be understood as atiayokti,
emphasis by extreme assertion." rla Jva Gosvm cites the following
commentary on this statement: kraasya ghra-krt vaktu kryasya
prvam uktau. "To express the swift action of a cause, one may assert the
result before the cause."
In this connection rla Vivantha Cakravart points out that the merciful
association of the Lord's devotees makes possible our determination to
become Ka conscious. And the crya agrees with rla Jva Gosvm
that this verse is an instance of atiayokti.
TEXT 54
manye mamnugraha a te kto
rjynubandhpagamo yadcchay
ya prrthyate sdhubhir eka-caryay
vana vivikadbhir akhaa-bhmi-pai
manyeI think; mamato me; anugrahamercy; aO Lord; teby
You; ktadone; rjyato kingdom; anubandhaof attachment;
apagamathe
removal;
yadcchayspontaneous;
yawhich;
prrthyateis prayed for; sdhubhisaintly; eka-caryayin solitude;
vanamthe forest; vivikadbhiwho desire to enter; akhaa
unlimited; bhmiof lands; paiby rulers.
My Lord, I think You have shown me mercy, since my attachment to my
kingdom has spontaneously ceased. Such freedom is prayed for by
saintly rulers of vast empires who desire to enter the forest for a life of
solitude.
TEXT 55
na kmaye 'nya tava pda-sevand
akicana-prrthyatamd vara vibho

1533

rdhya kas tv hy apavarga-da hare

vta ryo varam tma-bandhanam
na kmayeI do not desire; anyamanother; tava-Your; pdaof the
feet; sevantthan the service; akicanaby those who want nothing
material; prrthya-tamtwhich is the favorite object of entreaty;
varamboon; vibhoO all-powerful one; rdhyaworshiping; ka
who; tvmYou; hiindeed; apavargaof liberation; damthe
bestower; hareO Lord Hari; vtawould choose; ryaa spiritually
advanced person; varamboon; tmahis own; bandhanam(cause of)
bondage.
O all-powerful one, I desire no boon other than service to Your lotus
feet, the boon most eagerly sought by those free of material desire. O
Hari, what enlightened person who worships You, the giver of
liberation, would choose a boon that causes his own bondage?
The Lord offered Mucukunda anything he desired, but Mucukunda
desired only the Lord. This is pure Ka consciousness.
TEXT 56
tasmd visjyia a sarvato
rajas-tama-sattva-gunubandhan
nirajana nirguam advaya para
tv jpti-mtra purua vrajmy aham
tasmttherefore; visjyaputting aside; iadesirable objects; a
O Lord; sarvataentirely; rajawith passion; tamaignorance;
sattvaand goodness; guathe material modes; anu-bandhan
entangled; nirajanamfree from mundane designations; nirguam
transcendental to the material modes; advayamnondual; param
supreme; tvmYou; jpti-mtrampure knowledge; puruamthe
original person; vrajmiam approaching; aham-I.
Therefore, O Lord, having put aside all objects of material desire, which
are bound to the modes of passion, ignorance and goodness, I am
approaching You, the Supreme Personality of Godhead, for shelter. You
are not covered by mundane designations; rather, You are the Supreme
Absolute Truth, full in pure knowledge and transcendental to the
material modes.

1534

The word nirguam here indicates that the Lord's existence is beyond the
qualities of material nature. One might argue that Lord Ka's body is
made of material nature, but here the word advayam refutes that
argument. There is no duality in Lord Ka's existence. His eternal,
spiritual body is Ka, and Ka is God.
TEXT 57
ciram iha vjinrtas tapyamno 'nutpair
avita-a-amitro 'labdha-nti kathacit
araa-da samupetas tvat-padbja partman
abhayam tam aoka phi mpannam a
ciramfor a long time; ihain this world; vjinaby disturbances;
rtadistressed; tapyamnatormented; anutpaiwith remorse;
avitaunsatiated; asix; amitrawhose enemies (the five senses
and the mind); alabdhanot attaining; ntipeace; kathacitby some
means; araaof shelter; daO bestower; samupetawho have
approached; tvatYour; pada-abjamlotus feet; para-tmanO Supreme
Soul; abhayamfearless; tamthe truth; aokamfree from sorrow;
phiplease protect; mme; pannamwho am confronted with
dangers; aO Lord.
For so long I have been pained by troubles in this world and have been
burning with lamentation. My six enemies are never satiated, and I can
find no peace. Therefore, O giver of shelter, O Supreme Soul, please
protect me. O Lord, in the midst of danger I have by good fortune
approached Your lotus feet, which are the truth and which thus make
one fearless and free of sorrow.
TEXT 58
r-bhagavn uvca
srvabhauma mah-rja
matis te vimalorjit
varai pralobhitasypi
na kmair vihat yata
r-bhagavn uvcathe Supreme Lord said; srvabhaumaO emperor;
mah-rjagreat ruler; matimind; teYour; vimalaspotless;
rjitpotent; varaiwith benedictions; pralobhitasyaof (you) who

1535

were enticed; apieven though; nanot; kmaiby material desires;

vihatspoiled; yatasince.
The Supreme Lord said: O emperor, great ruler, your mind is pure and
potent. Though I enticed You with benedictions, your mind was not
overcome by material desires.
TEXT 59
pralobhito varair yat tvam
apramdya viddhi tat
na dhr eknta-bhaktnm
rbhir bhidyate kvacit
pralobhitaenticed; varaiwith benedictions; yatwhich fact; tvam
you; apramdyafor (showing your) freedom from bewilderment;
viddhiplease know; tatthat; nanot; dhthe intelligence; eknta
exclusive; bhaktnmof devotees; rbhiby blessings; bhidyateis
diverted; kvacitever.
Understand that I enticed you with benedictions just to prove that you
would not be deceived. The intelligence of My unalloyed devotees is
never diverted by material blessings.
TEXT 60
yujnnm abhaktn
prymdibhir mana
aka-vsana rjan
dyate punar utthitam
yujnnmwho
are
engaging
themselves;
abhaktnmof
nondevotees; prymawith pryma (yogic breath control);
dibhiand other practices; manathe minds; akanot eliminated;
vsanamthe last traces of whose material desire; rjanO King
(Mucukunda); dyateis seen; punaagain; utthitamwaking (to
thoughts of sense gratification).
The minds of nondevotees who engage in such practices as pryama
are not fully cleansed of material desires. Thus, O King, material

1536

desires are again seen to arise in their minds.

TEXT 61
vicarasva mah kma
mayy veita-mnasa
astv eva nityad tubhya
bhaktir mayy anapyin
vicarasvawander; mahmthis earth; kmamat will; mayiin Me;
veitafixed; mnasayour mind; astumay there be; evamthus;
nityadalways; tubhyamfor you; bhaktidevotion; mayito Me;
anapyinunfailing.
Wander this earth at will, with your mind fixed on Me. May you always
possess such unfailing devotion for Me.
TEXT 62
ktra-dharma-sthito jantn
nyavadhr mgaydibhi
samhitas tat tapas
jahy agha mad-uprita
ktraof the ruling class; dharmain the religious principles; sthita
situated; jantnliving beings; nyavadhyou killed; mgayin the
course of hunting; dibhiand other activities; samhitafully
concentrated; tatthat; tapasby penances; jahiyou should eradicate;
aghamsinful reaction; matin Me; upritataking shelter.
Because you followed the principles of a katriya, you killed living
beings while hunting and performing other duties. You must vanquish
the sins thus incurred by carefully executing penances while remaining
surrendered to Me.
TEXT 63
janmany anantare rjan
sarva-bhta-suhttama
bhtv dvija-varas tva vai

1537

mm upaiyasi kevalam
janmaniin the birth; anantareimmediately following; rjanO King;
sarvaof all; bhtaliving beings; suht-tamaa supreme well-wisher;
bhtvbecoming; dvija-varaan excellent brhmaa; tvamyou; vai
indeed; mamto Me; upaiyasiwill come; kevalamexclusively.
O King, in your very next life you will become an excellent brhmaa,
the greatest well-wisher of all creatures, and certainly come to Me
alone.
r Ka states in the Bhagavad-gt (5.29), suhda sarva-bhtn
jtv m ntim cchati: "A person attains peace by understanding Me
to be the well-wishing friend of all living beings." Lord Ka and His
pure devotees work together to rescue the fallen souls from the ocean of
illusion. This is the real purport of the Ka consciousness movement.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-first Chapter, of
the rmad-Bhgavatam, entitled "The Deliverance of Mucukunda."

1538

52. Rukmi's Message to Lord Ka

This chapter describes how Lord Balarma and Lord Ka, running as if
in fear, went to Dvrak. Then Lord Ka heard the message of Rukmi
from the mouth of a brhmaa and chose her as His wife.
King Mucukunda, shown mercy by Lord r Ka, offered obeisances and
circumambulated Him. The King then left the cave and saw that humans,
animals, trees and plants were all smaller than when he had fallen asleep.
From this he could understand that the age of Kali was at hand. Thus, in a
mood of detachment from all material association, the King began
worshiping the Supreme Lord, r Hari.
r Ka returned to Mathur, which was still under siege by the
barbarian army. He destroyed this army, collected all the valuables the
soldiers had been carrying, and set off for Dvrak. Just then Jarsandha
arrived on the scene with a force of twenty-three akauhis. Lord
Balarma and Lord Ka, acting as if fearful, left Their riches aside and
ran far away. Because Jarsandha could not appreciate Their true power,
he ran after Them. After running a long way, Rma and Ka came to a
mountain named Pravaraa and proceeded to climb it. Jarsandha
thought They had hidden inside a cave and looked all over for Them.
Unable to find Them, he built fires on all sides of the mountain. As the
vegetation on the mountain slopes burst into flame, Ka and Balarma
jumped off the peak. After reaching the ground unseen by Jarsandha and
his followers, They returned to the Dvrak fort, which floated within the
sea. Jarsandha decided that Rma and Ka had burned to death in the
fire, and he took his army back to his kingdom.
At this point Mahrja Parkit asked a question, and r ukadeva
Gosvm responded to it by beginning to narrate the history of the
marriage of Lord r Ka and Rukmi. Rukmi, the young daughter of
Bhmaka, King of Vidarbha, had heard of r Ka's beauty, strength and
other fine qualities, and she therefore made up her mind that He would be
the perfect husband for her. Lord Ka also wanted to marry her. But
although Rukmi's other relatives approved of her marriage to Ka, her
brother Rukm was envious of the Lord and thus forbade her to marry

1539

Him. Rukm wanted her to marry iupla instead. Rukmi unhappily

took up her duties in preparation for the marriage, but she also sent a
trustworthy brhmaa to Ka with a letter.
When the brhmaa arrived in Dvrak, r Ka properly honored him
with ritual worship and other tokens of reverence. The Lord then asked
the brhmaa why he had come. The brhmaa opened Rukmi's letter
and showed it to Lord Ka, who had the messenger read it to Him.
Rukmi-dev wrote, "Ever since I have heard about You, my Lord, I have
become completely attracted to You. Without fail please come before my
marriage to iupla and take me away. In accordance with family
custom, on the day before my marriage I will visit the temple of goddess
Ambik. That would be the best opportunity for You to appear and easily
kidnap me. If You do not show me this favor, I will give up my life by
fasting and observing severe vows. Then perhaps in my next life I will be
able to obtain You."
After reading Rukmi's letter to Lord Ka, the brhmaa took his leave
so he might carry out his daily religious duties.
TEXT 1
r-uka uvca
ittha so 'nagrahto 'nga
kenekvku nandana
ta parikramya sannamya
nicakrma guh-mukht
r-uka uvcaukadeva Gosvm said; itthamin this manner; sa
he; anugrahtashown mercy; agamy dear (Parkit Mahrja);
kenaby Lord Ka; ikvku-nandanaMucukunda, the beloved
descendant of Ikvku; tamHim; parikramyacircumambulating;
sannamyabowing down; nicakrmahe went out; guhof the cave;
mukhtfrom the mouth.
ukadeva Gosvm said: My dear King, thus graced by Lord Ka,
Mucukunda circumambulated Him and bowed down to Him. Then
Mucukunda, the beloved descendant of Ikvku, exited through the
mouth of the cave.
TEXT 2

1540

savkya kullakn martyn

pan vrud-vanaspatn
matv kali-yuga prpta
jagma diam uttarm
savkyanoticing; kullakntiny; martynthe human beings;
pananimals; vrutplants; vanaspatnand trees; matv
considering; kali-yugamthe age of Kali; prptamhaving arrived;
jagmahe went; diamto the direction; uttarmnorthern.
Seeing that the size of all the human beings, animals, trees and plants
was severely reduced, and thus realizing that the age of Kali was at
hand, Mucukunda left for the north.
There are several significant words in this verse. A standard Sanskrit
dictionary gives the following English meanings for the word kullaka:
"little, small, low, vile, poor, indigent, wicked, malicious, abandoned,
hard, pained, distressed." These are the symptoms of the age of Kali, and
all these qualities are said here to apply to men, animals, plants and trees
in this age. We who are enamored of ourselves and our environment can
perhaps imagine the superior beauty and living conditions available to
people in former ages.
The last line of this text, jagma diam uttarm"He went toward the
north"can be understood as follows. By traveling north in India, one
comes to the world's highest mountains, the Himalayan range. There one
can still find many beautiful peaks and valleys, where there are quiet
hermitages suitable for austerity and meditation. Thus in Vedic culture
"going to the north" indicates renouncing the comforts of ordinary society
and going to the Himlayan Mountains to practice serious austerities for
spiritual advancement.
TEXT 3
tapa-raddh-yuto dhro
nisago mukta-saaya
samdhya mana ke
prviad gandhamdanam
tapain austerities; raddhfaith; yutahaving; dhraserious;
nisagadetached
from
material association;
muktafreed;

1541

saayaof doubts; samdhyafixing in trance; manahis mind;

keupon Lord Ka; prviathe entered upon; gandhamdanam
the mountain known as Gandhamdana.
The sober King, beyond material association and free of doubt, was
convinced of the value of austerity. Absorbing his mind in Lord Ka,
he came to Gandhamdana Mountain.
The name Gandhamdana indicates a place of delightful fragrances.
Undoubtedly Gandhamdana was filled with the aroma of wild flowers
and forest honey, and with other natural scents.
TEXT 4
badary-ramam sdya
nara-nryalayam
sarva-dvandva-saha ntas
tapasrdhayad dharim
badar-ramamthe hermitage Badarikrama; sdyareaching; naranryaaof the Supreme Lord's dual incarnation as Nara and Nryaa;
layamthe residence; sarvaall; dvandvadualities; sahatolerating;
ntapeaceful; tapaswith severe austerities; rdhayathe
worshiped; harimLord Ka.
There he arrived at Badarikrama, the abode of Lord Nara-Nryaa,
where, remaining tolerant of all dualities, he peacefully worshiped the
Supreme Lord Hari by performing severe austerities.
TEXT 5
bhagavn punar vrajya
pur yavana-veitm
hatv mleccha-bala ninye
tadya dvrak dhanam
bhagavnthe Lord; punaonce again; vrajyareturning; purmto
His city; yavanaby the Yavanas; veitmsurrounded; hatvkilling;
mlecchaof barbarians; balamthe army; ninyeHe brought; tadyam
their; dvrakmto Dvrak; dhanamwealth.

1542

The Lord returned to Mathur, which was still surrounded by Yavanas.

Then He destroyed the army of barbarians and began taking their
valuables to Dvrak.
It is clear from this verse that Klayavana alone pursued Lord Ka into
the mountain cave. When Ka returned to the besieged city of Mathur,
He eliminated the vast barbarian army.
TEXT 6
nyamne dhane gobhir
nbhi ccyuta-coditai
jagma jarsandhas
trayo-viaty-anka-pa
nyamneas it was being taken; dhanethe wealth; gobhiby oxen;
nbhiby men; caand; acyutaby Lord Ka; coditaiengaged;
jugmacame there; jarsandhaJarsandha; trayathree; viati
plus twenty; ankaof armies; pathe leader.
As the wealth was being carried by oxen and men under Lord Ka's
direction, Jarsandha appeared at the head of twenty-three armies.
TEXT 7
vilokya vega-rabhasa
ripu-sainyasya mdhavau
manuya-cem pannau
rjan dudruvatur drutam
vilokyaseeing; vegaof the waves; rabhasamthe fierceness; ripu
enemy; sainyasyaof the armies; mdhavauthe two Mdhavas (Ka
and Balarma); manuyahumanlike; cembehavior; pannau
assuming; rjanO King (Parkit); dudruvaturan away; drutam
quickly.
O King, seeing the fierce waves of the enemy's army, the two Mdhavas,
imitating human behavior, ran swiftly away.
TEXT 8

1543

vihya vitta pracuram

abhtau bhru-bhta-vat
padbhy palbhy
celatur bahu-yojanam
vihyaabandoning; vittamthe riches; pracuramabundant; abhtau
actually unafraid; bhrulike cowards; bhta-vatas if frightened;
padbhymwith Their feet; padmaof lotuses; palbhymlike petals;
celatuThey went; bahu-yojanamfor many yojanas (one yojana is
slightly more than eight miles).
Abandoning the abundant riches, fearless but feigning fear, They went
many yojanas on Their lotuslike feet.
TEXT 9
palyamnau tau dv
mgadha prahasan bal
anvadhvad rathnkair
ayor aprama-vit
palyamnauwho were fleeing; tauThose two; dvseeing;
mgadhaJarsandha; prahasanlaughing loudly; balpowerful;
anvadhvathe ran after; rathawith charioteers; ankaiand soldiers;
ayoof the Lords; aprama-vitunaware of the scope.
When he saw Them fleeing, powerful Jarsandha laughed loudly and
then pursued Them with charioteers and foot soldiers. He could not
understand the exalted position of the two Lords.
TEXT 10
pradrutya dra sarntau
tugam ruhat girim
pravarakhya bhagavn
nityad yatra varati
pradrutyahaving run with full speed; drama long distance;
sarntauexhausted; tugamvery high; ruhatmThey climbed;
girimthe mountain; pravaraa-khyamknown as Pravaraa;

1544

bhagavnLord Indra; nityadalways; yatrawhere; varatihe rains.

Apparently exhausted after fleeing a long distance, the two Lords
climbed a high mountain named Pravaraa, upon which Lord Indra
showers incessant rain.
TEXT 11
girau nilnv jya
ndhigamya pada npa
dadha girim edhobhi
samantd agnim utsjan
girauon the mountain; nilnauhiding; jyabeing aware; na
adhigamyanot finding; padamTheir location; npaO King (Parkit);
dadhahe set ablaze; girimthe mountain; edhobhiwith firewood;
samantton all sides; agnimfire; utsjangenerating.
Although he knew They were hiding on the mountain, Jarsandha could
find no trace of Them. Therefore, O King, he placed firewood on all
sides and set the mountain ablaze.
Clearly we are observing one of the Supreme Lord's transcendental
pastimes. Although the Bhgavatam states that the two Lords, Ka and
Balarma, were "exhausted," even in Their so-called exhausted state They
were able to quickly climb a high mountain and shortly thereafter jump
off it to the ground. It would be unwise and illogical to ignore the whole
picture the sages are giving us here and instead try to pick apart isolated
descriptions. Clearly we are watching the Supreme Personality of
Godhead in the midst of His spiritual pastimes; we are not observing an
ordinary human being. Lord Ka and Lord Balarma were still quite
young men when this pastime took place, and one can easily see in these
descriptions how They must have been enjoying Themselves, eagerly
fleeing from the somewhat ridiculous King Jarsandha, racing up a
mountain, jumping off and totally befuddling the constantly failing
demon, who somehow or other never lost confidence in himself. Seen
without envy or quarrelsomeness, the Lord's pastimes are immensely
entertaining.
TEXT 12

1545

tata utpatya taras

dahyamna-tad ubhau
daaika-yojant tugn
nipetatur adho bhuvi
tatafrom it (the mountain); utpatyajumping; taraswith haste;
dahyamnawhich were burning; tatwhose sides; ubhauthe two of
Them; daa-ekaeleven; yojantyojanas; tugthigh; nipetatu
They fell; adhadown; bhuvito the ground.
The two of Them then suddenly jumped from the burning mountain,
which was eleven yojanas high, and fell to the ground.
Eleven yojanas is approximately ninety miles.
TEXT 13
alakyamau ripu
snugena yadttamau
sva-pura punar ytau
samudra-parikh npa
alakyamaunot being seen; ripuby Their enemy; satogether;
anugenawith his followers; yaduof the Yadus; uttamauthe two most
excellent; sva-puramto Their own city (Dvrak); punaagain;
ytauThey went; samudrathe ocean; parikhmhaving as its
protective moat; npaO King.
Unseen by Their opponent or his followers, O King, those two most
exalted Yadus returned to Their city of Dvrak, which had the ocean as
a protective moat.
TEXT 14
so 'pi dagdhv iti m
manvno bala-keavau
balam kya su-mahan
magadhn mgadho yayau
sahe; apifurther; dagdhauboth burned in the fire; itithus;
mfalsely; manvnathinking; bala-keavauBalarma and Ka;

1546

balamhis force; kyapulling back; su-mahathuge; magadhnto

the kingdom of the Magadhas; mgadhathe King of the Magadhas;
yayauwent.
Jarsandha, moreover, mistakenly thought that Balarma and Keava
had burned to death in the fire. Thus he withdrew his vast military
force and returned to the Magadha kingdom.
TEXT 15
nartdhipati rmn
raivato raivat sutm
brahma codita prdd
balyeti puroditam
nartaof the narta province; adhipatithe overlord; rmn
opulent; raivataRaivata; raivatmnamed Raivat; sutmhis
daughter; brahmaby Lord Brahm; coditaordered; prdtgave;
balyato Balarma; itithus; purpreviously; uditammentioned.
As ordered by Lord Brahm, Raivata, the opulent ruler of narta, gave
Lord Balarma his daughter Raivat in marriage. This has already been
discussed.
The topic of Lord Ka's marriage to Rukmi will now be discussed. By
way of introduction, a brief mention is made of His brother Baladeva's
marriage. This marriage was alluded to in the Ninth Canto of the
Bhgavatam, Third Chapter, texts 33-36.
TEXTS 16-17
bhagavn api govinda
upayeme kurdvaha
vaidarbh bhmaka-sut
riyo mtr svaya-vare
pramathya taras rja
lvd caidya-paka-gn
payat sarva-lokn
trkya-putra sudhm iva

1547

bhagavnthe Supreme Lord; apiindeed; govindaKa; upayeme

married; kuru-udvahaO hero among the Kurus (Parkit); vaidarbhm
Rukmi; bhmaka-sutmthe daughter of King Bhmaka; riyaof
the goddess of fortune; mtrmthe plenary portion; svayam-vareby
her own choice; pramathyasubduing; tarasby force; rjakings;
lva-dnlva and others; caidyaof iupla; paka-gnthe
supporters; payatmas they looked on; sarvaall; loknmthe
people; trkya-putrathe son of Trkya (Garua); sudhmthe nectar
of heaven; ivaas.
O hero among the Kurus, the Supreme Lord Himself, Govinda, married
Bhmaka's daughter, Vaidarbh, who was a direct expansion of the
goddess of fortune. The Lord did this by her desire, and in the process
He beat down lva and other kings who took iupla's side. Indeed,
as everyone watched, r Ka took Rukmi just as Garua boldly
stole nectar from the demigods.
rla Jva Gosvm gives the following profound comments on these two
verses: The words riyo mtrm indicate that beautiful Rukmi is a direct
expansion of the eternal goddess of fortune. Therefore she is worthy to be
the bride of the Personality of Godhead. As stated in the Brahma-sahit
(5.56), riya knt knta parama-purua: "In the spiritual world, all the
female lovers are goddesses of fortune and the male lover is the Supreme
Personality." Thus, rla Jva Gosvm explains, rmat Rukmi-dev is a
plenary portion of rmat Rdhr. The Krttika-mhtmya section of
the Padma Pura states, kaiore gopa-kanys t yauvane rja-kanyak:
"In childhood, r Ka enjoyed with the daughters of cowherd men, and
in His adolescence He enjoyed with the daughters of kings." Similarly, in
the Skanda Pura we find this statement: rukmi dvravaty tu rdh
vndvane vane. "Rukmi is in Dvrak what Rdh is in the forest of
Vndvana."
The term svaya-vare here means "by one's own choice." Although the
word often refers to a formal Vedic ceremony in which an aristocratic girl
may select her own husband, here it indicates the informal and indeed
unprecedented events surrounding Ka's marriage to Rukmi. In fact,
r Ka and rmat Rukmi chose each other because of their eternal,
transcendental love.
TEXT 18

1548

r-rjovca
bhagavn bhmaka-sut
rukmi rucirnanm
rkasena vidhnena
upayema iti rutam
r-rj uvcathe King (Parkit Mahrja) said; bhagavnthe Supreme
Lord; bhmaka-sutmthe daughter of Bhmaka; rukmimrmat
Rukmi-dev; ruciracharming; nanmwhose face; rkasenacalled
Rkasa; vidhnenaby the method (namely, by kidnapping); upayeme
He married; itithus; rutamheard.
King Parkit said: The Supreme Lord married Rukmi, the beautifulfaced daughter of Bhmaka, in the Rkasa styleor so I have heard.
rla rdhara Svm quotes the following smti statement: rkaso
yuddha-harat. "A Rkasa marriage takes place when the bride is stolen
from one's rival suitors by force." Similarly, ukadeva Gosvm himself
has already said, rja pramathya: Ka had to beat down opposing
kings to take Rukmi.
TEXT 19
bhagavan rotum icchmi
kasymita-tejasa
yath mgadha-lvdn
jitv kanym upharat
bhagavanO lord (ukadeva Gosvm); rotumto hear; icchmiI
wish; kasyaabout Ka; amitaimmeasurable; tejasawhose
potency; yathhow; mgadha-lva-dnsuch kings as Jarsandha and
lva; jitvdefeating; kanymthe bride; upharatHe took away.
My lord, I wish to hear how the immeasurably powerful Lord Ka
took away His bride while defeating such kings as Mgadha and Slva.
We should not think that r Ka was actually afraid of Jarsandha. In
the very next chapter we will find that r Ka easily defeats Jarsandha
and his soldiers. Thus we should never doubt the supreme prowess of
Lord Ka.

1549

TEXT 20
brahman ka-kath puy
mdhvr loka-malpah
ko nu tpyeta vna
ruta-jo nitya-ntan
brahmanO brhmaa; ka-kathtopics of Ka; puypious;
mdhvsweet; lokaof the world; malathe contamination; apah
which remove; kawho; nuat all; tpyetawould become satiated;
vnahearing; rutawhat is heard; jawho can understand;
nityaalways; ntannovel.
What experienced listener, O brhmaa, could ever grow satiated while
listening to the pious, charming and ever-fresh topics of Lord Ka,
which cleanse away the world's contamination?
TEXT 21
r-bdaryair uvca
rjsd bhmako nma
vidarbhdhipatir mahn
tasya pancbhavan putr
kanyaik ca varnan
r-bdaryair Bdaryai (ukadeva, the son of Badaryaa Vedavysa); uvcasaid; rja king; stthere was; bhmaka nma
named Bhmaka; vidarbha-adhipatiruler of the kingdom Vidarbha;
mahngreat; tasyahis; pacafive; abhavanthere were; putr
sons; kanydaughter; ekone; caand; varaexceptionally
beautiful; nanwhose face.
r Bdaryai said: There was a king named Bhmaka, the powerful
ruler of Vidarbha. He had five sons and one daughter of lovely
countenance.
TEXT 22
rukmy agrajo rukmaratho
rukmabhur anantara
rukmakeo rukmaml

1550

rukmiy e svas sat

rukmRukm; agra-jathe first-born; rukma-ratha rukmabhu
Rukmaratha and Rukmabhu; anantarafollowing him; rukma-kea
rukma-mlRukmakea and Rukmaml; rukmiRukmi; eshe;
svassister; satof saintly character.
Rukm was the first-born son, followed by Rukmaratha, Rukmabhu,
Rukmakea and Rukmaml. Their sister was the exalted Rukmi.
TEXT 23
soparutya mukundasya
rpa-vrya-gua-riya
ghgatair gyamns
ta mene sada patim
sshe; uparutyahearing; mukundasyaKa's; rpaabout the
beauty; vryaprowess; guacharacter; riyaand opulences; gha
to her family's residence; gataiby those who came; gyamnbeing
sung; tamHim; meneshe thought; sadamsuitable; patim
husband.
Hearing of the beauty, prowess, transcendental character and opulence
of Mukunda from visitors to the palace who sang His praises, Rukmi
decided that He would be the perfect husband for her.
The word sadam indicates that Rukmi and r Ka had similar
qualities and thus were naturally attracted to each other King Bhmaka
was a pious man, and therefore many spiritually advanced persons must
have visited his palace. These saintly persons undoubtedly preached
openly about the glories of r Ka.
TEXT 24
t buddhi-lakaaudryarpa-la-guraym
ka ca sad bhry
samudvohu mano dadhe
tmher; buddhiof intelligence; lakaaauspicious bodily markings;

1551

audryamagnanimity; rpabeauty; laproper behavior; guaand

other personal qualities; raymrepository; kaLord Ka; ca
and; sadmsuitable; bhrymwife; samudvohumto marry;
manaHis mind; dadhemade up.
Lord Ka knew that Rukmi possessed intelligence, auspicious
bodily markings, beauty, proper behavior and all other good qualities.
Concluding that she would be an ideal wife for Him, He made up His
mind to marry her.
Just as Lord Ka was described as sada patim, an ideal husband for
Rukmi, being just like her, Rukmi is described as sad bhrym, an
ideal wife for r Ka, being just like Him. That is natural, since rmat
Rukmi is Lord Ka's internal potency.
TEXT 25
bandhnm icchat dtu
kya bhagin npa
tato nivrya ka-dvi
rukm caidyam amanyata
bandhnmher family members; icchatmeven as they were desiring;
dtumto give; kyato Ka; bhaginmtheir sister; npaO King;
tatafrom this; nivryapreventing them; ka-dvihateful of Ka;
rukmRukm; caidyamCaidya (iupla); amanyataconsidered.
Because Rukm envied the Lord, O King, he forbade his family members
to give his sister to Ka, although they wanted to. Instead, Rukm
decided to give Rukmi to iupla.
Rukm abused his position as elder brother and acted with impure
motives. He would only suffer for his decision.
TEXT 26
tad avetysitpg
vaidarbh durman bham
vicintypta dvija kacit
kya prhiod drutam
tatthat; avetyaknowing; asitadark; apgthe corners of whose

1552

eyes; vaidarbhthe princess of Vidarbha; durmanunhappy; bham

very much; vicintyathinking; ptamreliable; dvijambrhmaa;
kacita certain; kyato Ka; prhiotsent; drutamwith haste.
Dark-eyed Vaidarbh was aware of this plan, and it deeply upset her.
Analyzing the situation, she quickly sent a trustworthy brhmaa to
Ka.
TEXT 27
dvrak sa samabhyetya
prathrai praveita
apayad dya puruam
sna kcansane
dvrakmat Dvrak; sahe (the brhmaa); samabhyetyaarriving;
prathraiby the gatekeepers; praveitabrought inside; apayathe
saw; dyamthe original; puruamSupreme Person; snamseated;
kcanagolden; saneon a throne.
Upon reaching Dvrak, the brhmaa was brought inside by the
gatekeepers and saw the primeval Personality of Godhead sitting on a
golden throne.
TEXT 28
dv brahmaya-devas tam
avaruhya nijsant
upaveyrhay cakre
yathtmna divaukasa
dvseeing; brahmayawho is considerate to the brhmaas;
devathe Lord; tamhim; avaruhyagetting down; nijaHis own;
santfrom the throne; upaveyaseating him; arhaym cakreHe
performed worship; yathas; tmnamto Himself; diva-okasathe
residents of heaven.
Seeing the brhmaa, r Ka, Lord of the brhmaas, came down
from His throne and seated him. Then the Lord worshiped him just as
He Himself is worshiped by the demigods.

1553

TEXT 29
ta bhuktavanta virntam
upagamya sat gati
pinbhiman pdv
avyagras tam apcchata
tamhim; bhuktavantamhaving eaten; virntamrested; upagamya
approaching; satmof saintly devotees; gatithe goal; pinwith
His hands; abhimanmassaging; pdauhis feet; avyagrawithout
agitation; tamof him; apcchataHe inquired.
After the brhmaa had eaten and rested, r Ka, the goal of saintly
devotees, came forward, and while massaging the brhmaa's feet with
His own hands, He patiently questioned him as follows.
TEXT 30
kaccid dvija-vara-reha
dharmas te vddha-sammata
vartate nti-kcchrea
santua-manasa sad
kaccitwhether; dvijaof the brhmaas; varafirst-class; rehaO
best; dharmareligious principles; teyour; vddhaby senior
authorities; sammatasanctioned; vartateare proceeding; nanot;
atitoo much; kcchreawith difficulty; santuafully satisfied;
manasawhose mind; sadalways.
[The Supreme Lord said:] O best of exalted brhmaas, are your
religious practices, sanctioned by senior authorities, proceeding
without great difficulty? Is your mind always fully satisfied?
Here we have translated the word dharma as "religious practice," although
this does not fully convey the Sanskrit sense of the word. Ka did not
appear within a secular society. The people in Vedic times could hardly
imagine a society that did not understand the need to obey God's law.
Thus to them the word dharma conveyed a sense of duty in general,
higher principles, prescribed duty and so on. It was automatically
understood that such duties were within a religious context. But religion
in those days was not a specific aspect or department of life, but rather a

1554

guiding light for all activities. Irreligious life was considered demoniac,
and God's hand was seen in everything.
TEXT 31
santuo yarhi varteta
brhmao yena kenacit
ahyamna svad dharmt
sa hy asykhila-kma-dhuk
santuasatisfied; yarhiwhen; vartetacarries on; brhmaaa
brhmaa; yena kenacitwith whatever; ahyamnanot falling short;
svtof his own; dharmtreligious duty; sathose religious
principles; hiindeed; asyafor him; akhilaof everything; kmadhukthe mystic cow, milked for fulfillment of any desire.
When a brhmaa is satisfied with whatever comes his way and does
not fall away from his religious duties, those very religious principles
become his desire cow, fulfilling all his wishes.
TEXT 32
asantuo 'sakl lokn
pnoty api surevara
akicano 'pi santua
ete sarvga-vijvara
asantuadissatisfied; asaktrepeatedly; loknvarious planets;
pnotihe attains; apieven though; suraof the demigods; vara
the master; akicanapossessing nothing; apieven; santua
satisfied; etehe rests; sarvaall; agahis limbs; vijvarafree of
distress.
An unsatisfied brhmaa wanders restlessly from one planet to another,
even if he becomes King of heaven. But a satisfied brhmaa, though he
may possess nothing, rests peacefully, all his limbs free of distress.
Those who are unsatisfied feel distress throughout their body, becoming
subject to many diseases. A satisfied brhmaa, however, though he may
possess nothing, is peaceful and calm, and there is no distress within his
body or mind.

1555

TEXT 33
viprn sva-lbha-santun
sdhn bhta-suhttamn
nirahakria ntn
namasye irassakt
viprnto the learned brhmaas; svatheir own; lbhaby the gain;
santunsatisfied; sdhnsaintly; bhtaof all living beings; suhttamnthe best well-wishing friends; nirahakriadevoid of false
ego; ntnpeaceful; namasyeI bow down; iraswith My head;
asaktagain and again.
I repeatedly bow My head in respect to those brhmaas who are
satisfied with their lot. Saintly, prideless and peaceful, they are the best
well-wishers of all living beings.
rla rdhara Svm explains that sva-lbha also means "achieving one's
self," or, in other words, self-realization. Thus an advanced brhmaa is
always satisfied with his spiritual understanding, never depending on
material formalities or facilities.
TEXT 34
kaccid va kuala brahman
rjato yasya hi praj
sukha vasanti viaye
plyamn sa me priya
kaccitwhether;
vayour;
kualamwell-being;
brahmanO
brhmaa; rjatafrom the King; yasyawhose; hiindeed; praj
subjects; sukhamhappily; vasantireside; viayein the state;
plyamnbeing protected; sahe; meto Me; priyadear.
O brhmaa, is your King attending to your welfare? Indeed, that king
in whose country the citizens are happy and protected is very dear to
Me.
TEXT 35
yatas tvam gato durga
nistryeha yad-icchay

1556

sarva no brhy aguhya cet

ki krya karavma te
yatafrom which place; tvamyou; gatahave come; durgamthe
impassable sea; nistryacrossing; ihahere; yatwith what; icchay
desire; sarvameverything; nato Us; brhiplease tell; aguhyamnot
secret; cetif; kimwhat; kryamwork; karavmamay We do; te
for you.
Whence have you come, crossing the impassable sea, and for what
purpose? Explain all this to Us if it is not a secret, and tell Us what We
may do for you.
TEXT 36
eva sampa-samprano
brhmaa paramehin
ll-ghta-dehena
tasmai sarvam avarayat
evamthus; sampaasked; sampranaquestions; brhmaathe
brhmaa; paramehinby the Supreme Personality of Godhead; lla
as His pastime; ghtawho assumes; dehenaHis bodies; tasmaito
Him; sarvameverything; avarayathe related.
Thus questioned by the Supreme Personality of Godhead, who
incarnates to perform His pastimes, the brhmaa told Him everything.
The word ghta may be translated as "grasped or caught," and thus,
exactly as in English, may also mean "to perceive or understand
something." Therefore Lord Ka's transcendental body is perceived,
understood, or in other words, grasped by the devotees when the Lord
comes to exhibit His transcendental pastimes. These pastimes are not
whimsical, but are a part of the complex program, structured and
executed by the Lord Himself, for awakening the conditioned souls to
their natural love and devotion for Him and bringing them back to
Godhead.
TEXT 37
r-rukmiy uvca

1557

rutv gun bhuvana-sundara vat te

nirviya kara-vivarair harato 'ga-tpam
rpa d dimatm akhilrtha-lbha
tvayy acyutviati cittam apatrapa me
r-rukmi uvcar Rukmi said; rutvhearing; gunthe
qualities; bhuvanaof all the worlds; sundaraO beauty; vatmfor
those who hear; teYour; nirviyahaving entered; karaof the ears;
vivaraiby the orifices; harataremoving; agaof their bodies;
tpamthe pain; rpamthe beauty; dmof the sense of sight; dimatmof those who have eyes; akhilatotal; arthaof the fulfillment
of desires; lbhamthe obtaining; tvayiin You; acyutaO infallible
Ka; viatiis entering; cittammind; apatrapamshameless; me
my.
r Rukmi said [in her letter, as read by the brhmaa]: O beauty of
the worlds, having heard of Your qualities, which enter the ears of those
who hear and remove their bodily distress, and having also heard of
Your beauty, which fulfills all the visual desires of those who see, I have
fixed my shameless mind upon You, O Ka.
Rukmi was a king's daughter, courageous and bold, and furthermore
she would rather die than lose Ka. Considering all this, she wrote a
frank, explicit letter, begging Ka to come and take her away.
TEXT 38
k tv mukunda mahat kula-la-rpavidy-vayo-dravia-dhmabhir tma-tulyam
dhr pati kulavat na vta kany
kle n-siha nara-loka-mano-'bhirmam
kwho; tvYou; mukundaO Ka; mahataristocratic; kulain
terms of family background; lacharacter; rpabeauty; vidy
knowledge; vayayouth; draviaproperty; dhmabhiand influence;
tmato Yourself only; tulyamequal; dhrwho is sober; patimas
her husband; kula-vatof a good family; na vtawould not choose;
kanymarriageable young lady; kleat such a time; namong men;
sihaO lion; nara-lokaof human society; manato the minds;
abhirmamwho give pleasure.

1558

O Mukunda, You are equal only to Yourself in lineage, character,

beauty, knowledge, youthfulness, wealth and influence. O lion among
men, You delight the minds of all mankind. What aristocratic, soberminded and marriageable girl of a good family would not choose You as
her husband when the proper time has come?
TEXT 39
tan me bhavn khalu vta patir aga jym
tmrpita ca bhavato 'tra vibho vidhehi
m vra-bhgam abhimaratu caidya rd
gomyu-van mga-pater balim ambujka
tattherefore; meby me; bhavnYour good self; khaluindeed;
vtachosen; patias husband; agadear Lord; jymas wife;
tmmyself; arpitaoffered; caand; bhavatato You; atrahere;
vibhoO omnipotent one; vidhehiplease accept; mnever; vraof
the hero; bhgamthe portion; abhimaratushould touch; caidya
iupla, son of the King of Cedi; rtswiftly; gomyu-vatlike a jackal;
mga-patebelonging to the king of animals, the lion; balimthe
tribute; ambuja-akaO lotus-eyed one.
Therefore, my dear Lord, I have chosen You as my husband, and I
surrender myself to You. Please come swiftly, O almighty one, and
make me Your wife. My dear lotus-eyed Lord, let iupla never touch
the hero's portion like a jackal stealing the property of a lion.
TEXT 40
prtea-datta-niyama-vrata-deva-vipra
gurv-arcandibhir ala bhagavn parea
rdhito yadi gadgraja etya pi
ghtu me na damaghoa-sutdayo 'nye
prtaby pious works (such as feeding brhmaas, digging wells, etc.);
iasacrificial performances; dattacharity; niyamaritual observances
(such as visiting holy places); vratavows of penance; devaof the
demigods; viprabrhmaas; guruand spiritual masters; arcanaby
worship; dibhiand by other activities; alamsufficiently; bhagavn
the Personality of Godhead; parasupreme; acontroller; rdhita

1559

rendered devotional service; yadiif; gada-agrajaKa, the elder

brother of Gada; etyacoming here; pimthe hand; ghtumay
please take; memy; nanot; damaghoa-sutaiupla, the son of
Damaghoa; dayaand so on; anyeothers.
If I have sufficiently worshiped the Supreme Personality of Godhead by
pious works, sacrifices, charity, rituals and vows, and also by
worshiping the demigods, brhmaas and gurus, then may Gadgraja
come and take my hand, and not Damaghoa's son or anyone else.
The cryas comment as follows on this verse: "Rukmi felt that no one
could obtain Lord Ka by the efforts of a single lifetime. Therefore she
earnestly pointed out the pious activities she had performed in that life
and previous lives, hoping to convince r Ka to come."
TEXT 41
vo bhvini tvam ajitodvahane vidarbhn
gupta sametya ptan-patibhi parta
nirmathya caidya-magadhendra-bala prasahya
m rkasena vidhinodvaha vrya-ulkm
va bhvinitomorrow; tvamYou; ajitaO unconquerable one;
udvahaneat the time of the marriage ceremony; vidarbhnto Vidarbha;
guptaunseen; sametyacoming; ptanof Your army; patibhiby
the leaders; partasurrounded; nirmathyacrushing; caidyaof
Caidya, iupla; magadha-indraand the King of Magadha, Jarsandha;
balamthe military strength; prasahyaby force; mmme; rkasena
vidhinin the Rkasa style; udvahatake in marriage; vryaYour
prowess; ulkmthe payment for whom.
O unconquerable one, tomorrow when my marriage ceremony is about
to begin, You should arrive unseen in Vidarbha and surround Yourself
with the leaders of Your army. Then crush the forces of Caidya and
Magadhendra and marry me in the Rkasa style, winning me with Your
valor.
As rla Prabhupda points out in Ka, the Supreme Personality of
Godhead, Rukmi, being born of royal blood, certainly had a brilliant
grasp of political affairs. She advised r Ka to enter the city alone and
unnoticed and then surround Himself with His military commanders so

1560

He could do what was needed. rla Vivantha Cakravart compares the

coming fight to the Lord's churning of the ocean to extract the goddess
Lakm. Gorgeous Rukmi, the goddess of fortune, would be gained in
the coming turbulence.
TEXT 42
anta-purntara-carm anihatya bandhn
tvm udvahe katham iti pravadmy upyam
prve-dyur asti mahat kula-deva-ytr
yasy bahir nava-vadhr girijm upeyt
anta-purathe women's quarters of the palace; antarawithin; carm
moving; anihatyawithout killing; bandhnyour relatives; tvmyou;
udvaheI shall carry away; kathamhow; itisaying such words;
pravadmiI shall explain; upyama means; prve-dyuon the day
before; astithere is; mahatlarge; kulaof the royal family; devafor
the presiding deity; ytra ceremonial procession; yasymin which;
bahioutside; navanew; vadhthe bride; girijmgoddess Girij
(Ambik); upeytapproaches.
Since I will be staying within the inner chambers of the palace, You may
wonder, "How can I carry you away without killing some of your
relatives?" But I shall tell You a way: On the day before the marriage
there is a grand procession to honor the royal family's deity, and in this
procession the new bride goes outside the city to visit Goddess Girij.
Clever Rukmi anticipated a possible objection on the part of r Ka.
He certainly would not object to subduing rascals like iupla and
Jarsandha, but He might be reluctant to injure or kill Rukmi's relatives,
some of whom might block His way to the palace's inner sanctum, where
the women were protected. The procession to or from the temple of Girij
(Durg) would provide the perfect opportunity for Ka to kidnap
Rukmi without harming her relatives.
TEXT 43
yasyghri-pakaja-raja-snapana mahnto
vchanty um-patir ivtma-tamo-'pahatyai
yarhy ambujka na labheya bhavat-prasda
jahym asn vrata-kn ata-janmabhi syt

1561

yasyawhose; aghriof the feet; pakajalotus; rajawith the dust;

snapanambathing; mahntagreat souls; vchantihanker after;
um-patiLord iva, husband of Goddess Um; ivajust as; tma
their own; tamaof the ignorance; apahatyaito vanquish; yarhi
when; ambuja-akaO lotus-eyed one; na labheyaI cannot obtain;
bhavatYour; prasdammercy; jahymI should give up; asnmy
life airs; vrataby austere penances; knweakened; atahundreds;
janmabhiafter lifetimes; sytit may be.
O lotus-eyed one, great souls like Lord iva hanker to bathe in the dust
of Your lotus feet and thereby destroy their ignorance. If I cannot obtain
Your mercy, I shall simply give up my vital force, which will have
become weak from the severe penances I will perform. Then, after
hundreds of lifetimes of endeavor, I may obtain Your mercy.
The divine Rukmi's extraordinary dedication to r Ka is possible
only on the spiritual platform, not in the fragile world of mundane
affection.
TEXT 44
brhmaa uvca
ity ete guhya-sande
yadu-deva mayht
vimya kartu yac ctra
kriyat tad anantaram
brhmaa uvcathe brhmaa said; itithus; etethese; guhya
confidential; sandemessages; yadu-devaO Lord of the Yadus;
mayby me; htbrought; vimyaconsidering; kartumto be
done; yatwhat; caand; atrain this matter; kriyatmplease do;
tatthat; anantaramimmediately following.
The brhmaa said: This is the confidential message I have brought
with me, O Lord of the Yadus. Please consider what must be done in
these circumstances, and do it at once.
When the
written in
Ka. By
personally

brhmaa arrived, he broke the seal of a confidential letter

the privacy of Rukmi's quarters and meant only for Lord
using the term guhya-sande, the trustworthy brhmaa,
selected by Rukmi, here affirms that he has not violated the

1562

confidentiality of this message. Only Lord Ka has heard it. Since the
marriage of Rukmi was fast approaching, r Ka would have to act
immediately. The term yadu-deva indicates that Lord Ka, as the Lord of
the powerful Yadu dynasty, should make His decision and then mobilize
His followers if necessary.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-second Chapter,
of the rmad-Bhgavatam, entitled 'Rukmi's Message to Lord Ka."

1563

53. Ka Kidnaps Rukmi

This chapter describes how Lord r Ka arrived in Kuina, the capital

of Vidarbha, and kidnapped Rukmi in the presence of powerful
enemies.
After Lord Ka had heard the brhmaa messenger recite Rukmi's
letter, the Lord said to him, "I am indeed attracted to Rukmi, and I
know of her brother Rukm's opposition to My marrying her. Therefore I
must kidnap her after crushing all the low-class kings, just as one might
generate fire from wood by friction." Since the solemnizing of vows
between Rukmi and iupla was scheduled to occur in only three days,
Lord Ka had Druka ready His chariot at once. Then He immediately
set out for Vidarbha, which He reached after one night's travel.
King Bhmaka, trapped by his affection for his son Rukm, was prepared
to give his daughter to iupla. Bhmaka saw to all the necessary
preparations: he had the city decorated in various ways and had its main
roads and intersections thoroughly cleansed. Damaghoa, the King of
Cedi, having also done everything necessary to prepare for his son's
marriage, arrived in Vidarbha. King Bhmaka greeted him properly and
gave him a place to stay. Many other kings, such as Jarsandha, lva and
Dantavakra, also came to witness the occasion. These enemies of Ka
had conspired to kidnap the bride if Ka came. They planned to fight
Him together and thus guarantee iupla his bride. Hearing of these
plans, Lord Baladeva gathered His entire army and quickly went to
Kuinapura.
On the night before the wedding, Rukmi, about to retire, had still not
seen either the brhmaa or Ka arrive. In anxiety, she cursed her bad
fortune. But just then she felt her left side twitch, a good omen. Indeed,
the brhmaa shortly appeared and related to her what Ka had said,
including His firm promise to kidnap her.
When King Bhmaka heard that Ka and Balarma had arrived, he went
out to greet Them to the accompaniment of triumphant music. He
worshiped the Lords with various gifts and then designated residences for
Them. Thus the King showed due respect to the Lords, as he did to each

1564

of his numerous royal guests.

The people of Vidarbha, seeing Lord Ka, remarked to one another that
He alone would be a suitable husband for Rukmi. They prayed that on
the strength of whatever pious credit they had, Ka might win
Rukmi's hand.
When the time came for rmat Rukmi-dev to visit the temple of r
Ambik, she proceeded there surrounded by many guards. After bowing
down to the deity, Rukmi prayed to be allowed to have r Ka as her
husband. Then she took the hand of a girlfriend and left the Ambik
temple. Seeing her inexpressible beauty, the great heroes present dropped
their weapons and fell to the ground unconscious. Rukmi walked with
deliberate steps until she noticed Ka. Then, as everyone looked on, r
Ka took Rukmi onto His chariot. Like a lion claiming his rightful
share from a band of jackals, He drove back all the opposing kings and
slowly made His exit, followed by His associates. Jarsandha and the other
kings, unable to bear their defeat and dishonor, loudly condemned
themselves, declaring that this defamation was like a petty animal's
stealing away what rightfully belongs to the lion.
TEXT 1
r-uka uvca
vaidarbhy sa tu sandea
niamya yadu-nandana
praghya pin pi
prahasann idam abravt
r-uka uvcaukadeva Gosvm said; vaidarbhyof the princess of
Vidarbha; saHe; tuand; sandeamthe confidential message;
niamyahearing; yadu-nandanaLord Ka, the descendant of Yadu;
praghyataking; pinby His hand; pimthe hand (of the
brhmaa messenger); prahasansmiling; idamthis; abravtsaid.
ukadeva Gosvm said: Thus hearing the confidential message of
Princess Vaidarbh, Lord Yadunandana took the brhmaa's hand and,
smiling, spoke to him as follows.
TEXT 2
r-bhagavn uvca

1565

tathham api tac-citto

nidr ca na labhe nii
vedham rukmi dven
mamodvho nivrita
r-bhagavn uvcathe Supreme Personality of Godhead said; tathin
the same way; ahamI; apialso; tatfixed on her; cittaMy mind;
nidrmsleep; caand; na labheI cannot get; niiat night; veda
know; ahamI; rukmiby Rukm; dvetout of enmity; mamaMy;
udvhamarriage; nivritaforbidden.
The Supreme Lord said: Just as Rukmi's mind is fixed on Me, My
mind is fixed on her. I can't even sleep at night. I know that Rukm, out
of envy, has forbidden our marriage.
TEXT 3
tm nayiya unmathya
rjanypasadn mdhe
mat-parm anavadygm
edhaso 'gni-ikhm iva
tmshe; nayiyeI will bring here; unmathyachurning up; rjanya
of the royal order; apasadnunfit members; mdhein battle; matto
Me; parmwho is solely dedicated; anavadyaunquestionable; agm
the beauty of whose body; edhasafrom kindling wood; agniof fire;
ikhmthe flames; ivaas.
She has dedicated herself exclusively to Me, and her beauty is flawless.
I will bring her here after thrashing those worthless kings in battle, just
as one brings a blazing flame out of firewood.
When latent fire is aroused in wood, the fire bursts forth, consuming the
wood in the act of manifestation. Similarly, Lord Ka boldly predicted
that Rukmi would come forth to take His hand and that in the process
the wicked kings would be burned by the fire of Ka's determination.
TEXT 4
r-uka uvca
udvharka ca vijya

1566

rukmiy madhusdana
ratha sayujyatm u
drukety ha srathim
r-uka uvcaukadeva Gosvm said; udvhaof the wedding;
kamthe lunar asterism (the measurement that fixes the exact
auspicious time); caand; vijyaknowing; rukmiyof Rukmi;
madhusdanaLord Ka; rathathe chariot; sayujyatmshould
be readied; uimmediately; drukaO Druka; itithus; haHe
said; srathimto His driver.
ukadeva Gosvm said: Lord Madhusdana also understood the exact
lunar time for Rukmi's wedding. Thus He told His driver, "Druka,
ready My chariot immediately."
TEXT 5
sa cvai aibya-sugrvameghapupa-balhakai
yukta ratham upnya
tasthau prjalir agrata
sahe, Druka; caand; avaiwith the horses; aibya-sugrvameghapupa-balhakainamed aibya, Sugrva, Meghapupa and
Balhaka; yuktamyoked; rathamthe chariot; upnyabringing;
tasthaustood; prjaliwith palms joined in reverence; agratain
front.
Druka brought the Lord's chariot, yoked with the horses named
aibya, Sugrva, Meghapupa and Balhaka. He then stood before Lord
Ka with joined palms.
rla Vivantha Cakravart quotes the following text of the Padma Pura
describing Lord Ka's chariot horses:
aibyas tu uka-patrbha
sugrvo hema-pigala
meghapupas tu meghbha
puro hi balhaka

1567

"aibya was green like a parrot's wings, Sugrva yellow-gold, Meghapupa

the color of a cloud, and Balhaka whitish."
TEXT 6
ruhya syandana aurir
dvijam ropya tra-gai
nartd eka-rtrea
vidarbhn agamad dhayai
ruhyamounting; syandanamHis chariot; auriLord Ka;
dvijamthe brhmaa; ropyaplacing (on the chariot); tra-gai
(who were) swift; narttfrom the district of narta; ekasingle;
rtreain a night; vidarbhnto the Vidarbha kingdom; agamatwent;
hayaiwith His horses.
Lord auri mounted His chariot and had the brhmaa do likewise.
Then the Lord's swift horses took them from the narta district to
Vidarbha in a single night.
TEXT 7
rj sa kuina-pati
putra-sneha-vanuga
iuplya sv kany
dsyan karmy akrayat
rjthe king; sahe, Bhmaka; kuina-patimaster of Kuina;
putrafor his son; snehaof affection; vaathe control; anuga
obeying; iuplyato iupla; svmhis; kanymdaughter;
dsyanbeing about to give; karmithe required duties; akrayathe
had done.
King Bhmaka, the master of Kuina, having succumbed to the sway
of affection for his son, was about to give his daughter to iupla. The
King saw to all the required preparations.
rla rdhara Svm points out in this connection that King Bhmaka had
no particular liking for iupla but rather acted out of attachment for his
son Rukm.

1568

TEXTS 8-9
pura samma-sasiktamrga-rathy-catupatham
citra-dhvaja-patkbhis
toraai samalaktam
srag-gandha-mlybharaair
virajo-'mbara-bhitai
jua str-puruai rmadghair aguru-dhpitai
puramthe city; sammathoroughly cleaned; sasiktaand sprinkled
abundantly with water; mrgathe main avenues; rathycommercial
roads; catu-pathamand intersections; citravariegated; dhvaja-on
flagpoles;
patkbhiwith
banners;
toraaiand
archways;
samalaktamdecorated; srakwith jeweled necklaces; gandha
fragrant substances such as sandalwood paste; mlyaflower garlands;
bharaaiand other ornaments; virajaspotless; ambarain
clothing; bhitaiwho were arrayed; juamcontaining; strwomen;
puruaiand men; r-matopulent; ghaihomes; aguru-dhpitai
aromatic with aguru incense.
The king had the main avenues, commercial roads and intersections
thoroughly cleaned and then sprinkled with water, and he also had the
city decorated with triumphant archways and multicolored banners on
poles. The men and women of the city, arrayed in spotless raiment and
anointed with fragrant sandalwood paste, wore precious necklaces,
flower garlands and jeweled ornaments, and their opulent homes were
filled with the aroma of aguru.
When earthen roads are sprinkled with water, the dust settles down and
the road becomes smooth and firm. King Bhmaka thoroughly prepared
for the great wedding, setting the scene for Lord Ka's triumphant
abduction of beautiful Rukmi-dev.
TEXT 10
pitnthe forefathers; devnthe demigods; samabhyarcyacorrectly
worshiping; viprnthe brhmaas; caand; vidhi-vataccording to
prescribed rituals; npaO King (Parkit); bhojayitvfeeding them;

1569

yathas; nyyamis just; vcaym sahe had chanted; magalam

auspicious mantras.
O King, in accordance with prescribed rituals, Mahrja Bhmaka
worshiped the forefathers, demigods and brhmaas, feeding them all
properly. Then He had the traditional mantras chanted for the wellbeing of the bride.
TEXT 11
su-snt su-dat kany
kta-kautuka-magalm
hatuka-yugmena
bhit bhaottamai
su-sntmproperly bathed; su-datmwith spotless teeth; kanymthe
bride; ktahaving performed; kautuka-magalmthe ceremony of
putting on the auspicious marriage necklace; hataunused; aukaof
garments; yugmenawith a pair; bhitmadorned; bhaawith
ornaments; uttamaimost excellent.
The bride cleaned her teeth and bathed, after which she put on the
auspicious wedding necklace. Then she was dressed in brand-new
upper and lower garments and adorned with most excellent jeweled
ornaments.
According to rla Vivantha Cakravart, only spotless clothing fresh off
the loom should be worn during auspicious ceremonies.
TEXT 12
cakru sma-rg-yajur-mantrair
vadhv rak dvijottam
purohito 'tharva-vid vai
juhva graha-ntaye
cakrueffected; sma-g-yajuof the Sma, g and Yajur Vedas;
mantraiwith chants; vadhvof the bride; rakmthe protection;
dvija-uttamafirst-class brhmaas; purohitathe priest; atharva-vit
who was expert in the mantras of the Atharva Veda; vaiindeed; juhva
poured oblations of ghee; grahathe controlling planets; ntayeto

1570

pacify.
The best of brhmaas chanted mantras of the g, Sma and Yajur
Vedas for the bride's protection, and the priest learned in the Atharva
Veda offered oblations to pacify the controlling planets.
rla Vivantha Cakravart points out that the Atharva Veda often deals
with the pacification of unfavorable planets.
TEXT 13
hiraya-rpya vssi
til ca gua-miritn
prdd dhen ca viprebhyo
rj vidhi-vid vara
hirayagold; rpyasilver; vssiand clothing; tilnsesame
seeds; caand; guawith raw sugar; miritnmixed; prdtgave;
dhencows; caalso; viprebhyato the brhmaas; rjthe king,
Bhmaka; vidhiregulative principles; vidmof those who know;
varathe best.
Outstanding in his knowledge of regulative principles, the King
rewarded the brhmaas with gold, silver, clothing, cows and sesame
seeds mixed with raw sugar.
TEXT 14
eva cedi-pat rj
damaghoa sutya vai
kraym sa mantra-jai
sarvam abhyudayocitam
evamin the same way; cedi-patithe lord of Cedi; rj damaghoa
King Damaghoa; sutyafor his son (iupla); vaiindeed; kraym
sahad done; mantra-jaiby expert knowers of mantras; sarvam
everything; abhyudayato his prosperity; ucitamconducive.
Rj Damaghoa, lord of Cedi, had also engaged brhmaas expert in
chanting mantras to perform all rituals necessary to assure his son's
prosperity.

1571

TEXT 15
mada-cyudbhir gajnkai
syandanair hema-mlibhi
patty-ava-sakulai sainyai
parta kudna yayau
madaliquid secreted from the forehead; cyudbhiexuding; gajaof
elephants; ankaiwith hordes; syandanaiwith chariots; hema
golden; mlibhidecorated with garlands; pattiwith foot soldiers;
avaand horses; sakulaicrowded; sainyaiby armies; parta
accompanied; kuinamto Kuina, Bhmaka's capital; yayauhe
went.
King Damaghoa traveled to Kuina accompanied by armies of
elephants exuding mada, chariots hung with golden chains, and
numerous cavalry and infantry soldiers.
TEXT 16
ta vai vidarbhdhipati
samabhyetybhipjya ca
niveaym sa mud
kalpitnya-niveane
tamhim, King Damaghoa; vaiindeed; vidarbha-adhipatithe master
of Vidarbha, Bhmaka; samabhyetyagoing forward to meet; abhipjya
honoring; caand; niveaym sasettled him; mudwith pleasure;
kalpitaconstructed; anyaspecial; niveaneat a place of residence.
Bhmaka, the lord of Vidarbha, came out of the city and met King
Damaghoa, offering him tokens of respect. Bhmaka then settled
Damaghoa in a residence especially constructed for the occasion.
TEXT 17
tatra lvo jarsandho
dantavakro vidratha
jagmu caidya-paky
paurakdy sahasraa

1572

tatrathere; lva jarsandha dantavakra vidrathalva,

Jarsandha, Dantavakra and Vidratha; jagmucame; caidyaof
iupla; pakytaking the side; paurakaPauraka; dyand
others; sahasraaby the thousands.
iupla's supporterslva, Jarsandha, Dantavakra and Vidratha
all came, along with Pauraka and thousands of other kings.
Those familiar with the history of Lord Ka's life will immediately
recognize the names given in this text. The kings mentioned here
maintained a deep animosity toward r Ka and opposed Him in one
way or another. But they were all to be frustrated and defeated on the
occasion of iupla's would-be wedding.
TEXTS 18-19
ka-rma-dvio yatt
kany caidyya sdhitum
yady gatya haret kno
rmdyair yadubhir vta
yotsyma sahats tena
iti nicita-mnas
jagmur bh-bhuja sarve
samagra-bala-vhan
ka-rma-dviathose hateful toward Ka and Balarma; yatt
prepared; kanymthe bride; caidyyafor iupla; sdhitumin order
to secure; yadiif; gatyacoming; haretshould steal; kaKa;
rmaby Balarma; dyaiand other; yadubhiYadus; vta
accompanied; yotsymawe will fight; sahatjoining all together;
tenawith Him; itithus; nicita-mnashaving decided; jagmu
came; bh-bhujathe kings; sarveall; samagracomplete; balawith
military forces; vhanand conveyances.
To secure the bride for iupla, the kings who envied Ka and
Balarma came to the following decision among themselves: "If Ka
comes here with Balarma and the other Yadus to steal the bride, we
shall band together and fight Him." Thus those envious kings went to
the wedding with their entire armies and a full complement of military
conveyances.

1573

The word sahat, which normally means "bound tightly together," may
also mean "thoroughly struck down" or "killed." Thus although Ka's
enemies thought they were unified and strongsahat in the former
sensethey could not successfully oppose the Personality of Godhead,
and consequently they would be struck down and killedsahat in the
latter sense.
TEXTS 20-21
rutvaitad bhagavn rmo
vipakya npodyamam
ka caika gata hartu
kany kalaha-akita
balena mahat srdha
bhrt-sneha-paripluta
tvarita kuina prgd
gajva-ratha-pattibhi
rutvhearing; etatthis; bhagavn rmaLord Balarma; vipakya
inimical; npaof the kings; udyamamthe preparations; kamLord
Ka; caand; ekamalone; gatamgone; hartumto take away;
kanymthe bride; kalahaa fight; akitafearing; balenaa force;
mahatmighty; srdhamtogether with; bhrtfor His brother;
snehain affection; pariplutaimmersed; tvaritaswiftly; kuinam
to Kuina; prgtwent; gajawith elephants; avahorses; ratha
chariots; pattibhiand infantry.
When Lord Balarma heard about these preparations of the inimical
kings and how Lord Ka had set off alone to steal the bride, He feared
that a fight would ensue. Immersed in affection for His brother, He
hurried to Kuina with a mighty army consisting of infantry and of
soldiers riding on elephants, horses and chariots.
TEXT 22
bhma-kany varroh
kkanty gamana hare
pratypattim apayant
dvijasycintayat tad

1574

bhma-kanythe daughter of Bhmaka; vara-rohhaving lovely

hips; kkantwaiting for; gamanamthe arrival; hareof Ka;
pratypattimthe return; apayantnot seeing; dvijasyaof the
brhmaa; acintayatthought; tadthen.
The lovely daughter of Bhmaka anxiously awaited the arrival of Ka,
but when she did not see the brhmaa return she thought as follows.
TEXT 23
aho tri-ymntarita
udvho me 'lpa-rdhasa
ngacchaty aravindko
nha vedmy atra kraam
so 'pi nvartate 'dypi
mat-sandea-haro dvija
ahoalas; tri-ymathree ymas (nine hours), i.e., the night; antarita
having ended; udvhathe marriage; meof me; alpainsufficient;
rdhasawhose good fortune; na gacchatidoes not come; aravindaakalotus-eyed Ka; nado not; ahamI; vedmiknow; atrafor
this; kraamthe reason; sahe; apialso; na vartatedoes not
return; adya apieven now; matmy; sandeaof the message; hara
the carrier; dvijathe brhmaa.
[Princess Rukmi thought:] Alas, my wedding is to take place when the
night ends! How unlucky I am! Lotus-eyed Ka does not come. I don't
know why. And even the brhmaa messenger has not yet returned.
It is apparent from this verse, as confirmed by rla rdhara Svm, that
the present scene takes place before sunrise.
TEXT 24
api mayy anavadytm
dv kicij jugupsitam
mat-pi-grahae nna
nyti hi ktodyama
apiperhaps; mayiin me; anavadyafaultless; tmHe whose body
and mind; dvseeing; kicitsomething; jugupsitamcontemptible;

1575

matmy; pihand; grahaefor the taking; nnamindeed; na

ytihas not come; hicertainly; kta-udyamaeven though
originally intending to do so.
Perhaps the faultless Lord, even while preparing to come here, saw
something contemptible in me and therefore has not come to take my
hand.
Princess Rukmi boldly invited r Ka to kidnap her. When Rukmi
did not see Him come, she naturally feared that He had rejected her
proposal, perhaps finding some unacceptable quality in her. As expressed
here, the Lord Himself is anavadya, faultless, and if He saw some fault in
Rukmi she would be an unworthy bride for Him. It was natural for the
young princess to feel such anxiety. Furthermore, if r Ka had actually
made this decision, it would be natural for the brhmaa to fear Rukmi's
reaction were he to bring her the news, and that would explain why he
had not come.
TEXT 25
durbhagy na me dht
nnuklo mahevara
dev v vimukh gaur
rudr girij sat
durbhagywho is unfortunate; nanot; mewith me; dhtthe
creator (Lord Brahm); nanot; anuklafavorably disposed; mahvarathe great Lord iva; devthe goddess (his consort); vor;
vimukhturned against; gaurGaur; rudrthe wife of Rudra; girijthe adopted daughter of the Himlayan mountain range; satSat,
who, in her previous life as the daughter of Daka, chose to give up her
body.
I am extremely unfortunate, for the creator is not favorably disposed
toward me, nor is the great Lord iva. Or perhaps iva's wife, Dev, who
is known as Gaur, Rudr, Girij and Sat, has turned against me.
rla Vivantha Cakravart explains that Rukmi might have thought,
"Even if Ka wanted to come, He might have been stopped on the path
by the creator, Brahm, who is not favorably inclined toward me. But why
should he be unfavorable? Perhaps it is Mahevara, Lord iva, whom on

1576

some occasion I did not properly worship and who thus became angry
with me. But he is Mahevara, the great controller, so why would he be
angry with such an insignificant and foolish girl as me?
"Perhaps it is iva's wife, Gaur-dev, who is displeased, though I worship
her every day. Alas, alas, how have I offended her so that she has turned
against me? But after all, she is Rudr, the wife of Rudra, and her very
name means 'one who makes everyone cry.' So perhaps she and iva want
me to cry. But seeing that I am so miserable, about to give up my life, why
don't they soften their attitude? The reason must be that Goddess Dev is
Girij, an adopted daughter, so why should she be soft-hearted? In her
incarnation as Sat she gave up her body, so perhaps she now wants me to
give up my body also."
Thus the crya, with realized poetic sensitivity, interprets the various
names used in this verse.
TEXT 26
eva cintayat bl
govinda-hta-mnas
nyamlayata kla-j
netre cru-kalkule
evamin this manner; cintayatthinking; blthe young girl;
govindaby Ka; htastolen; mnaswhose mind; nyamlayata
she closed; klathe time; jknowing; netreher eyes; caand; arukalwith tears; kulebrimming.
As she thought in this way, the young maiden, whose mind had been
stolen by Ka, closed her tear-filled eyes, remembering that there was
still time.
rla rdhara Svm explains the word kla-j as follows: "[Rukmi
thought,] 'It is not even the right time yet for Govinda to come,' and thus
she felt a bit consoled."
TEXT 27
eva vadhv pratkanty
govindgamana npa
vma rur bhujo netram
asphuran priya-bhia

1577

evamthus; vadhvthe bride; pratkantyas she awaited; govindagamanamthe arrival of Ka; npaO King (Parkit); vmaleft;
ruher thigh; bhujaarm; netramand eye; asphurantwitched;
priyasomething desirable; bhiabe speaking.
O King, as the bride thus awaited the arrival of Govinda, she felt a
twitch in her left thigh, arm and eye. This was a sign that something
desirable would happen.
TEXT 28
atha ka-vinirdia
sa eva dvija-sattama
antapura-car dev
rja-putrm dadara ha
athathen; ka-vinirdiaordered by Lord Ka; sathat; eva
very; dvijaof learned brhmaas; sat-tamathe most pure; antapurawithin the inner palace; carmstaying; devmthe goddess,
Rukmi; rjaof the king; putrmthe daughter; dadara hasaw.
Just then the purest of learned brhmaas, following Ka's order,
came to see the divine Princess Rukmi within the inner chambers of
the palace.
According to rla rdhara Svm, r Ka had reached the gardens
outside the city, and out of concern for Rukmi He had instructed the
brhmaa to tell her of His arrival.
TEXT 29
s ta praha-vadanam
avyagrtma-gati sat
lakya lakabhij
samapcchac chuci-smit
sashe; tamhim; prahafilled with joy; vadanamwhose face;
avyagraunagitated; tmaof whose body; gatimthe movement; sat
the saintly young woman; lakyanoting; lakaaof symptoms;
abhijan expert knower; samapcchatinquired; ucipure; smit
with a smile.

1578

Noting the brhmaa's joyful face and serene movements, saintly

Rukmi, who could expertly interpret such symptoms, inquired from
him with a pure smile.
TEXT 30
tasy vedayat prpta
aasa yadu-nandanam
ukta ca satya-vacanam
tmopanayana prati
tasyto her; vedayathe announced; prptamas having arrived;
aasahe related; yadu-nandanamKa, the child of the Yadus;
uktamwhat He had said; caand; satyaof assurance; vacanam
words; tmawith her; upanayanamHis marriage; praticoncerning.
The brhmaa announced to her the arrival of Lord Yadunandana and
relayed the Lord's promise to marry her.
TEXT 31
tam gata samjya
vaidarbh ha-mnas
na payant brhmaya
priyam anyan nanma s
tamHim, Ka; gatamarrived; samjyafully realizing;
vaidarbhRukmi; hagladdened; mnasher mind; na payant
not seeing; brhmayato the brhmaa; priyamdear; anyat
anything else; nanmabowed down; sshe.
Princess Vaidarbh was overjoyed to learn of Ka's arrival. Not
finding anything at hand suitable to offer the brhmaa, she simply
bowed down to him.
TEXT 32
prptau rutv sva-duhitur
udvha-prekaotsukau
abhyayt trya-ghoea

1579

rma-kau samarhaai
prptauarrived; rutvhearing; svahis; duhitudaughter's;
udvhamarriage; prekaato witness; utsukaueager; abhyaythe
went forward; tryaof musical instruments; ghoea.with the
resounding; rma-kauto Balarma and Ka; samarhaaiwith
abundant offerings.
The King, upon hearing that Ka and Balarma had come and were
eager to witness his daughter's wedding, went forth with abundant
offerings to greet Them as music resounded.
TEXT 33
madhu-parkam upnya
vssi virajsi sa
upyanny abhni
vidhi-vat samapjayat
madhu-parkamthe traditional mixture of milk and honey; upnya
bearing; vssigarments; virajsispotless; sahe; upyanni
presentations; abhnidesirable; vidhi-vataccording to scriptural
prescriptions; samapjayatperformed worshiped.
Presenting Them with madhu-parka, new clothing and other desirable
gifts, he worshiped Them according to standard rituals.
TEXT 34
tayor niveana rmad
upkalpya mah-mati
sa-sainyayo snugayor
tithya vidadhe yath
tayofor Them; niveanamplace to stay; r-matopulent;
upkalpyaarranging; mah-matigenerous; satogether with;
sainyayoTheir soldiers; satogether with; anugayoTheir personal
associates; tithyamhospitality; vidadhehe afforded; yathproperly.
Generous King Bhmaka arranged opulent accommodations for the two
Lords, and also for Their army and entourage. In this way he afforded

1580

Them proper hospitality.

TEXT 35
eva rj sametn
yath-vrya yath-vaya
yath-bala yath-vitta
sarvai kmai samarhayat
evamthus; rjmfor the kings; sametnmwho had assembled;
yathaccording; vryamto their power; yathaccording; vayato
their age; yathaccording; balamto their strength; yathaccording;
vittamto their wealth; sarvaiwith all; kmaidesirable things;
samarhayathe honored them.
Thus it was that Bhmaka gave all desirable things to the kings who
had assembled for the occasion, honoring them as befitted their
political power, age, physical prowess and wealth.
TEXT 36
kam gatam karya
vidarbha-pura-vsina
gatya netrjalibhi
papus tan-mukha-pakajam
kamLord Ka; gatamcome; karyahearing; vidarbha-pura
of the capital city of Vidarbha; vsinathe residents; gatyacoming;
netraof their eyes; ajalibhiwith the cupped palms; paputhey
drank; tatHis; mukhaface; pakajamlotus.
When the residents of Vidarbha-pura heard that Lord Ka had come,
they all went to see Him. With the cupped palms of their eyes they
drank the honey of His lotus face.
TEXT 37
asyaiva bhry bhavitu
rukmiy arhati npar
asv apy anavadytm

1581

bhaimy samucita pati

asyafor Him; evaalone; bhrywife; bhavitumto be; rukmi
Rukmi; arhatideserves; na aparnone other; asauHe; apias
well; anavadyafaultless; tmwhose bodily form; bhaimyfor the
daughter of Bhmaka; samucitamost suitable; patihusband.
[The people of the city said:] Rukmi, and no one else, deserves to
become His wife, and He also, possessing such flawless beauty, is the
only suitable husband for Princess Bhaim.
According to rla Vivantha Cakravart, this text combines statements
made by different citizens. Some pointed out that Rukmi was a suitable
wife for Ka, others said that no one else was suitable. Similarly, some
stated that Ka was most suitable for Rukmi, and others stated that no
one else would be a suitable husband for her.
TEXT 38
kicit su-carita yan nas
tena tuas tri-loka-kt
anughtu ghtu
vaidarbhy pim acyuta
kicitat all; su-caritampious work; yatwhatever; naour; tena
with that; tuasatisfied; tri-lokaof the three worlds; ktthe
creator; anughtumay please show mercy; ghtumay take;
vaidarbhyof Rukmi; pimthe hand; acyutaKa.
May Acyuta, the creator of the three worlds, be satisfied with whatever
pious work we may have done and show His mercy by taking the hand
of Vaidarbh.
The devoted citizens of Vidarbha lovingly offered their entire stock of
pious credit to Princess Rukmi. They were very eager to see her marry
Lord Ka.
TEXT 39
eva prema-kal-baddh
vadanti sma puraukasa
kany cnta-purt prgd

1582

bhaair guptmbiklayam
evamthus; premaof pure love; kalby the increase; baddh
bound; vadanti smathey spoke; pura-okasathe residents of the city;
kanythe bride; caand; anta-purtfrom the inner palace; prgt
went out; bhaaiby guards; guptprotected; ambik-layamto the
temple of Goddess Ambik.
Bound by their swelling love, the city's residents spoke in this way.
Then the bride, protected by guards, left the inner palace to visit the
temple of Ambik.
rla Vivantha Cakravart quotes the Medin dictionary's definition of
the word kal as follows: kal mle pravddhau syc childv aamtrake. "The word kal means 'a root,' 'increase,' 'a stone' or 'a mere
part.' "
TEXTS 40-41
padbhy viniryayau drau
bhavny pda-pallavam
s cnudhyyat samya
mukunda-carambujam
yata-v mtbhi srdha
sakhbhi parivrit
gupt rja-bhaai rai
sannaddhair udyatyudhai
maga-akha-paavs
trya-bherya ca jaghnire
padbhymon foot; viniryayauwent out; draumin order to see;
bhavnyof mother Bhavn; pda-pallavamthe lotus-petal feet; s
she; caand; anudhyyatmeditating; samyaktotally; mukundaof
Ka; caraa-ambujamon the lotus feet; yata-vkmaintaining silence;
mtbhiby her mothers; srdhamaccompanied; sakhbhiby her
female companions; parivritsurrounded; guptguarded; rjaof
the King; bhaaiby soldiers; raivaliant; sannaddhaiarmed and
ready; udyataupraised; yudhaiwith weapons; mdaga-akhapaavclay drums, conchshells and side drums; tryawind
instruments; bheryahorns; caand; jaghnireplayed.

1583

Rukmi silently went out on foot to see the lotus feet of the deity
Bhavn. Accompanied by her mothers and girlfriends and protected by
the King's valiant soldiers, who held their upraised weapons at the
ready, she simply absorbed her mind in the lotus feet of Ka. And all
the while mdagas, conchshells, paavas, horns and other instruments
resounded.
TEXTS 42-43
nnopahra balibhir
vramukhy sahasraa
srag-gandha-vastrbharaair
dvija-patnya sv-alakt
gyantya ca stuvanta ca
gyak vdya-vdak
parivrya vadh jagmu
sta-mgadha-vandina
nnvarious; upahrawith paraphernalia of worship; balibhiand
presents; vra-mukhyprominent courtesans; sahasraaby the
thousands; srakwith flower garlands; gandhafragrances; vastra
clothing; bharaaiand jewelry; dvijaof brhmaas; patnyathe
wives; sv-alaktwell ornamented; gyantyasinging; caand;
stuvantaoffering prayers; caand; gyaksingers; vdya-vdak
instrumental musicians; parivryaaccompanying; vadhmthe bride;
jagmuwent; stabards; mgadhachroniclers; vandinaand
heralds.
Behind the bride followed thousands of prominent courtesans bearing
various offerings and presents, along with well-adorned brhmaas'
wives singing and reciting prayers and bearing gifts of garlands, scents,
clothing and jewelry. There were also professional singers, musicians,
bards, chroniclers and heralds.
rla Vivantha Cakravart explains that from her own quarters up to the
temple of Bhavn, Rukmi went by palanquin and thus was easily
protected. Only for the last twelve to fifteen feet, from the palace to the
temple area, did she go on foot, with royal bodyguards stationed outside
the temple on all sides.

1584

TEXT 44
sdya dev-sadana
dhauta-pda-karmbuj
upaspya uci nt
pravivembikntikam
sdyareaching; devof the goddess; sadanamthe residence;
dhautawashing; pdaher feet; karaand hands; ambujlotuslike;
upaspyasipping water for purification; ucisanctified; nt
peaceful; praviveashe entered; ambik-antikamthe presence of
Ambik.
Upon reaching the goddess's temple, Rukmi first washed her lotus
feet and hands and then sipped water for purification. Thus sanctified
and peaceful, she came into the presence of mother Ambik.
TEXT 45
t vai pravayaso bl
vidhi-j vipra-yoita
bhavn vanday cakrur
bhava-patn bhavnvitm
tmher; vaiindeed; pravayasaelderly; blmthe young girl;
vidhiof ritual injunctions; jexpert knowers; vipraof brhmaas;
yoitathe wives; bhavnmto Goddess Bhavn; vandaym cakru
they led in offering respects; bhava-patnmthe wife of Bhava (Lord Siva);
bhava-anvitmaccompanied by Lord Bhava.
The older wives of brhmaas, expert in the knowledge of rituals, led
young Rukmi in offering respects to Bhavn, who appeared with her
consort, Lord Bhava.
According to the cryas, here the term bhavnvitm indicates that in the
Ambik temple visited by Rukmi, the presiding deity was the goddess,
whose husband appeared in an accompanying role. Thus the ritual was
properly performed by women.
rla Vivantha Cakravart comments that the term vidhi-j may be
understood to mean that since the learned wives of brhmaas knew of
Rukmi's desire to marry Ka, the verb vanday cakru thus indicates

1585

that they prompted her to pray for what she really wanted. In this way,
like the goddess Bhavn, Rukmi could be united with her eternal male
companion.
TEXT 46
namasye tvmbike 'bhka
sva-santna-yut ivm
bhyt patir me bhagavn
kas tad anumodatm
namasyeI offer my obeisances; tvto you; ambikeO Ambik;
abhkamconstantly; svayour; santnachildren; yutmalong
with; ivmthe wife of Lord iva; bhytmay He become; pati
husband; memy; bhagavnthe Supreme Lord; kaKa; tat
that; anumodatmplease allow.
[Princess Rukmi prayed:] O mother Ambik, wife of Lord Siva, I
repeatedly offer my obeisances unto you, together with your children.
May Lord Ka become my husband. Please grant this!
TEXTS 47-48
adbhir gandhkatair dhpair
vsa-sra-mlya bhaai
nnopahra-balibhi
pradpvalibhi pthak
vipra-striya patimats
tath tai samapjayat
lavappa-tmblakaha-stra-phalekubhi
adbhiwith water; gandhafragrant substances; akataiand whole
grains; dhpaiwith incense; vsawith clothing; srakflower
garlands; mlyajeweled necklaces; bhaaiand ornaments; nn
with various; upahraofferings; balibhiand gifts; pradpaof lamps;
valibhiwith rows; pthakseparately; vipra-striyathe brhmaa
ladies; patihusbands; mathaving; tathalso; taiwith these
items;
samapjayatperformed
worship;
lavaawith
savory
preparations; ppacakes; tmblaprepared betel nut; kaha-stra

1586

sacred threads; phalafruits; ikubhiand sugar cane.

Rukmi worshiped the goddess with water, scents, whole grains,
incense, clothing, garlands, necklaces, jewelry and other prescribed
offerings and gifts, and also with arrays of lamps. The married
brhmaa women each performed worship simultaneously with the
same items, also offering savories and cakes, prepared betel nut, sacred
threads, fruit and sugar-cane juice.
TEXT 49
tasyai striyas t pradadu
e yuyujur ia
tbhyo devyai nama cakre
e ca jaghe vadh
tasyaito her, Rukmi; striyawomen; tthey; pradadugave;
emthe remnants; yuyujuthey bestowed; iablessings;
tbhyato them; devyaiand to the deity; nama cakrebowed down;
emthe remnants; caand; jaghetook; vadhthe bride.
The ladies gave the bride the remnants of the offerings and then blessed
her. She in turn bowed down to them and the deity and accepted the
remnants as prasdam.
TEXT 50
muni-vratam atha tyaktv
nicakrmmbik-ght
praghya pin bhty
ratna-mudropaobhin
muniof silence; vratamher vow; athathen; tyaktvgiving up;
nicakrmashe exited; ambik-ghtfrom the temple of Ambik;
praghyaholding on; pinwith her hand; bhtymto a
maidservant; ratnajeweled; mudrby a ring; upaobhinbeautified.
The princess then gave up her vow of silence and left the Ambik
temple, holding on to a maidservant with her hand, which was adorned
with a jeweled ring.

1587

TEXTS 51-55
t deva-mym iva dhra-mohin
su-madhyam kuala-maitnanm
ym nitambrpita-ratna-mekhal
vyajat-stan kuntala-akitekam
uci-smit bimba-phaldhara-dyutioyamna-dvija-kunda-kumalm
pad calant kala-hasa-gmin
sijat-kal-npura-dhma-obhin
vilokya vr mumuhu samgat
yaasvinas tat-kta-hc-chayrdit
y vkya te npatayas tad udra-hsavrdvaloka-hta-cetasa ujjhitstr
petu kitau gaja-rathva-gat vimh
ytr-cchalena haraye 'rpayat sva-obhm
saiva anai calayat cala-padma-koau
prpti tad bhagavata prasamkam
utsrya vma-karajair alakn apagai
prptn hriyaikata npn dade 'cyuta ca
t rja-kany ratham rurakat
jahra ko dviat samkatm
tmher; devaof the Supreme Lord; mymthe illusory potency;
ivaas if; dhraeven those who are sober; mohinmwho bewilders; sumadhyammwhose waist was well-formed; kualawith earrings;
maitadecorated; nanmwhose face; ymmuncontaminated
beauty; nitambaon whose hips; arpitaplaced; ratnajewel-studded;
mekhalma belt; vyajatbudding; stanmwhose breasts; kuntalaof
the locks of her hair; akitafrightened; kamwhose eyes; uci
pure; smitmwith a smile; bimba-phalalike a bimba fruit; adharaof
whose lips; dyutiby the glow; oyamnabecoming reddened;
dvijawhose teeth; kundajasmine; kumalmlike buds; padwith
her feet; calantmwalking; kala-hasalike that of a royal swan;
gminmwhose gait; sijattinkling; kalskillfully fashioned;
npuraof whose ankle bells; dhmaby the effulgence; obhin
beautified; vilokyaseeing; vrthe heroes; mumuhubecame

1588

bewildered; samgatassembled; yaasvinarespectable; tatby this;

ktagenerated; ht-ayaby the lust; arditdistressed; ymwhom;
vkyaupon seeing; tethese; n-patayakings; tather; udra
broad; hsaby the smiles; vrof shyness; avalokaand the glances;
htastolen; cetasawhose minds; ujjhitadropping; astrtheir
weapons; petuthey fell; kitauto the ground; gajaon elephants;
rathachariots; avaand horses; gatsitting; vimhfainting;
ytrof the procession; chalenaon the pretext; harayeto Lord Hari,
Ka; arpayatmwho was offering; svaher own; obhmbeauty;
sshe; evamthus; anaislowly; calayatmaking walk; cala
moving; padmaof lotus flowers; koauthe two whorls (that is, her
feet); prptimthe arrival; tadthen; bhagavataof the Supreme Lord;
prasamkameagerly awaiting; utsryapushing away; vmaleft;
kara-jaiwith the nails of her hand; alaknher hair; apgaiwith
sidelong glances; prptnthose present; hriywith shyness; aikata
she looked; npnat the kings; dadeshe saw; acyutamKa; ca
and; tmher; rja-kanymthe King's daughter; rathamHis chariot;
rurukatmwho was ready to mount; jahraseized; kaLord
Ka; dviatmHis enemies; samkatmas they looked on.
Rukmi appeared as enchanting as the Lord's illusory potency, who
enchants even the sober and grave. Thus the kings gazed upon her
virgin beauty, her shapely waist, and her lovely face adorned with
earrings. Her hips were graced with a jewel-studded belt, her breasts
were just budding, and her eyes seemed apprehensive of her
encroaching locks of hair. She smiled sweetly, her jasmine-bud teeth
reflecting the glow of her bimba-red lips. As she walked with the
motions of a royal swan, the effulgence of her tinkling ankle bells
beautified her feet. Seeing her, the assembled heroes were totally
bewildered. Lust tore at their hearts. Indeed, when the kings saw her
broad smile and shy glance, they became stupefied, dropped their
weapons and fell unconscious to the ground from their elephants,
chariots and horses. On the pretext of the procession, Rukmi
displayed her beauty for Ka alone. Slowly she advanced the two
moving lotus-whorls of her feet, awaiting the arrival of the Supreme
Lord. With the fingernails of her left hand she pushed some strands of
hair away from her face and shyly looked from the corners of her eyes
at the kings standing before her. At that moment she saw Ka. Then,

1589

while His enemies looked on, the Lord seized the princess, who was
eager to mount His chariot.
According to rla Jva Gosvm, Rukmi was anxious that her locks of
hair might impede her vision, since she was most eager to see her beloved
Ka. The nondevotees, or demons, are bewildered at seeing the
opulences of the Lord and think that His potency is meant for their gross
sense gratification. But Rukmi, an expansion of Ka's internal pleasure
potency, was meant for the Lord alone.
rla Vivantha Cakravart quotes the following verse to describe the
kind of woman known as ym:
ta-kle bhaved uso
ua-kle tu tal
stanau su-kahinau yasy
s ym parikrtit
"A woman is called ym when her breasts are very firm and when
someone in her presence feels warm in the winter and cool in the
summer."
rla Vivantha Cakravart further points out that since the beautiful
form of Rukmi is a manifestation of the Lord's internal energy, the
nondevotees cannot perceive her. Thus the heroic kings assembled in
Vidarbha were agitated with lust upon seeing the Lord's illusory potency,
an expansion of Rukmi. In other words, no one can lust after the Lord's
eternal consort, since as soon as one's mind is contaminated with lust, the
covering of My separates one from the pristine beauty of the spiritual
world and its inhabitants.
Finally, rmat Rukmi-dev felt shy as she looked from the corners of
her eyes at the other kings, for she did not want to meet the glances of
those inferior men.
TEXT 56
ratha samropya supara-lakaa
rjanya-cakra paribhya mdhava
tato yayau rma-purogama anai
gla-madhyd iva bhga-hd dhari
rathamonto His chariot; samropyalifting her; suparaGarua;

1590

lakaamwhose mark; rjanyaof kings; cakramthe circle;

paribhyadefeating; mdhavaKa; tatafrom there; yayau
went; rmaby Rma; pura-gamapreceded; anaislowly; gla
of jackals; madhytfrom the midst; ivaas; bhgahis portion; ht
removing; haria lion.
Lifting the princess onto His chariot, whose flag bore the emblem of
Garua, Lord Mdhava drove back the circle of kings. With Balarma in
the lead, He slowly exited, like a lion removing his prey from the midst
of jackals.
TEXT 57
ta mnina svbhibhava yaa-kaya
pare jarsandha-mukh na sehire
aho dhig asmn yaa tta-dhanvan
gopair hta keari mgair iva
tamthat; mninaconceited; svatheir; abhibhavamdefeat; yaa
their honor; kayamruining; parethe enemies; jarsandha-mukh
headed by Jarsandha; na sehirecould not tolerate; aho-ah; dhik
condemnation; asmnupon us; yaathe honor; tta-dhanvanmof
the archers; gopaiby cowherds; htamtaken away; kearimof
lions; mgaiby small animals; ivaas if.
The kings inimical to the Lord, headed by Jarsandha, could not
tolerate this humiliating defeat. They exclaimed, "Oh, damn us! Though
we are mighty archers, mere cowherds have stolen our honor, just as
puny animals might steal the honor of lions!"
From the last two verses of this chapter it is clear that the perverted
intelligence of demons makes them perceive things in a way exactly
opposite to reality. It is clearly stated that Ka stole Rukmi like a lion
taking his prey from the midst of jackals. The demons, however, saw
themselves as lions and Lord Ka as an inferior creature. Without Ka
consciousness, life becomes most dangerous.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-third Chapter, of

1591

the rmad-Bhgavatam, entitled "Ka Kidnaps Rukmi."

1592

54. The Marriage of Ka and Rukmi

This chapter describes how Lord r Ka defeated the opposing kings

after kidnapping Rukmi, disfigured Rukmi's brother Rukm, brought
Rukmi to His capital and married her.
As r Ka was taking Princess Rukmi away, the inimical kings
gathered their armies and pursued Him. Lord Baladeva and the generals of
the Ydava army turned to face these opponents, blocking their advance.
The enemy armies then began pouring incessant showers of arrows upon
Lord Ka's army. Seeing her husband-to-be's forces under such violent
attack, rmat Rukmi looked at r Ka fearfully. But Ka simply
smiled and told her there was nothing to fear because His army would
surely destroy the enemy in short order.
Lord Balarma and the other heroes then began to annihilate the opposing
army with nrca arrows. The enemy kings, headed by Jarsandha,
retreated after suffering the destruction of their armies at the hands of the
Ydavas.
Jarsandha consoled iupla: "Happiness and distress are never
permanent and are under the control of the Supreme Lord. Seventeen
times Ka defeated me, but in the end I was victorious over Him. Thus
seeing that victory and defeat are under the control of destiny and time, I
have learned not to succumb to either lamentation or joy. Time now
favors the Ydavas, so they have defeated you with only a small army, but
in the future time will favor you, and you will surely conquer them."
Consoled in this way, iupla took his followers and returned to his
kingdom.
Rukmi's brother Rukm, who hated Ka, was infuriated by Ka's
kidnapping of his sister. So, after vowing before all the kings present that
he would not return to Kuina until Ka had been destroyed and
Rukmi rescued, Rukm set out with his army to attack the Lord.
Ignorant of Lord Ka's glories, Rukm boldly went out to attack Ka
in a lone chariot. He approached the Lord, struck Him with arrows and
demanded that He release Rukmi. r Ka fended off Rukm's
weapons, breaking them to pieces. Then He raised His sword high and

1593

was about to kill Rukm when Rukmi interceded and fervently pleaded
that her brother's life be spared. Lord Ka did not kill Rukm, but with
His sword He shaved off bits of Rukm's hair here and there, leaving him
disfigured. Just then Lord Baladeva appeared on the scene with the Ydava
army. Seeing Rukm disfigured, He gently reproached Ka: "To disfigure
such a close family member is as good as killing him; therefore he should
not be killed but set free."
Lord Baladeva then told Rukmi that the sorry condition of her brother
was only the fruit of his past work, since everyone is responsible for his
own happiness and suffering. He further instructed her about the
transcendental position of the jva soul and how the illusion of happiness
and distress is simply a result of ignorance. Accepting Lord Balarma's
instructions, Rukmi gave up her sorrow.
Rukm, meanwhile, felt totally frustrated, deprived as he was of all his
strength and his will to fight. Since he had vowed not to return home
without conquering Ka, Rukm constructed a city on that very spot
and took up residence there in a mood of undiminished anger.
Lord Ka took Rukmi to His capital, Dvrak, and married her. All the
citizens celebrated in lavish style, broadcasting throughout the city
accounts of how the Lord had kidnapped Rukmi. Everyone in Dvrak
was delighted to see Lord Ka united with Rukmi.
TEXT 1
r-uka uvca
iti sarve su-sarabdh
vhn ruhya dait
svai svair balai parikrnt
anvyur dhta-krmuk
r-uka uvcaukadeva Gosvm said; itithus (speaking); sarveall
of them; su-sarabdhgreatly angered; vhntheir conveyances;
ruhyamounting; daitwearing armor; svai svaieach by his
own; balaimilitary force; parikrntsurrounded; anvyuthey
followed; dhtaholding; krmuktheir bows.
ukadeva Gosvm said: Having thus spoken, all those infuriated kings
donned their armor and mounted their conveyances. Each king, bow in
hand, was surrounded by his own army as he went after Lord Ka.

1594

TEXT 2
tn patata lokya
ydavnka-ythap
tasthus tat-sammukh rjan
visphrjya sva-dhani te
tnthem; patatain pursuit; lokyaseeing; ydava-ankaof the
Ydava army; ytha-pathe officers; tasthustood; tatthem;
sammukhdirectly facing; rjanO King (Parkit); visphrjya
twanging; svatheir; dhanibows; tethey.
The commanders of the Ydava army, seeing the enemy racing to attack,
turned to face them and stood firm, O King, twanging their bows.
TEXT 3
ava-phe gaja-skandhe
rathopasthe 'stra kovid
mumucu ara-vari
megh adriv apo yath
ava-pheon horseback; gajaof elephants; skandheon the
shoulders; rathaof chariots; upastheon the seats; astraof weapons;
kovidthose expert in the use; mumucureleased; araof arrows;
varirains; meghclouds; adriuupon mountains; apawater;
yathas.
Mounted on the backs of horses, the shoulders of elephants and the
seats of chariots, the enemy kings, expert with weapons, rained down
arrows upon the Yadus like clouds pouring rain on mountains.
TEXT 4
patyur bala arsrai
channa vkya su-madhyam
sa-vrm aikat tad-vaktra
bhaya-vihvala-locan
patyuof her Lord; balamthe army; araof arrows; sraiby
heavy rains; channamcovered; vkyaseeing; su-madhyamslender-

1595

waisted (Rukmi); sa-vramshyly; aikatlooked; tatHis;

vaktramat the face; bhayawith fear; vihvaladisturbed; locan
whose eyes.
Slender-waisted Rukmi, seeing her Lord's army covered by torrents of
arrows, shyly looked at His face with fear-stricken eyes.
TEXT 5
prahasya bhagavn ha
m sma bhair vma-locane
vinakyaty adhunaivaitat
tvakai trava balam
prahasyalaughing; bhagavnthe Supreme Lord; hasaid; m sma
bhaido not be afraid; vma-locaneO beautiful-eyed one;
vinakyatiwill be destroyed; adhun evajust now; etatthis;
tvakaiby your (army); travamof enemies; balamforce.
In response the Lord laughed and assured her, "Do not be afraid,
beautiful-eyed one. This enemy force is about to be destroyed by your
soldiers."
To express His great affection for Rukmi, Lord Ka gallantly referred
to His own Ydava army as "your men," indicating that the Lord's entire
dynasty was now the property of His beloved queen. The Supreme Lord,
Ka, desires to share His blissful opulences with all living beings, and
thus He sincerely invites them to come back home, back to Godhead. The
Ka consciousness movement, introduced throughout the world by
rla Prabhupda on the order of his spiritual master, rla
Bhaktisiddhnta Sarasvat hkura, who himself preached all over India
on the order of his exalted father, rla Bhaktivinoda hkura, is
broadcasting the loving message of Lord Ka: Remember Him, serve
Him, return to Him and share in the infinite bounty of the kingdom of
God.
TEXT 6
te tad-vikrama vr
gada-sakarandaya
amyam nrcair

1596

jaghnur haya-gajn rathn

temby them (the opposing kings); tatthat; vikramamshow of
prowess; vrthe heroes; gadaGada, the younger brother of Lord
Ka; sakaraaLord Balarma; dayaand others; amyam
not tolerating; nrcaiwith arrows made of iron; jaghnuthey struck;
hayahorses; gajnelephants; rathnand chariots.
The heroes of the Lord's army, headed by Gada and Sakaraa, could
not tolerate the aggression of the opposing kings. Thus with iron
arrows they began to strike down the enemy's horses, elephants and
chariots.
TEXT 7
petu irsi rathinm
avin gajin bhuvi
sa-kuala-kirni
soi ca koia
petufell; irsithe heads; rathinmof those riding on chariots;
avinmof those riding horses; gajinmof those riding elephants;
bhuvito the ground; sawith; kualaearrings; kirniand
helmets; sawith; uiturbans; caand; koiaby the millions.
The heads of soldiers fighting on chariots, horses and elephants fell to
the ground by the millions; some heads wore earrings and helmets,
others turbans.
TEXT 8
hast ssi-gadev-s
karabh ravo 'ghraya
avvatara-ngorakhara-martya-irsi ca
hasthands; sawith; asiswords; gadclubs; iu-sbows;
karabhfingerless hands; ravathighs; aghrayalegs; avaof
horses; avataradonkeys; ngaelephants; uracamels; kharawild
asses; martyaand humans; irsiheads; caalso.

1597

Lying all around were thighs, legs and fingerless hands, along with
hands clutching swords, clubs and bows, and also the heads of horses,
donkeys, elephants, camels, wild asses and humans.
Karabh indicates the portion of the hand from the wrist to the base of
the fingers. The same word may also indicate an elephant's trunk, and
thus in this verse the implication is that the thighs lying on the battlefield
resembled the trunks of elephants.
TEXT 9
hanyamna-balnk
vibhir jaya-kkibhi
rjno vimukh jagmur
jarsandha-pura-sar
hanyamnabeing killed; bala-ankwhose armies; vibhiby the
Vis; jayafor victory; kkibhiwho were eager; rjnathe
kings; vimukhdiscouraged; jagmuleft; jarsandha-pura-sar
headed by Jarsandha.
Seeing their armies being struck down by the Vis, who were eager
for victory, the kings headed by Jarsandha were discouraged and left
the battlefield.
TEXT 10
iupla samabhyetya
hta-dram ivturam
naa-tvia gatotsha
uyad-vadanam abruvan
iuplamiupla; samabhyetyaapproaching; htastolen; dram
whose wife; ivaas if; turamperturbed; naalost; tviamwhose
color; gatagone; utshamwhose enthusiasm; uyatdried up;
vadanamwhose face; abruvanthey addressed.
The kings approached iupla, who was disturbed like a man who has
lost his wife. His complexion was drained of color, his enthusiasm was
gone, and his face appeared dried up. The kings spoke to him as
follows.

1598

Although iupla had not married Rukmi, he passionately considered

her his property, and thus he was devastated, like a man who has lost his
beloved wife.
TEXT 11
bho bho purua-rdla
daurmanasyam ida tyaja
na priypriyayo rjan
nih dehiu dyate
bho bhoO sir; puruaamong men; rdlaO tiger; daurmanasyamdepressed state of mind; idamthis; tyajagive up; nano;
priyaof the desirable; apriyayoor the undesirable; rjanO King;
nihpermanence; dehiuamong embodied beings; dyateis seen.
[Jarsandha said:] Listen, iupla, O tiger among men, give up your
depression. After all, embodied beings' happiness and unhappiness is
never seen to be permanent, O King.
TEXT 12
yath dru-may yoit
ntyate kuhakecchay
evam vara-tantro 'yam
hate sukha-dukhayo
yathas; dru-maymade of wood; yoita woman; ntyatedances;
kuhakaof the showman; icchayby the desire; evamin the same
way; varaof the Supreme Lord; tantraunder the control; ayam
this world; hateendeavors; sukhain joy; dukhayoand misery.
Just as a puppet in the form of a woman dances by the desire of the
puppeteer, so this world, controlled by the Supreme Lord, struggles in
both happiness and misery.
By the will of the Supreme Lord, living beings are awarded the proper
results of their own activities. One who understands the Absolute Truth
surrenders to the Absolute Truth, the Supreme Personality of Godhead,
and is no longer considered to be within the material system of existence.
Since those endeavoring within the material system, or world, are

1599

necessarily trying to exploit the creation of God, they must be subjected

to reactions, which are perceived by the conditioned souls as miserable
and joyful. In fact, the entire material way of life is a fiasco when seen
from the perspective of absolute bliss.
TEXT 13
aure sapta-daha vai
sayugni parjita
trayo-viatibhi sainyair
jigye ekam aha param
aurewith Ka; sapta-daaseventeen; ahamI; vaiindeed;
sayugnibattles; parjitalost; traya-viatibhitwenty-three;
sainyaiwith armies; jigyewon; ekamone; ahamI; paramonly.
In battle with Ka I and my twenty-three armies lost seventeen times;
only once did I defeat Him.
Jarsandha offers his own life as an example of the inevitable happiness
and distress of this material world.
TEXT 14
tathpy aha na ocmi
na prahymi karhicit
klena daiva-yuktena
jnan vidrvita jagat
tath apinonetheless; ahamI; na ocmido not lament; na
prahymido not rejoice; karhicitever; klenaby time; daivawith
fate; yuktenaconjoined; jnanknowing; vidrvitamdriven; jagat
the world.
But still I never lament or rejoice, because I know this world is driven
by time and fate.
Having stated that the Supreme Lord controls this world, Jarsandha
explains the specific method of control. It should be remembered that in
the Vedic context kla, or time, does not refer merely to a system of
measuring planetary movements such as days, weeks, months and years
but rather to the way things are being moved. Everything is moving

1600

according to its destiny, and this destiny is also described as "time," since
everyone's destiny is revealed and imposed by the movements of time.
TEXT 15
adhunpi vaya sarve
vra-ythapa-ythap
parjit phalgu-tantrair
yadubhi ka-plitai
adhunnow; apieven; vayamwe; sarveall; vraof heroes; ythapaof the leaders; ytha-pthe leaders; parjitdefeated; phalgu
meager; tantraiwhose entourage; yadubhiby the Yadus; kaplitaiprotected by Ka.
And now all of us, great commanders of military leaders, have been
defeated by the Yadus and their small entourage, who are protected by
Ka.
TEXT 16
ripavo jigyur adhun
kla tmnusrii
tad vaya vijeymo
yad kla pradakia
ripavaour enemies; jigyuhave conquered; adhunnow; klethe
time; tmathem; anusrifavoring; tadthen; vayamwe;
vijeymashall conquer; yadwhen; klatime; pradakia
turned toward us.
Now our enemies have conquered because time favors them, but in the
future, when time is auspicious for us, we shall conquer.
TEXT 17
r-uka uvca
eva prabodhito mitrai
caidyo 'gt snuga puram
hata-e punas te 'pi
yayu sva sva pura np

1601

r-uka uvcaukadeva Gosvm said; evamthus; prabodhita

persuaded; mitraiby his friends; caidyaiupla; agtwent; saanugawith his followers; puramto his city; hatafrom the killed;
ewho remained; punaagain; tethey; apialso; yayuwent;
svam svameach to his own; puramcity; npkings.
ukadeva Gosvm said: Thus persuaded by his friends, iupla took
his followers and went back to his capital. The surviving warriors also
returned to their respective cities.
TEXT 18
rukm tu rkasodvha
ka-dvi asahan svasu
phato 'nvagamat kam
akauhiy vto bal
rukmRukm; tuhowever; rkasain the style of demons;
udvhamthe marriage; ka-dvithe hater of Ka; asahanunable
to bear; svasuof his sister; phatafrom behind; anvagamathe
followed; kamLord Ka; akauhiyby an entire akauhi
division; vtasurrounded; balpowerful.
Powerful Rukm, however, was especially envious of Ka. He could
not bear the fact that Ka had carried off his sister to marry her in the
Rkasa style. Thus he pursued the Lord with an entire military
division.
TEXTS 19-20
rukmy amar su-sarabdha
vat sarva-bhbhujm
pratijaje mah-bhur
daita sa-arsana
ahatv samare kam
apratyhya ca rukmim
kuina na pravekymi
satyam etad bravmi va

1602

rukmRukm; amarintolerant; su-sarabdhaextremely angry;

vatmwhile they listened; sarvaall; bh-bhujmthe kings;
pratijajehe swore; mah-bhumighty-armed; daitawearing his
armor; sa-arsanawith his bow; ahatvwithout killing; samarein
battle; kamKa; apratyhyawithout bringing back; caand;
rukmimRukmi; kuinamthe city of Kuina; na pravekymiI
shall not enter; satyamin truth; etatthis; bravmiI say; vato all of
you.
Frustrated and enraged, mighty-armed Rukm, dressed in armor and
wielding his bow, had sworn before all the kings, "I shall not again
enter Kuina if I do not kill Ka in battle and bring Rukmi back
with me. I swear this to you."
Rukm spoke these angry words and then set off to pursue Lord Ka, as
described in the following verses.
TEXT 21
ity uktv ratham ruhya
srathi prha satvara
codayvn yata ka
tasya me sayuga bhavet
itithus; uktvspeaking; rathamon his chariot; ruhyaclimbing;
srathimto his driver; prhasaid; satvaraquickly; codayadrive;
avnthe horses; yatato where; kaKa; tasyaHis; me
with me; sayugamfight; bhavetmust be.
Having said this, he had mounted his chariot and told his charioteer,
"Drive the horses quickly to where Ka is. He and I must fight.
TEXT 22
adyha niitair bair
goplasya su-durmate
neye vrya-mada yena
svas me prasabha ht
adyatoday; ahamI; niitaisharp; baiwith my arrows;
goplasyaof the cowherd; su-durmatewhose mentality is most

1603

wicked; neyeI will remove; vryain His power; madamthe

intoxicated pride; yenaby which; svassister; memy; prasabham
violently; htabducted.
"This wicked-minded cowherd boy, infatuated with His prowess, has
violently abducted my sister. But today I will remove His pride with my
sharp arrows."
rla rdhara Svm explains that goplasya actually means "of the
protector of the Vedas,"while durmate means "of Him whose beautiful
mind is compassionate even toward the wicked." rla Vivantha
Cakravart adds that the real meaning of what Rukm said is that today,
fighting with Lord Ka, Rukm would relieve himself of his pretensions
to being a great hero.
TEXT 23
vikatthamna kumatir
varasyprama-vit
rathenaikena govinda
tiha tihety athhvayat
vikatthamnaboasting; ku-matifoolish; varasyaof the Supreme
Lord; aprama-vitnot knowing the dimensions; rathena ekenawith a
single chariot; govindamto Lord Ka; tiha tihastand and fight;
itiso saying; athathen; hvayathe called.
Boasting thus, foolish Rukm, ignorant of the true extent of the
Supreme Lord's power, approached Lord Govinda in his lone chariot
and challenged Him, "Just stand and fight!"
It appears from these verses that though Rukm set out with an entire
military division, he personally rushed up to Lord Ka to fight with
Him.
TEXT 24
dhanur vikya su-dha
jaghne ka tribhi arai
ha ctra kaa tiha
yadn kula-psana

1604

dhanuhis bow; vikyadrawing; suvery; dhamfirmly; jaghne

he struck; kamLord Ka; tribhiwith three; araiarrows;
hahe said; caand; atrahere; kaama moment; tihastand;
yadnmof the Yadus; kulaof the dynasty; psanaO corrupter.
Rukm drew his bow with great strength and struck Lord Ka with
three arrows. Then he said, "Stand here for a moment, O defiler of the
Yadu dynasty!
rla rdhara Svm points out that kula-psana may be understood as a
combination of the words kula-pa, "O master of the Yadu dynasty," and
asana, "O expert killer of enemies." The crya gives the grammatical
details that make this interpretation possible.
TEXT 25
yatra ysi svasra me
muitv dhvka-vad dhavi
hariye 'dya mada manda
myina ka-yodhina
yatrawherever; ysiYou go; svasramsister; memy; muitv
having stolen; dhvka-vatlike a crow; havithe sacrificial butter;
hariyeI will remove; adyatoday; madamYour false pride; manda
You fool; myinaof the deceiver; kacheating; yodhinaof the
fighter.
"Wherever You go, carrying off my sister like a crow stealing sacrificial
butter, I will follow. This very day I shall relieve You of Your false
pride, You fool, You deceiver, You cheater in battle!
In his hysterical attack, Rukm displays the very qualities he attributes to
r Ka. Every living being is part and parcel of the Lord and belongs to
the Lord. Therefore Rukm was like a crow trying to steal the sacrificial
offering meant for the enjoyment of the Lord.
TEXT 26
yvan na me hato bai
ayth muca drkm
smayan ko dhanu chittv
abhir vivydha rukmiam

1605

yvatwhile; nanot; memy; hatakilled; baiby the arrows;

aythayou lie down; mucarelease; drkmthe girl; smayan
smiling; kaLord Ka; dhanuhis bow; chittvbreaking;
abhiwith six (arrows); vivydhapierced; rukmiamRukm.
"Release the girl before You are struck dead by my arrows and made to
lie down!" In response to this, Lord Ka smiled, and with six arrows
He struck Rukm and broke his bow.
rla Vivantha Cakravart points out that in fact Lord Ka was meant
to lie down together with Rukmi on a beautiful bed of flowers, but out
of shyness Rukm did not directly mention this point.
TEXT 27
aabhi caturo vhn
dvbhy sta dhvaja tribhi
sa cnyad dhanur dhya
ka vivydha pacabhi
aabhiwith eight (arrows); caturathe four; vhnhorses;
dvbhymwith two; stamthe chariot driver; dhvajamthe flagpole;
tribhiwith three; sahe, Rukm; caand; anyatanother; dhanu
bow; dhyataking up; kamKa; vivydhapierced; pacabhi
with five.
The Lord struck Rukm's four horses with eight arrows, his chariot
driver with two, and the chariot's flag with three. Rukm grabbed
another bow and struck Lord Ka with five arrows.
TEXT 28
tais tdita araughais tu
ciccheda dhanur acyuta
punar anyad updatta
tad apy acchinad avyaya
taiby these; titastruck; araof arrows; oghaifloods; tu
although; cicchedabroke; dhanu(Rukm's) bow; acyutaLord
Ka; punaagain; anyatanother; updattahe (Rukm) picked up;
tatthat; apialso; acchinatbroke; avyayathe infallible Lord.

1606

Although hit by these many arrows, Lord Acyuta again broke Rukm's
bow. Rukm picked up yet another bow, but the infallible Lord broke
that one to pieces as well.
TEXT 29
parigha paia la
carms akti-tomarau
yad yad yudham datta
tat sarva so 'cchinad dhari
parighamspiked iron bludgeon; paiamthree-pointed spear; lam
lance; carma-asshield and sword; aktipike; tomaraujavelin; yat
yatwhatever; yudhamweapon; dattahe took up; tat sarvamall of
them; saHe; acchinatbroke; hariLord Ka.
Iron bludgeon, three-pointed spear, sword and shield, pike, javelin
whatever weapon Rukm picked up, Lord Hari smashed it to bits.
TEXT 30
tato rathd avaplutya
khaga-pir jighsay
kam abhyadravat kruddha
pataga iva pvakam
tatathen; rathtfrom his chariot; avaplutyaleaping down;
khagaa sword; paiin his hand; jighsaywith the desire to kill;
kamLord Ka; abhyadravathe ran toward; kruddhafurious;
patagaa bird; ivaas; pvakamthe wind.
Then Rukm leaped down from his chariot and, sword in hand, rushed
furiously toward Ka to kill Him, like a bird flying into the wind.
TEXT 31
tasya cpatata khaga
tilaa carma ceubhi
chittvsim dade tigma
rukmia hantum udyata

1607

tasyaof him; caand; patatawho was attacking; khagamthe

sword; tilaainto small pieces; carmathe shield; caand; iubhi
with His arrows; chittvbreaking; asimHis sword; dadeHe took;
tigmamsharp; rukmiamRukm; hantumto kill; udyataprepared.
As Rukm attacked Him, the Lord shot arrows that broke Rukm's
sword and shield into small pieces. Ka then took up His own sharp
sword and prepared to kill Rukm.
TEXT 32
dv bhrt-vadhodyoga
rukmi bhaya-vihval
patitv pdayor bhartur
uvca karua sat
dvseeing; bhrther brother; vadhato kill; udyogamthe
attempt; rukmirmat Rukmi; bhayaby fear; vihvalagitated;
patitvfalling; pdayoat the feet; bhartuof her husband; uvca
spoke; karuampathetically; satsaintly.
Seeing Lord Ka ready to kill her brother, saintly Rukmi was filled
with alarm. She fell at her husband's feet and piteously spoke as
follows.
TEXT 33
r-rukmiy uvca
yogevarprameytman
deva-deva jagat-pate
hantu nrhasi kalya
bhrtara me mah-bhuja
r-rukmi uvcar Rukmi said; yoga-varaO controller of all
mystic power; aprameya-tmanO immeasurable one; deva-devaO Lord
of lords; jagat-pateO master of the universe; hantum na arhasiplease
do not kill; kalyaO all auspicious one; bhrtarambrother; memy;
mah-bhujaO mighty-armed one.
r Rukmi said: O controller of all mystic power, immeasurable one,

1608

Lord of lords, master of the universe! O all auspicious and mightyarmed one, please do not kill my brother!
TEXT 34
r-uka uvca
tay paritrsa-vikampitgay
ucvauyan-mukha-ruddha-kahay
ktarya-visrasita-hema-mlay
ghta-pda karuo nyavartata
r-uka uvcaukadeva Gosvm said; tayby her; paritrsain
total fear; vikampitatrembling; agaywhose limbs; ucout of
sorrow; avauyatdrying up; mukhawhose mouth; ruddhaand
choked; kahaywhose throat; ktaryain her agitation; visrasita
disheveled; hemagolden; mlaywhose necklace; ghtaheld;
pdaHis feet; karuacompassionate; nyavartataHe desisted.
ukadeva Gosvm said: Rukmi's utter fear caused her limbs to
tremble and her mouth to dry up, while her throat choked up out of
sorrow. And in her agitation her golden necklace scattered. She grasped
Ka's feet, and the Lord, feeling compassionate, desisted.
rla Vivantha Cakravart quotes the "worldly rule" that one's sister is
the personification of mercy: dayy bhagin mrti. Even though Rukm
was wicked and was opposed to his sister's best interest, Rukmi was
compassionate toward him, and the Lord shared her compassion.
TEXT 35
cailena baddhv tam asdhu-kra
sa-maru-kea pravapan vyarpayat
tvan mamardu para-sainyam adbhuta
yadu-pravr nalin yath gaj
cailenawith a strip of cloth; baddhvtying up; tamhim; asdhukriamthe evil-doer; sa-maru-keamleaving some of his mustache
and hair remaining; pravapanby shaving him; vyarpayatmade him
disfigured; tvatby then; mamarduthey had crushed; para
opposing; sainyamthe army; adbhutamextraordinary; yadu-pravr
the heroes of the Yadu dynasty; nalinma lotus flower; yathas;

1609

gajelephants.
Lord Ka tied up the evil-doer with a strip of cloth. He then
proceeded to disfigure Rukm by comically shaving him, leaving parts of
his mustache and hair. By that time the Yadu heroes had crushed the
extraordinary army of their opponents, just as elephants crush a lotus
flower.
Lord Ka used His same sharp sword to give the wicked Rukm a
peculiar haircut.
TEXT 36
kntikam upavrajya
dadus tatra rukmiam
tath-bhta hata-prya
dv sakarao vibhu
vimucya baddha karuo
bhagavn kam abravt
kaof Ka; antikamthe proximity; upavrajyaapproaching;
daduthey (the Yadu soldiers) saw; tatrathere; rukmiamRukm;
tath-bhtamin such a condition; hatadead; pryampractically;
dvseeing; sakaraaBalarma; vibhuthe omnipotent;
vimucyareleasing; baddhamthe bound-up (Rukm); karua
compassionate; bhagavnthe Lord; kamto Ka; abravtsaid.
As the Yadus approached Lord Ka, they saw Rukm in this sorry
condition, practically dying of shame. When the all-powerful Lord
Balarma saw Rukm, He compassionately released him and spoke the
following to Lord Ka.
TEXT 37
asdhv ida tvay ka
ktam asmaj-jugupsitam
vapana maru-ken
vairpya suhdo vadha
asdhuimproperly; idamthis; tvayby You; kaO Ka;
ktamdone; asmatfor Us; jugupsitamterrible; vapanamthe

1610

shaving; maru-kenmof his mustache and hair; vairpyamthe

disfigurement; suhdaof a family member; vadhadeath.
[Lord Balarma said:] My dear Ka, You have acted improperly! This
deed will bring shame on Us, for to disfigure a close relative by shaving
off his mustache and hair is as good as killing him.
Omniscient Balarma knew that Rukm was the guilty party, but to
encourage the lamenting Rukmi He decided to gently reproach r
Ka
TEXT 38
maivsmn sdhvy asyeth
bhrtur vairpya-cintay
sukha-dukha-do na cnyo 'sti
yata sva-kta-bhuk pumn
mplease do not; evaindeed; asmntoward Us; sdhviO saintly
lady; asyethfeel inimical; bhrtuof your brother; vairpyaover
the disfigurement; cintayout of concern; sukhaof happiness;
dukhaand unhappiness; dabestower; nanot; caand; anya
anyone else; astithere is; yatasince; svaof his own; ktaaction;
bhukthe sufferer of the reaction; pumna man.
Saintly lady, please do not be displeased with Us out of anxiety for your
brother's disfigurement. No one but oneself is responsible for one's joy
and grief, for a man experiences the result of his own deeds.
TEXT 39
bandhur vadhrha-doo 'pi
na bandhor vadham arhati
tyjya svenaiva doea
hata ki hanyate puna
bandhua relative; vadhabeing killed; arhawhich merits; doa
whose wrong-doing; apieven though; nanot; bandhofrom a
relative; vadhambeing killed; arhatideserves; tyjyato be cast out;
svena evaby his own; doeafault; hatakilled; kimwhy;
hanyateis to be killed; punaagain.

1611

[Again addressing Ka, Balarma said:] A relative should not be killed

even if his wrongdoing warrants capital punishment. Rather, he should
be thrown out of the family. Since he has already been killed by his own
sin, why kill him again?
To further encourage Lady Rukmi, Balarma again emphasizes that
Ka should not humiliate Rukm.
TEXT 40
katriym aya dharma
prajpati-vinirmita
bhrtpi bhrtara hanyd
yena ghoratamas tata
katriymof warriors; ayamthis; dharmacode of sacred duty;
prajpatiby the original progenitor, Lord Brahm; vinirmita
established; bhrta brother; apieven; bhrtaramhis brother;
hanythas to kill; yenaby which (code); ghora-tamamost terrible;
tatatherefore.
[Turning to Rukmi, Balarma continued:] The code of sacred duty for
warriors established by Lord Brahm enjoins that one may have to kill
even his own brother. That is indeed a most dreadful law.
Lord Balarma, in the interest of fairness, is giving a complete analysis of
the situation. Although one should not kill a relative, there are
extenuating circumstances according to military codes. In the American
Civil War, which took place in the 1860's, many families were divided
between the army of the North and that of the South, and thus fratricidal
killing unfortunately became a common affair. Such killing is certainly
ghoratama, most dreadful. Yet such is the nature of the material world,
where duty, honor and so-called justice often create conflict. Only on the
spiritual platform, in pure Ka consciousness, can we transcend the
unacceptable pain of material existence. Rukm was maddened by pride
and envy and thus could not understand anything about Ka or Ka
consciousness.
TEXT 41
rjyasya bhmer vittasya

1612

striyo mnasya tejasa

mnino 'nyasya v heto
r-madndh kipanti hi
rjyasyaof kingdom; bhmeof land; vittasyaof wealth; striyaof
a woman; mnasyaof honor; tejasaof power; mninathose who
are proud; anyasyaof something else; vor; hetofor the reason;
rin their opulence; madaby their intoxication; andhblinded;
kipantithey commit insult; hiindeed.
[Again Balarma addressed Ka:] Blinded by conceit with their
personal opulences, proud men offend others for the sake of such
things as kingdom, land, wealth, women, honor and power.
Lord Ka was originally meant to marry Rukmi. All along this was the
best arrangement for all concerned, and yet from the beginning Rukm
had maliciously opposed this beautiful arrangement. When his sister's
desire was finally fulfilled and she was taken by Ka, he viciously
attacked the Lord with vulgar insults and mortal weapons. In return Lord
Ka tied him up and partially clipped his hair and mustache. While
certainly humiliating for a puffed-up prince like Rukm, his punishment
was a mere slap on the wrist, considering what he had done.
TEXT 42
taveya viam buddhi
sarva-bhteu durhdm
yan manyase sadbhadra
suhd bhadram aja-vat
tavayour; iyamthis; viambiased; buddhiattitude; sarvabhteutoward all living beings; durhdmof those who have ill
intentions; yatthat; manyaseyou wish; sadalways; abhadramevil;
suhdmto your well-wishers; bhadramgood; aja-vatlike an
ignorant person.
[To Rukmi Balarma said:] Your attitude is unfair, for like an ignorant
person you wish good to those who are inimical to all living beings and
who have done evil to your true well-wishers.

1613

TEXT 43
tma-moho nm eva
kalpate deva-myay
suhd durhd udsna
iti dehtma-mninm
tmaabout the self; mohathe bewilderment; nmof men; eva
only; kalpateis effected; devaof the Supreme Lord; myayby the
illusory, material energy; suhta friend; durhtan enemy; udsnaa
neutral party; itithus thinking; dehathe body; tmaas the self;
mninmfor those who consider.
The Supreme Lord's My makes men forget their real selves, and thus,
taking the body for the self, they consider others to be friends, enemies
or neutral parties.
TEXT 44
eka eva paro hy tm
sarvem api dehinm
nneva ghyate mhair
yath jyotir yath nabha
ekaone; evaonly; parathe Supreme; hiindeed; tmSoul;
sarvemamong all; apiand; dehinmembodied beings; nn
many; ivaas if; ghyateis perceived; mhaiby those who are
bewildered; yathas; jyotia celestial body; yathas; nabhathe
sky.
Those who are bewildered perceive the one Supreme Soul, who resides
in all embodied beings, as many, just as one may perceive the light in
the sky, or the sky itself, as many.
The last line of this text, yath jyotir yath nabha, introduces two
analogies in which we perceive one thing to be many. Jyoti indicates the
light of heavenly bodies such as the sun or moon. Although there is only
one moon, we may see the moon reflected in pools, rivers, lakes and
buckets of water. Then it would appear as if there were many moons,
although there is only one. Similarly, we perceive a divine presence in
each living being because the Supreme Lord is present everywhere,

1614

although He is one. The second analogy given here, yath nabha, is that
of the sky. If we have a row of sealed clay pots in a room, the sky, or air, is
in each pot, although the sky itself is one.
The rmad-Bhgavatam (1.2.32) gives a similar analogy concerning fire
and wood:
yath hy avahito vahnir
druv eka sva-yoniu
nneva bhti vivtm
bhteu ca tath pumn
"The Lord, as the Supersoul, pervades all things, just as fire permeates
wood, and so He appears to be of many varieties, though He is the
absolute one without a second."
TEXT 45
deha dy-antavn ea
dravya-pra-gutmaka
tmany avidyay kpta
sasrayati dehinam
dehathe material body; dibeginning; antaand end; vnhaving;
eathis; dravyaof the physical elements; prathe senses; gua
and the primary modes of material nature (goodness, passion and
ignorance); tmakacomposed; tmanion the self; avidyayby
material ignorance; kptaimposed; sasrayaticauses to experience
the cycle of birth and death; dehinaman embodied being.
This material body, which has a beginning and an end, is composed of
the physical elements, the senses and the modes of nature. The body,
imposed on the self by material ignorance, causes one to experience the
cycle of birth and death.
The material body, composed of various material qualities, elements and
so on, attracts and repels the conditioned soul and thus entangles him in
material existence. Because of our attraction and repulsion for our own
body and other bodies, we establish temporary relationships, dedicate
ourselves to great endeavors and sacrifices, concoct imaginary religions,
make noble speeches and thoroughly involve ourselves in material

1615

illusion. As Shakespeare said, "All the world's a stage." Beyond the

somewhat absurd theater of material existence is the real and meaningful
world of Ka consciousness, the liberated life of pure souls devoted in
loving service to the Supreme Lord.
TEXT 46
ntmano 'nyena sayogo
viyoga casata sati
tad-dhetutvt tat-prasiddher
dg-rpbhy yath rave
nanot; tmanafor the self; anyenawith anything else; sayoga
contact; viyogaseparation; caand; asatawith that which is
insubstantial; satiO discriminating one; tatfrom it (the self); hetutvtbecause of originating; tatby it (the self); prasiddhebecause of being
revealed; dkwith the sense of vision; rpbhymand visible form;
yathas; ravefor the sun.
O intelligent lady, the soul never undergoes contact with or separation
from insubstantial, material objects, because the soul is their very
origin and illuminator. Thus the soul resembles the sun, which neither
comes in contact with nor separates from the sense of sight and what is
seen.
As explained in the previous text, the conditioned soul ignorantly
assumes himself to be the material body and thus rotates in the cycle of
birth and death. In fact, matter and spirit are co-energies of the original
source of everything, the Supreme Lord, who is the Absolute Truth.
As Lord Ka explains in the Bhagavad-gt (7.5), jva-bht mah-bho
yayeda dhryate jagat. The material world is sustained by the living
beings' desire to exploit it. The material world is like a prison. Criminals
are determined to commit crimes, and thus the government finds it
necessary to maintain a prison system. Similarly, the Supreme Lord
maintains the material universes because the conditioned souls are
determined to rebel against Him and try to enjoy without His loving cooperation. Thus here the phrase tad-dhetutvt is used to describe the soul,
meaning that the soul is the cause of matter assembling itself into a
material body. The term tat-prasiddhe indicates that the soul is the cause
of the body's being perceived, and the same term also indicates that this

1616

fact is well known to the enlightened.

Besides its given meaning, the word tmana in this verse may indicate
the Supreme Soul, in which case the term tad-dhetutvt indicates that Lord
Ka expands His personal potency and thus manifests the material
universe. Since the Lord exists eternally in His pure, spiritual body, He
never becomes material, as indicated here.
TEXT 47
janmdayas tu dehasya
vikriy ntmana kvacit
kalnm iva naivendor
mtir hy asya kuhr iva
janma-dayabirth and so on; tubut; dehasyaof the body;
vikriytransformations; nanot; tmanaof the self; kvacitever;
kalnmof the phases; ivaas; nanot; evaindeed; indoof the
moon; mtithe death; hiindeed; asyaof it; kuhthe new moon
day; ivaas.
Birth and other transformations are undergone by the body but never
by the self, just as change occurs for the moon's phases but never for
the moon, though the new-moon day may be called the moon's "death."
Lord Balarma here explains how the conditioned souls identify with the
body and how this identification should be given up. Certainly every
ordinary person considers himself or herself young, middle-aged or old,
healthy or sick. But such identification is an illusion, just as the waxing
and waning of the moon is an illusion. When we identify ourselves with
the material body, we lose our power to understand the soul.
TEXT 48
yath ayna tmna
viayn phalam eva ca
anubhukte 'py asaty arthe
tathpnoty abudho bhavam
yathas; aynaa sleeping person; tmnamhimself; viayn
sense objects; phalamthe fruits; evaindeed; caalso; anubhukte
experiences; apieven; asati arthein that which is not real; tathso;
pnotiundergoes; abudhathe unintelligent; bhavammaterial

1617

existence.
As a sleeping person perceives himself, the objects of sense enjoyment
and the fruits of his acts within the illusion of a dream, so one who is
unintelligent undergoes material existence.
As stated in ruti, asago hy aya purua: "The living being has no
intimate connection with the material world." This point is explained in
the present verse. A similar statement is found in the rmad-Bhgavatam
(11.22.56):
arthe 'hy avidyamne 'pi
sastir na nivartate
dhyyato viayn asya
svapne 'narthgamo yath
"For one who is meditating on sense gratification, material life, although
lacking factual existence, does not go away, just as the unpleasant
experiences of a dream do not."
TEXT 49
tasmd ajna-ja okam
tma-oa-vimohanam
tattva-jnena nirhtya
sva-sth bhava uci-smite
tasmttherefore; ajnaout of ignorance; jamborn; okamthe
lamentation; tmayourself; oadrying up; vimohanamand
bewildering; tattvaof the truth; jnenawith knowledge; nirhtya
dispelling; sva-sthreinstated in your natural mood; bhavaplease be;
uci-smiteO you whose smile is pure.
Therefore, with transcendental knowledge dispel the grief that is
weakening and confounding your mind. Please resume your natural
mood, O princess of the pristine smile.
Lord Balarma reminds rmat Rukmi that she is the eternal goddess of
fortune performing pastimes with the Lord in this world and should thus
give up her so-called grief.

1618

TEXT 50
r-uka uvca
eva bhagavat tanv
rmea pratibodhit
vaimanasya parityajya
mano buddhy samdadhe
r-uka uvcaukadeva Gosvm said; evamthus; bhagavat-by the
Supreme Lord; tanvslender-waisted Rukmi; rmea-by Balarma;
pratibodhitenlightened; vaimanasyamher depression; parityajya
giving up; manaher mind; buddhyby intelligence; samdadhe
composed.
ukadeva Gosvm said: Thus enlightened by Lord Balarma, slender
Rukmi forgot her depression and steadied her mind by spiritual
intelligence.
TEXT 51
prvaea utso
dvibhir hata-bala-prabha
smaran virpa-karaa
vitathtma-manoratha
cakre bhojakaa nma
nivsya mahat puram
prahis life air; avaearemaining only; utaexpelled;
dvibhiby his enemies; hatadestroyed; balahis strength; prabha
and bodily effulgence; smaranremembering; virpa-karaamhis
disfigurement; vitathafrustrated; tmahis personal; mana-ratha
desires; cakrehe made; bhoja-kaam nmanamed Bhojakaa;
nivsyafor his residence; mahatlarge; purama city.
Left with only his life air, cast out by his enemies and deprived of his
strength and bodily radiance, Rukm could not forget how he had been
disfigured. In frustration he constructed for his residence a large city,
which he called Bhojakaa.
TEXT 52

1619

ahatv durmati kam

apratyhya yavyasm
kuina na pravekymty
uktv tatrvasad ru
ahatvwithout killing; durmatimevil-minded; kamKa;
apratyhyawithout bringing back; yavyasmmy younger sister;
kuinamKuina; na pravekymiI will not enter; itisuch; uktv
having spoken; tatrathere (in the same place where he had been
disfigured); avasathe took up residence; ruin anger.
Because he had promised "I will not reenter Kuina until I have killed
wicked Ka and brought back my younger sister," in a mood of angry
frustration Rukm took up residence at that very place.
rla Vivantha Cakravart explains that the word bhoja means
"experience" and that kaa, according to the Nnrtha-varga dictionary,
means "vow." Thus Bhojakaa is the place where Rukm experienced
misery as a result of his vow.
TEXT 53
bhagavn bhmaka-sutm
eva nirjitya bhmi-pn
puram nya vidhi-vad
upayeme kurdvaha
bhagavnthe Supreme Lord; bhmaka-sutmthe daughter of
Bhmaka; evamthus; nirjityadefeating; bhmi-pnthe kings;
puramto His capital; nyabringing; vidhi-vatin accordance with the
injunctions of the Vedas; upayememarried; kuru-udvahaO protector of
the Kurus.
Thus defeating all the opposing kings, the Supreme Personality of
Godhead brought the daughter of Bhmaka to His capital and married
her according to the Vedic injunctions, O protector of the Kurus.
TEXT 54
tad mahotsavo n
yadu-pury ghe ghe

1620

abhd ananya-bhvn
ke yadu-patau npa
tadthen; mah-utsavagreat rejoicing; nmby the people; yadupurymin the capital of the Yadus, Dvrak; ghe ghein each and
every home; abhtarose; ananya-bhvnmwho had exclusive love;
kefor Ka; yadu-patauthe chief of the Yadus; npaO King
(Parkit).
At that time, O King, there was great rejoicing in all the homes of
Yadupur, whose citizens loved only Ka, chief of the Yadus.
TEXT 55
nar nrya ca mudit
prama-mai-kual
pribarham upjahrur
varayo citra-vsaso
narthe men; nryawomen; caand; muditjoyful; prama
polished; maitheir jewels; kualand earrings; pribarham
wedding gifts; upjahruthey respectfully presented; varayoto the
groom and the bride; citrawonderful; vsasowhose dress.
All the men and women, full of joy and adorned with shining jewels
and earrings, brought wedding presents, which they reverently offered
to the exquisitely dressed groom and bride.
TEXT 56
s vi-pury uttambhitendra-ketubhir
vicitra-mlymbara-ratna-toraai
babhau prati-dvry upakpta-magalair
pra-kumbhguru-dhpa-dpakai
sthat; vi-purcity of the Vis; uttambhitaupraised; indraketubhiwith festive columns; vicitravariegated; mlyahaving
flower garlands; ambaracloth banners; ratnaand jewels; toraai
with archways; babhauappeared beautiful; pratiin every; dvri
doorway; upakptaarranged; magalaiwith auspicious items;

1621

prafull; kumbhawaterpots; aguruscented with aguru; dhpa

with incense; dpakaiand lamps.
The city of the Vis appeared most beautiful: there were tall, festive
columns, and also archways decorated with flower garlands, cloth
banners and precious gems. Arrangements of auspicious, full waterpots,
aguru-scented incense, and lamps graced every doorway.
TEXT 57
sikta-mrg mada-cyudbhir
hta-preha-bhbhujm
gajair dvsu parmarambh-pgopaobhit
siktasprinkled; mrgits streets; madaa secretion that flows from
the foreheads of excited elephants; cyudbhiexuding; htainvited;
prehabeloved; bh-bhujmof the kings; gajaiby the elephants;
dvsuin the doorways; parmahandled; rambhby plantain
trees; pgaand betel-nut trees; upaobhitbeautified.
The city's streets were cleansed by the intoxicated elephants belonging
to the beloved kings who were guests at the wedding, and these
elephants further enhanced the beauty of the city by placing trunks of
plantain and betel-nut trees in all the doorways.
TEXT 58
kuru-sjaya-kaikeyavidarbha-yadu-kuntaya
mitho mumudire tasmin
sambhramt paridhvatm
kuru-sjaya-kaikeya-vidarbha-yadu-kuntayaof the members of the
Kuru, Sjaya, Kaikeya, Vidarbha, Yadu and Kunti clans; mithawith
one another; mumudirethey took pleasure; tasminin that (festivity);
sambhramtout of excitement; paridhvatmamong those who were
running about.
Those who belonged to the royal families of the Kuru, Sjaya, Kaikeya,

1622

Vidarbha, Yadu and Kunti clans joyfully met one another in the midst
of the crowds of people excitedly running here and there.
TEXT 59
rukmiy haraa rutv
gyamna tatas tata
rjno rja-kany ca
babhvur bha-vismit
rukmiyof Rukmi; haraamabout the kidnapping; rutv
hearing; gyamnamwhich was being sung; tata tataall over;
rjnathe kings; rja-kanythe kings' daughters; caand;
babhvubecame; bhaextremely; vismitamazed.
The kings and their daughters were totally astonished to hear the story
of Rukmi's abduction, which was being glorified in song everywhere.
TEXT 60
dvrakym abhd rjan
mah-moda puraukasm
rukmiy ramayopeta
dv ka riya patim
dvrakymin Dvrak; abhtthere was; rjanO King; mahmodagreat joy; pura-okasmfor the inhabitants of the city;
rukmiywith Rukmi; ramaythe goddess of fortune; upetam
joined; dvseeing; kamLord Ka; riyaof all opulence;
patimthe master.
Dvrak's citizens were overjoyed to see Ka, the Lord of all
opulence, united with Rukmi, the goddess of fortune.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-fourth Chapter,
of the rmad-Bhgavatam, entitled "The Marriage of Ka and Rukmi."

1623

55. The History of Pradyumna

This chapter tells how Pradyumna was born as the son of Lord Ka and
then kidnapped by the demon ambara. It also describes how Pradyumna
killed ambara and returned home with a wife.
Kmadeva (Cupid), an expansion of Lord Vsudeva, had been burned to
ashes by Lord iva's anger and was reborn as part and parcel of
Pradyumna from the womb of Rukmi. A demon named ambara,
thinking Pradyumna his enemy, kidnapped Him from the maternity room
even before He was ten days old. ambara threw Pradyumna into the
ocean and returned to his kingdom. A powerful fish swallowed
Pradyumna and was caught by fishermen in a net. They presented the
huge fish to ambara, and when his cooks cut it open they found a child
within its belly. The cooks gave the infant to the maidservant Myvat,
who was astonished to see Him. Just then Nrada Muni appeared and told
her who the infant was. Myvat was actually Kmadeva's wife, Ratidev.
While waiting for her husband to be reborn in a new body, she had taken
employment as a cook in the household of ambara. Now that she
understood who the infant was, she began to feel intense affection for
Him. After a very short time, Pradyumna grew to youthful maturity,
entrancing all the women with His beauty.
Once, Ratidev approached Pradyumna and playfully moved her eyebrows
in a conjugal mood. Addressing her as His mother, Pradyumna
commented that she was putting aside her proper maternal mood and
behaving like a passionate girlfriend. Rati then told Pradyumna who they
both were. She advised Him to kill ambara, and to help Him she
instructed Him in the mystic mantras known as Mah-my. Pradyumna
went to ambara and, after angering him with various insults, challenged
him to fight, upon which ambara angrily took up his club and marched
outside. The demon tried various magic spells against Pradyumna, but
Pradyumna fended off all of them with the Mah-my mantras and then
beheaded ambara with His sword. At that moment Ratidev appeared in
the sky and took Pradyumna away to Dvrak.
When Pradyumna and His wife entered the inner chambers of Lord

1624

Ka's palace, the many beautiful ladies there thought He was Ka

Himself, so much did His appearance and dress resemble the Lord's. Out
of shyness the ladies ran here and there to hide themselves. But after a
little while they noticed small differences in Pradyumna's and Ka's
appearances, and once they understood that He was not Lord Ka, they
gathered around Him.
When Rukmi-dev saw Pradyumna, she felt overwhelmed with motherly
love, and milk began to flow spontaneously from her breasts. Noting that
Pradyumna looked exactly like Ka, she became eager to find out who
He was. She remembered how one of her sons had been abducted from
the maternity room. "If He were still alive," she thought, "He would be
the same age as this Pradyumna standing before me." While Rukmi
reflected in this way, Lord Ka arrived in the company of Devak and
Vasudeva. Although the Lord understood the situation perfectly well, He
remained silent. Then Nrada Muni arrived and explained everything.
Everyone was amazed to hear the account and embraced Pradyumna in
great ecstasy.
Because Pradyumna's beauty so closely resembled Ka's, the ladies in a
maternal relationship with Pradyumna could not help thinking of Him as
their conjugal lover. He was, after all, the exact reflection of r Ka,
and therefore it was natural for them to see Him in this way.
TEXT 1
r-uka uvca
kmas tu vsudevo
dagdha prg rudra-manyun
dehopapattaye bhyas
tam eva pratyapadyata
r-uka uvcaukadeva Gosvm said; kmaCupid; tuand;
vsudevaof Lord Vsudeva; aathe expansion; dagdhaburned;
prkpreviously; rudraof Lord iva; manyunby the anger; dehaa
body; upapattayein order to obtain; bhyaagain; tamto Him, Lord
Vsudeva; evaindeed; pratyapadyatcame back.
ukadeva Gosvm said: Kmadeva [Cupid], an expansion of Vsudeva,
had previously been burned to ashes by Rudra's anger. Now, to obtain a
new body, he merged back into the body of Lord Vsudeva.

1625

In his Ka-sandarbha (Anuccheda 87), rla Jva Gosvm cites the

following verse of the Gopla-tpan Upaniad (2.40) to prove that the
Pradyumna who is the son of Ka and Rukmi is the same Pradyumna
who is a member of Lord Ka's eternal fourfold plenary expansion, the
catur-vyha:
yatrsau sasthita kas
tribhi akty samhita
rmniruddha-pradyumnai
rukmiy sahito vibhu
"There [in Dvrak] the almighty Lord Ka, endowed with His full
potency, resided in the company of His three plenary expansions
Balarma, Aniruddha and Pradyumna." The Ka-sandarbha goes on to
explain, with reference to the present verse of the rmad-Bhgavatam,
that "the Cupid whom Rudra burned up with his anger is a demigod
subordinate to Indra. This demigod Cupid is a partial manifestation of the
prototype Cupid, Pradyumna, who is a plenary expansion of Vsudeva.
The demigod Cupid, being unable to attain a new body on his own,
entered within the body of Pradyumna. Otherwise Cupid would have had
to remain in a perpetual state of disembodiment, a result of Rudra's
having incinerated him with his anger."
In his English rendering of the rmad-Bhgavatam (1.14.30 purport),
rla Prabhupda confirms the absolute status of Pradyumna, Lord Ka's
first son: "Pradyumna and Aniruddha are also expansions of the
Personality of Godhead, and thus They are also viu-tattva. At Dvrak
Lord Vsudeva is engaged in His transcendental pastimes along with His
plenary expansions, namely Sakaraa, Pradyumna and Aniruddha, and
therefore each and every one of Them can be addressed as the Personality
of Godhead...."
According to rla rdhara Svm, Pradyumna took birth from the womb
of Rukmi before r Ka's marriage to Jmbavat and the Lord's other
marriages took place. Subsequently, Pradyumna returned from ambara's
palace. But before ukadeva Gosvm tells of Ka's pastimes with His
other wives, he will narrate the entire story of Pradyumna for the sake of
continuity.
rla rdhara Svm further notes that Kmadeva, or Cupid, now
appearing within Pradyumna, is a portion of Vsudeva because he is

1626

manifest from the element citta, consciousness, which is presided over by

Vsudeva, and also because he (Cupid) is the cause of material
generation. As the Lord states in the Bhagavad-gt (10.28), prajana csmi
kandarpa: "Of progenitors I am Kandarpa [Cupid]."
TEXT 2
sa eva jto vaidarbhy
ka-vrya-samudbhava
pradyumna iti vikhyta
sarvato 'navama pitu
saHe; evaindeed; jtataking birth; vaidarbhymin the daughter
of the king of Vidarbha; ka-vryafrom the seed of Lord Ka;
samudbhavagenerated;
pradyumnaPradyumna;
itithus;
vikhytaknown; sarvatain all aspects; anavamanot inferior;
pitu-to His father.
He took birth in the womb of Vaidarbh from the seed of Lord Ka
and received the name Pradyumna. In no respect was He inferior to His
father.
TEXT 3
ta ambara kma-rp
htv tokam anirdaam
sa viditvtmana atru
prsyodanvaty agd gham
tamHim; ambarathe demon ambara; kmaas he desired; rp
assuming forms; htvstealing; tokamthe child; ani-daamnot yet
ten days old; sahe (ambara); viditvrecognizing; tmanahis
own; atrumenemy; prsyathrowing; udanvatiinto the sea; agt
went; ghamto his home.
The demon ambara, who could assume any form he desired,
kidnapped the infant before He was even ten days old. Understanding
Pradyumna to be his enemy, ambara threw Him into the sea and then
returned home.
rla Vivantha Cakravart points out that according to the Viu Pura,

1627

Pradyumna was kidnapped on the sixth day after His birth.

TEXT 4
ta nirjagra balavn
mna so 'py aparai saha
vto jlena mahat
ghto matsya-jvibhi
tamHim; nirjagraswallowed; bala-vnpowerful; mnaa fish;
sahe (the fish); apiand; aparaiothers; sahatogether with;
vtaenveloped; jlenawith a net; mahathuge; ghtaseized;
matsya-jvibhiby fishermen (who gain their livelihood from fish).
A powerful fish swallowed Pradyumna, and this fish, along with others,
was caught in a huge net and seized by fishermen.
TEXT 5
ta ambarya kaivart
upjahrur upyanam
sd mahnasa ntvvadyan sudhitindbhutam
tamit (the fish); ambaryato ambara; kaivartthe fishermen;
upjahrupresented; upyanamthe offering; sdthe cooks;
mahnasamto the kitchen; ntvbringing; avadyancut it up;
sudhitinwith a butcher knife; adbhutamamazing.
The fishermen presented that extraordinary fish to ambara, who had
his cooks bring it to the kitchen, where they began cutting it up with a
butcher knife.
TEXT 6
dv tad-udare blam
myvatyai nyavedayan
nrado 'kathayat sarva
tasy akita-cetasa
blasya tattvam utpatti
matsyodara-niveanam

1628

dvseeing; tatin its; udarebelly; blama child; myvatyaito

Myvat; nyavedayanthey gave; nradaNrada Muni; akathayat
related; sarvamall; tasyto her; akitaastonished; cetasawhose
mind; blasyaof the child; tattvamthe facts; utpattimthe birth;
matsyaof the fish; udarain the abdomen; niveanamthe entrance.
Seeing a male child in the belly of the fish, the cooks gave the infant to
Myvat, who was astonished. Nrada Muni then appeared and
explained to her everything about the child's birth and His entering the
fish's abdomen.
TEXTS 7-8
s ca kmasya vai patn
ratir nma yaasvin
patyur nirdagdha-dehasya
dehotpattim pratkat
nirpit ambarea
s sdaudana-sdhane
kmadeva iu buddhv
cakre sneha tadrbhake
sshe; caand; kmasyaof Cupid; vaiin fact; patnthe wife; rati
namanamed Rati; yaasvinfamous; patyuof her husband;
nirdagdhaburnt to ashes; dehasyawhose body; dehaof a body;
utpattimthe attainment; pratkatwaiting; nirpitappointed;
ambareaby ambara; sshe; sda-odanaof vegetables and rice;
sdhanein the preparation; kma-devamas Cupid; iumthe infant;
buddhvunderstanding; cakreshe developed; snehamlove; tad
then; arbhakefor the child.
Myvat was in fact Cupid's renowned wife, Rati. While waiting for her
husband to obtain a new bodyhis previous one having been burnt
upshe had been assigned by ambara to prepare vegetables and rice.
Myvat understood that this infant was actually Kmadeva, and thus
she began to feel love for Him.
rla Vivantha Cakravart explains this story as follows: When Cupid's
body was burned to ashes, Rati worshiped Lord iva to obtain another

1629

body for Cupid. ambara, having also come to iva for a benediction, was
recognized by the lord first, who told him, "You should now ask for your
benediction." ambara, struck with lust at seeing Rati, replied that he
wanted her as his benediction, and iva complied. Lord iva then
consoled the sobbing Rati, telling her, "Go with him, and in his very
home you will attain what you desire." Thereupon, Rati bewildered
ambara with her deluding power and, taking the name Myvat,
remained in his house untouched.
TEXT 9
nti-drghea klena
sa kri rha-yauvana
janaym sa nr
vkantn ca vibhramam
nanot; ati-drgheavery long; klenaafter a time; saHe;
krithe son of Ka; rhaattaining; yauvanafull youth;
janaym sagenerated; nrmfor the women; vkantnmwho
looked upon Him; caand; vibhramamenchantment.
After a short time, this son of KaPradyumnaattained His full
youth. He enchanted all women who gazed upon Him.
TEXT 10
s tam pati padma-dalyatekaa
pralamba-bhu nara-loka-sundaram
sa-vra-hsottabhita-bhruvekat
prtyopatasthe ratir aga sauratai
sshe; tamHim; patimher husband; padmaof a lotus flower; dalayataspread wide like the petals; kaamwhose eyes; pralamba
extended; bhumwhose arms; nara-lokaof human society;
sundaramthe greatest object of beauty; sa-vrabashful; hsawith a
smile; uttabhitaupraised; bhruvand with eyebrows; katglancing;
prtylovingly; upatastheapproached; ratiRati; agamy dear
(King Parkit); saurataiwith gestures indicative of conjugal attraction.
My dear King, with a bashful smile and raised eyebrows, Myvat
exhibited various gestures of conjugal attraction as she lovingly

1630

approached her husband, whose eyes were broad like the petals of a
lotus, whose arms were very long and who was the most beautiful of
men.
Myvat exhibited her conjugal attraction for Pradyumna even before
revealing their true identities. Naturally this caused some confusion at
first, as described in the following verse.
TEXT 11
tm aha bhagavn krir
mtas te matir anyath
mt-bhvam atikramya
vartase kmin yath
tmto her; hasaid; bhagavnthe Lord; kriPradyumna;
mtaO mother; teyour; matiattitude; anyathotherwise; mtbhvamthe mood or affection of a mother; atikramyaoverstepping;
vartaseyou are acting; kmina girlfriend; yathlike.
Lord Pradyumna told her, "O mother, your attitude has changed. You
are overstepping the proper feelings of a mother and behaving like a
lover."
TEXT 12
ratir uvca
bhavn nryaa-suta
ambarea hto ght
aha te 'dhikt patn
rati kmo bhavn prabho
rati uvcaRati said; bhavnYou; nryaa-suta hthe son of Lord
Nryaa; ambareaby ambara; htastolen; ghtfrom Your
home; ahamI; teYour; adhiktlegitimate; patnwife; ratiRati;
kmaCupid; bhavnYou; prabhoO master.
Rati said: You are the son of Lord Nryaa and were kidnapped from
Your parents' home by ambara. I, Rati, am Your legitimate wife, O
master, because You are Cupid.

1631

TEXT 13
ea tvnirdaa sindhv
akipac chambaro 'sura
matsyo 'grast tad-udard
ita prpto bhavn prabho
eahe; tvYou; ani-daamnot yet ten days old; sindhauinto the
sea; akipatthrew; ambaraambara; asurathe demon; matsya
a fish; agrastdevoured; tatits; udartfrom the belly; itahere;
prptaobtained; bhavnYou; prabhoO master.
That demon, ambara, threw You into the sea when You were not even
ten days old, and a fish swallowed You. Then in this very place we
recovered You from the fish's abdomen, O master.
TEXT 14
tam ima jahi durdhara
durjaya atrum tmana
my-ata-vida ta ca
mybhir mohandibhi
tam imamhim; jahiplease kill; durdharamwho is difficult to
approach; durjayamand difficult to conquer; atrumenemy;
tmanaYour own; mymagic spells; atahundreds; vidamwho
knows; tamhim; caand; mybhiby magic spells; mohanadibhiof bewilderment and so on.
Now kill this dreadful ambara, Your formidable enemy. Although he
knows hundreds of magic spells, You can defeat him with bewildering
magic and other techniques.
TEXT 15
parocati te mt
kurarva gata-praj
putra-snehkul dn
vivats gaur ivtur
pariocatiis crying; teYour; mtmother (Rukmi); kurar iva

1632

like an osprey; gatagone; prajwhose son; putrafor her child;

snehaby love; kuloverwhelmed; dnpitiful; vivatsdeprived of
its calf; gaua cow; ivaas; turextremely distressed.
Your poor mother, having lost her son, cries for You like a kurar bird.
She is overwhelmed with love for her child, just like a cow that has lost
its calf.
TEXT 16
prabhyaiva dadau vidy
pradyumnya mahtmane
myvat mah-my
sarva-my-vininm
prabhyaspeaking;
evamthus;
dadaugave;
vidymmystic
knowledge; pradyumnyato Pradyumna; mah-tmanethe great soul;
myvatMyvat; mah-mym-known as Mah-my; sarvaall;
mydeluding spells; vininmwhich destroys.
[ukadeva Gosvm continued:] Speaking thus, Myvat gave to the
great soul Pradyumna the mystic knowledge called Mahmy, which
vanquishes all other deluding spells.
TEXT 17
sa ca ambaram abhyetya
sayugya samhvayat
aviahyais tam kepai
kipan sajanayan kalim
saHe;
caand;
ambaramambara;
abhyetyaapproaching;
sayugyato battle; samhvayatcalled him; aviahyaiintolerable;
tamhim; kepaiwith insults; kipanreviling; sajanayaninciting;
kalima fight.
Pradyumna approached ambara and called him to battle, hurling
intolerable insults at him to foment a conflict.
TEXT 18

1633

so 'dhikipto durvcobhi
padhata ivoraga
nicakrma gad-pir
amart tmra-locana
sahe, ambara; adhikiptainsulted; durvcobhiby harsh words;
padby a foot; hatastruck; ivalike; uragaa snake;
nicakrmacame out; gada club; piin his hand; amartout
of intolerant anger; tmracopper-red; locanawhose eyes.
Offended by these harsh words, ambara became as agitated as a kicked
snake. He came out, club in hand, his eyes red with rage.
TEXT 19
gadm vidhya taras
pradyumnya mahtmane
prakipya vyanadan nda
vajra-nipea-nihuram
gadmhis club; vidhyawhirling; tarasswiftly; pradyumnyaat
Pradyumna; mah-tmanethe wise; prakipyathrew; vyanadan
ndamcreating a resonance; vajraof lightning; nipeathe striking;
nihuramas sharp.
ambara whirled his club swiftly about and then hurled it at the wise
Pradyumna, producing a sound as sharp as a thunder crack.
TEXT 20
tm patant bhagavn
pradyumno gaday gadm
apsya atrave kruddha
prhiot sva-gad npa
tmthat; patantmflying toward Him; bhagavnthe Supreme Lord;
pradyumnaPradyumna; gadaywith His club; gadmthe club;
apsyadriving off; atraveat His enemy; kruddhaangered;
prhiotHe threw; sta-gadmHis own club; npaO King (Parkit).
As ambara's club came flying toward Him, Lord Pradyumna knocked it

1634

away with His own. Then, O King, Pradyumna angrily threw His club at
the enemy.
TEXT 21
sa ca my samritya
daitey maya-daritam
mumuce 'stra-maya vara
krau vaihyaso 'sura
sahe, ambara; caand; mymmagic; samrityaresorting to;
daiteymdemoniac; mayaby Maya Dnava; daritamshown;
mumucehe released; astra-mayamof weapons; varama rainfall;
krauupon the son of Ka; vaihyasastanding in the sky;
asurathe demon.
Resorting to the black magic of the Daityas taught to him by Maya
Dnava, ambara suddenly appeared in the sky and released a
downpour of weapons upon Ka's son.
TEXT 22
bdhyamno 'stra-varea
raukmieyo mah-ratha
sattvtmik mah-vidy
sarva-myopamardinm
bdhyamnaharassed; astraof weapons; vareaby the rain;
raukmieyaPradyumna, son of Rukmi; mah-rathathe powerful
warrior; sattva-tmikmproduced of the mode of goodness; mahvidym(He utilized) the mystic knowledge called Mah-my; sarva
all; maymagic; upamardinmwhich overcomes.
Harassed by this rain of weapons, Lord Raukmieya, the greatly
powerful warrior, made use of the mystic science called Mah-my,
which was created from the mode of goodness and which could defeat
all other mystic power.
TEXT 23

1635

tato gauhyaka-gndharvapaicoraga-rkas
pryukta atao daitya
krir vyadhamayat sa t
tatathen; gauhyaka-gndharva-paica-uraga-rkas(weapons) of
the Guhyakas, Gandharvas, witches, celestial serpents and Rkasas (maneaters); pryuktahe used; ataahundreds; daityathe demon;
kriLord Pradyumna; vyadhamayatstruck down; saHe; t
these.
The demon then unleashed hundreds of mystic weapons belonging to
the Guhyakas, Gandharvas, Picas, Uragas and Rkasas, but Lord
Kri, Pradyumna, struck them all down.
TEXT 24
nitam asim udyamya
sa-kira sa-kualam
ambarasya ira kyt
tmra-marv ojasharat
nitamsharp-edged; asimHis sword; udyamyaraising; sawith;
kiramhelmet;
sawith;
kualamearrings;
ambarasyaof
ambara; irathe head; kytfrom his body; tmracopper-colored;
maruwhose mustache; ojaswith force; aharatHe removed.
Drawing His sharp-edged sword, Pradyumna forcefully cut off
ambara's head, complete with red mustache, helmet and earrings.
TEXT 25
kryamo divi-jai
stuvadbhi kusumotkarai
bhryaymbara-criy
pura nto vihyas
kryamabeing showered; divi-jaiby the residents of heaven;
stuvadbhiwho were offering praise; kusumaof flowers; utkarai
with the scattering; bhryayby His wife; ambarain the sky; criy

1636

who was traveling; puramto the city (Dvrak); ntaHe was brought;
vihyasthrough the sky.
As the residents of the higher planets showered Pradyumna with
flowers and chanted His praises, His wife appeared in the sky and
transported Him through the heavens, back to the city of Dvrak.
TEXT 26
anta-pura-vara rjan
lalan-ata-sakulam
vivea patny gagand
vidyuteva balhaka
anta-purathe inner palace; varammost excellent; rjanO King
(Parkit); lalanlovely women; atawith hundreds; sakulam
crowded; viveaHe entered; patnywith His wife; gagantfrom the
sky; vidyutwith lightning; ivaas; balhakaa cloud.
O King, Lord Pradyumna and His wife resembled a cloud accompanied
by lightning as they descended from the sky into the inner quarters of
Ka's most excellent palace, which were crowded with lovely women.
TEXTS 27-28
ta dv jalada-yma
pta-kaueya-vsasam
pralamba-bhu tmrka
su-smita rucirnanam
sv-alakta-mukhmbhoja
nla-vakrlaklibhi
ka matv striyo hrt
nililyus tatra tatra ha
tamHim; dvseeing; jala-dalike a cloud; ymamof dark blue
complexion; ptayellow; kaueyasilk; vsasamwhose dress;
pralambalong; bhumwhose arms; tmrareddish; akamwhose
eyes; su-smitamwith a pleasing smile; ruciracharming; nanamface;
su-alaktanicely decorated; mukhaface; ambhojamlotuslike; nla

1637

blue; vakracurling; laka-libhiwith locks of hair; kamKa;

matvthinking Him; striyathe women; hrtbecoming bashful;
nililyuhid themselves; tatra tatrahere and there; haindeed.
The women of the palace thought He was Lord Ka when they saw
His dark-blue complexion the color of a rain cloud, His yellow silk
garments, His long arms and red-tinged eyes, His charming lotus face
adorned with a pleasing smile, His fine ornaments and His thick, curly
blue hair. Thus the women became bashful and hid themselves here and
there.
TEXT 29
avadhrya anair ad
vailakayena yoita
upajagmu pramudit
sa-str ratna su-vismit
avadhryarealizing; anaigradually; atslight; vailakayenaby
the difference of appearance; yoitathe ladies; upajagmuthey came
near; pramuditdelighted; satogether with; strof women;
ratnamthe jewel; su-vismitavery surprised.
Gradually, from the slight differences between His appearance and
Ka's, the ladies realized He was not the Lord. Delighted and
astonished, they approached Pradyumna and His consort, who was a
jewel among women.
TEXT 30
atha tatrsitpg
vaidarbh valgu-bhi
asmarat sva-suta naa
sneha-snuta-payodhar
athathen; tatrathere; asitablack; apgthe corners of whose
eyes; vaidarbhQueen Rukmi; valgusweet; bhinwhose
speaking; asmaratremembered; sva-sutamher son; naamlost;
snehaout of love; snutahaving become moist; paya-dharwhose
breasts.

1638

Seeing Pradyumna, sweet-voiced, dark-eyed Rukmi remembered her

lost son, and her breasts became moist out of affection.
TEXT 31
ko nv ayam nara-vaidrya
kasya v kamalekaa
dhta kay v jahare
keya labdh tv anena v
kawho; nuindeed; ayamthis; nara-vaidryagem among men;
kasyawhose (son); vand; kamala-kaalotus-eyed; dhta
carried; kayby what woman; vand; jaharein her womb; k
who; iyamthis woman; labdhobtained; tumoreover; anenaby
Him; vand.
[rmat Rukmi-dev said:] Who is this lotus-eyed jewel among men?
What man's son is He, and what woman carried Him in her womb? And
who is this woman He has taken as His wife?
TEXT 32
mama cpy tmajo nao
nto ya stik-ght
etat-tulya-vayo-rpo
yadi jvati kutracit
mamamy; caand; apialso; tmajason; naalost; nta
taken; yawho; stik-ghtfrom the maternity room; etatto Him;
tulyaequal; vayain age; rpaand appearance; yadiif; jvatiHe
is living; kutracitsomewhere.
If my lost son, who was kidnapped from the maternity room, were still
alive somewhere, He would be of the same age and appearance as this
young man.
TEXT 33
katha tv anena samprpta
srpya rga-dhanvana

1639

ktyvayavair gaty
svara-hsvalokanai
kathamhow; tubut; anenaby Him; samprptamobtained;
srpyamthe same appearance; rga-dhanvanaas Ka, the
wielder of the rga bow; ktyin bodily form; avayavailimbs;
gatygait; svaratone of voice; hsasmile; avalokanaiand glance.
But how is it that this young man so much resembles my own Lord,
Ka, the wielder of rga, in His bodily form and His limbs, in His
gait and the tone of His voice, and in His smiling glance?
TEXT 34
sa eva v bhaven nna
yo me garbhe dhto 'rbhaka
amumin prtir adhik
vma sphurati me bhuja
saHe; evaindeed; vor else; bhavetmust be; nnamfor certain;
yawho; memy; garbhein the womb; dhtawas carried;
arbhakachild; amuminfor Him; prtiaffection; adhikgreat;
vmaleft; sphuratitrembles; memy; bhujaarm.
Yes, He must be the same child I bore in my womb, since I feel great
affection for Him and my left arm is quivering.
TEXT 35
eva mmsamay
vaidarbhy devak-suta
devaky-nakadundubhym
uttama-loka gamat
evamthus; mmsamnymas she was conjecturing; vaidarbhym
Queen Rukmi; devak-sutathe son of Devak; devaknakadundubhymtogether with Devak and Vasudeva; uttamalokaLord Ka; gamatcame there.
As Queen Rukmi conjectured in this way, Lord Ka, the son of
Devak, arrived on the scene with Vasudeva and Devak.

1640

TEXT 36
vijtrtho 'pi bhagavs
tm sa janrdana
nrado 'kathayat sarva
ambarharadikam
vijtaunderstanding fully; arthathe matter; apieven though;
bhagavnthe Supreme Personality of Godhead; tmsilent; sa
remained; janrdanaKa; nradaNrada Muni; akathayat
recounted; sarvameverything; ambaraby ambara; haraathe
kidnapping; dikambeginning with.
Although Lord Janrdana knew perfectly well what had transpired, He
remained silent. The sage Nrada, however, explained everything,
beginning with ambara's kidnapping of the child.
TEXT 37
tac chrutv mahad carya
knta-pura-yoita
abhyanandan bahn abdn
naa mtam ivgatam
tatthat; rutvhearing; mahatgreat; caryamwonder; kaanta-puraof Lord Ka's personal residence; yoitathe women;
abhyanandanthey greeted; bahnfor many; abdnyears; naam
lost; mtamsomeone dead; ivaas if; gatamreturned.
When the women of Lord Ka's palace heard this most amazing
account, they joyfully greeted Pradyumna, who had been lost for many
years but who had now returned as if from the dead.
TEXT 38
devak vasudeva ca
ka-rmau tath striya
dampat tau parivajya
rukmi ca yayur mudam
devakDevak; vasudevaVasudeva; caand; ka-rmauKa and

1641

Balarma; tathalso; striyathe women; dam-patman and wife;

tauthese two; parivajyaembracing; rukmiRukmi; caand;
yayu mudamthey became full of joy.
Devak, Vasudeva, Ka, Balarma and all the women of the palace,
especially Queen Rukmi, embraced the young couple and rejoiced.
TEXT 39
naa pradyumnam ytam
karya dvrakaukasa
aho mta ivyto
blo diyeti hbruvan
naamlost; pradyumnamPradyumna; ytamreturned; karya
hearing; dvrak-okasathe residents of Dvrak; ahoa; mta
dead; ivaas if; ytacome back; blathe child; diyby the
favor of providence; itithus; haindeed; abruvanthey spoke.
Hearing that lost Pradyumna had come home, the residents of Dvrak
declared, "Ah, providence has allowed this child to return as if from
death!"
TEXT 40
ya vai muhu pit-sarpa-nijea-bhvs
tan-mtaro yad abhajan raha-rha-bhv
citra na tat khalu ramspada-bimba-bimbe
kme smare 'ka-viaye kim utnya-nrya
yamwhom; vaiindeed; muhurepeatedly; pitHis father; sarpawho exactly resembled; nijaas their own; amaster; bhv
who thought of Him; tatHis; mtaramothers; yatinasmuch as;
abhajanthey worshiped; rahain privacy; rhafull-blown; bhv
whose ecstatic attraction; citramamazing; nanot; tatthat; khalu
indeed; ramof the goddess of fortune; spadaof the shelter (Lord
Ka); bimbaof the form; bimbewho was the reflection; kmelust
personified; smareCupid; aka-viayewhen He was before their eyes;
kim utawhat then to speak of; anyaother; nryawomen.

1642

It is not astonishing that the palace women, who should have felt
maternal affection for Pradyumna, privately felt ecstatic attraction for
Him as if He were their own Lord. After all, the son exactly resembled
His father. Indeed, Pradyumna was a perfect reflection of the beauty of
Lord Ka, the shelter of the goddess of fortune, and appeared before
their eyes as Cupid Himself. Since even those on the level of His mother
felt conjugal attraction for Him, then what to speak of how other
women felt when they saw Him?
As rla Vivantha Cakravart explains, whenever the palace women saw
r Pradyumna, they immediately remembered their Lord, r Ka. rla
Prabhupda comments as follows in Ka, the Supreme Personality of
Godhead: "rla ukadeva Gosvm has explained that in the beginning all
the residents of the palace, who were all mothers and stepmothers of
Pradyumna, mistook Him to be Ka and were all bashful, infected by
the desire for conjugal love. The explanation is that Pradyumna's personal
appearance was exactly like Ka's, and He was factually Cupid Himself.
There was no cause of astonishment, therefore, when the mothers of
Pradyumna and other women mistook Him in that way. It is clear from
the statement that Pradyumna's bodily characteristics were so similar to
Ka's that He was mistaken to be Ka even by His mother."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-fifth Chapter, of
the rmad-Bhgavatam, entitled "The History of Pradyumna."

1643

56. The Syamantaka Jewel

This chapter describes how Lord Ka recovered the Syamantaka jewel to

allay false accusations against Him and married the daughters of
Jmbavn and Satrjit. By enacting the pastime involving the Syamantaka
jewel, the Lord demonstrated the futility of material wealth.
When ukadeva Gosvm mentioned that King Satrjit offended Lord
Ka on account of the Syamantaka jewel, King Parkit became curious
to hear the details of this incident. Thus ukadeva Gosvm narrated the
story.
King Satrjit received the Syamantaka gem by the grace of his best wellwisher, the sun-god, Srya. After fastening the gem to a chain, which he
then hung around his neck, Satrjit traveled to Dvrak. The residents,
thinking he was the sun-god himself, went to Ka and told Him that
Lord Srya had come to take His audience. But Ka replied that the man
who had come was not Srya but King Satrjit, who looked extremely
effulgent because he was wearing the Syamantaka jewel.
In Dvrak Satrjit installed the precious stone on a special altar in his
home. Every day the gem produced a large quantity of gold, and it had the
additional power of assuring that wherever it was properly worshiped no
calamity could occur.
On one occasion Lord r Ka requested Satrjit to give the gem to the
King of the Yadus, Ugrasena. But Satrjit refused, obsessed as he was with
greed. Shortly thereafter Satrjit's brother Prasena left the city to hunt on
horseback, wearing the Syamantaka jewel on his neck. On the road a lion
killed Prasena and took the jewel away to a mountain cave, where the
king of the bears, Jmbavn, happened to be living. Jmbavn killed the
lion and gave the jewel to his son to play with.
When King Satrjit's brother did not return, the King presumed that r
Ka had killed him for the Syamantaka gem. Lord Ka heard about
this rumor circulating among the general populace, and to clear His name
He went with some of the citizens to find Prasena. Following his path,
they eventually found his body and that of his horse lying on the road.
Further on they saw the body of the lion Jmbavn had killed. Lord Ka

1644

told the citizens to remain outside the cave while He went in to

investigate.
The Lord entered Jmbavn's cave and saw the Syamantaka jewel lying
next to a child. But when Ka tried to take the jewel, the child's nurse
cried out in alarm, bringing Jmbavn quickly to the scene. Jmbavn
considered Ka an ordinary man and began fighting with Him. For
twenty-eight days continuously the two fought, until finally Jmbavn
grew weak from the Lord's blows. Now understanding that Ka was the
Supreme Personality of Godhead, Jmbavn began to praise Him. The
Lord touched Jmbavn with His lotus hand, dispelling his fear, and then
explained everything about the jewel. With great devotion Jmbavn
gladly presented the Syamantaka jewel to the Lord, together with his
unmarried daughter, Jmbavat.
Meanwhile Lord Ka's companions, having waited twelve days for Ka
to come out of the cave, returned to Dvrak despondent. All of Ka's
friends and family members became extremely sorrowful and began
regularly worshiping Goddess Durg to assure the Lord's safe return. Even
as they performed this worship, Lord Ka entered the city in the
company of His new wife. He summoned Satrjit to the royal assembly
and, after recounting to him the entire story of the Syamantaka jewel's
recovery, gave the jewel back to him. Satrjit accepted the jewel, but with
great shame and remorse. He went back to his home, and there he decided
to offer Lord Ka not only the jewel but also his daughter so as to atone
for the offense he had committed against the Lord's lotus feet. r Ka
accepted the hand of Satrjit's daughter, Satyabhm, who was endowed
with all divine qualities. But the jewel He refused, returning it to King
Satrjit.
TEXT 1
r-uka uvca
satrjita sva-tanay
kya kta-kilbia
syamantakena main
svayam udyamya dattavn
r-uka uvcaukadeva Gosvm said; satrjitaKing Satrjit; sva
his own; tanaymdaughter; kyato Lord Ka; ktahaving
committed; kilbiaoffense; syamantakenaknown as Syamantaka;
maintogether with the jewel; svayampersonally; udyamya

1645

striving; dattavnhe gave.

ukadeva Gosvm said: Having offended Lord Ka, Satrjit tried as
best he could to atone by presenting Him with his daughter and the
Syamantaka jewel.
TEXT 2
r-rjovca
satrjita kim akarod
brahman kasya kilbia
syamantaka kutas tasya
kasmd datt sut hare
r-rjthe King (Parkit Mahrja); uvcasaid; satrjitaSatrjit;
kimwhat; akarotcommitted; brahmanO brhmaa; kasya
against Lord Ka; kilbiaoffense; syamantakathe Syamantaka
jewel; kutafrom where; tasyahis; kasmtwhy; dattgiven; sut
his daughter; hareto Lord Hari.
Mahrja Parkit inquired: O brhmaa, what did King Satrjit do to
offend Lord Ka? Where did he get the Syamantaka jewel, and why
did he give his daughter to the Supreme Lord?
TEXT 3
r-uka uvca
st satrjita sryo
bhaktasya parama sakh
prtas tasmai mai prdt
sa ca tua syamantakam
r-uka uvcaukadeva Gosvm said; stwas; satrjitaof
Satrjit; sryathe sun-god; bhaktasyawho was his devotee;
paramathe best; sakhwell-wishing friend; prtaaffectionate;
tasmaito him; maimthe jewel; prdtgave; sahe; caand;
tuasatisfied; syamantakamnamed Syamantaka.
ukadeva Gosvm said: Srya, the sun-god, felt great affection for his
devotee Satrjit. Acting as his greatest friend, the demigod gave him the

1646

jewel called Syamantaka as a token of his satisfaction.

TEXT 4
sa ta bibhran mai kahe
bhrjamno yath ravi
pravio dvrak rjan
tejas nopalakita
sahe, King Satrjit; tamthat; bibhratwearing; maimjewel;
kaheon his neck; bhrjamnashining brilliantly; yathlike;
ravithe sun; praviahaving entered; dvrakmthe city of
Dvrak; rjanO King (Parkit); tejasbecause of the effulgence;
nanot; upalakitarecognized.
Wearing the jewel on his neck, Satrjit entered Dvrak. He shone as
brightly as the sun itself, O King, and thus he went unrecognized
because of the jewel's effulgence.
TEXT 5
ta vilokya jan drt
tejas mua-daya
dvyate 'kair bhagavate
aasu srya-akit
tamhim; vilokyaseeing; janthe people; drtfrom some
distance; tejasby his effulgence; muastolen; dayatheir ability
to see; dvyatewho was playing; akaiwith dice; bhagavateto the
Supreme Lord, r Ka; aasuthey reported; sryathe sun-god;
akitpresuming him.
As the people looked at Satrjit from a distance, his brilliance blinded
them. They presumed he was the sun-god, Srya, and went to tell Lord
Ka, who was at that time playing at dice.
TEXT 6
nryaa namas te 'stu
akha-cakra-gad-dhara

1647

dmodarravindka
govinda yadu-nandana
nryaaO Lord Nryaa; namaobeisances; teunto; astumay
there be; akhaof the conchshell; cakradisc; gadand club;
dharaO holder; dmodaraO Lord Dmodara; aravinda-akaO lotuseyed one; govindaO Lord Govinda; yadu-nandanaO darling son of the
Yadus.
[The residents of Dvrak said:] Obeisances unto You, O Nryaa, O
holder of the conch, disc and club, O lotus-eyed Dmodara, O Govinda,
O cherished descendant of Yadu!
TEXT 7
ea yti savit
tv didkur jagat-pate
muan gabhasti-cakrea
n caki tigma-gu
eathis; yticomes; savitthe sun-god; tvmYou; didku
wanting to see; jagat-pateO Lord of the universe; muanstealing;
gabhastiof his rays; cakreawith the circle; nmof men;
cakithe eyes; tigmaintense; guwhose radiation.
Lord Savit has come to see You, O Lord of the universe. He is blinding
everyone's eyes with his intensely effulgent rays.
TEXT 8
nanv anvicchanti te mrga
tr-loky vibudharabh
jtvdya gha yaduu
drau tv yty aja prabho
nanucertainly; anvicchantithey seek out; teYour; mrgampath;
tri-lokymin all the three worlds; vibudhaof the wise demigods;
abhthe most exalted; ytvknowing; adyanow; gham
disguised; yaduuamong the Yadus; draumto see; tvmYou; yti
comes; ajathe unborn (sun-god); prabhoO Lord.

1648

The most exalted demigods in the three worlds are certainly anxious to
seek You out, O Lord, now that You have hidden Yourself among the
Yadu dynasty. Thus the unborn sun-god has come to see You here.
TEXT 9
r-uka uvca
niamya bla-vacana
prahasymbuja-locana
prha nsau ravir deva
satrjin main jvalan
r-uka uvcaukadeva Gosvm said; niamyahearing; bla
childish; vacanamthese words; prahasyasmiling broadly; ambuja
lotuslike; locanaHe whose eyes; prhasaid; nanot; asauthis
person; ravi devathe sun-god; satrjitKing Satrjit; main
because of his jewel; jvalanglowing.
ukadeva Gosvm continued: Hearing these innocent words, the lotuseyed Lord smiled broadly and said, "This is not the sun-god, Ravi, but
rather Satrjit, who is glowing because of his jewel."
TEXT 10
satrjit sva-gha rmat
kta-kautuka-magalam
praviya deva-sadane
mai viprair nyaveayat
satrjitSatrjit; svahis; ghamhome; rmatopulent; kta(where
there were) executed; kautukawith festivity; magalamauspicious
rituals; praviyaentering; deva-sadanein the temple room; maim
the jewel; vipraiby learned brhmaas; nyaveayathe had installed.
King Satrjit entered his opulent home, festively executing auspicious
rituals. He had qualified brhmaas install the Syamantaka jewel in the
house's temple room.
TEXT 11

1649

dine dine svara-bhrn

aau sa sjati prabho
durbhika-mry-arini
sarpdhi-vydhayo 'ubh
na santi myinas tatra
yatrste 'bhyarcito mai
dine dineday after day; svaraof gold; bhrnbhras (a measure of
weight); aaueight; sait; sjatiwould produce; prabhoO master
(Parkit Mahrja); durbhikafamine; mriuntimely deaths;
arinicatastrophes; sarpasnake (bites); dhimental disorders;
vydhayadiseases; aubhinauspicious; na santithere are none;
myinacheaters; tatrathere; yatrawhere; steit is present;
abhyarcitaproperly worshiped; maithe gem.
Each day the gem would produce eight bhras of gold, my dear Prabhu,
and the place in which it was kept and properly worshiped would be
free of calamities such as famine or untimely death, and also of evils
like snake bites, mental and physical disorders and the presence of
deceitful persons.
rla rdhara Svm gives the following stric reference concerning the
bhra:
caturbhir vrhibhir guj
guj paca paa pan
aau dharaam aau ca
kara t catura palam
tul pala-ata prhur
bhra syd viatis tul
"Four rice grains are called one guj; five gujs, one paa; eight paas,
one kara; four karas, one pala; and one hundred palas, one tul. Twenty
tuls make up one bhra." Since there are about 3,700 grains of rice in an
ounce, the Syamantaka jewel was producing approximately 170 pounds of
gold every day.
TEXT 12
sa ycito mai kvpi

1650

yadu-rjya auri
naivrtha-kmuka prdd
yc-bhagam atarkayan
sahe, Satrjit; ycitarequested; maimthe gem; kva apion one
occasion; yadu-rjyafor the king of the Yadus, Ugrasena; auriby
Lord Ka; nanot; evaindeed; arthaafter wealth; kmuka
greedy; prdtgave; ycof the request; bhagam-the transgression;
atarkayannot considering.
On one occasion Lord Ka requested Satrjit to give the jewel to the
Yadu king, Ugrasena, but Satrjit was so greedy that he refused. He
gave no thought to the seriousness of the offense he committed by
denying the Lord's request.
TEXT 13
tam ekad mai kahe
pratimucya mah-prabham
praseno hayam ruhya
mgy vyacarad vane
tamthat; ekadonce; maimthe jewel; kaheon his neck;
pratimucyafixing; mahgreatly; prabhameffulgent; prasena
Prasena (the brother of Satrjit); hayama horse; ruhyamounting;
mgymfor hunting; vyacaratwent about; vanein the forest.
Once Satrjit's brother, Prasena, having hung the brilliant jewel about
his neck, mounted a horse and went hunting in the forest.
The inauspicious result of Satrjit's refusal of Lord Ka's request is
about to manifest.
TEXT 14
prasena sa-haya hatv
maim cchidya kear
giri vian jmbavat
nihato maim icchat
prasenamPrasena; saalong with; hayamhis horse; hatvkilling;

1651

maimthe jewel; cchidyaseizing; keara lion; girim(a cave in) a

mountain; vianentering; jmbavatby Jmbavn, the king of the
bears; nihatakilled; maimthe jewel; icchatwho wanted.
A lion killed Prasena and his horse and took the jewel. But when the
lion entered a mountain cave he was killed by Jmbavn, who wanted
the jewel.
TEXT 15
so 'pi cakre kumrasya
mai kranaka bile
apayan bhrtara bhrt
satrjit paryatapyata
sahe, Jmbavn; apimoreover; cakremade; kumrasyafor his
child; maimthe jewel; kranakama toy; bilein the cave; apayan
not seeing; bhrtaramhis brother; bhrtthe brother; satrjit
Satrjit; paryatapyatabecame deeply troubled.
Within the cave Jmbavn let his young son have the Syamantaka jewel
as a toy to play with. Meanwhile Satrjit, not seeing his brother return,
became deeply troubled.
TEXT 16
prya kena nihato
mai-grvo vana gata
bhrt mameti tac chrutv
kare kare 'japan jan
pryaprobably; kenaby Ka; nihatakilled; maithe jewel;
grvawearing on his neck; vanamto the forest; gatagone;
bhrtbrother; mamamy; itithus saying; tatthat; rutvhearing;
kare karein one another's ears; ajapanwhispered; janthe
people.
He said, "Ka probably killed my brother, who went to the forest
wearing the jewel on his neck." The general populace heard this
accusation and began whispering it in one another's ears.

1652

TEXT 17
bhagavs tad uparutya
duryao liptam tmani
mru prasena-padavm
anvapadyata ngarai
bhagavnthe Supreme Lord, Ka; tatthat; uparutyacoming to
hear; duryaainfamy; liptamsmeared; tmaniupon Himself;
mrumin order to clean away; prasena-padavmthe path taken by
Prasena; anvapadyataHe followed; ngaraitogether with people of
the city.
When Lord Ka heard this rumor, He wanted to remove the stain on
His reputation. So He took some of Dvrak's citizens with Him and set
out to retrace Prasena's path.
TEXT 18
hata prasena ava ca
vkya keari vane
ta cdri-phe nihatam
kea dadur jan
hatamkilled; prasenamPrasena; avamhis horse; caand; vkya
seeing; keariby a lion; vanein the forest; tamthat (lion); ca
also; adriof a mountain; pheon the side; nihatamkilled; kea
by ka (Jmbavn); daduthey saw; janthe people.
In the forest they found Prasena and his horse, both killed by the lion.
Further on they found the lion dead on a mountainside, slain by ka
[Jmbavn].
TEXT 19
ka-rja-bila bhmam
andhena tamasvtam
eko vivea bhagavn
avasthpya bahi praj
ka-rjaof the king of the bears; bilamthe cave; bhmamterrifying;

1653

andhena tamasby blinding darkness; vtamcovered; ekaalone;

viveaentered; bhagavnthe Supreme Lord; avasthpyastationing;
bahioutside; prajthe citizens.
The Lord stationed His subjects outside the terrifying, pitch-dark cave
of the king of the bears, and then He entered alone.
TEXT 20
tatra dv mai-preha
bla-kranaka ktam
hartu kta-matis tasminn
avatasthe 'rbhakntike
tatrathere; dvseeing; mai-prehamthe most precious of jewels;
blaof a child; kranakamthe plaything; ktammade; hartumto
take it away; kta-matideciding; tasminthere; avatastheHe placed
Himself; arbhaka-antikenear the child.
There Lord Ka saw that the most precious of jewels had been made
into a child's plaything. Determined to take it away, He approached the
child.
TEXT 21
tam aprva nara dv
dhtr cukroa bhta-vat
tac chrutvbhyadravat kruddho
jmbavn balin vara
tamthat; aprvamnever before (seen); naramperson; dv
seeing; dhtrthe nurse; cukroacried out; bhta-vatafraid; tatthat;
rutvhearing; abhyadravatran toward; kruddhaangry; jmbavn
Jmbavn; balinmof the strong; varathe best.
The child's nurse cried out in fear upon seeing that extraordinary
person standing before them. Jmbavn, strongest of the strong, heard
her cries and angrily ran toward the Lord.
TEXT 22

1654

sa vai bhagavat tena

yuyudhe svmntmana
puruam prkta matv
kupito nnubhva-vit
sahe; vaiindeed; bhagavatwith the Lord; tenawith Him;
yuyudhefought; svmnmaster; tmanahis own; puruama
person; prktammundane; matvthinking Him; kupitaangry;
nanot; anubhvaof His position; vitaware.
Unaware of His true position and thinking Him an ordinary man,
Jmbavn angrily began fighting with the Supreme Lord, his master.
The words purua prkta matv, "thinking Him a mundane person,"
are very significant. So-called Vedic scholars, including most Western
ones, enjoy translating the word puruam as "man" even when the word
refers to Lord Ka, and thus their unauthorized translations of Vedic
literature are tainted by their materialistic conceptions of the Godhead.
However, here it is clearly stated that it was because Jmbavn
misunderstood the Lord's position that he considered Him prkta-purua,
"a mundane person." In other words, the Lord is actually puruottama,
"the ultimate transcendental person."
TEXT 23
dvandva-yuddha su-tumulam
ubhayor vijigato
yudhma-drumair dorbhi
kravyrthe yenayor iva
dvandvapaired; yuddhamthe fight; su-tumulamvery furious;
ubhayobetween the two of them; vijigatowho both were striving
to win; yudhawith weapons; amastones; drumaiand trees;
dorbhiwith their arms; kravyacarrion; arthefor the sake;
yenayobetween two hawks; ivaas if.
The two fought furiously in single combat, each determined to win.
Contending against each other with various weapons and then with
stones, tree trunks and finally their bare arms, they struggled like two
hawks battling over a piece of flesh.

1655

TEXT 24
st tad a-vimham
itaretara-muibhi
vajra-nipea-paruair
aviramam ahar-niam
stwas; tatthat; a-viatwenty-eight; ahamdays; itara-itara
with one another's; muibhifists; vajraof lightning; nipealike the
blows; paruaihard; aviramamwithout pause; aha-niamday and
night.
The fight went on without rest for twenty-eight days, the two opponents
striking each other with their fists, which fell like the cracking blows of
lightning.
rla Vivantha Cakravart points out that the fight continued day and
night without intermission.
TEXT 25
ka-mui-vinipta
nipigoru bandhana
ka-sattva svinna-gtras
tam htva vismita
ka-muiof Lord Ka's fists; viniptaby the blows; nipia
pummeled; agaof whose body; uruhuge; bandhanathe muscles;
kadiminished;
sattvawhose
strength;
svinnaperspiring;
gtrawhose limbs; tamto Him; hahe spoke; atvaextremely;
vismitaastonished.
His bulging muscles pummeled by the blows of Lord Ka's fists, his
strength faltering and his limbs perspiring, Jmbavn, greatly
astonished, finally spoke to the Lord.
TEXT 26
jne tv sava-bhtn
pra oja saho balam
viu pura-purua
prabhavium adhvaram

1656

jneI know; tvmYou (to be); sarvaof all; bhtnmliving beings;

prathe life air; ojathe sensory strength; sahathe mental
strength; balamthe physical strength; viumLord Viu; pura
primeval; puruamthe Supreme Person; prabhaviumall-powerful;
adhvaramthe supreme controller.
[Jmbavn said:] I know now that You are the life air and the sensory,
mental and bodily strength of all living beings. You are Lord Viu, the
original person, the supreme, all-powerful controller.
TEXT 27
tva hi viva-sjm sra
snm api yac ca sat
kla kalayatm a
para tm tathtmanm
tvamYou; hiindeed; vivaof the universe; sjmof the creators;
srathe creator; snmof created entities; apialso; yatwhich;
caand; satunderlying substance; klathe subduer; kalayatmof
subduers; athe Supreme Lord; para tmthe Supreme Soul;
tathalso; tmanmof all souls.
You are the ultimate creator of all creators of the universe, and of
everything created You are the underlying substance. You are the
subduer of all subduers, the Supreme Lord and Supreme Soul of all
souls.
As Lord Kapila states in the rmad-Bhgavatam (3.25.42): mtyu carati
mad-bhayt. "Death himself moves about out of fear of Me."
TEXT 28
yasyead-utkalita-roa-kaka-mokair
vartmdiat kubhita-nakra-timigalo 'bdhi
setu kta sva-yaa ujjvalit ca lak
raka-irsi bhuvi petur iu-katni
yasyawhose; atslightly; utkalitamanifested; roafrom the anger;
ka-akaof sidelong glances; mokaibecause of the release;
vartmaa way; diatshowed; kubhitaagitated; nakra(in which)

1657

the crocodiles; timigalaand huge timigila fish; abdhithe ocean;

setua bridge; ktamade; svaHis own; yaafame; ujjvalitset
ablaze; caand; lakthe city of Lak; rakaof the demon
(Rvaa); irsithe heads; bhuvito the ground; petufell; iuby
whose arrows; katnicut off.
You are He who impelled the ocean to give way when His sidelong
glances, slightly manifesting His anger, disturbed the crocodiles and
timigila fish within the watery depths. You are He who built a great
bridge to establish His fame, who burned down the city of Lak, and
whose arrows severed the heads of Rvaa, which then fell to the
ground.
TEXTS 29-30
iti vijta-viijnam
ka-rjnam acyuta
vyjahra mah-rja
bhagavn devak-suta
abhimyravindka
pin a-karea tam
kpay paray bhakta
megha-gambhray gir
itithus; vijta-vijnamwho had understood the truth; kaof the
bears; rjnamto the king; acyutaLord Ka; vyjahraspoke;
mah-rjaO King (Parkit); bhagavnthe Supreme Lord; devaksurathe son of Devak; abhimyatouching; aravinda-akalotuseyed; pinwith His hand; amauspiciousness; kareawhich
bestows; tamto him; kpaywith compassion; paraygreat;
bhaktamto His devotee; meghalike a cloud; gambhraydeep; gir
in a voice.
[ukadeva Gosvm continued:] O King, Lord Ka then addressed the
king of the bears, who had understood the truth. The lotus-eyed
Personality of Godhead, the son of Devak, touched Jmbavn with His
hand, which bestows all blessings, and spoke to His devotee with
sublime compassion, His grave voice deeply resounding like a cloud.

1658

TEXT 31
mai-hetor iha prpt
vayam ka-pate bilam
mithybhipa pramjann
tmano mainmun
maithe jewel; hetobecause of; ihahere; prpthave come;
vayamwe; ka-pateO lord of the bears; bilamto the cave; mithy
false; abhipamthe accusation; pramjanto dispel; tmanaagainst
Myself; mainwith the jewel; amunthis.
[Lord Ka said:] It is for this jewel, O lord of the bears, that we have
come to your cave. I intend to use the jewel to disprove the false
accusations against Me.
TEXT 32
ity ukta sv duhitara
kany jmbavat mud
arhartham sa main
kyopajahra ha
itithus; uktaaddressed; svmhis; duhitaramdaughter; kanym
maiden; jmbavatmnamed Jmbavat; mudhappily; arhaa-artham
as a respectful offering; sahe; mainwith the jewel; kyato
Lord Ka; upajahra hapresented.
Thus addressed, Jmbavn happily honored Lord Ka by offering Him
his maiden daughter, Jmbavat, together with the jewel.
TEXT 33
adv nirgama aure
praviasya bila jan
pratkya dvdahni
dukhit sva-pura yayu
advnot seeing; nirgamamthe exit; aureof Lord Ka;
praviasyawho had gone inside; bilamthe cave; janathe people;
pratkyaafter waiting; dvdaatwelve; ahnidays; dukhit

1659

unhappy; svatheir; puramto the city; yayuwent.

After Lord auri had entered the cave, the people of Dvrak who had
accompanied Him had waited twelve days without seeing Him come out
again. Finally they had given up and returned to their city in great
sorrow.
TEXT 34
niamya devak dev
rakmiy nakadundubhi
suhdo jtayo 'ocan
bilt kam anirgatam
niamyahearing; devakDevak; dev rukmithe divine Rukmi;
nakadundubhiVasudeva;
suhdafriends;
jtayarelatives;
aocanthey lamented; biltfrom the cave; kamKa;
anirgatamnot come out.
When Devak, Rukmi-dev, Vasudeva and the Lord's other relatives
and friends heard that He had not come out of the cave, they all
lamented.
TEXT 35
satrjita apantas te
dukhit dvrakaukasa
upatasthu candrabhg
durg kopalabdhaye
satrjitamSatrjit; apantacursing; tethey; dukhitsorrowful;
dvrak-okasathe residents of Dvrak; upatasthuworshiped;
candrabhgmCandrabhg; durgmDurg; ka-upalabdhayein
order to obtain Ka.
Cursing Satrjit, the sorrowful residents of Dvrak approached the
Durg deity named Candrabhg and prayed to her for Ka's return.
TEXT 36
te tu devy-upasthnt

1660

pratydii sa ca
prdurbabhva siddhrtha
sa-dro harayan hari
temto them; tubut; devof the demigoddess; upasthntafter the
worship; pratydiagranted in response; ibenediction; saHe;
caand; prdurbabhvaappeared; siddhahaving achieved; artha
His purpose; sa-dratogether with His wife; harayancreating joy;
hariLord Ka.
When the citizens had finished worshiping the demigoddess, she spoke
to them in response, promising to grant their request. Just then Lord
Ka, who had achieved His purpose, appeared before them in the
company of His new wife, filling them with joy.
TEXT 37
upalabhya hkea
mta punar ivgatam
saha patny mai-grva
sarve jta-mahotsav
upalabhyarecognizing; hkeamthe Lord of the senses; mtam
someone dead; punaagain; ivaas if; gatamcome; sahawith;
patnya wife; maithe jewel; grvamon His neck; sarveall of
them; jtaaroused; mahgreat; utsavrejoicing.
Seeing Lord Hkea return as if from death, accompanied by His new
wife and wearing the Syamantaka jewel on His neck, all the people were
roused to jubilation.
According to rla Vivantha Cakravart, Jmbavn had placed the jewel
on the Lord's neck when he had presented his daughter in marriage.
TEXT 38
satrjita samhya
sabhy rja-sannidhau
prpti ckhyya bhagavn
mai tasmai nyavedayat

1661

satrjitamSatrjit; samhyacalling; sabhyminto the royal

assembly; rjaof the King (Ugrasena); sannidhauin the presence;
prptimthe recovery; caand; khyyaannouncing; bhagavnthe
Supreme Lord; maimthe jewel; tasmaito him; nyavedayat
presented.
Lord Ka summoned Satrjit to the royal assembly. There, in the
presence of King Ugrasena, Ka announced the recovery of the jewel
and then formally presented it to Satrjit.
TEXT 39
sa cti-vrito ratna
ghtvv-mukhas tata
anutapyamno bhavanam
agamat svena ppman
sahe, Satrjit; caand; atiextremely; vritaashamed; ratnam
the gem; ghtvtaking; avkdownward; mukhahis face; tata
from there; anutapyamnafeeling remorse; bhavanamto his home;
agamatwent; svenawith his own; ppmansinful behavior.
Hanging his head in great shame, Satrjit took the gem and returned
home, all the while feeling remorse for his sinful behavior.
TEXTS 40-42
so 'nudhyyas tad evgha
balavad-vigrahkula
katha mjmy tma-raja
prasded vcyuta katham
kim ktv sdhu mahya syn
na aped v jano yath
adrgha-darana kudra
mha dravia-lolupam
dsye duhitara tasmai
str-ratna ratnam eva ca
upyo 'ya samcnas

1662

tasya ntir na cnyath

sahe; anudhyyanpondering over; tatthat; evaindeed; agham
offense; bala-vatwith those who are powerful; vigrahaabout a conflict;
kulaworried; kathamhow; mjmiwill I cleanse; tmaof myself;
rajathe contamination; prasdetmay become satisfied; vor;
acyutaLord Ka; kathamhow; kimwhat; ktvdoing; sdhu
good; mahyamfor me; sytthere may be; na apetmay not curse;
vor; janathe people; yathso as; adrghashort-ranged;
daranamwhose vision; kudrampetty; mhambefooled; dravia
after wealth; lolupamavaricious; dsyeI will give; duhitarammy
daughter; tasmaito Him; strof women; ratnamthe jewel; ratnam
the jewel; eva caas well; upyameans; ayamthis; samcna
effective; tasyaHis; ntipacification; nanot; caand; anyath
otherwise.
Pondering over his grievous offense and worried about the possibility of
conflict with the Lord's mighty devotees, King Satrjit thought, "How
can I cleanse myself of my contamination, and how may Lord Acyuta
become satisfied with me? What can I do to regain my good fortune and
avoid being cursed by the populace for being so short-sighted, miserly,
foolish and avaricious? I shall give my daughter, the jewel of all women,
to the Lord, together with the Syamantaka jewel. That, indeed, is the
only proper way to pacify Him."
TEXT 43
eva vyavasito buddhy
satrjit sva-sut ubhm
mai ca svayam udyamya
kyopajahra ha
evamthus; vyavasitafixing his determination; buddhy-by use of
intelligence; satrjitKing Satrjit; svahis own; sutmdaughter;
ubhmfair; maimthe jewel; caand; svayamhimself; udyamya
endeavoring; kyato Lord Ka; upajahra hapresented.
Having thus intelligently made up his mind, King Satrjit personally
arranged to present Lord Ka with his fair daughter and the
Syamantaka jewel.

1663

TEXT 44
t satyabhm bhagavn
upayeme yath-vidhi
bahubhir ycit larpaudrya-gunvitm
tmshe; satyabhmmSatyabhm; bhagavnthe Lord; upayeme
married; yath-vidhiby proper rituals; bahubhiby many men;
ycitmasked for; laof fine character; rpabeauty; audryaand
magnanimity; guawith the qualities; anvitmendowed.
The Lord married Satyabhm in proper religious fashion. Possessed of
excellent behavior, along with beauty, broad-mindedness and all other
good qualities, she had been sought by many men.
rla rdhara Svm explains that men such as Ktavarm had sought the
hand of Satyabhm.
TEXT 45
bhagavn ha na mai
pratcchmo vaya npa
tavst deva-bhaktasya
vaya ca phala-bhgina
bhagavnthe Supreme Lord; hasaid; nanot; maimthe jewel;
pratcchmadesire back; vayamWe; npaO King; tavayours;
stmlet it remain; devaof the demigod (the sun-god Srya);
bhaktasyathe devotee's; vayamWe; caalso; phalaof its fruits;
bhginaenjoyers.
The Supreme Personality of Godhead told Satrjit: We do not care to
take this jewel back, O King. You are the sun-god's devotee, so let it
stay in your possession. Thus We will also enjoy its benefits.
Satrjit should have worshiped Lord Ka, the Supreme God. Thus there
is certainly a touch of irony in Lord Ka's saying "After all, you are a
devotee of the sun-god." Furthermore, Ka had already acquired
Satrjit's greatest treasure, the pure and beautiful Satyabhm.
Thus end the purports of the humble servants of His Divine Grace A.C.

1664

Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-sixth Chapter, of

the rmad-Bhgavatam, entitled "The Syamantaka Jewel."

1665

57. Satrjit Murdered, the Jewel Returned

This chapter describes how Lord Ka, after the murder of Satrjit, killed
atadhanv and had Akrra bring the Syamantaka jewel back to Dvrak.
When Lord r Ka heard that the Pavas had supposedly been
burned to death in the palace of lac, He went to Hastinpura with Lord
Baladeva to maintain the principles of worldly protocol, even though,
being omniscient, He knew the report was false. With Ka out of
Dvrak, Akrra and Ktavarm incited atadhanv to steal the
Syamantaka jewel from Satrjit. Bewildered by their words, the sinful
atadhanv murdered King Satrjit in his sleep and stole the gem. Queen
Satyabhm was overcome with grief at the death of her father, and she
rushed to Hastinpura to report the sorrowful news to r Ka. Together
with Lord Baladeva, Ka then returned to Dvrak to kill atadhanv.
atadhanv went to Akrra and Ktavarm to beg for help, but when they
refused he left the jewel with Akrra and fled for his life. Ka and
Balarma pursued him, and Lord Ka beheaded him with His sharpedged disc. When the Lord could not find the Syamantaka jewel on
atadhanv's person, Baladeva told Him that atadhanv must have left it
in someone's care. Baladeva further suggested that Ka return to
Dvrak to find the jewel while He, Baladeva, would take the opportunity
to visit the King of Videha. Thus Lord Balarma traveled to Mithil and
remained there for a few years, during which He taught King Duryodhana
the art of fighting with a club.
Lord Ka returned to Dvrak and had the funeral rites performed for
Satrjit. When Akrra and Ktavarm heard how atadhanv had met his
death, they fled Dvrak. Soon many kinds of disturbances-mental,
physical and so on-began to afflict Dvrak, and the citizens concluded
that the cause of these troubles must be Akrra's exile. The city elders
explained, "Once there was a drought in Benares, and the king of the
region gave his daughter in marriage to Akrra's father, who was visiting
Benares at the time. As a result of this gift, the drought ended." The
elders, thinking Akrra had the same power as his father, declared that
Akrra should be brought back.

1666

Lord Ka knew that Akrra's exile was not the main cause of the
disturbances. Still, He had Akrra brought back to Dvrak, and after
properly honoring him with worship and greeting him with sweet words,
Ka told him, "I know atadhanv left the jewel in your care. Since
Satrjit had no sons, his daughter's offspring are the just claimants to
whatever property he has left behind. Nonetheless, it would be best for
you to keep the troublesome jewel in your care. Just let Me show it once
to My relatives." Akrra presented Ka with the jewel, which shone as
brilliantly as the sun, and after the Lord had shown it to His family
members He returned it to Akrra.
TEXT 1
r-bdaryair uvca
vijtrtho 'pi govindo
dagdhn karya pavn
kunt ca kulya-karae
saha-rmo yayau kurn
r-bdaryai uvcar ukadeva Gosvm, the son of Badaryaa,
said; vijtaaware; arthaof the facts; apialthough; govindaLord
Ka; dagdhnburned to death; karyahearing; pavnthe sons
of Pu; kuntmtheir mother, Kunt; caand; kulyafamily
obligations; karaeto carry out; saha-rmatogether with Lord
Balarma; yayauwent; kurnto the kingdom of the Kurus.
r Bdaryai said: Although Lord Govinda was fully aware of what
had actually occurred, when He heard reports that the Pavas and
Queen Kunt had burned to death, He went with Lord Balarma to the
kingdom of the Kurus to fulfill the family obligations expected of Him.
The Lord was quite aware that the Pavas had escaped the assassination
plot of Duryodhana, although the world heard the false news that the
Pavas and their mother had perished in the fire.
TEXT 2
bhma kpa sa vidura
gndhr droam eva ca
tulya-dukhau ca sagamya
h kaam iti hocatu

1667

bhmamBhma; kpamcrya Kpa; sa-viduramand also Vidura;

gndhrmGndhr, the wife of Dhtarra; droamcrya Droa;
eva caas well; tulyaequally; dukhausorrowful; caand;
sagamyameeting with; halas; kaamhow painful; itithus; ha
catuThey spoke.
The two Lords met with Bhma, Kpa, Vidura, Gndhr and Droa.
Showing sorrow equal to theirs, They cried out, "Alas, how painful this
is!"
rla rdhara Svm points out that those who were involved in the
assassination attempt were of course not at all sorry to hear of the
Pavas' death. The persons specifically mentioned here, however
Bhma, Kpa, Vidura, Gndhr and Droawere actually unhappy to
hear of the supposed tragedy.
TEXT 3
labdhvaitad antara rjan
atadhanvnam catu
akrra-ktavarmau
mani kasmn na ghyate
labdhvachieving; etatthis; antaramopportunity; rjanO King
(Parkit); atadhanvnamto atadhanv; catusaid; akrraktavarmauAkrra and Ktavarm; manithe jewel; kasmtwhy;
na ghyateshould not be taken.
Taking advantage of this opportunity, O King, Akrra and Ktavarm
went to atadhanv and said, "Why not take the Syamantaka jewel?
Akrra and Ktavarm reasoned that since Ka and Balarma were
absent from Dvrak, Satrjit could be killed and the jewel stolen. rla
rdhara Svm mentions that these two must have flattered atadhanv
telling him, "You are much braver than we are; so you kill him."
TEXT 4
yo 'smabhya sampratirutya
kany-ratna vigarhya na
kydn na satrjit
kasmd bhrtaram anviyt

1668

yawho; asmabhyamto each of us; sampratirutyapromising;

kanyhis daughter; ratnamjewellike; vigarhyacontemptuously
neglecting; naus; kyato Ka; adtgave; nanot; satrjit
Satrjit; kasmtwhy; bhrtaramhis brother; anviytshould follow
(in death).
"Satrjit promised his jewellike daughter to us but then gave her to
Ka instead, contemptuously neglecting us. So why should Satrjit
not follow his brother's path?"
Since Satrjit's brother, Prasena, had been violently killed, the implication
of "following his brother's path" is obvious. What we have here is an
assassination plot.
It is well known that both Akrra and Ktavarm are exalted, pure
devotees of the Supreme Lord, so their unusual behavior requires some
explanation. The cryas provide it as follows: rla Jva Gosvm states
that Akrra, although a first-class, pure devotee of the Lord, was a victim
of the anger directed against him by the residents of Gokula because he
took Lord Ka away from Vndvana. The gosvm further states that
Ktavarm had associated with Kasaboth of them being members of
the Bhoja dynastyand thus Ktavarm was now suffering from this
undesirable association.
rla Vivantha Cakravart offers an alternative explanation: Both Akrra
and Ktavarm were furious with Satrjit because he had insulted Lord
Ka and spread false rumors about Him in Dvrak. Under normal
circumstances Akrra and Ktavarm would have been most pleased that
Lord Ka married the beautiful Satyabhm. Being pure devotees, they
could not actually be unhappy about this match, nor could they become
jealous rivals of the Lord. Therefore they had an ulterior motive in
behaving like His rivals.
TEXT 5
eva bhinna-matis tbhy
satrjitam asattama
aynam avadhl lobht
sa ppa ka jvita
evamthus; bhinnaaffected; matiwhose mind; tbhymby the two
of them; satrjitamSatrjit; asat-tamathe most wicked; aynam

1669

sleeping; avadhtkilled; lobhtout of greed; sahe; ppasinful;

kadiminished; jvitawhose life span.
His mind thus influenced by their advice, wicked atadhanv murdered
Satrjit in his sleep simply out of greed. In this way the sinful
atadhanv shortened his own life span.
According to rla Vivantha Cakravart, the word asattama indicates
that atadhanv was basically evil-minded and a firm hater of Satrjit.
TEXT 6
str vikroamnn
krandantnm antha-vat
hatv pan saunika-van
maim dya jagmivn
strmas the women; vikroamnnmcalled out; krandantnm
and cried; anthapersons who have no protector; vatas if; hatv
having killed; pananimals; saunikaa butcher; vatlike; maim-the
jewel; dyataking; jagmivnhe went.
As the women of Satrjit's palace screamed and helplessly wept,
atadhanv took the jewel and left, like a butcher after he has killed
some animals.
TEXT 7
satyabhm ca pitara
hata vkya ucrpit
vyalapat tta tteti
h hatsmti muhyat
satyabhmQueen Satyabhm; caand; pitaramher father; hatam
killed; vkyaseeing; uc-arpitcast into sorrow; vyalapatlamented;
tata ttaO father, O father; itithus; halas; hatkilled; asmiI
am; itithus; muhyatfainting.
When Satyabhm saw her dead father, she was plunged into grief.
Lamenting "My father, my father! Oh, I am killed!" she fell
unconscious.

1670

According to rla Jva Gosvm, Satyabhm's anguished feelings and

words at the death of her father were prompted by Lord Ka's pastime
potency (ll-akti), to prepare for the Lord's violent reaction against
atadhanv.
TEXT 8
taila-droy mta prsya
jagma gajashvayam
kya viditrthya
taptcakhyau pitur vadham
tailaof oil; droymin a large vessel; mtamthe corpse; prsya
putting; jagmashe went; gaja-shvayamto Hastinpura, the Kuru
capital; kyato Ka; vidita-arthyawho already was aware of the
situation; taptsorrowful; cakhyaushe related; pituof her father;
vadhamthe killing.
Queen Satyabhm put her father's corpse in a large vat of oil and went
to Hastinpura, where she sorrowfully told Lord Ka, who was
already aware of the situation, about her father's murder.
TEXT 9
tad karyevarau rjann
anustya n-lokatm
aho na parama kaam
ity asrkau vilepatu
tatthat; karyahearing; varauthe two Lords; rjanO King
(Parkit); anustyaimitating; n-lokatmthe way of human society;
ahoalas; nafor Us; paramamthe greatest; kaamdistress; iti
thus; asratearful; akauwhose eyes; vilepatuThey both lamented.
When Lord Ka and Lord Balarma heard this news, O King, They
exclaimed, "Alas! This is the greatest tragedy for Us! "Thus imitating
the ways of human society, They lamented, Their eyes brimming with
tears.
TEXT 10

1671

gatya bhagavs tasmt

sa-bhrya sgraja puram
atadhanvnam rebhe
hantu hartu mai tata
gatyareturning; bhagavnthe Supreme Personality of Godhead;
tasmtfrom that place; sa-bhryawith His wife; sa-agrajaand
with His elder brother; puramto His capital; atadhanvnam
atadhanv; rebheHe prepared; hantumto kill; hartumto take;
maimthe jewel; tatafrom him.
The Supreme Lord returned to His capital with His wife and elder
brother. After arriving in Dvrak, He readied Himself to kill
atadhanv and retrieve the jewel from him.
TEXT 11
so 'pi ktodyama jtv
bhta pra-parpsay
shyye ktavarmam
aycata sa cbravt
sahe (atadhanv); apialso; kta-udyamampreparing Himself;
jtvlearning; bhtafrightened; prahis life air; parpsay
wishing to save; shyyefor assistance; ktavarmamKtavarm;
aycatahe entreated; sahe; caand; abravtsaid.
Upon learning that Lord Ka was preparing to kill him, atadhanv
was struck with fear. To save his life he approached Ktavarm and
begged him for help, but Ktavarm replied as follows.
TEXTS 12-13
nham svarayo kury
helana rma-kayo
ko nu kemya kalpeta
tayor vjinam caran
kasa sahnugo 'pto
yad-dvet tyjita riy

1672

jarsandha saptadaasayugd viratho gata

nanot; ahamI; varayotoward the Lords; kurymcan commit;
helanamoffense; rma-kayotoward Balarma and Ka; ka
who; nuindeed; kemyagood fortune; kalpetacan achieve; tayo
to Them; vjinamtrouble; carancausing; kasaKing Kasa;
sahaalong with; anugahis followers; aptadead; yatagainst
whom; dvetbecause of his hatred; tyjitaabandoned; riyby his
opulence; jarsandhaJarsandha; saptadaaseventeen; sayugt
resulting from battles; virathadeprived of his chariot; gatabecame.
[Ktavarm said:] I dare not offend the Supreme Lords, Ka and
Balarma. Indeed, how can one who troubles Them expect any good
fortune? Kasa and all his followers lost both their wealth and their
lives because of enmity toward Them, and after battling Them
seventeen times Jarsandha was left without even a chariot.
rla rdhara Svm explains that the word helanam indicates acting
against the Lords' will, and that vjinam indicates an offense against the
Lords.
TEXT 14
pratykhyta sa ckrra
pri-grham aycata
so 'py ha ko virudhyeta
vidvn varayor balam
pratykhytarefused; sahe, atadhanv; caand; akrram
Akrra; pri-grhamfor help; aycatabegged; sahe, Akrra;
apialso; hasaid; kawho; virudhyetacan stand against; vidvn
knowing; varayoof the two Personalities of Godhead; balamthe
strength.
His appeal refused, atadhanv went to Akrra and begged him for
protection. But Akrra similarly told him, "Who would oppose the two
Personalities of Godhead if he knew Their strength?
TEXT 15

1673

ya ida llay viva

sjaty avati hanti ca
ce viva-sjo yasya
na vidur mohitjay
yawho; idamthis; llayas play; vivamuniverse; sjaticreates;
avatimaintains; hantidestroys; caand; cempurpose; vivasjathe (secondary) creators of the universe (headed by Lord Brahm);
yasyawhose; na vidudo not know; mohitbewildered; ajayby
His eternal deluding potency.
"It is the Supreme Lord who creates, maintains and destroys this
universe simply as His pastime. The cosmic creators cannot even
understand His purpose, bewildered as they are by His illusory My.
The use of the singular ya, "He who," indicates that the frequent
references to "the two Lords, Ka and Rma," do not compromise the
firm principle of monotheism expressed in the rmad-Bhgavatam. As
explained in many Vedic literatures, the one Supreme Lord expands
Himself into innumerable forms, yet He remains the one and almighty
God. For example, we have this statement in the Brahma-sahit (5.33):
advaitam acyutam andir ananta-rpam. "The one Supreme Lord is
infallible and beginningless, and He expands Himself into innumerable
manifest forms." Out of regard for the spirit of the Lord's pastimes, in
which He expands Himself and appears as His own older brother,
Balarma, the Bhgavatam here refers to "the two Lords." But the "bottom
line" is that there is one Supreme Godhead, one Absolute Truth, who
appears in His original form as Ka.
TEXT 16
ya sapta-hyana ailam
utpyaikena pin
dadhra llay bla
ucchilndhram ivrbhaka
yawho; saptaseven; hyanayears of age; ailama mountain;
utpyauprooting; ekenawith a single; pinhand; dadhra-held
up; llayas play; blaa mere child; ucchilndhrama mushroom;
ivaas; arbhakaa boy.

1674

"As a child of seven, Ka uprooted an entire mountain and held it

aloft as easily as a young boy picks up a mushroom.
TEXT 17
namas tasmai bhagavate
kydbhuta-karmae
anantydi-bhtya
ka-sthytmane nama
namaobeisances; tasmaito Him; bhagavatethe Supreme Lord;
kyaKa; adbhutaamazing; karmaewhose acts; anantyathe
unlimited; di-bhtyathe source of all existence; ka-sthyathe
immovable center of existence; tmanethe Supreme Soul; nama
obeisances.
"I offer my obeisances to that Supreme Personality of Godhead, Ka,
whose every deed is amazing. He is the Supreme Soul, the unlimited
source and fixed center of all existence."
TEXT 18
pratykhyta sa tenpi
atadhanv mah-maim
tasmin nyasyvam ruhya
ata-yojana-ga yayau
pratykhytarefused; sahe; tenaby him, Akrra; apialso;
atadhanvatadhanv; mah-maimthe precious jewel; tasminwith
him; nyasyaleaving; avama horse; ruhyamounting; ataone
hundred; yojanayojanas (one yojana measures about eight miles);
gamwhich could go; yayauhe departed.
His appeal thus rejected by Akrra also, atadhanv placed the precious
jewel in Akrra's care and fled on a horse that could travel one hundred
yojanas [eight hundred miles].
The term nyasya, "leaving in the care of," implies atadhanv now
believed the jewel was his; thus he was leaving it in the care of a friend. In
blunt terms, this is a thief's mentality.

1675

TEXT 19
garua-dhvajam ruhya
ratha rma-janrdanau
anvayt mah-vegair
avai rjan guru-druham
garua-dhvajamhaving the emblem of Garua on its flag; ruhya
mounting; rathamthe chariot; rmaBalarma; janrdanauand
Ka; anvaytmfollowed; mah-vegaivery swift; avaiby horses;
rjanO King (Parkit); guruto Their superior (Satrjit, Their fatherin-law); druhamthe committer of violence.
My dear King, Ka and Balarma mounted Ka's chariot, which flew
the flag of Garua and was yoked with tremendously swift horses, and
pursued Their elder's murderer.
TEXT 20
mithilym upavane
visjya patita hayam
padbhym adhvat santrasta
ko 'py anvadravad ru
mithilymat Mithil; upavanein a suburban garden; visjya
abandoning; patitamfallen; hayamhis horse; padbhymon foot;
adhvathe ran; santrastaterrified; kaLord Ka; apialso;
anvadravatran after; rufuriously.
In a garden on the outskirts of Mithil, the horse atadhanv was riding
collapsed. Terrified, he abandoned the horse and began to flee on foot,
with Ka in angry pursuit.
TEXT 21
padter bhagavs tasya
padtis tigma-nemin
cakrea ira utktya
vsasor vyacinon maim
padteof him who was on foot; bhagavnthe Supreme Lord; tasya

1676

his; padtiHimself on foot; tigmasharp; neminwhose edge;

cakreawith His disc; irahead; utktyasevering; vsasowithin
atadhanv's garments (upper and lower); vyacinotHe searched for;
maimthe jewel.
As atadhanv fled on foot, the Supreme Lord, also going on foot, cut
off his head with His sharp-edged disc. The Lord then searched
atadhanv's upper and lower garments for the Syamantaka jewel.
TEXT 22
alabdha-mair gatya
ka hgrajntikam
vth hata atadhanur
mais tatra na vidyate
alabdhanot finding; maithe gem; gatyaapproaching; ka
Lord Ka; hasaid; agra-jaof His elder brother; antikamto the
proximity; vthuselessly; hatakilled; atadhanuatadhanv;
maithe jewel; tatrawith him; na vidyateis not present.
Not finding the jewel, Lord Ka went to His elder brother and said,
"We have killed atadhanv uselessly. The jewel isn't here."
TEXT 23
tata ha balo nna
sa mai atadhanvan
kasmicit purue nyastas
tam anvea pura vraja
tatathen; hasaid; balaLord Balarma; nnamcertainly; sa
that; maijewel; atadhanvanby atadhanv; kasmicitwith
some particular; purueperson; nyastaleft; tamhim; anvea
search out; puramto the city; vrajago.
To this Lord Balarma replied, "Indeed, atadhanv must have placed
the jewel in the care of someone. You should return to Our city and find
that person.

1677

TEXT 24
aha vaideham icchmi
drau priyatama mama
ity uktv mithil rjan
vivea yada-nandana
ahamI; vaidehamthe King of Videha; icchmiwish; draumto see;
priya-tamamwho is most dear; mamato Me; itithus; uktvsaying;
mithilmMithil (the capital of the Videha kingdom); rjanO King
(Parkit); viveaentered; yadu-nandanaLord Balarma, the
descendant of Yadu.
"I wish to visit King Videha, who is most dear to Me." O King, having
said this, Lord Balarma, the beloved descendant of Yadu, entered the
city of Mithil.
Ka and Balarma had finally caught up with atadhanv on the
outskirts of Mithil. Since the king of this city was a dear friend of
Balarma's, the Lord decided to enter the city and spend some time there.
TEXT 25
ta dv sahasotthya
maithila prta-mnasa
arhay sa vidhi-vad
arhaya samarhaai
tamHim, Lord Balarma; dvseeing; sahasimmediately;
utthyarising; maithilathe King of Mithil; prta-mnasafeeling
affection; arhaym sahe honored Him; vidhi-vatin accordance with
scriptural injunctions; arhayamworshipable; samarhaaiwith
elaborate paraphernalia of worship.
The King of Mithil immediately rose from his seat when he saw Lord
Balarma approaching. With great love the King honored the supremely
worshipable Lord by offering Him elaborate worship, as stipulated by
scriptural injunctions.
TEXT 26
uvsa tasy katicin

1678

mithily sam vibhu

mnita prti-yuktena
janakena mahtman
tato 'ikad gad kle
dhrtarra suyodhana
uvsaHe lived; tasymthere; katicitseveral; mithilymin Mithila;
samyears; vibhuthe almighty Lord, r Balarma; mnita
honored; prti-yuktenaaffectionate; janakenaby King Janaka (Videha);
mah-tmanthe great soul; tatathen; aikatlearned; gadmthe
club; klein time; dhrtarrathe son of Dhtarra; suyodhana
Duryodhana.
The almighty Lord Balarma stayed in Mithil for several years,
honored by His affectionate devotee Janaka Mahrja. During that time
Dhtarra's son Duryodhana learned from Balarma the art of fighting
with a club.
TEXT 27
keavo dvrakm etya
nidhana atadhanvana
aprpti ca mae prha
priyy priya-kd vibhu
keavaLord Ka; dvrakmto Dvrak; etyacoming; nidhanam
the demise; atadhanvana-of atadhanv; aprptimthe failure to obtain;
caand; maethe jewel; prhahe told; priyyof His beloved
(Queen Satyabhm); priyathe pleasure; ktdoing; vibhuthe allpowerful Lord.
Lord Keava arrived in Dvrak and described the demise of atadhanv
and His own failure to find the Syamantaka jewel. He spoke in a way
that would please His beloved, Satyabhm.
Naturally Queen Satyabhm was pleased to hear that her father's
murderer had been brought to justice. But her father's Syamantaka jewel
still had to be recovered, and thus she was also pleased to hear of Lord
Ka's determination to recover it.

1679

TEXT 28
tata sa kraym sa
kriy bandhor hatasya vai
ska suhdbhir bhagavn
y y syu smparyik
tatathen; saHe, Lord Ka; kraym sahad done; kriythe
ritual duties; bandhofor His relative (Satrjit); hatasyakilled; vai
indeed; skamtogether with; suhdbhiwell-wishers; bhagavnthe
Supreme Lord; y yall which; syuthere are; smparyikfor
the time of one's departure from this world.
Lord Ka then had the various funeral rites performed for His
deceased relative, Satrjit. The Lord attended the funeral along with
well-wishers of the family.
TEXT 29
akrra ktavarm ca
rutv atadhanor vadham
vyatur bhaya-vitrastau
dvraky prayojakau
akrra ktavarm caAkrra and Ktavarm; rutvhearing about;
atadhanoof atadhanv; vadhamthe killing; vyatuthey went
into exile; bhaya-vitrastauseized with overwhelming fear; dvraky
from Dvrak; prayojakauthe engagers.
When Akrra and Ktavarm, who had originally incited atadhanv to
commit his crime, heard that he had been killed, they fled Dvrak in
terror and took up residence elsewhere.
TEXT 30
akrre proite 'riny
san vai dvrakaukasm
rr mnass tp
muhur daivika-bhautik
akrreAkrra; proitebeing in exile; ariniill omens; sanarose;

1680

vaiindeed; dvrak-okasmfor the residents of Dvrak; rr

caused by the body; mnasaand by the mind; tpdistresses;
muhurepeated; daivikacaused by higher powers; bhautikcaused
by other creatures.
In Akrra's absence ill omens arose in Dvrak, and the citizens began
to suffer continually from physical and mental distresses, as well as
from disturbances caused by higher powers and by creatures of the
earth.
The word daivika here refers to disturbances caused by supernatural
beings. These disturbances often manifest as natural calamities like
earthquakes, tidal waves or extreme weather. Nowadays materialistic
people attribute these disturbances to earthly causes, not realizing that
they constitute punishment at the hands of superior beings. The word
bhautik refers to trouble caused by fellow creatures of the earth, such as
human beings, animals and insects.
According to rla rdhara Svm, Akrra took the Syamantaka jewel and
went to reside in the city of Benares, where he became known as
Dnapati, "the master of charity." There he executed fire sacrifices on
gold altars with elaborate assemblies of qualified priests.
Some residents of Dvrak felt that the unusual calamities were due to
Akrra's absence, forgetting (as described in the next verse) that the
Supreme Lord's personal presence in Dvrak precluded that possibility.
Because when the Lord comes to earth His pastimes resemble those of
human beings, the principle of "familiarity breeds contempt" comes into
play. It appears that during the lives of many saintly persons and
incarnations of God there always exists a class of people who fail to
appreciate, or who only occasionally appreciate, the position of the great
souls among them. On the other hand, the fortunate and enlightened
souls who recognize the true position of the Lord and His associates are
supremely blessed.
TEXT 31
ity agopadianty eke
vismtya prg udhtam
muni-vsa-nivse ki
ghaetria-daranam

1681

itithus; agamy dear (King Parkit); upadiantiwere proposing;

ekesome; vismtyaforgetting; prkpreviously; udhtamwhat had
been described; muniof sages; vsathe residence; nivsewhen He is
residing; kimhow; ghaetacan arise; ariaof calamities; daranam
the appearance.
Some men proposed [that the troubles were due to Akrra's absence],
but they had forgotten the glories of the Supreme Lord, which they
themselves had so often described. Indeed, how can calamities occur in
a place where the Personality of Godhead, the residence of all the sages,
resides?
rla Vivantha Cakravart provides the following insight on this verse: In
Benares Akrra became famous for performing sacrifices on golden altars
and for his abundant charity to the brhmaas. When the citizens of
Dvrak heard about this, some of them gossiped that Ka, considering
Akrra a rival, had sent him into exile. To dispel this new and incredible
stain on His reputation, Lord Ka created various calamities in Dvrak,
thus inducing the citizens to call for Akrra's return, which the Lord then
ordered.
TEXT 32
deve 'varati ka
vaphalkygatya vai
sva-sut gdin prdt
tato 'varat sma kiu
devewhen the demigod, Lord Indra; avaratihad not been supplying
rain; k-athe King of Benares; vaphalkyato vaphalka (Akrra's
father); gatyawho had come; vaicertainly; svahis own; sutm
daughter; gndinmGndin; prdtgave; tatathen; avaratit
rained; smaindeed; kiuin the kingdom of K.
[The elders said:] Previously, when Lord Indra had withheld rain from
Ks [Benares], the king of that city gave his daughter Gndin to
vaphalka, who was then visiting him. It soon rained in the kingdom of
K.
vaphalka was Akrra's father, and the citizens felt that the son must have
the same power as the father. rla Vivantha Cakravart points out that

1682

because of Akrra's relationship with his maternal grandfather, the King

of K, in a time of difficulty Akrra went to that city.
TEXT 33
tat-sutas tat-prabhvo 'sv
akrro yatra yatra ha
devo 'bhivarate tatra
nopatp na mrk
tathis (vaphalka's); sutason; tat-prabhvahaving his powers;
asauhe; akrraAkrra; yatra yatrawherever; haindeed; deva
Lord Indra; abhivaratewill provide rain; tatrathere; nano;
upatppainful disturbances; nano; mrikuntimely deaths.
Wherever his equally powerful son Akrra stays, Lord Indra will
provide sufficient rain. Indeed, that place will be free of miseries and
untimely deaths.
TEXT 34
iti vddha-vaca rutv
naitvad iha kraam
iti matv samnyya
prhkrra janrdana
itithus; vddhaof the elders; vacathe words; rutvhaving heard;
nanot; etvatonly this; ihaof the matter at hand; kraamthe
cause; itithus; matvthinking; samnyyahaving him brought back;
prhasaid; akrramto Akrra; janrdanaLord Ka.
Hearing these words from the elders, Lord Janrdana, though aware
that the absence of Akrra was not the only cause of the evil omens,
had him summoned back to Dvrak and spoke to him.
Since Lord Ka is the supreme controller, it was obviously by His will
that certain troubles appeared in the city of Dvrak. Superficially these
evils may have been caused by Akrra's absence, and also by the absence
of the auspicious Syamantaka jewel. But we should recall that Dvrak is
the eternal abode of Lord Ka; it is a city of divine bliss because the
Lord resides there. Still, to execute His pastimes as a prince of this world,

1683

Lord Ka did the needful and summoned Akrra.

TEXTS 35-36
pjayitvbhibhyaina
kathayitv priy kath
vijtkhila-citta ja
smayamna uvca ha
nanu dna-pate nyastas
tvayy ste atadhanvan
syamantako mani rmn
vidita prvam eva na
pjayitvhonoring; abhibhyagreeting; enamhim (Akrra);
kathayitvdiscussing; priypleasant; kathtopics; vijtafully
aware; akhilaof everything; citta(Akrra's) heart; jaknowing;
smayamnasmiling; uvca haHe said; nanusurely; dnaof
charity; pateO master; nyastakept; tvayiin your care; steis
present;
atadhanvan-by
atadhanv;
syamantaka.
mani-the
Syamantaka jewel; r-mnopulent; viditaknown; prvam
beforehand; evaindeed; naby Us.
Lord Ka honored Akrra, greeted him confidentially and spoke
pleasant words with him. Then the Lord, who was fully aware of
Akrra's heart by virtue of His being the knower of everything, smiled
and addressed him: "O master of charity, surely the opulent
Syamantaka jewel was left in your care by atadhanv and is still with
you. Indeed, We have known this all along.
Lord Ka's treatment of Akrra here confirms that he is actually a great
devotee of the Lord.
TEXT 37
satrjito 'napatyatvd
ghyur duhitu sut
dya ninypa pin
vimucyara ca eitam
satrjitaof Satrjit; anapatyatvtbecause of not having sons;
ghyuthey should take; duhituof his daughter; sutthe sons;

1684

dyamthe inheritance; ninyaafter presenting; pawater; pin

and memorial offerings; vimucyaafter clearing; amdebts; caand;
eitamremaining.
"Since Satrjit had no sons, his daughter's sons should receive his
inheritance. They should pay for memorial offerings of water and pia,
clear their grandfather's outstanding debts and keep the remainder of
the inheritance for themselves.
rla rdhara Svm quotes the following smti injunction regarding
inheritance: patn duhitara caiva pitaro bhrtaras tath/tat-sut gotra-j
bandhu iy sa-brahmacria. "The inheritance goes first to the wife,
then [if the wife has passed away] to the daughters, then to the parents,
then to the brothers, then to the brothers' sons, then to family members of
the same gotra as the deceased, and then to his disciples, including
brahmacrs."
rla Vivantha Cakravart adds that since Satrjit had no sons, since his
wives were killed together with him, and since his daughter Satyabhm
was not interested in the Syamantaka jewel, which constituted the
inheritance, it rightfully belonged to her sons.
In Ka, the Supreme Personality of Godhead, rla Prabhupda explains,
"Lord Ka indicated by this statement that Satyabhm was already
pregnant and that her son would be the real claimant of the jewel and
would certainly take the jewel from [Akrra if he tried to conceal it]."
TEXTS 38-39
tathpi durdharas tv anyais
tvayy st su-vrate mai
kintu mm agraja samya
na pratyeti mai prati
darayasva mah-bhga
bandhn ntim vaha
avyucchinn makhs te 'dya
vartante rukma-vedaya
tath apinevertheless; durdharaimpossible to hold on to; tubut;
anyaiby others; tvayiwith you; stmshould remain; suvrateO
trustworthy keeper of vows; maithe jewel; kintuonly; mamMe;

1685

agra-jaMy elder brother; samyakcompletely; na pratyetidoes not

believe; maim praticoncerning the jewel; darayasvaplease show it;
mah-bhgaO most fortunate one; bandhnmto My relatives;
ntimpeace; vahabring; avyucchinnuninterrupted; makh
sacrifices; teyour; adyanow; vartanteare going on; rukmaof gold;
vedayawhose altars.
"Nevertheless, the jewel should remain in your care, O trustworthy
Akrra, because no one else can keep it safely. But please show the
jewel just once, since My elder brother does not fully believe what I
have told Him about it. In this way, O most fortunate one, you will
pacify My relatives. [Everyone knows you have the jewel, for] you are
now continually performing sacrifices on altars of gold."
Although technically Satyabhm's sons had a right to the jewel, Lord
Ka decided to leave the jewel in the care of Akrra, who was using the
jewel's wealth to continually perform religious sacrifices. Indeed, Akrra's
ability to perform such rituals on altars of gold was an indication of the
jewel's potency.
TEXT 40
eva smabhir labdha
vaphalka-tanayo maim
dya vsascchanna
dadau srya-sama-prabham
evamthus; smabhiwith conciliatory words; labdhareproached;
vaphalka-tanayathe son of vaphalka; maimthe Syamantaka jewel;
dyataking; vsasin his garment; cchannaconcealed; dadau
he gave; sryato the sun; samaequal; prabhamin effulgence.
Thus shamed by Lord Ka's conciliatory words, the son of vaphalka
brought out the jewel from where he had concealed it in his clothing
and gave it to the Lord. The brilliant gem shone like the sun.
We can see in this chapter how a valuable jewel caused so much intrigue,
violence and suffering. This is certainly a good lesson for those who desire
a trouble-free spiritual life.
TEXT 41

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syamantaka darayitv
jtibhyo raja tmana
vimjya main bhyas
tasmai pratyarpayat prabhu
syamantakamthe Syamantaka jewel; darayitvafter showing;
jtibhyato His relatives; rajathe contamination; tmana(falsely
heaped upon) Himself; vimjyawiping away; mainwith the jewel;
bhyaagain; tasmaito him, Akrra; pratyarpayatoffered it back;
prabhuthe Supreme Lord.
After the almighty Lord had shown the Syamantaka jewel to His
relatives, thus dispelling the false accusations against Him, He returned
it to Akrra.
For the second time, doubts about the Lord's reputation occasioned by
the Syamantaka jewel are dispelled by the jewel itself. Indeed, for the
second time the Lord brought the jewel to Dvrak to establish His
integrity there. This amazing series of incidents demonstrates that even
when Lord Ka descends to this world there is a tendency for His
"peers" to criticize Him. The whole material world is infected by the
faultfinding propensity, and in this chapter the Supreme Lord
demonstrates the nature of this undesirable quality.
TEXT 42
yas tv etad bhagavata varasya vior
vryhya vjina-hara su-magala ca
khyna pahati oty anusmared v
dukrti duritam apohya yti ntim
yawhoever; tuindeed; etatthis; bhagavataof the Personality of
Godhead; varasyathe supreme controller; vioLord Viu; vrya
with the prowess; hyamwhich is rich; vjinasinful reactions;
haramwhich removes; su-magalammost auspicious; caand;
khynamnarration; pahatirecites; otihears; anusmaret
remembers; vor; dukrtimbad reputation; duritamand sins;
apohyadriving away; ytihe attains; ntimpeace.
This narration, rich with descriptions of the prowess of Lord r Viu,
the Supreme Personality of Godhead, removes sinful reactions and

1687

bestows all auspiciousness. Anyone who recites, hears or remembers it

will drive away his own infamy and sins and attain peace.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-seventh Chapter,
of the rmad-Bhgavatam, entitled 'Satrjit Murdered, the Jewel
Returned."

1688

58. Ka Marries Five Princesses

This chapter describes how Lord Ka married five brides, beginning

with Klind, and went to Indraprastha to visit the Pavas.
After the Pavas had completed their incognito exile, Lord Ka went
with Styaki and other Yadus to see them in Indraprastha. The Pavas
greeted the Lord and embraced Him in great ecstasy. Their new bride,
Draupad, shyly approached Ka and bowed down to Him. Then the
Pavas properly worshiped and welcomed Styaki and the Lord's other
companions, offering them sitting places.
Lord Ka paid a visit to Queen Kunt, and after He had offered her His
respects, they inquired from each other about their family members. As
Kunt-devi recalled the various miseries Duryodhana had inflicted upon
her and her sons, she remarked that Ka was their only protector. "You
are the well-wisher of the entire universe," she said, "yet even though You
are free from all delusion of 'mine' and 'another's,' You nonetheless reside
within the hearts of those who meditate on You constantly, and from
within their hearts You destroy all their miseries." Then Yudhihira told
Ka, "Only because we executed many pious acts are we able to see
Your lotus feet, which even great yogs find it impossible to attain."
Honored by King Yudhihira, r Ka happily remained as a guest in
Indraprastha for several months.
One day, Ka and Arjuna went hunting in the forest. While bathing in
the Yamun River, they saw a charming young maiden. On Ka's
request Arjuna went up to the girl and asked who she was. The beautiful
maiden replied, "I am Klind, the daughter of the sun-god. Hoping to
attain Lord Viu as my husband, I have been performing severe
austerities. I will accept no one else as my husband, and until He marries
me I will remain in the Yamun, living in a house my father built for me
here." After Arjuna reported all this to Ka, the omniscient Lord took
Klind onto His chariot, and then the three of them returned to
Yudhihira's residence.
Later the Pavas requested Ka to build them a city, and He did so by
having Vivakarm, the architect of the demigods, construct one that was

1689

extremely attractive. The Lord satisfied His beloved devotees by

remaining with them there for some time. Then, to please Agni, the firegod, Ka arranged to offer him the Khava forest. The Lord asked
Arjuna to burn down the forest and accompanied him as his charioteer.
Agni was so satisfied with the offering that he presented Arjuna with the
Gva bow, a team of horses, a chariot, two inexhaustible quivers, and
armor. While the Khava forest burned, Arjuna saved a demon named
Maya from the blaze. Maya Dnava reciprocated by building Arjuna a
splendid palace. In this building Duryodhana would later get a good
drenching after mistaking the surface of a pond for a solid floor, thus
embarrassing himself.
Next Lord Ka took permission from Arjuna and His other relatives and
went back to Dvrak with His entourage. There He married Klind.
Some time later He went to Avantpura, where, in the presence of manv
kings, He abducted the King of Avant's sister, Mitravind, who was very
much attracted to Him.
In the kingdom of Ayodhy lived a devout king named Nagnajit. He had
an extraordinarily beautiful, marriageable daughter named Saty, or
Ngnajit. The girl's relatives had laid down the stipulation that any man
who could subdue a certain group of seven ferocious bulls would win her
hand. When Ka heard about this princess, He went to Ayodhy with a
large contingent of soldiers. King Nagnajit greeted Him hospitably and
joyfully worshiped Him with various offerings. When Saty saw Ka,
she immediately desired Him as her husband, and King Nagnajit,
understanding his daughter's intentions, informed Lord Ka of his own
wish that the Lord and his daughter be married. The King affectionately
told the Lord, "You alone would be a suitable husband for my daughter,
and if You subdue the seven bulls You may certainly marry her."
Lord Ka then manifested Himself in seven separate forms and subdued
the seven bulls. King Nagnajit duly presented his daughter to the Lord,
together with a dowry of abundant gifts, and the Lord took Saty onto His
chariot for the journey back to Dvrak. Just then the rival kings who had
been defeated by the bulls tried to attack Lord Ka. But Arjuna easily
beat them back, and Ka proceeded with Ngnajit to Dvrak.
Subsequently r Ka married Bhadr after abducting her from her
svaya-vara ceremony, and He also married Lakma, the royal
daughter of the King of Madra.

1690

TEXT 1
r-uka uvca
ekad pavn drau
prattn puruottama
indraprastha gata mn
yuyudhndibhir vta
r-uka uvcaukadeva Gosvm said; ekadonce; pavnthe
sons of Pu; draumto see; prattnvisible; purua-uttamathe
Supreme Personality of Godhead; indraprasthamto Indraprastha, the
Pavas' capital; gatawent; r-mnthe possessor of all opulence;
yuyudhna-dibhirby Yuyudhna (Styaki) and others; vta
accompanied.
ukadeva Gosvm said: Once, the supremely opulent Personality of
Godhead went to Indraprastha to visit the Pavas, who had again
appeared in public. Accompanying the Lord were Yuyudhna and other
associates.
Almost everyone except Lord Ka and Lord Balarma had thought the
Pavas perished in the fire set by Duryodhana in the house of lac. Now
the Pavas had appeared again in public, and Ka was paying them a
visit.
TEXT 2
dv tam gata prth
mukundam akhilevaram
uttasthur yugapad vr
pr mukhyam ivgatam
dvseeing; tamHim; gatamarrived; prththe sons of Pth
(Kunt); mukundamKa; akhilaof everything; varamthe Lord;
uttasthuthey stood up; yugapatall at once; vraheroes; pr
the senses; mukhyamtheir chief, the vital air; ivaas; gatam
returned.
When the Pavas saw that Lord Mukunda had arrived, those heroic
sons of Pth all stood up at once, like the senses responding to the
return of the life air.

1691

The metaphor used here is quite poetic. When a person is unconscious,

the senses do not function. But when consciousness returns to the body,
all the senses spring to life at once and begin functioning. Similarly, the
Pavas all stood up at once, enlivened to receive their Lord, r Ka.
TEXT 3
parivajycyuta vr
aga-saga-hatainasa
snurga-smita vaktra
vkya tasya muda yayu
parivajyaembracing; acyutamLord Ka; vrthe heroes; aga
with His body; sagaby the contact; hatadestroyed; enasaall their
sinful reactions; sa-anurgaaffectionate; smitamwith a smile;
vaktramface; vkyalooking upon; tasyaHis; mudamjoy; yayu
they experienced.
The heroes embraced Lord Acyuta, and the touch of His body freed
them of sin. Looking at His affectionate, smiling face, they were
overwhelmed with joy.
rla Jva Gosvm explains that since the Pavas were never sinful, the
term enasa here refers to the suffering caused by separation from Ka.
That unhappiness was now vanquished by the Lord's return.
TEXT 4
yudhihirasya bhmasya
ktv pdbhivandanam
phlguna parirabhytha
yambhy cbhivandita
yudhihirasya bhmasyato Yudhihira and Bhma; ktvafter offering;
pdaat their feet; abhivandanamobeisances; phlgunamArjuna;
parirabhyafirmly embracing; athathen; yambhymby the twin
brothers, Nakula and Sahadeva; caand; abhivandita-greeted
respectfully.
After the Lord bowed down at the feet of Yudhihira and Bhma and
firmly embraced Arjuna, He accepted obeisances from the twin
brothers, Nakula and Sahadeva.

1692

Externally Ka was the Pavas' cousin, and their relationship was just
like that between cousin-brothers. Because Yudhihira and Bhma were
externally senior to Ka, the Lord bowed down at their feet, whereas He
embraced His peer Arjuna and accepted obeisances from the younger
brothers, Nakula and Sahadeva. Sometimes inexperienced devotees think
it is sinful to honor or bow down to an elder brother in Ka
consciousness. But from Lord Ka's example here we may conclude that
offering all respects to a senior brother in Ka consciousness is not
sinful.
TEXT 5
paramsana sna
k kam anindit
navoh vrit kicic
chanair etybhyavandata
paramaexalted; saneon a seat; snamsitting; kDraupad;
kamKa; aninditblameless; navanewly; hmarried;
vritshy; kicitsomewhat; anaislowly; etyaapproaching;
abhyavandataoffered her obeisances.
Faultless Draupad, the Pavas' newly married wife, slowly and
somewhat timidly approached Lord Ka, who sat on an exalted seat,
and offered Him her obeisances.
rmat Draupad was so devoted to Ka that she herself was called
K, which is the feminine form of the name, and Arjuna was also
called Ka because of his devotion to the Lord. Similarly, the devotees
of the modern Ka consciousness movement are often called "the
Kas." So it appears that the custom of addressing Ka's devotees by
His name has a long history.
TEXT 6
tathaiva styaki prthai
pjita cbhivandita
niasdsane 'nye ca
pjit paryupsata
tath evasimilarly; styakiStyaki; prthaiby the sons of Pth;
pjitaworshiped; caand; abhivanditawelcomed; niasdasat

1693

down; saneon a seat; anyethe others; caalso; pjitworshiped;

paryupsatasat around.
Styaki also accepted a seat of honor after receiving worship and
welcome from the Pavas, and the Lord's other companions, being
duly honored, sat down in various places.
TEXT 7
pthm samgatya ktbhivdanas
tayti-hrdrdra-dbhirambhita
pavs t kuala saha-snu
pit-vasram paripa-bndhava
pthmto
Queen
Kunt;
samgatyagoing;
ktaoffering;
abhivdanaHis obeisances; tayby her; atiextreme; hrdawith
affection; ardrawet; dwhose eyes; abhirambhitaembraced;
pavnHe asked; tmfrom her; kualamabout her welfare; saha
together; snumwith her daughter-in-law, Draupad; pitof His
father, Vasudeva; svasramthe sister; paripainquired in detail;
bndhavaabout their relatives (living in Dvrak).
The Lord then went to see His aunt, Queen Kunt. He bowed down to
her and she embraced Him, her eyes moist with great affection. Lord
Ka inquired from her and her daughter-in-law, Draupad, about their
welfare, and they in turn questioned Him at length about His relatives
[in Dvrak].
Vivantha Cakravart hkura envisions that as Lord Ka was sitting
on His seat, He saw His aunt Kunt approaching in great eagerness to see
Him. He then rose at once, quickly went up to her and offered His
obeisances. Her eyes moistened with extreme love, she embraced Him and
smelled His head.
TEXT 8
tam ha prema-vaiklavyaruddha-kahru-locan
smarant tn bahn klen
klepytma-daranam

1694

tamto Him; hashe said; premaof love; vaiklavyadue to the

distress; ruddhachoking; kahwhose throat; aru(filled) with
tears; locanwhose eyes; smarantremembering; tnthose; bahn
many; klenpains; kleaof pain; apyafor the dispelling; tma
Himself; daranamwho shows.
So overcome by love that her throat choked up and her eyes filled with
tears, Queen Kunt remembered the many troubles she and her sons
had endured. Thus she addressed Lord Ka, who appears before His
devotees to drive away their distress
TEXT 9
tadaiva kuala no 'bht
sa-nths te kt vayam
jatn na smarat ka
bhrt me preitas tvay
tadat that time; evaonly; kualamwell-being; naour; abht
arose; sawith; ntha protector; teby You; ktmade; vayam
we; jtnYour relatives; naus; smaratwho remembered; ka
O Ka; bhrtbrother (Akrra); memy; preitasent; tvayby
You.
[Queen Kunt said:] My dear Ka, our welfare was assured only when
You remembered us, Your relatives, and gave us Your protection by
sending my brother to visit us.
TEXT 10
na te 'sti sva-para-bhrntir
vivasya suhd-tmana
tathpi smarat avat
klen hasi hdi sthita
nanot; tefor You; astithere is; svaof one's own; paraand of
others'; bhrntidelusion; vivasyaof the universe; suhtfor the
well-wisher; tmanaand Soul; tath apinonetheless; smaratmof
those who remember; avatcontinuously; klenthe sufferings;
hasiYou destroy; hdiin the heart; sthitasituated.

1695

For You, the well-wishing friend and Supreme Soul of the universe,
there is never any illusion of "us" and "them." Yet even so, residing
within the hearts of all, You eradicate the sufferings of those who
remember You constantly.
The intelligent Queen Kunt here points out that even though Lord Ka
is dealing with her affectionately as a relative, He is not compromising His
position as the well-wishing Soul of the universe. In other words, the Lord
doesn't play favorites. As He says in the Bhagavad-gt (9.29), samo 'ha
sarva-bhteu: "I am equal to everyone." So while the Lord reciprocates
with all souls, it is natural that those who love Him intensely receive His
special attention, for they want Him and nothing else.
TEXT 11
yudhihira uvca
ki na carita reyo
na vedham adhvara
yogevar durdaro
yan no da ku-medhasm
yudhihira uvcaYudhihira said; kimwhat; naby us; caritam
performed; reyapious work; na vedado not know; ahamI;
adhvaraO supreme controller; yogaof mystic yoga; varmby
the masters; durdarararely seen; yatthat; naby us; daseen;
ku-medhasamwho are unintelligent.
King Yudhihira said: O supreme controller, I do not know what pious
deeds we fools have done so that we can see You, whom the masters of
yogic perfection rarely see.
TEXT 12
iti vai vrikn msn
rj so 'bhyarthita sukham
janayan nayannandam
indraprasthaukas vibhu
itithus; vaiindeed; vriknof the rainy season; msnthe
months; rjby the King; saHe; abhyarthitainvited; sukham
happily; janayangenerating; nayanafor the eyes; nandambliss;

1696

indraprastha-okasmof the residents of Indraprastha; vibhuthe

almighty Lord.
Requested by the King to stay with them, the almighty Lord remained
happily in Indraprastha during the months of the rainy season, giving
joy to the eyes of the city's residents.
If possible, the readers of the Bhgavatam should try to correctly chant the
Sanskrit verses, which are exquisitely poetic.
TEXTS 13-14
ekad ratham ruhya
vijayo vnara-dhvajam
gva dhanur dya
tau ckaya-syakau
ska kena sannaddho
vihartu vipina mahat
bahu-vyla-mgkra
prviat para-vra-h
ekadonce; rathamhis chariot; ruhyamounting; vijayaArjuna;
vnarathe monkey (Hanumn); dhvajamon whose flag; gvam
named Gva; dhanuhis bow; dyataking up; tauhis two
quivers; caand; akayainexhaustible; syakauwhose arrows;
skamtogether; kenawith Lord Ka; sannaddhawearing
armor; vihartumto sport; vipinama forest; mahatlarge; bahuwith
many; vyla-mgabeasts of prey; kramfilled; prviatentered;
paraenemy; vraof heroes; hthe killer.
Once Arjuna, the slayer of powerful enemies, donned his armor,
mounted his chariot flying the flag of Hanumn, took up his bow and
his two inexhaustible quivers, and went to sport with Lord Ka in a
large forest filled with fierce animals.
This incident must have taken place after the burning of the Khava
forest, since Arjuna was now using the Gva bow and other weapons
he had acquired during that incident.
TEXT 15

1697

tatrvidhyac charair vyghrn

karn mahin rurn
arabhn gavayn khagn
harin aa-allakn
tatrathere; avidhyathe shot; araiwith his arrows; vyghrn
tigers; karnboars; mahinwild buffalo; rurna species of
antelope; arabhna species of deer; gavayna wild oxlike mammal;
khagnrhinoceroses; harinblack deer; aarabbits; allakn
and porcupines.
With his arrows Arjuna shot tigers, boars and buffalo in that forest,
along with rurus, arabhas, gavayas, rhinoceroses, black deer, rabbits
and porcupines.
TEXT 16
tn ninyu kikar rje
medhyn parvay upgate
t-parta parirnto
bibhatsur yamunm agt
tnthem; ninyucarried; kikarservants; rjeto the King;
medhynfit to be offered in sacrifice; parvaia special occasion;
upgateapproaching; tby thirst; partaovercome; parirnta
fatigued; bibhatsuArjuna; yamunmto the Yamun River; agt
went.
A crew of servants carried to King Yudhihira the slain animals fit to
be offered in sacrifice on some special occasion. Then, feeling thirsty
and tired, Arjuna went to the bank of the Yamun.
As rla Prabhupda often explained, the katriyas, or warriors, would
hunt in the forest for several purposes: to practice their fighting skills, to
control the population of ferocious beasts, who were a threat to human
beings, and to provide animals for Vedic sacrifices. The killed animals
would be given new bodies by the power of the sacrifices. Since priests no
longer have that power, the sacrifices would now constitute mere killing
and are thus forbidden.
In the Fourth Canto of the rmad-Bhgavatam we find that the great sage

1698

Nrada severely chastised King Prcnabarhiat for abusing this principle

of authorized hunting. In fact, the King had become like modern
sportsmen, who cruelly kill animals as a so-called hobby.
TEXT 17
tatropaspya viada
ptv vri mah-rathau
kau dadatu kany
carant cru-daranm
tatrathere; upaspyataking bath; viadamclear; ptvdrinking;
vrithe water; mah-rathaugreat chariot warriors; kauthe two
Kas; dadatusaw; kanyma maiden; carantmwalking; crudaranmcharming to see.
After the two Kas bathed there, they drank the river's clear water.
The great warriors then saw an attractive young girl walking nearby.
TEXT 18
tm sdya varroh
su-dvij rucirnanm
papraccha preita sakhy
phlguna pramadottamm
tmher; sdyaapproaching; varexcellent; rohmwhose hips;
sufine; dvijmwhose teeth; ruciraattractive; nanmwhose face;
papracchainquired; preitasent; sakhyby his friend, r Ka;
phlgunaArjuna; pramadthe woman; uttammextraordinary.
Sent by his friend, Arjuna approached the exceptional young woman,
who possessed beautiful hips, fine teeth and a lovely face, and inquired
from her as follows.
Ka wanted Arjuna to see the deep devotion of this girl, and thus He
urged him to make the initial inquiries.
TEXT 19
k tva kasysi su-roi
kuto v ki cikrasi

1699

manye tv patim icchant

sarva kathaya obhane
kwho; tvamyou; kasyawhose; asiare you; su-roiO you with
the beautiful waist; kutafrom where; vor; kimwhat; cikrasido
you desire to do; manyeI think; tvmyou; patima husband;
icchantmseeking; sarvameverything; kathayaplease tell; obhane
O beautiful one.
[Arjuna said:] Who are you, O fine-waisted lady? Whose daughter are
you, and where do you come from? What are you doing here? I think
you must be looking for a husband. Please explain everything, O
beautiful one.
TEXT 20
r-klindy uvca
aha devasya savitur
duhit patim icchat
viu vareya vara-da
tapa paramam sthita
r-klind uvcar Klind said; ahamI; devasyaof the demigod;
savituSavit (the sun-god); duhitthe daughter; patimas my
husband; icchatdesiring; viumLord Viu; vareyamthe most
choice; vara-dambestower of one's choice; tapain austerities;
paramamextreme; sthitaengaged.
r Klind said: I am the daughter of the sun-god. I desire to get as my
husband the most excellent and munificent Lord Viu, and to that end
I am performing severe penances.
As rla Vivantha Cakravart points out, rmat Klind correctly
understood that Lord Viu, being the source of all benedictions, is the
supreme husband and can thus fulfill all the desires of His wife.
TEXT 21
nnya pati ve vra
tam te r-niketanam
tuyat me sa bhagavn

1700

mukundo 'ntha-saraya
nano; anyamother; patimhusband; vewill I choose; vraO
hero; tamHim; teexcept for; rof the goddess of fortune;
niketanamthe abode; tuyatmmay please be satisfied; mewith me;
saHe; bhagavnthe Supreme Lord; mukundaKa; anthaof
those who have no master; sarayathe shelter.
I will accept no husband other than Him, the abode of the goddess of
fortune. May that Mukunda, the Supreme Personality, the shelter of the
helpless, be pleased with me.
The beautiful Klind here reveals some apprehension. She insists that she
will not accept any husband except Lord Ka, and she states that He is
the shelter for those who have no other master. Since she will accept no
other shelter, Ka must give her shelter. Also, she says, tuyat me sa
bhagavn: "May that Supreme Lord be pleased with me." This is her
prayer.
As rla Vivantha Cakravart points out, although Klind is a young,
helpless girl staying in a secluded place, she is not afraid. This staunch
faith in and devotion for Lord Ka is ideal Ka consciousness, and
rmat Klind's desire will soon be fulfilled.
TEXT 22
klindti samkhyt
vasmi yamun-jale
nirmite bhavane pitr
yvad acyuta-daranam
klindKlind; itithus; samkhytnamed; vasmiI am living;
yamun-jalein the water of the Yamun; nirmitebuilt; bhavanein a
mansion; pitrby my father; yvatuntil; acyutaof Lord Ka;
daranamthe seeing.
I am known as Klind, and I live in a mansion my father built for me
within the water of the Yamun. There I will stay until I meet Lord
Acyuta.
Since Klind was a beloved child of the sun-god himself, who would dare
disturb her? From this incident we can appreciate the beautiful spiritual

1701

processes executed in previous ages by great souls. Unlike the so-called

love in worldly "love affairs," beautiful Klind's love for Lord Ka was
pure and perfect. Even though Klind was a tender young girl, her
determination to marry Ka was so strong that she arranged for her
father to build her a house in the Yamun where she could perform severe
austerities until the day her beloved came.
TEXT 23
tathvadad gukeo
vsudevya so 'pi tm
ratham ropya tad-vidvn
dharma-rjam upgamat
taththus; avadatsaid; gukeaArjuna; vsudevyato Lord
Ka; saHe; apiand; tmher; rathamon His chariot; ropya
taking up; tatof all this; vidvnalready aware; dharma-rjamto King
Yudhihira; upgamatHe went.
[ukadeva Gosvm continued:] Arjuna repeated all this to Lord
Vsudeva, who was already aware of it. The Lord then took Klind
onto His chariot and went back to see King Yudhihira.
TEXT 24
yadaiva ka sandia
prthn paramdbutam
kraym sa nagara
vicitra vivakarma
yad evawhen; kaLord Ka; sandiarequested; prthnm
for the sons of Pth; paramamost; adbhutamamazing; kraym sa
He had constructed; nagarama city; vicitramfull of variety;
vivakarmaby Vivakarm, the architect of the demigods.
[Describing a previous incident, ukadeva Gosvm said:] Upon the
request of the Pavas, Lord Ka had Vivakarm build them a most
wonderful and amazing city.
rla Vivantha Cakravart mentions that this city was constructed before
the burning of the Khava forest and hence before the Lord found His

1702

bride Klind.
TEXT 25
bhagavs tatra nivasan
svn priya-cikray
agnaye khava dtum
arjunasysa srathi
bhagavnthe Supreme Lord; tatrathere; nivasanresiding; svnm
for His own (devotees); priyapleasure; cikraydesiring to give;
agnayeto Agni, the demigod of fire; khavamthe Khava forest;
dtumin order to give; arjunasyaof Arjuna; saHe became;
srathithe chariot driver.
The Supreme Lord stayed in that city for some time to please His
devotees. On one occasion, r Ka wanted to give the Khava
forest as a gift to Agni, and so the Lord became Arjuna's charioteer.
rla Jva Gosvm explains the sequence of events that occurred during
Lord Ka's stay with the Pavas. He states that first the Khava
forest was burned, then Klind was found, then the city was constructed,
and then the assembly hall was presented to the Pavas.
TEXT 26
so 'gnis tuo dhanur add
dhayn vetn ratha npa
arjunykayau tau
varma cbhedyam astribhi
sathat; agniLord Agni; tuapleased; dhanua bow; adt
gave; haynhorses; vetnwhite; rathama chariot; npaO King
(Parkit); arjunyato Arjuna; akayauinexhaustible; tautwo
quivers; varmaarmor; caand; abhedyamunbreakable; astribhiby
wielders of weapons.
Being pleased, O King, Lord Agni presented Arjuna with a bow, a set of
white horses, a chariot, a pair of inexhaustible quivers, and armor that
no fighter could pierce with weapons.

1703

TEXT 27
maya ca mocito vahne
sabh sakhya upharat
yasmin duryodhanasysj
jala-sthala-di-bhrama
mayathe demon named Maya; caand; mocitadelivered; vahne
from the fire; sabhman assembly hall; sakhyeto his friend, Arjuna;
upharatpresented; yasminin which; duryodhanasyaof Duryodhana;
stthere was; jalaof water; sthalaand dry ground; diin seeing;
bhramaconfusion.
When the demon Maya was saved from the fire by his friend Arjuna,
Maya presented him with an assembly hall, in which Duryodhana
would later mistake water for a solid floor.
TEXT 28
sa tena samanujta
suhdbhi cnumodita
yayau dvrak bhya
styaki-pramakhair vta
saHe, Lord Ka; tenaby him, Arjuna; samanujtagiven leave;
su-hdbhiby His well-wishers; caand; anumoditaallowed;
yayauHe went; dvrakmto Dvrak; bhyaagain; styakipramukhaiby those headed by Styaki; vtaaccompanied.
Then Lord Ka, given leave by Arjuna and other well-wishing
relatives and friends, returned to Dvrak with Styaki and the rest of
His entourage.
TEXT 29
athopayeme klind
su-puya-rtv-ka rjite
vitanvan paramnanda
svn parama-magala
athathen; upayemeHe married; klindmKlind; suvery; puya

1704

auspicious; tuthe season; keand the lunar asterism; rjite(on a

day) when the configuration of the sun and other heavenly bodies was
good; vitanvanspreading; paramathe greatest; nandampleasure;
svnmfor His devotees; paramasupremely; magalaauspicious.
The supremely auspicious Lord then married Klind on a day when the
season, the lunar asterism and the configurations of the sun and other
heavenly bodies were all propitious. In this way He brought the greatest
pleasure to His devotees.
TEXT 30
vindynuvindyv vantyau
duryodhana-vanugau
svaya-vare sva-bhagin
ke sakt nyaedhatm
vindya-anuvindyauVindya and Anuvindya; vantyaudual kings of
Avant;
duryodhana-vaa-anugausubservient
to
Duryodhana;
svayamvarein the ceremony of choosing her own husband; svatheir;
bhaginmsister; keto Ka; saktmwho was attracted;
nyaedhatmthey forbade.
Vindya and Anuvindya, who shared the throne of Avant, were
followers of Duryodhana's. When the time came for their sister
[Mitravind] to select her husband in the svayavara ceremony, they
forbade her to choose Ka, although she was attracted to Him.
The feelings of enmity between the Kurus and the Pavas were so
strong that Mitravind's brothers, out of friendship for Duryodhana,
forbade the young maiden to accept Ka as her husband.
TEXT 31
rjdhidevys tanay
mitravind pit-vasu
prasahya htavn ko
rjan rj prapayatm
rjdhidevyof Queen Rjdhidev; tanaymthe daughter;
mitravindmMitravind; pitof His father; svasuof the sister;

1705

prasahyaforcibly; htavntook away; kaLord Ka; rjanO

King (Parkit); rjmthe kings; prapayatmas they watched.
My dear King, Lord Ka forcibly took away Princess Mitravind, the
daughter of His aunt Rjdhidev, before the eyes of the rival kings.
TEXT 32
nagnajin nma kaualya
sd rjti-dhrmika
tasya satybhavat kany
dev ngnajit npa
nagnajitNagnajit; nmanamed; kaualyaruler of Kaualya
(Ayodhy); stthere was; rja king; ativery; dhrmika
religious; tasyahis; satySaty; abhavatthere was; kanya
daughter; devlovely; ngnajitalso called Ngnajit; npaO King.
O King, Nagnajit, the very pious King of Kaualya, had a lovely
daughter named Saty, or Ngnajit.
TEXT 33
na t ekur np vohum
ajitv sapta-go-vn
tka-gn su-durdharn
vrya-gandhsahn khaln
nanot; tmher; ekuwere able; npkings; vohumto marry;
ajitvwithout defeating; saptaseven; go-vnbulls; tkasharp;
gnwhose horns; suvery; durdharnuncontrollable; vryaof
warriors; gandhathe smell; asahnnot tolerating; khalnvicious.
The kings who came as suitors were not allowed to marry her unless
they could subdue seven sharp-horned bulls. These bulls were
extremely vicious and uncontrollable, and they could not tolerate even
the smell of warriors.
TEXT 34
t rutv va-jil-labhy

1706

bhagavn stvat pati

jagma kaualya-pura
sainyena mahat vta
tmof her; rutvhearing; vathe bulls; jitby him who conquers;
labhymattainable; bhagavnthe Supreme Lord; stvatmof the
Vaiavas; patimaster; jagmawent; kaualya-puramto the capital
of the Kaualya kingdom; sainyenaby an army; mahatlarge; vta
surrounded.
When the Supreme Personality of Godhead, the master of the
Vaiavas, heard of the princess who was to be won by the conqueror of
the bulls, He went to the capital of Kaualya with a large army.
TEXT 35
sa koala-pati prta
pratyutthnsandibhi
arhaenpi guru
pjayan pratinandita
sahe; koala-patithe lord of Koala; prtapleased; pratyutthna
by standing up; sanaoffering a seat; dibhiand so on; arhaena
and with offerings; apialso; gurusubstantial; pjayanworshiping;
pratinanditawas greeted in return.
The King of Koala, pleased to see Lord Ka, worshiped Him by rising
from his throne and offering Him a seat of honor and substantial gifts.
Lord Ka also greeted the King respectfully.
TEXT 36
vara vilokybhimata samgata
narendra-kany cakame ram-patim
bhyd aya me patir io 'nala
karotu saty yadi me dhto vrata
varamsuitor; vilokyaseeing; abhimatamagreeable; samgatam
arrived; narendraof the King; kanythe daughter; cakamedesired;
ramof the goddess of fortune; patimthe husband; bhytmay

1707

become; ayamHe; memy; patihusband; iahopes; anala

the fire; karotumay it make; satytrue; yadiif; meby me;
dhtasustained; vratamy vows.
When the King's daughter saw that most agreeable suitor arrive, she
immediately desired to have Him, the Lord of Goddess Rma. She
prayed, "May He become my husband. If I have kept my vows, may the
sacred fire bring about the fulfillment of my hopes.
TEXT 37
yat-pda-pakaja-raja iras bibharti
r abya-ja sa-giria saha loka-plai
ll-tanu sva-kta-setu-parpsay ya
kle 'dadhat sa bhagavn mama kena tuyet
yatwhose; pdaof the feet; pakajalotuslike; rajathe dust;
irason her head; bibhartiholds; the goddess of fortune; abjajaLord Brahm, who was born from a lotus flower; satogether with;
giri-aLord iva, the master of Mount Kailsa; sahatogether with;
lokaof the planets; plaithe various rulers; llas His pastime;
tanua body; svaby Himself; ktacreated; setuthe codes of
religion; parpsaywith the desire to protect; yawho; klein course
of time; adadhathas assumed; saHe; bhagavnthe Supreme
Personality of Godhead; mamawith me; kenaon account of what;
tuyetmay be pleased.
"Goddess Lakm, Lord Brahma, Lord iva and the rulers of the various
planets place the dust of His lotus feet on their heads, and to protect
the codes of religion, which He has created, He assumes pastime
incarnations at various times. How may that Supreme Personality of
Godhead become pleased with me?"
TEXT 38
arcita punar ity ha
nryaa jagat-pate
tmnandena prasya
karavi kim alpaka

1708

arcitamto Him who had been worshiped; punafurther; itias

follows; hahe (King Nagnajit) said; nryaaO Nryaa; jagatof
the universe; pateO Lord; tmawithin Himself; nandenawith
pleasure; prasyafor Him who is full; karavimay I do; kimwhat;
alpakainsignificant.
King Nagnajit first worshiped the Lord properly and then addressed
Him: "O Nryaa, Lord of the universe, You are full in Your own
spiritual pleasure. Therefore what can this insignificant person do for
You?"
TEXT 39
r-uka uvca
tam ha bhagavn ha
ktsana-parigraha
megha-gambhray vc
sa-smita kuru-nandana
r-uka uvcaukadeva Gosvm said; tamto him; hasaid;
bhagavnthe Supreme Lord; hapleased; ktahaving done;
sanaof a seat; parigrahathe acceptance; meghalike a cloud;
gambhraydeep; vcin a voice; sawith; smitama smile; kuruof
the Kurus; nandanaO beloved descendant.
ukadeva Gosvm said: O beloved descendant of Kuru, the Supreme
Lord was pleased, and after accepting a comfortable seat He smiled and
addressed the King in a voice as deep as the rumbling of a cloud.
TEXT 40
r-bhagavn uvca
narendra yc kavibhir vigarhit
rjanya-bandhor nija-dharma-vartina
tathpi yce tava sauhdecchay
kany tvady na hi ulka-d vayam
r-bhagavn uvcathe Supreme Personality of Godhead said; naraindraO ruler of men; ycbegging; kavibhiby learned authorities;
vigarhitcondemned; rjanyaof the royal order; bandhofor a

1709

member; nijain his own; dharmareligious standards; vartinawho is

situated; tath apinevertheless; yceI am begging; tavawith you;
sauhdafor friendship; icchayout of desire; kanymdaughter;
tvadymyour; nanot; hiindeed; ulka-dgivers of payment;
vayamWe.
The Supreme Lord said: O ruler of men, learned authorities condemn
begging for a person in the royal order who is executing his religious
duties. Even so, desiring your friendship, I ask you for your daughter,
though We offer no gifts in exchange.
TEXT 41
r-rjovca
ko 'nyas te 'bhyadhiko ntha
kany-vara ihepsita
guaika-dhmno yasyge
rr vasaty anapyin
r-rj uvcathe King, Nagnajit, said; kawho; anyaother; teto
You; abhyadhikasuperior; nthaO master; kanyfor my daughter;
varagroom; ihain this world; psitadesirable; guaof
transcendental qualities; ekaonly; dhmnawho is the abode; yasya
on whose; agebody; rthe goddess of fortune; vasatiresides;
anapyinnever leaving.
The King said: My Lord, who could be a better husband for my
daughter than You, the exclusive abode of all transcendental qualities?
On Your body the goddess of fortune herself resides, never leaving You
for any reason.
TEXT 42
kintv asmbhi kta prva
samaya stvatarabha
pus vrya-parkrtha
kany-vara-parpsay
kintubut; asmbhiby us (her family); ktamade; prvam
previously; samayaa stipulation; stvata-abhaO chief of the

1710

Stvatas; pusmof the men (who came as suitors); vryathe prowess;

parkof testing; arthamfor the purpose; kanyfor my daughter;
varathe husband; parpsaywith the desire of finding.
But to ascertain the proper husband for my daughter, O chief of the
Stvatas, we previously set a condition to test the prowess of her
suitors.
According to rla Vivantha Cakravart, the King's actual purpose in
setting up the test was to obtain r Ka as his son-in-law, since only He
could subdue the bulls. Without such a test it would have been difficult
for Nagnajit to refuse the many apparently qualified princes and kings
who came to ask for his daughter's hand in marriage.
TEXT 43
saptaite go-v vra
durdnt duravagrah
etair bhagn su-bahavo
bhinna-gtr nptmaj
saptaseven; etethese; go-vbulls; vraO hero; durdntwild;
duravagrahunbreakable; etaiby them; bhagndefeated; subahavavery many; bhinnabroken; gtrtheir limbs; npaof
kings; tma-jsons.
These seven wild bulls are impossible to tame, O hero. They have
defeated many princes, breaking their limbs.
TEXT 44
yad ime night syus
tvayaiva yadu-nandana
varo bhavn abhimato
duhitur me riya-pate
yatif; imethey; nightsubdued; syubecome; tvayby You;
evaindeed; yadu-nandanaO descendant of Yadu; varagroom;
bhavnYou; abhimataapproved; duhitufor the daughter; memy;
riyaof the goddess of fortune; pateO husband.

1711

If You can subdue them, O descendant of Yadu, You will certainly be

the appropriate bridegroom for my daughter, O Lord of r.
TEXT 45
eva samayam karya
baddhv parikara prabhu
tmna saptadh ktv
nyaghl llayaiva tn
evamthus; samayamthe condition; karyahearing; baddhv
tightening; parikaramHis clothing; prabhuthe Lord; tmnam
Himself; saptadhas seven; ktvmaking; nyaghtHe subdued;
llaylike play; evasimply; tnthem.
Upon hearing these terms, the Lord tightened His clothing, expanded
Himself into seven forms and easily subdued the bulls.
According to rla rdhara Svm, Lord Ka expanded Himself into
seven forms not only to playfully defeat the seven bulls but also to show
Princess Satya that she would not have to compete with His other queens,
since He could enjoy with all of them simultaneously.
TEXT 46
baddhv tn dmabhi aurir
bhagna-darpn hataujasa
vyakarsal llay baddhn
blo dru-mayn yath
baddhvtying up; tnthem; dmabhiwith ropes; auriLord
Ka; bhagnabroken; darpntheir pride; hatalost; ojasatheir
strength; vyakaratHe dragged; llayplayfully; baddhntied up;
blaa boy; druof wood; maynmade; yathas.
Lord auri tied up the bulls, whose pride and strength were now
broken, and pulled them with ropes just as a child playfully pulls
wooden toy bulls.
TEXT 47

1712

tata prta sut rj

dadau kya vismita
t pratyaghd bhagavn
vidhi-vat sad prabhu
tatathen; prtapleased; sutmhis daughter; rjthe King;
dadaugave; kyato Ka; vismitaastonished; tmshe;
pratyaghtaccepted; bhagavnthe Supreme Person; vidhi-vatin
accordance with Vedic prescriptions; sadmcompatible; prabhuthe
Supreme Lord.
Then King Nagnajit, pleased and astonished, presented his daughter to
Lord Ka. The Supreme Personality of Godhead accepted this suitable
bride in the proper Vedic fashion.
The word sadm indicates that the lovely princess was a fitting bride for
the Lord because she possessed wonderful transcendental qualities that
complemented His. As rla Jva Gosvm points out, the word vismita
indicates that King Nagnajit was certainly astonished at the many
extraordinary events suddenly taking place in his life.
TEXT 48
rja-patnya ca duhitu
ka labdhv priya patim
lebhire paramnanda
jta ca paramotsava
rjaof the King; patnyathe wives; caand; duhituof his
daughter; kamKa; labdhvobtaining; priyamdear; patim
husband; lebhirethey experienced; paramathe greatest; nandam
ecstasy; jtathere arose; caand; paramathe greatest; utsava
festivity.
The King's wives felt the greatest ecstasy upon attaining Lord Ka as
the dear husband of the royal princess, and a mood of great festivity
arose.
TEXT 49
akha-bhery-nak nedur

1713

gta-vdya-dvijia
nar nrya pramudit
suvsa-srag-alakt
akhaconchshells; bherhorns; nakand drums; nedu
resounded; gtasongs; vdyainstrumental music; dvijaof the
brhmaas; iaand blessings; narmen; nryawomen;
pramuditjoyful; su-vsawith fine clothing; srakand garlands;
alaktdecorated.
Conchshells, horns and drums resounded, along with vocal and
instrumental music and the sounds of brhmaas, invoking blessings.
The joyful men and women adorned themselves with fine clothing and
garlands.
TEXTS 50-51
daa-dhenu-sahasri
pribarham add vibhu
yuvatn tri-shasra
nika-grva-suvsasam
nava-nga-sahasri
ngc chata-gun rathn
rathc chata-gun avn
avc chata-gun narn
daaten; dhenuof cows; sahasrithousands; pribarhamwedding
gift; adtgave; vibhuthe powerful (King Nagnajit); yuvatnmof
young women; tri-shasramthree thousand; nikagolden ornaments;
grvaon whose necks; suexcellent; vsasamwhose dress; nava
nine; ngaof elephants; sahasrithousands; ngtthan the
elephants; ata-gunone hundred times more (nine hundred
thousand); rathnchariots; rathtthan the chariots; ata-gunone
hundred times more (ninety million); avnhorses; avtthan the
horses; ata-gunone hundred times more (nine billion); narnmen.
As the dowry, powerful King Nagnajit gave ten thousand cows, three
thousand young maidservants wearing golden ornaments on their necks
and bedecked in fine clothing, nine thousand elephants, a hundred

1714

times as many chariots as elephants, a hundred times as many horses as

chariots, and a hundred times as many manservants as horses.
TEXT 52
dampat ratham ropya
mahaty senay vtau
sneha-praklinna-hdayo
ypaym sa koala
dam-patthe couple; rathamtheir chariot; ropyahaving them
mount; mahatyby a large; senayarmy; vtauaccompanied;
snehawith affection; praklinnamelting; hdayahis heart; ypaym
sasent them off; koalathe King of Koala.
The King of Koala, his heart melting with affection, had the bride and
groom seated on their chariot, and then he sent them on their way
surrounded by a great army.
TEXT 53
rutvaitad rurudhur bhp
nayanta pathi kanyakm
bhagna-vry su-durmar
yadubhir go-vai pur
rutvhearing; etatthis; rurudhuthey obstructed; bh-pthe
kings; nayantamwho was taking; pathialong the road; kanyakmHis
bride; bhagnabroken; vrywhose strength; suvery; durmar
intolerant; yadubhiby the Yadus; go-vaiby the bulls; pur
before.
When the intolerant kings who had been rival suitors heard what had
happened, they tried to stop Lord Ka on the road as He took His
bride home. But just as the bulls had broken the kings' strength before,
the Yadu warriors broke it now.
TEXT 54
tn asyata ara-vrtn

1715

bandhu-priya-kd arjuna
gv klaym sa
siha kudra-mgn iva
tnthem; asyatathrowing; araof arrows; vrtnmultitudes;
bandhuhis friend (Lord Ka); priyato please; ktacting; arjuna
Arjuna; gavthe possessor of the bow Gva; klaym sadrove
them away; sihaa lion; kudrainsignificant; mgnanimals; iva
as.
Arjuna, wielder of the Gva bow, was always eager to please his
friend Ka, and thus he drove back those opponents, who were
shooting torrents of arrows at the Lord. He did this just as a lion drives
away insignificant animals.
TEXT 55
pribarham upghya
dvrakm etya satyay
reme yadnm abho
bhagavn devak-suta
pribarhamthe dowry; upghyataking; dvrakmat Dvrak;
etyaarriving; satyaywith Saty; remeenjoyed; yadnmof the
Yadus; abhathe chief; bhagavnthe Supreme Lord; devak-suta
the son of Devak.
Lord Devak-suta, the chief of the Yadus, then took His dowry and Saty
to Dvrak and continued to live there happily.
TEXT 56
rutakrte sut bhadr
upayeme pit-vasu
kaikey bhrtbhir datt
ka santardandibhi
rutakrteof rutakrti; sutmthe daughter; bhadrmnamed Bhadr;
upayememarried; pit-svasuof His father's sister; kaikeymthe
princess of Kaikeya; bhrtbhiby her brothers; dattmgiven;

1716

kaLord Ka; santardana-dibhiheaded by Santardana.

Bhadr was a princess of the Kaikeya kingdom and the daughter of Lord
Ka's paternal aunt rutakrti. The Lord married Bhadr when her
brothers, headed by Santardana, offered her to Him.
TEXT 57
sut ca madrdhipater
lakma lakaair yatm
svaya-vare jahraika
sa supara sudhm iva
sutmthe daughter; caand; madra-adhipateof the ruler of Madra;
lakmamLakma; lakaaiwith all good qualities; yutm
endowed; svayam-vareduring her ceremony to choose a husband;
jahratook away; ekaalone; saHe, Lord Ka; supara
Garua; sudhmnectar; ivaas.
Then the Lord married Lakma, the daughter of the King of Madra.
Ka appeared alone at her svayavara ceremony and took her away,
just as Garua once stole the demigods' nectar.
TEXT 58
any caiva-vidh bhry
kasysan sahasraa
bhauma hatv tan-nirodhd
ht cru-daran
anyother; caand; evam-vidhjust like these; bhrywives;
kasyaof Ka; sanbecame; sahasraaby the thousands;
bhaumam(the demon) Bhauma; hatvafter killing; tatby him,
Bhauma; nirodhtfrom their captivity; httaken; crubeautiful;
daranwhose appearance.
Lord Ka also acquired thousands of other wives equal to these when
He killed Bhaumsura and freed the beautiful maidens the demon was
holding captive.

1717

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-eighth Chapter,
of the rmad-Bhgavatam, entitled "Ka Marries Five Princesses."

1718

59. The Killing of the Demon Naraka

This chapter tells how Lord Ka killed Naraksura, the son of the earthgoddess, and married the thousands of maidens the demon had
kidnapped. It also describes how the Lord stole the prijta tree from
heaven and how He behaved like an ordinary householder in each of His
palaces.
After Naraksura stole Lord Varua's umbrella, mother Aditi's earrings,
and the playground of the demigods known as Mai-parvata, Indra went
to Dvrak and described the demons transgressions to Lord Ka.
Together with Queen Satyabhm, the Lord mounted His carrier Garua
and traveled to the capital of Naraksura's kingdom. On a field outside the
city He decapitated the demon Mura with His disc. Then He fought
Mura's seven sons and sent them all to the abode of death, after which
Naraksura himself entered the battlefield on the back of an elephant.
Naraka threw his akti lance at r Ka, but the weapon proved
ineffective, and the Lord cut the demon's entire army to pieces. Finally,
with His sharp-edged disc Ka cut off Naraksura's head.
The earth-goddess, Pthiv, then approached Lord Ka and gave Him
the various items Naraksura had stolen. She offered prayers to the Lord
and presented Naraka's frightened son at Lord Ka's lotus feet. After
pacifying the demon's son, Ka entered Naraksura's palace, where He
found sixteen thousand one hundred young women. As soon as they
caught sight of the Lord, they all decided to accept Him as their husband.
The Lord sent them to Dvrak along with a great quantity of treasure and
then went with Queen Satyabhm to the abode of Indra. There He
returned Aditi's earrings, and Indra and his wife, ac-dev, worshiped
Him. On Satyabhm's request, Lord Ka uprooted the heavenly prijta
tree and put it on the back of Garua. After defeating Indra and the other
demigods who opposed His taking of the tree, Ka returned with Queen
Satyabhm to Dvrak, where He planted it in a garden adjacent to
Satyabhm's palace.
Indra had originally come to Lord Ka offering obeisances and begging
Him to kill Naraksura, but afterwards, when his business had been

1719

accomplished, he quarreled with the Lord. The demigods are prone to

anger because they become intoxicated with pride in their opulences.
The infallible Supreme Lord manifested Himself in sixteen thousand one
hundred separate forms and married each of the sixteen thousand one
hundred brides in a different temple. He took up the required activities of
household life just like an ordinary person, accepting various kinds of
service from each of His many wives.
TEXT 1
r-rjovca yath hato bhagavat
bhaumo yene ca t striya
niruddh etad cakva
vikrama rga-dhanvana
r-rj uvcathe King (Parkit) said; yathhow; hatakilled;
bhagavatby the Supreme Lord; bhaumaNaraksura, the son of
Bhmi, goddess of the earth; yenaby whom; caand; tthese;
striyawomen; niruddhcaptured; etatthis; cakvaplease tell;
vikramamadventure; rga-dhanvanaof Lord Ka, the possessor
of the bow rga.
[King Parkit said:] How was Bhaumsura, who kidnapped so many
women, killed by the Supreme Lord? Please narrate this adventure of
Lord rgadhanv's.
TEXTS 2-3
r-uka uvca
indrea hta-chatrea
hta-kuala-bandhun
htmardri-sthnena
jpito bhauma-ceitam
sa-bhryo garurha
prg-jyotia-pura yayau
giri-durgai astra-durgair
jalgny-anila-durgamam
mura-pyutair ghorair
dhai sarvata vtam

1720

r-uka uvcaukadeva Gosvm said; indreaby Lord Indra; htachatreawho had suffered the theft of (Varua's) umbrella; htakualathe theft of the earrings; bandhunof his relative (his mother
Aditi); htaand the theft; amara-adrion the mountain of the demigods
(Mandara); sthnenaof the special location (the recreational area at its
peak, known as Mai-parvata); jpitainformed; bhauma-ceitamof
the activities of Bhauma; satogether with; bhryaHis wife
(Satyabhm); garua-rhariding on the giant bird Garua; prgjyotia-puramto the city of Prgjyotia-pura, Bhauma's capital (still
existing today as Tejpur in Assam); yayauHe went; giriconsisting of
mountains; durgaiby fortifications; astraconsisting of weapons;
durgaiby fortifications; jalaof water; agnifire; anilaand wind;
durgamammade inaccessible by fortifications; mura-paby a
dangerous wall of cables; ayutaitens of thousands; ghoraifearsome;
dhaiand strong; sarvataon all sides; vtamsurrounded.
ukadeva Gosvm said: After Bhauma had stolen the earrings
belonging to Indra's mother, along with Varua's umbrella and the
demigods' playground at the peak of Mandara mountain, Indra went to
Lord Ka and informed Him of these misdeeds. The Lord, taking His
wife Satyabhm with Him, then rode on Garua to Prgyotia-pura,
which was surrounded on all sides by fortifications consisting of hills,
unmanned weapons, water, fire and wind, and by obstructions of murapa wire.
The cryas have explained in various plausible ways why Lord Ka
took His wife Satyabhm with Him. rla rdhara Svm begins by saying
that the Lord wanted to give His adventurous wife a novel experience and
thus took her to the scene of this extraordinary battle. Also, Lord Ka
had once granted the blessing to Bhmi, the earth-goddess, that He would
not kill her demoniac son without her permission. Since Bhmi is an
expansion of Satyabhm, the latter could authorize Ka to do the
needful with the unusually nasty Bhaumsura.
Finally, Satyabhm had been miffed when Nrada Muni brought a
celestial prijta flower to Queen Rukmi. To pacify Satyabhm, Lord
Ka had promised her, "I'll give you a whole tree of these flowers," and
thus the Lord scheduled this procurement of a heavenly tree within His
itinerary.
Even nowadays devoted husbands take their wives shopping, and thus

1721

Lord Ka took Satyabhm to the heavenly planets to get a heavenly

tree, as well as to retrieve the goods Bhaumsura had stolen and return
them to their rightful owners.
rla Vivantha Cakravart notes that in the heat of battle Queen
Satyabhm would naturally become anxious for Lord Ka's safety and
pray for the battle to end. Thus she would readily give permission to
Ka to kill the son of her expansion, Bhmi.
TEXT 4
gaday nirbibheddrn
astra-durgi syakai
cakregni jala vyu
mura-ps tathsin
gadaywith His club; nirbibhedaHe broke through; adrnthe hills;
astra-durgithe weapon obstacles; syakaiwith His arrows;
cakreawith His disc; agnimthe fire; jalamwater; vyumand
wind; mura-pnthe cable obstructions; tathsimilarly; asinwith
His sword.
With His club the Lord broke through the rock fortifications; with His
arrows, the weapon fortifications; with His disc, the fire, water and
wind fortifications; and with His sword, the mura-pa cables.
TEXT 5
akha-ndena yantri
hdayni manasvinm
prkra gaday gurvy
nirbibheda gaddhara
akhaof His conchshell; ndenawith the resounding; yantrithe
mystic talismans; hdaynithe hearts; manasvinmof the brave
warriors; prkramthe ramparts; gadaywith His club; gurvy
heavy; nirbibhedaHe broke; gaddharaLord Ka.
With the sound of His conchshell Lord Gaddhara then shattered the
magic seals of the fortress, along with the hearts of its brave defenders,
and with His heavy club He demolished the surrounding earthen
ramparts.

1722

TEXT 6
pcajanya-dhvani rutv
yugntaani-bhaam
mura ayna uttasthau
daitya paca-ir jalt
pcajanyaof Pcajanya, Lord Ka's conchshell; dhvanimthe
vibration; rutvhearing; yugaof the universal era; antaat the end;
aani(like the sound) of lightning; bhaamterrifying; muraMura;
aynasleeping; uttasthaustood up; daityathe demon; pacairfive-headed; jaltfrom the water (of the moat surrounding the
fortress).
The five-headed demon Mura, who slept at the bottom of the city's
moat, awoke and rose up out of the water when he heard the vibration
of Lord Ka's Pcajanya conchshell, a sound as terrifying as the
thunder at the end of the cosmic age.
TEXT 7
tri-lam udyamya su-durnirkao
yugnta-srynala-rocir ulbaa
grasas tri-lokm iva pacabhir mukhair
abhyadravat trkya-suta yathoraga
tri-lamhis trident; udyamyaraising; suvery; durnirkaa
difficult to look at; yuga-antaat the end of a millennium; sryaof the
sun; anala(like) the fire; rociwhose effulgence; ulbaaterrible;
grasanswallowing; tri-lokmthe three worlds; ivaas if; pacabhi
with his five; mukhaimouths; abhyadravathe attacked; trkyasutamGarua, the son of Trkya; yathas; uragaa snake.
Shining with the blinding, terrible effulgence of the sun's fire at the end
of a millennium, Mura seemed to be swallowing up the three worlds
with his five mouths. He lifted up his trident and fell upon Garua, the
son of Trkya, like an attacking snake.
TEXT 8
vidhya la taras garutmate

1723

nirasya vaktrair vyanadat sa pacabhi

sa rodas sarva-dio 'mbara mahn
prayann aa-kaham vot
vidhyawhirling about; lamhis trident; taraswith great force;
garutmateat Garua; nirasyathrowing it; vaktraiwith his mouths;
vyanadatroared; sahe; pacabhifive; sathat; rodasthe earth
and sky; sarvaall; diathe directions; ambaramouter space;
mahnthe great (roar); prayanfilling; adaof the egglike covering
of the universe; kahamthe pot; votcovered.
Mura whirled his trident and then hurled it fiercely at Garua, roaring
from all five mouths. The sound filled the earth and sky, all directions
and the limits of outer space, until it reverberated against the very shell
of the universe.
TEXT 9
tadpatad vai tri-ikha garutmate
hari arbhym abhinat tridhojas
mukheu ta cpi arair atayat
tasmai gad so 'pi ru vyamucata
tadthen; patatflying; vaiindeed; tri-ikhamthe trident;
garutmatetoward Garua; hariLord Ka; arbhymwith two
arrows; abhinatbroke; tridhinto three pieces; ojasforcefully;
mukheuon his faces; tamhim, Mura; caand; apialso; arai
with arrows; atayatHe struck; tasmaiat Him, Lord Ka; gadm
his club; sahe, Mura; apiand; ruin anger; vyamucatareleased.
Then with two arrows Lord Hari struck the trident flying toward
Garua and broke it into three pieces. Next the Lord hit Mura's faces
with several arrows, and the demon angrily hurled his club at the Lord.
TEXT 10
tm patant gaday gad mdhe
gadgrajo nirbibhide sahasradh
udyamya bhn abhidhvato 'jita
irsi cakrea jahra llay

1724

tmthat; patantmflying toward; gadaywith His club; gadmthe

club; mdheon the battleground; gada-agrajaLord Ka, the elder
brother of Gada; nirbibhidebroke; sahasradhinto thousands of pieces;
udyamyaraising; bhnhis arms; abhidhvataof the one running at
him; ajitaunconquerable Lord Ka; irsithe heads; cakrea
with His disc; jahraremoved; llayeasily.
As Mura's club sped toward Him on the battlefield, Lord Gadgraja
intercepted it with His own and broke it into thousands of pieces. Mura
then raised his arms high and rushed at the unconquerable Lord, who
easily sliced off his heads with His disc weapon.
TEXT 11
vyasu paptmbhasi ktta-ro
niktta-go 'drir ivendra-tejas
tasytmaj sapta pitur vadhtur
pratikriymara-jua samudyat
vyasulifeless; paptahe fell; ambhasiinto the water; kttasevered;
rahis heads; nikttacut off; gawhose peak; adria
mountain; ivaas if; indraof Lord Indra; tejasby the power (that is,
by his thunderbolt); tasyahis, Mura's; tma-jsons; saptaseven;
pituof their father; vadhaby the killing; turvery distressed;
pratikriyfor retribution; amarafury; juafeeling; samudyat
aroused to action.
Lifeless, Mura's decapitated body fell into the water like a mountain
whose peak has been severed by the power of Lord Indra's thunderbolt.
The demon's seven sons, enraged by their father's death, prepared to
retaliate.
TEXT 12
tmro 'ntarika ravao vibhvasur
vasur nabhasvn arua ca saptama
pha purasktya cam-pati mdhe
bhauma-prayukt niragan dhtyudh
tmra antarika ravaa vibhvasuTmra, Antarika, ravaa and

1725

Vibhvasu; vasu nabhasvnVasu and Nabhasvn; aruaArua; ca

and; saptamathe seventh; phamPha; pura-ktyaputting at the
head; cam-patimtheir commander in chief; mdheon the battlefield;
bhaumaby Bhaumsura; prayuktengaged; niraganthey came out
(of the fortress); dhtacarrying; yudhweapons.
Ordered by Bhaumsura, Mura's seven sonsTmra, Antarika,
ravaa, Vibhvasu, Vasu, Nabhasvn and Aruafollowed their
general, Pha, onto the battlefield bearing their weapons.
TEXT 13
pryujatsdya arn asn gad
akty-i-lny ajite ruolba
tac-chastra-ka bhagavn sva-mrgaair
amogha-vryas tilaa cakarta ha
pryujatathey used; sdyaattacking; arnarrows; asnswords;
gadclubs; aktispears; tilances; lniand tridents; ajite
against Lord Ka, the unconquerable; ruangrily; ulbafierce;
tattheir; astraof weapons; kamthe mountain; bhagavnthe
Supreme Lord; svawith His own; mrgaaiarrows; amoghanever
frustrated; vryawhose prowess; tilaainto particles the size of
sesame seeds; cakarta haHe cut.
These fierce warriors furiously attacked invincible Lord Ka with
arrows, swords, clubs, spears, lances and tridents, but the Supreme
Lord, with unfailing prowess, cut this mountain of weapons into tiny
pieces with His arrows.
TEXT 14
tn pha-mukhyn anayad yama-kaya
niktta-roru-bhujghri-varmaa
svnka-pn acyuta-cakra-syakais
tath nirastn narako dhar-suta
nirkya durmaraa sravan-madair
gajai payodhi-prabhavair nirkramt
tnthem; pha-mukhynheaded by Pha; anayatHe sent; yamaof

1726

Yamarja, the lord of death; kayamto the abode; nikttacut off;

ratheir heads; ruthighs; bhujaarms; aghrilegs; varmaa
and armor; svahis; ankaof the army; pnthe leaders; acyutaof
Lord Ka; cakraby the disc; syakaiand arrows; taththus;
nirastnremoved; narakaBhauma; dharof the goddess of the
earth; sutathe son; nirkyaseeing; durmaraaunable to tolerate;
sravatexuding; madaia viscous secretion produced from the
foreheads of excited elephants; gajaiwith elephants; paya-dhifrom
the ocean of milk; prabhavaiborn; nirkramthe came out.
The Lord severed the heads, thighs, arms, legs and armor of these
opponents led by Pha and sent them all to the abode of Yamarja.
Naraksura, the son of the earth, could not contain his fury when he
saw the fate of his military leaders. Thus he went out of the citadel with
elephants born from the Milk Ocean who were exuding mada from their
foreheads out of excitement.
TEXT 15
dv sa-bhrya garuopari sthita
sryoparit sa-taid ghana yath
ka sa tasmai vyasjac chata-ghn
yodh ca sarve yugapac ca vivyadhu
dvseeing; sa-bhryamwith His wife; garua-upariupon Garua;
sthitamsitting; sryathe sun; uparithigher than; sa-taitwith
lightning; ghanama cloud; yathlike; kamLord Ka; sahe,
Bhauma; tasmaiat Him; vyasjatreleased; ata-ghnmataghn (the
name of his akti spear); yodhhis soldiers; caand; sarveall;
yugapatsimultaneously; caand; vivyadhuattacked.
Lord Ka and His wife, mounted upon Garua, looked like a cloud
with lightning sitting above the sun. Seeing the Lord, Bhauma released
his ataghn weapon at Him, whereupon all of Bhauma's soldiers
simultaneously attacked with their weapons.
TEXT 16
tad bhauma-sainya bhagavn gadgrajo
vicitra-vjair niitai ilmukhai

1727

niktta-bhru-irodhra-vigraha
cakra tarhy eva hatva-kujaram
tatthat; bhauma-sainyamarmy of Bhaumsura; bhagavnthe
Supreme Lord; gadgrajaKa; vicitravariegated; vjaiwhose
feathers; niitaisharp; ilmukhaiwith arrows; nikttacut off;
bhuwith arms; ruthighs; ira-dhraand necks; vigrahamwhose
bodies; cakramade; tarhi evaat that same moment; hatakilled;
avathe horses; kujaramand elephants.
At that moment Lord Gadgraja shot His sharp arrows at Bhaumsura's
army. These arrows, displaying variegated feathers, soon reduced that
army to a mass of bodies with severed arms, thighs and necks. The Lord
similarly killed the opposing horses and elephants.
TEXTS 17-19
yni yodhai prayuktni
astrstri kurdvaha
haris tny acchinat tkai
arair ekaikaas trbhi
uhyamna suparena
pakbhy nighnat gajn
gurutmat hanyamns
tua-paka-nakher gaj
puram evviann rt
narako yudhy ayudhyata
ynithose which; yodhaiby the warriors; prayuktniused; astra
cutting weapons; astriand missile weapons; kuru-udvahaO hero of
the Kurus (King Parkit); hariLord Ka; tnithem; acchinatcut
to pieces; tkaisharp; araiwith arrows; ekaaeach one;
tribhiwith three; uhyamnabeing carried; su-parenaby him of
the great wings (Garua); pakbhymwith both his wings; nighnat
who was striking; gajnthe elephants; gurutmatby Garua;
hanyamnabeing beaten; tuawith his beak; pakawings;
nakheand talons; gajthe elephants; puraminto the city; eva
indeed; vianngoing back inside; rtdistressed; narakaNaraka

1728

(Bhauma); yudhiin the battle; ayudhyatacontinued fighting.

Lord Hari then struck down all the missiles and weapons the enemy
soldiers threw at Him, O hero of the Kurus, destroying each and every
one with three sharp arrows. Meanwhile Garua, as he carried the Lord,
struck the enemy's elephants with his wings. Beaten by Garua's wings,
beak and talons, the elephants fled back into the city, leaving
Naraksura alone on the battlefield to oppose Ka.
TEXT 20
dv vidrvita sainya
garuenrdita svaka
ta bhauma prharac chakty
vajra pratihato yata
nkampata tay viddho
mlhata iva dvipa
dvseeing; vidrvitamdriven away; sainyamthe army; garuena
by Garua; arditamtormented; svakamhis; tamhim, Garua;
bhaumaBhaumsura; prharatstruck; aktywith his spear;
vajrathe thunderbolt (of Lord Indra); pratihatacounteracted;
yataby which; na akampatahe (Garua) was not shaken; tayby it;
viddhastruck; mlby a flower garland; hatahit; ivalike;
dvipaan elephant.
Seeing his army driven back and tormented by Garua, Bhauma
attacked him with his spear, which had once defeated Lord Indra's
thunderbolt. But though struck by that mighty weapon, Garua was not
shaken. Indeed, he was like an elephant hit with a flower garland.
TEXT 21
la bhaumo 'cyuta hantum
dade vitathodyama
tad-visargt prvam eva
narakasya iro hari
apharad gaja-sthasya
cakrea kura-nemin

1729

lamhis trident; bhaumaBhauma; acyutamLord Ka; hantum

to kill; dadetook up; vitathafrustrated; udyamawhose endeavors;
tatits; visargtrelease; prvambefore; evaeven; narakasyaof
Bhauma; irathe head; hariLord Ka; apharatremoved; gaja
on his elephant; sthasyawho was seated; cakreawith His disc;
kurarazor-sharp; neminwhose edge.
Bhauma, frustrated in all his attempts, took up his trident to kill Lord
Ka. But even before he could release it, the Lord cut off his head
with His razor-sharp cakra as the demon sat atop his elephant.
According to rla Vivantha Cakravart, as Bhauma raised his invincible
trident, Satyabhm, sitting on Garua with the Lord, said to Ka, "Kill
him right away," and Ka did just that.
TEXT 22
sa-kuala cru-kira-bhaa
babhau pthivy patitam samujjvalam
ha heti sdhv ity aya surevar
mlyair mukunda vikiranta dire
satogether with; kualamearrings; cruattractive; kirawith a
helmet; bhaamdecorated; babhaushone; pthivymon the
ground; patitamfallen; samujjvalambrilliant; h h iti"alas, alas!";
sdhu iti"excellent!"; ayathe sages; sura-varaand the chief
demigods; mlyaiwith flower garlands; mukundamLord Ka;
vikirantashowering; irethey worshiped.
Fallen on the ground, Bhaumsura's head shone brilliantly, decorated as
it was with earrings and an attractive helmet. As cries of "Alas, alas!"
and "Well done!" arose, the sages and principal demigods worshiped
Lord Mukunda by showering Him with flower garlands.
TEXT 23
tata ca bh kam upetya kuale
pratapta-jmbnada-ratna-bhsvare
sa-vaijayanty vana-mlayrpayat
prcetasa chatram atho mah-maim

1730

tatathen; caand; bhthe goddess of the earth; kamLord

Ka; upetyaapproaching; kualethe two earrings (belonging to
Aditi); prataptaglowing; jmbnadagold; ratnawith jewels;
bhsvareshining; satogether with; vaijayantynamed Vaijayant;
vana-mlayand with a flower garland; arpayatpresented;
prcetasamof Varua; chatramthe umbrella; atha uthen; mahmaimMai-parvata, the peak of Mandara Mountain.
The goddess of the earth then approached Lord Ka and presented
Him with Aditi's earrings, which were made of glowing gold inlaid with
shining jewels. She also gave Him a Vaijayant flower garland, Varua's
umbrella and the peak of Mandara Mountain.
TEXT 24
astaud atha vivea
dev deva-varrcitam
prjali praat rjan
bhakti-pravaay dhiy
astautpraised; athathen; vivaof the universe; amthe Lord;
devthe goddess; devaof demigods; varaby the best; arcitamwho
is worshiped; prjalifolding her palms; praatbowed down;
rjanO King (Parkit); bhaktiof devotion; pravaayfull; dhiy
with a mentality.
O King, after bowing down to Him and then standing with joined
palms, the goddess, her mind filled with devotion, began to praise the
Lord of the universe, whom the best of demigods worship.
TEXT 25
bhmir uvca
namas te deva-devea
akha-cakra-gad-dhara
bhaktecchoptta-rpya
paramtman namo 'stu te
bhmi uvcathe earth-goddess said; namaobeisances; teunto You;
deva-devaof the lords of the demigods; aO Lord; akhaof the

1731

conchshell; cakradisc; gadand club; dharaO holder; bhaktaof

Your devotees; icchby the desire; upttawho have assumed;
rpyaYour forms; parama-tmanO Supreme Soul; nama
obeisances; astulet there be; teunto You.
Goddess Bhmi said: Obeisances unto You, O Lord of the chief
demigods, O holder of the conchshell, disc and club. O Supreme Soul
within the heart, You assume Your various forms to fulfill Your
devotees' desires. Obeisances unto You.
TEXT 26
nama pakaja-nbhya
nama pakaja-mline
nama pakaja-netrya
namas tepakajghraye
namaall respectful obeisances; pakaja-nbhyaunto the Lord who
has a specific depression resembling a lotus flower in the center of His
abdomen; namaobeisances; pakaja-mlineone who is always
decorated with a garland of lotus flowers; namaobeisances; pakajanetryaone whose glance is as cooling as a lotus flower; nama te
respectful obeisances unto You; pakaja-aghrayeunto You, the soles of
whose feet are engraved with lotus flowers (and who are therefore said to
possess lotus feet).
My respectful obeisances are unto You, O Lord, whose abdomen is
marked with a depression like a lotus flower, who are always decorated
with garlands of lotus flowers, whose glance is as cool as the lotus and
whose feet are engraved with lotuses.
Queen Kunt offered this same prayer, which is found in First Canto of
the rmad-Bhgavatam, Chapter 8, Text 22. The synonyms and
translation given here are taken from rla Prabhupda's rendering of that
text.
We may also note that although Kunt's prayer occurs early in the
Bhgavatam, she offered it many years after the incident described here.
TEXT 27
namo bhagavate tubhya

1732

vsudevya viave
puruydi-bjya
pra-bodhya te nama
namaobeisances; bhagavateto the Supreme Godhead; tubhyam
unto You; vsudevyaLord Vsudeva, the shelter of all created beings;
viaveall-pervading Lord Viu; puruyathe primeval person; di
original; bjyathe seed; prafull; bodhyaknowledge; teto You;
namaobeisances.
Obeisances unto You, the Supreme Lord Vsudeva, Viu, the primeval
person, the original seed. Obeisances unto You, the omniscient one.
TEXT 28
ajya janayitre 'sya
brahmae 'nanta-aktaye
parvartman bhttman
paramtman namo 'stu te
ajyato the unborn; janayitrethe progenitor; asyaof this (universe);
brahmaethe Absolute; anantaunlimited; aktayewhose energies;
paraof the superior; avaraand the inferior; tmanO Soul; bhtaof
the material creation; tmanO Soul; parama-tmanO Supreme Soul,
who are all-pervading; namaobeisances; astumay there be; teunto
You.
Obeisances unto You of unlimited energies, the unborn progenitor of
this universe, the Absolute. O Soul of the high and the low, O Soul of
the created elements, O all-pervading Supreme Soul, obeisances unto
You.
TEXT 29
tva vai siskur aja utkaa prabho
tamo nirodhya bibhary asavta
sthnya sattva jagato jagat-pate
kla pradhna puruo bhavn para
tvamYou; vaiindeed; siskudesiring to create; ajaunborn;

1733

utkaamprominent; prabhoO master; tamathe mode of ignorance;

nirodhyafor annihilation; bibhariYou assume; asavta
uncovered; sthnyafor maintenance; sattvamthe mode of goodness;
jagataof the universe; jagat-pateO Lord of the universe; kla
time; pradhnammaterial nature (in its original, undifferentiated state);
puruathe creator (who interacts with material nature); bhavnYou;
paradistinct.
Desiring to create, O unborn master, You increase and then assume the
mode of passion. You do likewise with the mode of ignorance when You
wish to annihilate the universe and with goodness when You wish to
maintain it. Nonetheless, You remain uncovered by these modes. You
are time, the pradhna, and the purua, O Lord of the universe, yet still
You are separate and distinct.
The word jagata in the third line of this verse indicates that the functions
of creation, maintenance and annihilation are here mentioned in a cosmic
context.
The word utkaam indicates that when a particular function is being
carried out, whether universal creation, maintenance or annihilation, the
particular material quality associated with that function becomes
predominant.
TEXT 30
aha payo jyotir athnilo nabho
mtri dev mana indriyi
kart mahn ity akhila carcara
tvayy advitye bhagavan aya bhrama
ahammyself (earth); payawater; jyotifire; athaand; anilaair;
nabhaether; mtrithe various sense objects (corresponding to each
of the five gross elements); devthe demigods; manathe mind;
indriyithe senses; kart"the doer," false ego; mahnthe total
material energy (mahat-tattva); itithus; akhilameverything; cara
moving; acaramand nonmoving; tvayiwithin You; advityewho has
no second; bhagavanO Lord; ayamthis; bhramaillusion.
This is illusion: that earth, water, fire, air, ether, sense objects,
demigods, mind, the senses, false ego and the total material energy

1734

exist independent of You. In fact, they are all within You, my Lord, who
are one without a second.
The earth-goddess, in her prayers, directly touches upon the subtleties of
transcendental philosophy, clarifying that although the Supreme Lord is
unique and distinct from His creation, His creation has no independent
existence and always rests within Him. Thus the Lord and His creation are
simultaneously one and different, as explained by r Caitanya
Mahprabhu five hundred years ago.
To say that everything is God, without any distinction, is meaningless,
since nothing can act like God. Dogs, shoes and human beings are hardly
omnipotent or omniscient, nor do they create the universe. On the other
hand, there is a real sense in which all things are one, for everything is
part of the same supreme, absolute reality. Lord Caitanya has given the
very useful analogy of the sun and the sun rays. The sun and its sunshine
are one reality, for the sun is the celestial body that shines. On the other
hand, one can certainly distinguish between the sun globe and the sun
rays. Thus God's simultaneous oneness with and difference from His
creation is the final and satisfying explanation of reality. All that exists is
the Lord's potency, and yet He endows the superior potency, the living
beings, with free will so that they can become responsible for the moral
and spiritual quality of their decisions and activities.
This entire transcendental science is clearly and rationally explained in
the rmad-Bhgavatam.
TEXT 31
tasytmajo 'ya tava pda-pakaja
bhta prapannrti-haropasdita
tat playaina kuru hasta-pakaja
irasy amuykhila-kalmapaham
tasyaof him (Bhaumsura); tma-jason; ayamthis; tavaYour;
pdafeet; pakajamlotuslike; bhtaafraid; prapannaof those who
take shelter; rtithe distress; haraO You who remove; upasdita
has approached; tattherefore; playaplease protect; enamhim;
kuruplace; hasta-pakajamYour lotus hand; irasion the head;
amuyahis; akhilaall; kalmaasins; apahamwhich eradicates.
Here is the son of Bhaumsura. Frightened, he is approaching Your

1735

lotus feet, since You remove the distress of all who seek refuge in You.
Please protect him. Place Your lotus hand, which dispels all sins, upon
his head.
Here the earth-goddess seeks protection for her grandson, who has been
frightened by all the terribly violent events that just took place.
TEXT 32
r-uka uvca
iti bhmy-arthito vgbhir
bhagavn bhakti-namray
dattvbhaya bhauma-gham
prviat sakalarddhimat
r-uka uvcaukadeva Gosvm said; itithus; bhmiby goddess
Bhmi; arthitaprayed to; vgbhiin those words; bhagavnthe
Supreme Lord; bhaktiwith devotion; namrayhumble; dattvgiving;
abhayamfearlessness; bhauma-ghamthe residence of Bhaumsura;
prviatHe entered; sakalaall; ddhiwith opulences; matendowed.
ukadeva Gosvm said: Thus entreated by Goddess Bhmi in words of
humble devotion, the Supreme Lord bestowed fearlessness upon her
grandson and then entered Bhaumsura's palace, which was filled with
all manner of riches.
TEXT 33
tatra rjanya-kanyn
a-sahasrdhikyutam
bhaumhtn vikramya
rjabhyo dade hari
tatrathere; rjanyaof the royal order; kanynmof maidens; asahasrasix thousand; adhikamore than; ayutamten thousand;
bhaumaby Bhauma; htnmtaken; vikramyaby force; rjabhya
from kings; dadesaw; hariLord Ka.
There Lord Ka saw sixteen thousand royal maidens, whom Bhauma
had taken by force from various kings.

1736

rla rdhara Svm provides evidence from the sage Parara, as quoted
in the Viu Pura (5.29.31), to the effect that there were actually 16,100
royal maidens imprisoned in Bhauma's palace:
kany-pure sa kanyn
oatulya-vikrama
atdhikni dade
sahasri mah-mate
"Within the maidens' quarters, O wise one, that Lord of unequaled
prowess found 16,100 princesses."
Another relevant verse from the Viu Pura (5.29.9) is as follows:
deva-siddhsurdn
npn ca janrdana
htv hi so 'sura kany
rurodha nija-mandire
"The demon [Bhaumsura] kidnapped the unmarried daughters of
demigods, siddhas, asuras and kings, O Janrdana, and imprisoned them
in his palace."
TEXT 34
tam pravia striyo vkya
nara-varya vimohit
manas vavrire 'bha
pati daivopasditam
tamHim; praviamentered; striyathe women; vkyaseeing;
naraof men; varyamthe most excellent; vimohitenchanted;
manasin their minds; vavrirechose; abhamdesirable; patimas
their husband; daivaby fate; upasditambrought.
The women became enchanted when they saw that most excellent of
males enter. In their minds they each accepted Him, who had been
brought there by destiny, as their chosen husband.
TEXT 35

1737

bhyt patir aya mahya

dht tad anumodatm
iti sarv pthak ke
bhvena hdaya dadhu
bhytmay become; patihusband; ayamHe; mahyammy; dht
providence; tatthat; anumodatmmay please grant; itithus; sarv
all of them; pthakindividually; kein Ka; bhvenawith the
idea; hdayamtheir hearts; dadhuplaced.
With the thought "May providence grant that this man become my
husband," each and every princess absorbed her heart in contemplation
of Ka.
TEXT 36
t prhiod dvravat
su-ma-virajo-'mbar
nara-ynair mah-kon
rathvn dravia maht
tthem; prhiotHe sent; dvravatmto Dvrak; su-mawell
cleaned; virajaspotless; ambarwith clothes; nara-ynaiby
human conveyances (palanquins); mahgreat; kontreasures;
rathachariots; avnand horses; draviamwealth; mahat
extensive.
The Lord had the princesses arrayed in clean, spotless garments and
then sent them in palanquins to Dvrak, together with great treasures
of chariots, horses and other valuables.
TEXT 37
airvata-kulebh ca
catur-dants tarasvina
pur ca catu-ai
preraym sa keava
airvataof Airvata, Lord Indra's carrier; kulafrom the family; ibhn
elephants; caalso; catufour; dantnhaving tusks; tarasvina

1738

swift; purnwhite; caand; catu-aimsixty-four; preraym

sadispatched; keavaLord Ka.
Lord Ka also dispatched sixty-four swift white elephants,
descendants of Airvata, who each sported four tusks.
TEXTS 38-39
gatv surendra-bhavana
dattvdityai ca kuale
pjitas tridaendrea
mahendryy ca sa-priya
codito bhryayotpya
prjta garutmati
ropya sendrn vibudhn
nirjityopnayat puram
gatvgoing; suraof the demigods; indraof the King; bhavanamto
the abode; dattvgiving; adityaito Aditi, the mother of Indra; ca
and; kualeher earrings; pjitaworshiped; tridaaof the thirty
(chief demigods); indreaby the chief; mah-indryyby the wife of
Lord Indra; caand; satogether with; priyaHis beloved (Queen
Satyabhm); coditaurged; bhryayby His wife; utpya
uprooting; prijtamthe prijta tree; garutmation Garua; ropya
placing; sa-indrnincluding Indra; vibudhnthe demigods; nirjitya
defeating; upnayatHe brought; puramto His city.
The Lord then went to the abode of Indra, the demigods' king, and gave
mother Aditi her earrings; there Indra and his wife worshiped Ka
and His beloved consort Satyabhm. Then, at Satyabhm's behest the
Lord uprooted the heavenly prijta tree and put it on the back of
Garua. After defeating Indra and all the other demigods, Ka
brought the prijta to His capital.
TEXT 40
sthpita satyabhmy
ghodynopaobhana
anvagur bhramar svargt

1739

tad-gandhsava-lampa
sthpitaestablished; satyabhmyof Satyabhm; ghaof the
residence; udynathe garden; upaobhanabeautifying; anvagu
followed; bhramarbees; svargtfrom heaven; tatfor its; gandha
fragrance; savaand sweet sap; lampagreedy.
Once planted, the prijta tree beautified the garden of Queen
Satyabhm's palace. Bees followed the tree all the way from heaven,
greedy for its fragrance and sweet sap.
TEXT 41
yayca namya kira-koibhi
pdau spann acyutam artha-sdhanam
siddhrtha etena vighyate mahn
aho sur ca tamo dhig hyatm
yaycahe (Lord Indra) begged; namyabowing down; kiraof his
crown; koibhiwith the tips; pdauHis feet; spantouching;
acyutamto Lord Ka; arthahis (Indra's) purpose; sdhanamwho
fulfilled; siddhafulfilled; arthawhose purpose; etenawith Him;
vighyateHe quarrels; mahnthe great soul; ahoindeed; surm
of the demigods; caand; tamathe ignorance; dhikdamnation;
hyatmupon their wealth.
Even after Indra had bowed down to Lord Acyuta, touched His feet with
the tips of his crown and begged the Lord to fulfill his desire, that
exalted demigod, having achieved his purpose, chose to fight with the
Supreme Lord. What ignorance there is among the gods! To hell with
their opulence!
It is well known that material wealth and power tend to produce
arrogance, and thus an opulent life can often be the royal road to hell.
TEXT 42
atho muhrta ekasmin
nngreu t striya
yathopayeme bhagavn
tvad-rpa-dharo 'vyaya

1740

atha uand then; muhrteat the auspicious time; ekasminsame;

nnvarious; agreuin residences; tthose; striyawomen;
yathproperly; upayememarried; bhagavnthe Supreme Lord;
tvatthat many; rpaforms; dharaassuming; avyayathe
imperishable one.
Then the imperishable Supreme Personality, assuming a separate form
for each bride, duly married all the princesses simultaneously, each in
her own palace.
As rla rdhara Svm explains, here the word yath indicates that each
marriage was duly performed. This means that the entire company of the
Lords relatives, including His mother Devak, appeared in each and every
palace and attended each and every wedding. Since all these weddings
took place simultaneously, this event was surely a manifestation of the
Lords inconceivable potency.
When Lord Ka does things, He does them in style. So it is not
astonishing that the Lord simultaneously appeared in 16,100 wedding
ceremonies taking place in 16,100 royal palaces, accompanied in each
palace by all His relatives. Indeed, this is the way one would expect the
Supreme Personality of Godhead to do things. After all, He is not an
ordinary human being.
rla rdhara Svm further explains that on this particular occasion the
Lord manifested His original form in each of His palaces. In other words,
to take part in the wedding vows, He manifested identical forms (praka)
in all the palaces.
TEXT 43
gheu tsm anapyy atarka-kn
nirasta-smytiayev avasthita
reme rambhir nija-kma-sampluto
yathetaro grhaka-medhik caran
gheuin the residences; tsmtheir; anapynever leaving; atarka
inconceivable; ktperforming deeds; nirastawhich refuted; smya
equality; atiayeuand superiority; avasthitaremaining; remeHe
enjoyed; rambhiwith the pleasing women; nijaHis own; kmain
the pleasure; samplutaabsorbed; yathas; itaraany other man;
grhaka-medhiknthe duties of household life; carancarrying out.

1741

The Lord, performer of the inconceivable, constantly remained in each

of His queens' palaces, which were unequaled and unexcelled by any
other residence. There, although fully satisfied within Himself, He
enjoyed with His pleasing wives, and like an ordinary husband He
carried out His household duties.
The word atarka-kt is significant here. Tarka means "logic," and atarka
means "that which is beyond logic." The Lord can perform (kt) that
which is beyond mundane logic and hence inconceivable. Still, the Lord's
activities can be appreciated and understood to a significant extent by
those who surrender unto Him. This is the secret of bhakti, loving
devotion to the Supreme Lord.
rla rdhara Svm comments that the Lord was always at home except
for when He had to go out to do ordinary household duties. And rla
Vivantha Cakravart points out that since in the Vaikuha planets Lord
Nryaa enjoys with only one goddess of fortune and in Dvrak Ka
enjoys with thousands of queens, Dvrak must be considered superior to
Vaikuha. In this regard rla Vivantha Cakravart also quotes the
following passage from the Skanda Pura:
oaaiva sahasri
gopyas tawra samgat
hasa eva mata ka
paramtm janrdana
tasyait aktayo devi
oaaiva praktit
candra-rp mata ka
kal-rps tu t smt
sampra-maal ts
mlin oa kal
oaaiva kal ysu
gop-rp vargane
ekaikaas t sambhinn
sahasrea pthak pthak

1742

"At that place sixteen thousand gops were assembled with Ka, who is
considered the Supreme, the Supersoul, the shelter of all living beings.
These gops are His renowned sixteen potencies, O goddess. Ka is like
the moon, the gops are like its phases, and the full contingent of gops is
like the full sequence of the moons sixteen phases. Each of these sixteen
divisions of gops, my dear Vargan, is subdivided into one thousand
parts."
rla Vivantha Cakravart further quotes the Krttika-mhtmya section
of the Padma Pura: kaiore gopa-kanys t yauvane rja-kanyak.
"Those who were the daughters of cowherds in their early youth became
royal princesses in their maturity." The crya adds, "Therefore just as the
Lord of Dvrak is a plenary expansion of the supremely complete Lord of
r Vndvana, so His principal queens are full expansions of His
supremely complete pleasure potencies, the gops."
TEXT 44
ittha ram-patim avpya pati striyas t
brahmdayo 'pi na vidu padav yadym
bhejur mudviratam edhitaynurga
hsvaloka-nava-sagama-jalpa-lajj
itthamin this manner; ram-patimthe Lord of the goddess of fortune;
avpyaobtaining; patimas their husband; striyathe women; t
they; brahm-dayaLord Brahm and other demigods; apieven; na
vidudo not know; padavmthe means of attaining; yadymwhom;
bhejupartook of; mudwith pleasure; aviratamincessantly;
edhitayincreasing;
anurgaloving
attraction;
hsasmiling;
avalokaglances; navaever fresh; sagamaassociation; jalpaplayful
conversations; lajjand shyness.
Thus those women obtained as their husband the husband of the
goddess of fortune, although even great demigods like Brahm do not
know how to approach Him. With ever-increasing pleasure they
experienced loving attraction for Him, exchanged smiling glances with
Him and reciprocated with Him in ever-fresh intimacy, replete with
joking and feminine shyness.
TEXT 45

1743

pratyudgamsana-varrhaa-pada-aucatmbla-viramaa-vjana-gandha-mlyai kea-prasra-ayanasnapanopahryai
ds-at api vibhor vidadhu sma dsyam
pratyudgamaby approaching; sanaoffering a seat; varafirst class;
arhaaworship; pdaHis feet; aucawashing; tmbla(offering)
betel-nut preparation; viramaahelping Him to relax (by massaging
His feet); vjanafanning; gandha(offering) fragrant substances;
mlyaiand flower garlands; keaHis hair; prasraby dressing;
ayanaputting to bed; snapanabathing; upahryaiand by
presenting gifts; dsmaidservants; athaving hundreds; api
although; vibhofor the almighty Lord; vidadhu smathey executed;
dsyamservice.
Although the Supreme Lord's queens each had hundreds of
maidservants, they chose to personally serve the Lord by approaching
Him humbly, offering Him a seat, worshiping Him with excellent
paraphernalia, bathing and massaging His feet, giving Him pn to chew,
fanning Him, anointing Him with fragrant sandalwood paste, adorning
Him with flower garlands, dressing His hair, arranging His bed, bathing
Him, and presenting Him with various gifts.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifty-ninth Chapter, of
the rmad-Bhgavatam, entitled "The Killing of the Demon Naraka."

1744

60. Lord Ka Teases Queen Rukmi.

This chapter describes how Lord Ka provoked anger in Queen

Rukmi with joking words and then consoled her, thus demonstrating
the opulence of a lovers' quarrel.
One day Lord Ka sat at ease in Queen Rukmi's bedroom while she
and her maidservants attended to Him in various ways. Rukmi always
responded to r Ka's moods, whatever they might be. On this occasion
the Lord looked at Rukmi, whose beauty was faultless, and began to
tease her: "Previously many wealthy kings, worthy of you in their
appearance and character, wanted to marry you. In fact, your father and
brother intended to give you in marriage to iupla. Why, then, did you
accept such an unsuitable husband as Me, who once renounced My
kingdom and fled to the sea in fear of Jarsandha? Besides, I transgress
worldly morality, and because I own nothing I am dear to other paupers.
Certainly the well-to-do would not worship one such as Me.
"When a man and a woman share the same social class, influence,
physical beauty and so on, marriage or friendship can flourish between
them. But out of shortsightedness you have accepted a husband who lacks
every good quality and is glorified by beggars. Better you had married
some prominent warrior; then you might have been happy in this life and
the next. Your brother Rukm and kings like iupla all hate Me, and it
was only to cut down their pride that I kidnapped you. But as for such
things as body, home, wife and children, I'm indifferent to them, being
the self-satisfied Personality of Godhead, transcendental to all material
affairs."
r Ka stopped speaking, having destroyed Queen Rukmi's
confidence that she was her husband's favorite. She began to cry, and
soon she became stunned in extreme fear, pain and sadness and fell
unconscious. Lord Ka saw that she had misunderstood His joking, and
thus He felt compassion for her. He picked her up from the floor and,
caressing her face, consoled her: "I know you are totally attached to Me. It
was only out of eagerness to see your lotus face adorned with a frown that
I teased you. To joke with one's beloved is the highest enjoyment for

1745

householders." These words dispelled Rukmi's fear of rejection. Seeing

that Ka had spoken only in jest, she said, "What You said about the
two of us being mismatched is actually true. After all, no one is equal to
You, the omnipotent master of the three principal deities-Brahm, Viu
and iva." Rukmi went on to show how everything Ka had said
denigrating Himself was actually glorification.
Lord Ka then spoke to Rukmi with deep affection: "I did not intend
to agitate your mind with My joking words; rather, I wanted to
demonstrate the strength of your chastity. Anyone who prays to Me for
sense gratification and happiness in family life is simply deluded by My
illusory energy, My. Such a person will take a low birth. Ordinary
women with corrupt desires cannot possibly worship Me faithfully, as you
have done. At the time of your marriage you showed no interest in any of
the royal suitors; rather, you sent a brhmaa messenger for Me. Thus you
are certainly the most beloved of all My consorts."
In this way the Lord of the universe, r Ka, took pleasure in joking
with the goddess of fortune in her form as Rukmi, and in a similar
fashion He fulfilled all the duties of a householder in each palace of His
other queens.
TEXT 1
r-bdaryair uvca
karhicit sukham sna
sva-talpa-stha jagad-gurum
pati paryacarad bhaim
vyajanena sakh-janai
r-bdaryaiukadeva Gosvm, the son of Bdaryaa Vedavysa;
uvcasaid; karhiciton one occasion; sukhamcomfortably; snam
sitting; svaon her; talpabed; sthamsituated; jagatof the universe;
gurumthe spiritual master; patimher husband; paryacaratserved;
bhaimRukmi; vyajanenaby fanning; sakh-janaitogether with
her female companions.
r Bdaryai said: Once, in the company of her maidservants, Queen
Rukmi was personally serving her husband, the spiritual master of
the universe, by fanning Him as He relaxed on her bed.
rla Vivantha Cakravart poetically notes that in this chapter

1746

Rukmidev is like fragrant camphor crushed on the grinding stone of

Lord Ka's speech. In other words, the lovely, chaste qualities of
Rukmi will become manifest as a result of Lord Ka's apparently
insensitive words, just as camphor's fragrance becomes manifest when
granules of camphor are crushed by a grinding stone. The crya further
points out that Rukmi is personally serving the Lord because He is
jagad-gurum, the spiritual master of the universe, and patim, her husband.
TEXT 2
yas tv etal llay viva
sjaty atty avatvara
sa hi jta sva-setn
gopthya yaduv aja
yawho; tuand; etatthis; llayas His play; vivamuniverse;
sjatisends forth; attidevours; avatiprotects; varathe supreme
controller; saHe; hiindeed; jtaborn; svaHis own; setnmof
the laws; gopthyafor the protection; yaduuamong the Yadus;
ajathe unborn Lord.
The unborn Personality of Godhead, the supreme controller, who
creates, maintains and then devours this universe simply as His play,
took birth among the Yadus to preserve His own laws.
As stated in the Sixth Canto of the rmad-Bhgavatam (6.3.19) dharma
tu skd bhagavat-pratam: "Religion is the law established by God." The
word setu means a "boundary" or "limit," as in the case of a dike. Earth is
raised up on both sides of a river or canal so that the water will not
deviate from its proper path. Similarly, God establishes laws so that
people who follow them can peacefully progress along the path back
home, back to Godhead. These laws, which are meant to guide human
behavior, are thus called setu.
A further note on the word setu: Earth that is raised up to separate
agricultural fields, or to form a causeway or bridge, is also called setu.
Thus in the Ninth Canto the Bhgavatam uses the word setu to indicate
the bridge Lord Rmacandra built to r Lak. Since the laws of God act
as a bridge to take us from material life to liberated, spiritual life, this
additional sense of the word setu certainly enriches its use here.

1747

TEXTS 3-6
tasmin antar-ghe bhrjanmukt-dma-vilambin
virjite vitnena
dpair mai-mayair api
mallik-dmabhi pupair
dvirepha-kula-ndite
jla-randhra-praviai ca
gobhi candramaso 'malai
prijta-vanmodavyunodyna-lin
dhpair aguru-jai rjan
jla-randhra-vinirgatai
paya-phena-nibhe ubhre
paryake kaipttame
upatasthe sukhsna
jagatm vara patim
tasminin that; anta-gheprivate part of the palace; bhrjatbrilliant;
muktof pearls; dmawith strings; vilambinhanging; virjite
resplendent; vitnenawith a canopy; dpaiwith lamps; maiof
jewels; mayaimade; apialso; mallikof jasmines; dmabhiwith
garlands; pupaiwith flowers; dvirephaof bees; kulawith a swarm;
nditeresounding; jlaof the lattice windows; randhrathrough the
small holes; praviaiwhich entered; caand; gobhiwith the rays;
candramasaof the moon; amalaispotless; prijtaof prijta trees;
vanaof the grove; moda(carrying) the fragrance; vyunby the
wind; udynaof a garden; linbringing the presence; dhpaiwith
incense; agurufrom aguru perfume; jaiproduced; rjanO King
(Parkit); jla-randhrathrough the holes of the lattice windows;
vinirgataiexiting; payaof milk; phenathe foam; nibhe
resembling; ubhreshining; paryakeon the bed; kaipuon a pillow;
uttameexcellent; upatastheshe served; sukhacomfortably; snam
seated; jagatmof all the worlds; varamthe supreme controller;
patimher husband.
Queen Rukmi's quarters were extremely beautiful, boasting a canopy

1748

hung with brilliant strings of pearls, as well as effulgent jewels serving

as lamps. Garlands of jasmine and other flowers hung here and there,
attracting swarms of humming bees, and the spotless rays of the moon
shone through the holes of the lattice windows. As aguru incense
drifted out of the window holes, my dear King, the breeze wafting the
scent of the prijta grove carried the mood of a garden into the room.
There the Queen served her husband, the Supreme Lord of all the
worlds, as He reclined upon an opulent pillow on her bed, which was as
soft and white as the foam of milk.
According to rla rdhara Svm, Rukmi's palace was quite famous
then, as now, and these descriptions give a glimpse into its opulence. rla
Vivantha Cakravart adds that the word amalai in this verse may also
be read aruai, which would indicate that when this pastime took place
the moon had just risen, bathing the entire palace in beautiful ruddy
moonshine.
TEXT 7
vla-vyajanam dya
ratna-daa sakh-kart
tena vjayat dev
ups cakra varam
vlaof (yak's) hair; vyajanama fan; dyataking; ratnajeweled;
daamthe handle of which; sakhof her maidservant; kartfrom
the hand; tenawith it; vjayatfanning; devthe goddess; upsm
cakreshe worshiped; varamher master.
From her maidservant's hand Goddess Rukmi took a yak-hair fan with
a jeweled handle, and then she began to worship her master by fanning
Him.
TEXT 8
sopcyuta kvaayat mai-npurbhy
reje 'gulya-valaya-vyajangra-hast
vastrnta-gha-kuca-kukuma-oa-hrabhs nitamba-dhtay ca parrdhya-kcy
sshe; upanext to; acyutamLord Ka; kvaayatmaking sound;

1749

maijeweled; npurbhymfrom her ankle bells; rejeappeared

beautiful; agulyawith rings; valayabangles; vyajanaand the fan;
agra-hastin her hand; vastraof her garment; antaby the end;
ghaconcealed; kucafrom her breasts; kukumaby the vermilion
powder; oareddened; hraof her necklace; bhswith the glow;
nitambaon her hips; dhtayworn; caand; parrdhyapriceless;
kcywith a belt.
Her hand adorned with rings, bangles and the cmara fan, Queen
Rukmi looked resplendent standing near Lord Ka. Her jeweled
ankle-bells tinkled, and her necklace glittered, reddened by the
kukuma from her breasts, which were covered by the end of her sri.
On her hips she wore a priceless belt.
rla Vivantha Cakravart points out that as Queen Rukmi fanned her
Lord with broad strokes, the jewels and gold on her beautiful limbs
resounded with her effort.
TEXT 9
t rpi ryam ananya-gati nirkya
y llay dhta-tanor anurpa-rp
prta smayann alaka-kuala-nika-kahavaktrollasat-smita-sudh harir babhe
tmher; rpimappearing in person; ryamthe goddess of fortune;
ananyahaving no other; gatimgoal; nirkyaseeing; yshe who;
llayas His pastime; dhtaof Him who assumes; tanobodies;
anurpacorresponding; rpwhose forms; prtapleased; smayan
smiling; alakawith locks of hair; kualaearrings; nikaneck
ornament; kahaon her throat; vaktraface; ullasatbright and
happy; smitasmile; sudhmnectar; hariLord Ka; babhe
spoke.
As He contemplated her, the goddess of fortune herself, who desires
only Him, Lord Ka smiled. The Lord assumes various forms to enact
His pastimes, and He was pleased that the form the goddess of fortune
had assumed was just suitable for her to serve as His consort. Her
charming face was adorned with curling hair, earrings, a locket on her
neck, and the nectar of her bright, happy smile. The Lord then spoke to

1750

Her as follows.
rla rdhara Svm has quoted an interesting verse, spoken by r
Parara in the Viu Pura:
devatve deva-deheya
manuyatve ca mnu
vior dehnurp vai
karoty etmanas tanum
"When the Lord appears as a demigod, she [the goddess of fortune] takes
the form of a demigoddess, and when He appears as a human being, she
takes a humanlike form. Thus the body she assumes matches the one
Lord Viu takes."
rla Vivantha Cakravart adds that as Lord Ka is even more beautiful
than the Lord of Vaikuha, Lord Ka's consort Rukmi-dev is even
more attractive than the goddess of fortune in the Vaikuha world.
TEXT 10
r-bhagavn uvca
rja-putrpsit bhpair
loka-pla-vibhtibhi
mahnubhvai rmadbh
rpaudrya-balorjitai
r-bhagavn uvcathe Supreme Lord said; rja-putriO princess;
psit(you were) desired; bh-paiby kings; lokaof planets; pla
like the rulers; vibhtibhiwhose powers; mahgreat; anubhvai
whose influence; r-madbhiopulent; rpawith beauty; audrya
generosity; balaand physical strength; rjitaiabundantly endowed.
The Supreme Lord said: My dear princess, you were sought after by
many kings as powerful as the rulers of planets. They were all
abundantly endowed with political influence, wealth, beauty, generosity
and physical strength.
TEXT 11
tn prptn arthino hitv
caidydn smara-durmadn

1751

datt bhrtr sva-pitr ca

kasmn no vave 'samn
tnthem; prptnat hand; arthinasuitors; hitvrejecting;
caidyaiupla; dnand others; smaraby Cupid; darmadn
maddened; dattgiven; bhrtrby your brother; svayour; pitr
father; caand; kasmtwhy; naUs; vaveyou chose; asamn
unequal.
Since your brother and father offered you to them, why did you reject
the King of Cedi and all those other suitors, who stood before you,
maddened by Cupid? Why, instead, did you choose Us, who are not at
all your equal?
TEXT 12
rjabhyo bibhyata su-bhru
samudra araa gatn
balavadbhi kta-dven
pryas tyakta-npsann
rjabhyaof the kings; bibhyataafraid; su-bhruO lovely-browed
one; samudramto the ocean; araamfor shelter; gatngone; balavadbhitoward those who are powerful; kta-dvenhaving showed
enmity; pryafor the most part; tyaktahaving abandoned; npaof a
king; sannthe seat.
Terrified of these kings, O lovely-browed one, We took shelter in the
ocean. We have become enemies of powerful men, and We practically
abandoned Our royal throne.
rla Vivantha Cakravart comments on this verse as follows: "The
Lord's mentality here can be understood as follows: 'When I gave
Rukmi a single flower from the heavenly prijta tree, Satyabhm
showed such a torrent of fury that I could not pacify her even by bowing
down at her feet. Only when I gave her a whole prijta tree was she
satisfied. Rukmi, however, did not display any anger even when she saw
Me give Satyabhm the whole tree. So how can I enjoy the nectar of
angry words from this wife, who never feels jealousy, who is supremely
sober and who always speaks pleasingly?' Thus considering, the Supreme

1752

Lord decided, 'If I speak like this to her, I will be able to provoke her
anger.' This is how some authorities explain Ka's speech to Rukmi."
According to the crya, here the words balavadbhi kta-dven prya
indicate that Lord Ka opposed almost all the contemporary kings
during His incarnation, befriending only a few, such as the Pavas and
loyal members of His dynasty. Of course, as stated in the beginning of the
Tenth Canto, Lord Ka appeared specifically because the earth was
overburdened by innumerable bogus kings and He wanted to remove this
burden.
Finally rla Vivantha Cakravart points out that the word tyaktanpsann, "giving up the king's throne," indicates that after Lord Ka
killed Kasa He humbly gave the royal throne to His grandfather
Ugrasena, although the Lord Himself was entitled to it.
TEXT 13
aspaa-vartmanm pusm
aloka-patham yum
sthit padav su-bhru
prya sdanti yoita
aspaauncertain; vartmanmwhose behavior; pusmof men;
alokanot acceptable to ordinary society; pathamway; yuwho
take to; sthitfollowing; padavmthe path; su-bhruO you whose
eyebrows are beautiful; pryausually; sdantisuffer; yoita
women.
O fine-browed lady, women are usually destined to suffer when they
stay with men whose behavior is uncertain and who pursue a path not
approved by society.
TEXT 14
nikican vaya avan
nikicana-jana-priy
tasm tpryea na hy hy
m bhajanti su-madhyame
nikicanhaving no possessions; vayamWe; avatalways;
nikicana-janato those who have no possessions; priyvery dear;
tasmttherefore; pryeausually; nanot; hiindeed; hythe

1753

rich; mmMe; bhajantiworship; su-madhyameO fine-waisted one.

We have no material possessions, and We are dear to those who
similarly have nothing. Therefore, O slender one, the wealthy hardly
ever worship Me.
Like the Lord, His devotees are uninterested in material sense
gratification, being awakened to the superior pleasure of Ka
consciousness. Those who are intoxicated by material wealth cannot
appreciate the supreme wealth of the kingdom of God.
TEXT 15
yayor tma-sama vitta
janmaivaryktir bhava
tayor vivho maitr ca
nottamdhamayo kvacit
yayoof which two; tma-samamequal to oneself; vittamproperty;
janmabirth; aivaryainfluence; ktiand physical appearance;
bhavaposterity; tayoof them; vivhamarriage; maitr-friendship;
caand; nanot; uttamaof a superior; adhamayoand an inferior;
kvacitever.
Marriage and friendship are proper between two people who are equal
in terms of their wealth, birth, influence, physical appearance and
capacity for good progeny, but never between a superior and an
inferior.
Persons of superior and inferior qualities may live together in a
relationship of master and servant or teacher and student, but marriage
and friendship are proper only between those of equal status. The word
bhava, in the context of marriage, indicates that a couple should have a
similar capacity to produce good offspring.
Lord Ka here presents Himself as materially unqualified. In fact, the
Lord does not have any material qualities: He lives in pure spiritual
existence. Thus all the Lord's opulences are eternal and not of the flimsy
mundane sort.
TEXT 16
vaidarbhy etad avijya

1754

tvaydrgha-samkay
vt vaya guair hn
bhikubhi lghit mudh
vaidarbhiO princess of Vidarbha; etatthis; avijyanot knowing;
tvayby you; adrgha-samkaywithout long-range vision; vt
chosen; vayamWe; guaiof good qualities; hndevoid;
bhikubhiby beggars; lghitpraised; mudhout of their
bewilderment.
O Vaidarbh, not being farsighted, you didn't realize this, and therefore
you chose Us as your husband, even though We have no good qualities
and are glorified only by deluded beggars.
TEXT 17
athtmano 'nurpa vai
bhajasva katriyarabham
yena tvam ia saty
ihmutra ca lapsyase
athanow; tmanafor yourself; anurpamsuitable; vaiindeed;
bhajasvaplease accept; katriya-abhama first-class man of the royal
order; yenaby whom; tvamyou; iahopes; satybecoming
fulfilled; ihain this life; amutrain the next life; caalso; lapsyase
will obtain.
Now you should definitely accept a more suitable husband, a first-class
man of the royal order who can help you achieve everything you want,
both in this life and the next.
Lord Ka continues to tease His beautiful wife, trying to provoke her
loving anger.
TEXT 18
caidya-lva-jarsandha
dantavakrdayo np
mama dvianti vmoru
rukm cpi tavgraja

1755

caidya-lva-jarsandha-dantavakra-dayaCaidya (iupla), lva,

Jarsandha, Dantavakra and others; npkings; mamaMe; dvianti
hate; vma-ruO beautiful-thighed one; rukmRukm; ca apias well;
tavayour; agra-jaolder brother.
Kings like iupla, lva, Jarsandha and Dantavakra all hate Me, O
beautiful-thighed one, and so does your elder brother Rukm.
TEXT 19
te vrya-madndhn
dptn smaya-nuttaye
nitsi may bhadre
tejopaharatsatm
temof them; vryawith their power; madaby the intoxication;
andhnmblinded; dptnmproud; smayathe arrogance; nuttaye
to dispel; nit asiyou were taken in marriage; mayby Me; bhadre
good woman; tejathe strength; upaharatremoving; asatmof the
wicked.
It was to dispel the arrogance of these kings that I carried you away, My
good woman, for they were blinded by the intoxication of power. My
purpose was to curb the strength of the wicked.
TEXT 20
udsn vaya nna
na stry-apatyrtha-kmuk
tma-labdhysmahe pr
gehayor jyotir-akriy
udsnindifferent; vayamWe; nnamindeed; nanot; strfor
wives; apatyachildren; arthaand wealth; kmukhankering; tmalabdhyby being self-satisfied; smaheWe remain; prcomplete;
gehayoto body and home; jyotilike a fire; akriyengaged in no
activity.
We care nothing for wives, children and wealth. Always satisfied within
Ourselves, We do not work for body and home, but like a light, We

1756

merely witness.
TEXT 21
r-uka uvca
etvad uktv bhagavn
tmna vallabhm iva
manyamnm avilet
tad-darpa-ghna upramat
r-uka uvcaukadeva Gosvm said; etvatthis much; uktv
saying; bhagavnthe Supreme Lord; tmnamherself; vallabhmHis
beloved; ivaas; manyamnmthinking; aviletbecause of (His)
never being separated (from her); tatthat; darpaof the pride; ghna
the destroyer; upramatdesisted.
ukadeva Gosvm said: Rukmi had thought herself especially
beloved by the Lord because He never left her company. By saying these
things to her He vanquished her pride, and then He stopped speaking.
TEXT 22
iti trilokea-pates tadtmana
priyasya devy aruta-prvam apriyam
rutya bht hdi jta-vepathu
cint durant rudat jagma ha
itithus; tri-lokaof the three worlds; aof the lords; pate-of the
master; tadthen; tmanaof her own; priyasyabeloved; devthe
goddess, Rukmi; arutanever heard; prvampreviously; apriyam
unpleasantness; rutyahearing; bhtfrightened; hdiin her heart;
jtaborn; vepathutrembling; cintmanxiety; durantmterrible;
rudatsobbing; jagma hashe experienced.
Goddess Rukmi had never before heard such unpleasantries from her
beloved, the Lord of universal rulers, and she became frightened. A
tremor arose in her heart, and in terrible anxiety she began to cry.
TEXT 23

1757

pad su-jtena nakhrua-ry

bhuva likhanty arubhir ajansitai
sicat kukuma-ritau stanau
tasthv adho-mukhy ati-dukha-ruddha-vk
padwith her foot; su-jtenavery tender; nakhaof its nails; arua
reddish; ryhaving the effulgence; bhuvamthe earth; likhant
scratching; arubhiwith her tears; ajanabecause of her eye shadow;
asitaiwhich were black; sicatsprinkling; kukumawith
kukuma powder; ritaured; stanaubreasts; tasthaushe stood still;
adhadownward; mukhher face; atiextreme; dukhadue to the
sorrow; ruddhachecked; vkher speech.
With her tender foot, effulgent with the reddish glow of her nails, she
scratched the ground, and tears darkened by her eye makeup sprinkled
her kukuma-reddened breasts. There she stood, face downward, her
voice choked up by extreme sorrow.
TEXT 24
tasy su-dukha-bhaya-oka-vinaa-buddher
hastc chlathad-valayato vyajana papta
deha ca viklava-dhiya sahasaiva muhyan
rambheva vyu-vihato pravikrya ken
tayher; su-dukhaby the great unhappiness; bhayafear; oka
and remorse; vinaaspoiled; buddhewhose intelligence; hastt
from the hand; lathatslipping; valayatawhose bangles; vyajanam
the fan; paptafell; dehaher body; caalso; viklavadisrupted;
dhiyawhose mind; sahas evasuddenly; muhyanfainting; rambh
a plantain tree; ivaas if; vyuby the wind; vihatablown down;
pravikryascattering; kenher hair.
Rukmi's mind was overwhelmed with unhappiness, fear and grief.
Her bangles slipped from her hand, and her fan fell to the ground. In
her bewilderment she suddenly fainted, her hair scattering all about as
her body fell to the ground like a plantain tree blown over by the wind.
Shocked by Lord Ka's words, Rukmi could not understand that the
Lord was only teasing, and thus she displayed these ecstatic symptoms of

1758

grief, which rla Vivantha Cakravart characterizes as sttvika ecstasies

ranging from "becoming stunned" to "dissolution."
TEXT 25
tad dv bhagavn ka
priyy prema-bandhanam
hsya-prauhim ajnanty
karua so 'nvakampata
tatthis; dvseeing; bhagavnthe Supreme Lord; kaKa;
priyyof His beloved; premaby pure love of God; bandhanamthe
bondage; hsyaof His joking; prauhimthe full import; ajnanty
who could not comprehend; karuamerciful; saHe; anvakampata
felt compassion.
Seeing that His beloved was so bound to Him in love that she could not
understand the full meaning of His teasing, merciful Lord Ka felt
compassion for her.
TEXT 26
paryakd avaruhyu
tm utthpya catur-bhuja
ken samuhya tad-vaktra
prmjat padma-pin
paryaktfrom the bed; avaruhyastepping down; uquickly; tm
her; utthpyapicking up; catur-bhujadisplaying four arms; ken
her hair; samuhyagathering; tather; vaktramface; prmjatHe
wiped; padma-pinwith His lotus hand.
The Lord quickly got down from the bed. Manifesting four arms, He
picked her up, gathered her hair and caressed her face with His lotus
hand.
The Lord manifested four hands so He could do all of these things
simultaneously.
TEXTS 27-28
pramjyru-kale netre

1759

stanau copahatau uc
liya bhun rjan
ananya-viay satm
sntvaym sa sntva-ja
kpay kpa prabhu
hsya-prauhi-bhramac-cittm
atad-arh sat gati
pramjyawiping; aru-kalefilled with tears; netreher eyes; stanau
her breasts; caand; upahataudisarrayed; ucby her sorrowful tears;
aliyaembracing her; bhunwith His arm; rjanO King (Parkit);
ananyano other; viaymwhose object of desire; satmchaste;
sntvaym saHe consoled; sntvaof ways of consoling; jathe
expert knower; kpaycompassionately; kpampitiable; prabhu
the Supreme Lord; hsyaof His joking; prauhiby the cleverness;
bhramatbecoming bewildered; cittmwhose mind; atat-arhmnot
deserving that; satmof pure devotees; gatithe goal.
Wiping her tear-filled eyes and her breasts, which were stained by tears
of grief, the Supreme Lord, the goal of His devotees, embraced His
chaste wife, who desired nothing but Him, O King. Expert in the art of
pacification, r Ka tenderly consoled pitiable Rukmi, whose mind
was bewildered by His clever joking and who did not deserve to suffer
so.
TEXT 29
r-bhagavn uvca
m m vaidarbhy asyeth
jne tv mat-paryam
tvad-vaca rotu-kmena
kvelycaritam agane
r-bhagavn uvcathe Supreme Lord said; mdo not; mwith Me;
vaidarbhiO Vaidarbh; asyethbe displeased; jneI know; tvm
you; matto Me; paryamfully dedicated; tvatyour; vacawords;
rotuto hear; kmenadesiring; kvelyin jest; caritamacted;
aganeMy dear lady.

1760

The Supreme Lord said: O Vaidarbh, do not be displeased with Me. I

know that you are fully devoted to Me. I only spoke in jest, dear lady,
because I wanted to hear what you would say.
According to rla Vivantha Cakravart, Lord Ka spoke the present
verse because He thought that lovely Rukmi might be afraid He would
again say something to disturb her, or that she might be angry at what He
had done.
TEXT 30
mukha ca prema-sarambhasphuritdharam kitum
ka-keprupga
sundara-bhru-ku-taam
mukhamthe face; caand; premaof love; sarambhaby the
agitation; sphuritatrembling; adharamwith lips; kitumto see;
kaof sidelong glances; kepaby the throwing; aruareddish;
apgamcorners of the eyes; sundarabeautiful; bhruof the
eyebrows; kuthe furrowing; taamon the edges.
I also wanted to see your face with lips trembling in loving anger, the
reddish corners of your eyes throwing sidelong glances and the line of
your beautiful eyebrows knit in a frown.
rla Vivantha Cakravart explains here that normally, by the Lord's
transcendental desire, His pure devotees reciprocate with Him in such a
way that they satisfy His spiritual desires. But Rukmi's love was so
strong that her unique mood predominated in this situation, and thus
instead of becoming angry she fainted and fell to the ground. Far from
displeasing Ka, however, she increased His transcendental ecstasy by
exhibiting her all-encompassing love for Him.
TEXT 31
aya hi paramo lbho
gheu gha-medhinm
yan narmair yate yma
priyay bhru bhmini
ayamthis; hiindeed; paramathe greatest; lbhagain; gheuin

1761

family life; gha-medhinmfor worldly householders; yatwhich;

narmaiwith joking words; yateis spent; ymatime; priyay
with one's beloved; bhruO timid one; bhminiO temperamental one.
The greatest pleasure worldly householders can enjoy at home is to
spend time joking with their beloved wives, My dear timid and
temperamental one.
The word bhmini indicates an angry, passionate, temperamental woman.
Since lovely Rukmi did not become angry despite all provocation, the
Lord is still speaking facetiously.
TEXT 32
r-uka uvca
saiva bhagavat rjan
vaidarbh parisntvit
jtv tat-parihsokti
priya-tyga-bhaya jahau
r-uka uvcaukadeva Gosvm said; sshe; evamthus;
bhagavatby the Supreme Personality of Godhead; rjanO King;
vaidarbhQueen Rukmi; parisntvitfully pacified; jtv
understanding; tatHis; parihsaspoken in jest; uktimwords; priya
by her beloved; tygaof rejection; bhayamher fear; jahaugave up.
ukadeva Gosvm said: O King, Queen Vaidarbh was fully pacified by
the Supreme Personality of Godhead and understood that His words
had been spoken in jest. Thus she gave up her fear that her beloved
would reject her.
TEXT 33
babha abha pus
vkant bhagavan-mukham
sa-vra-hsa-rucirasnigdhpgena bhrata
babhashe spoke; abhamto the most eminent; pusmof males;
vkantlooking upon; bhagavatof the Supreme Lord; mukhamthe
face; sa-vrashy; hsawith a smile; ruciracharming; snigdha

1762

affectionate; apgenaand with glances; bhrataO descendant of

Bharata.
Smiling bashfully as she cast charming, affectionate glances upon the
face of the Lord, the best of males, Rukmi spoke the following, O
descendant of Bharata.
TEXT 34
r-rukmiy uvca
nanv evam etad aravinda-vilocanha
yad vai bhavn bhagavato 'sad vibhmna
kva sve mahimny abhirato bhagavs try-adha
kvha gua-praktir aja-ghta-pd
r-rukmi uvcar Rukmi said; nanuwell; evamso be it; etat
this; aravinda-vilocanaO lotus-eyed one; hasaid; yatwhich; vai
indeed; bhavnYou; bhagavatato the Supreme Lord; asad
unequal; vibhmnato the almighty; kvawhere, in comparison; sve
in His own; mahimniglory; abhiratataking pleasure; bhagavnthe
Supreme Lord; triof the three (principal deities, namely Brahm, Viu
and iva); adhathe controller; kvaand where; ahammyself;
guaof material qualities; praktiwhose character; ajaby foolish
persons; ghtataken hold of; pdwhose feet.
r Rukmi said: Actually, what You have said is true, O lotus-eyed
one. I am indeed unsuitable for the almighty Personality of Godhead.
What comparison is there between that Supreme Lord, who is master of
the three primal deities and who delights in His own glory, and myself,
a woman of mundane qualities whose feet are grasped by fools?
rla rdhara Svm lists the faults Lord Ka had described in Himself
that He claimed disqualified Him from being Rukmi's husband. These
include incompatibility, fearfulness, taking shelter in the ocean,
quarreling with the powerful, abandoning His kingdom, uncertainty as to
His identity, acting against ordinary standards of behavior, having no
good qualities, being praised falsely by beggars, aloofness, and lack of
desire for family life. The Lord claimed that Rukmi had failed to
recognize these bad qualities in Him. Now she begins to respond to all the

1763

Lord's statements.
First she responds to r Ka's statement in Text 11 of this chapter:
kasmn no vave 'samn. "Why did you select Us, who are not equal to
you?" Here rmat Rukmi-dev says that she and Ka are certainly not
equal, for no one can be equal to the Supreme Lord. rla Vivantha
Cakravart further points out that in her extreme humility Rukmi is
identifying herself with the Lord's external energy, which in fact is her
expansion, Rukmi being the goddess of fortune.
TEXT 35
satya bhayd iva guebhya urukramnta
ete samudra upalambhana-mtra tm
nitya kad-indriya-gaai kta-vigrahas tva
tvat-sevakair npa-pada vidhuta tamo 'ndham
satyamtrue; bhayt-out of fear; ivaas if; guebhyaof the material
modes; urukramaO You who perform transcendental feats; anta
within; eteYou have lain down; samudrein the ocean; upalambhanamtrapure awareness; tmathe Supreme Soul; nityamalways;
katbad; indriya-gaaiagainst all the material senses; kta-vigraha
battling; tvamYou; tvatYour; sevakaiby the servants; npaof a
king; padamthe position; vidhutamrejected; tamadarkness;
andhamblind.
Yes, my Lord Urukrama, You lay down within the ocean as if afraid of
the material modes, and thus in pure consciousness You appear within
the heart as the Supersoul. You are always battling against the foolish
material senses, and indeed even Your servants reject the privilege of
royal dominion, which leads to the blindness of ignorance.
In Text 12 Lord Ka said, rjabhyo bibhyata su-bhru samudram araa
gatn: "Out of fear of the kings, We took shelter in the ocean." Here
rmat Rukmi-dev points out that the actual rulers of this world are
the guas, the material modes of nature, which impel all living beings to
act. rla Vivantha Cakravart points out that because Lord Ka fears
that His devotee will come under the influence of the modes of nature and
become entangled in sense gratification, He enters the internal ocean of
their hearts, where He remains as the omniscient Supersoul
(upalambhana-mtra tm). Thus He protects His devotees. The word

1764

upalambhana-mtra also indicates that the Lord is the object of

meditation for His devotees.
In Text 12 Lord Ka also said, balavadbhi kta-dven: "We created
enmity with the powerful." Here rmat Rukmi-dev points out that it is
the material senses which are actually powerful in this world. The
Supreme Lord has taken up the battle against sense gratification on the
part of His devotees, and thus He is constantly trying to help them in their
struggle for spiritual purity. When the devotees become free of unwanted
material habits, the Lord reveals Himself to them, and then the eternal
loving relationship between the Lord and His devotees becomes an
irrevocable fact.
In the same verse Ka stated, tyakta-npsann: "We renounced the
royal throne." But here rmat Rukmi-dev points out that the position
of political supremacy in this world usually implicates so-called powerful
leaders in darkness and blindness. As the saying goes, "Power corrupts."
Thus even the Lord's loving servants tend to shy away from political
intrigue and power politics. The Lord Himself, being completely satisfied
in His own spiritual bliss, would hardly be interested in occupying
mundane political positions. Thus rmat Rukmi-dev correctly
interprets the Lord's actions as evidence of His supreme transcendental
nature.
TEXT 36
tvat-pda-padma-makaranda-ju munn
vartmsphua nr-paubhir nanu durvibhvyam
yasmd alaukikam ivehitam varasya
bhmas tavehitam atho anu ye bhavantam
tvatYour; pdaof the feet; padmalotuslike; makarandathe honey;
jumwho relish; munnmfor sages; vartma(Your) path;
asphuamnot apparent; nin human form; paubhiby animals;
nanucertainly, then; durvibhvyamimpossible to comprehend;
yasmtbecause; alaukikamsupramundane; ivaas if; hitamthe
activities; varasyaof the Supreme Lord; bhmanO all-powerful one;
tavaYour; hitamactivities; atha utherefore; anufollowing; ye
who; bhavantamYou.
Your movements, inscrutable even for sages who relish the honey of
Your lotus feet, are certainly incomprehensible for human beings who

1765

behave like animals. And just as Your activities are transcendental, O

all-powerful Lord, so too are those of Your followers.
Here Queen Rukmi replies to Lord Ka's statement in Text 13:
aspaa-vartman pusm
aloka-patham yum
sthit padav su-bhru
prya sdanti yoita
"O fine-browed lady, women are usually destined to suffer when they stay
with men whose behavior is uncertain and who pursue a path not
approved by society."
In the present verse Rukmi is taking the term aloka-patham to mean
"unworldly path." Those who are entangled in worldly behavior are trying
to enjoy this world more or less like animals. Even if such people are
"culturally advanced," they should simply be considered sophisticated or
polished animals. rmat Rukmi-dev points out that because the Lord's
activities are always transcendental, they are aspaa, or "unclear," to
ordinary people, and even the sages trying to know the Lord cannot
perfectly understand these activities.
TEXT 37
nikicano nanu bhavn na yato 'sti kicid
yasmai bali bali-bhujo 'pi haranty ajdy
na tv vidanty asu-tpo 'ntakam hyatndh
preho bhavn bali-bhujm api te 'pi tubhyam
nikicanawithout possessions; nanuindeed; bhavnYou; nanot;
yatabeyond whom; astithere is; kicitanything; yasmaito
whom; balimtribute; baliof tribute; bhujathe enjoyers; apieven;
haranticarry; aja-dyheaded by Brahm; nanot; tvYou;
vidantiknow; asu-tpapersons satisfied in the body; antakamas
death; hyatby their status of wealth; andhblinded; prehathe
most dear; bhavnYou; bali-bhujmfor the great enjoyers of tribute;
apieven; tethey; apialso; tubhyam(are dear) to You.
You possess nothing because there is nothing beyond You. Even the
great enjoyers of tributeBrahm and other demigodspay tribute to

1766

You. Those who are blinded by their wealth and absorbed in gratifying
their senses do not recognize You in the form of death. But to the gods,
the enjoyers of tribute, You are the most dear, as they are to You.
Here rmat Rukmi-dev replies to Lord Ka's statement in Text 14:
nikican vaya avan
nikicana-jana-priy
tasmt pryea na hy hy
m bhajanti su-madhyame
"We have no material possessions, and We are dear to those who similarly
have nothing. Therefore, O slender one, the wealthy hardly ever worship
Me."
Queen Rukmi begins her statement by saying nikicano nanu, "You are
indeed nikicana." The word kicana means "something," and the prefix
niror, as it appears here, niindicates negation. Thus in the ordinary
sense nikicana means "one who does not have something," or, in other
words, "one who has nothing."
But in the present verse Queen Rukmi states that Lord Ka "possesses
nothing" not because He is a pauper but because He Himself is
everything. In other words, since Ka is the Absolute Truth, all that
exists is within Him. There is no second thing, something outside the
Lord's existence, for Him to possess. For example, a man may possess a
house or a car or a child or money, but these things do not become the
man: they exist outside of him. We say he possesses them merely in the
sense that he has control over them. But the Lord does not merely control
His creation: His creation actually exists within Him. Thus there is
nothing outside of Him that He can possess in the way that we possess
external objects.
The cryas explain nikicana in the following way: To state that a
person possesses something implies that he does not possess everything.
In other words, if we say that a man owns some property, we imply that
he does not own all property but rather some specific property. A
standard American dictionary defines the word some as "a certain
indefinite or unspecified number, quantity, etc., as distinguished from the
rest." The Sanskrit word kicana conveys this sense of a partial amount of
the total. Thus Lord Ka is called nikicana to refute the idea that He

1767

possesses merely a certain amount of beauty, fame, wealth, intelligence

and other opulences. Rather, He possesses infinite beauty, infinite
intelligence, infinite wealth and so on. This is so because He is the
Absolute Truth.
rla Prabhupda begins his introduction to the First Canto, Volume One,
of the rmad-Bhgavatam with the following statement, which is quite
relevant to our present discussion: "The conception of God and the
conception of the Absolute Truth are not on the same level. The rmadBhgavatam hits on the target of the Absolute Truth. The conception of
God indicates the controller, whereas the conception of the Absolute
Truth indicates the summum bonum, or the ultimate source of all
energies." Here rla Prabhupda touches upon a fundamental
philosophical point. God is commonly defined as "the supreme being,"
and the dictionary defines supreme as (1) highest in rank, power,
authority, etc; (2) highest in quality, achievement, performance, etc; (3)
highest in degree; and (4) final, ultimate. None of these definitions
adequately indicates absolute existence.
For example, we may say that a particular American is supremely wealthy
in the sense that he is wealthier than any other American, or we may
speak of the Supreme Court as the highest court in the land, although it
certainly does not have absolute authority in all political and social
matters, since it shares authority in these fields with the legislature and
the president. In other words, the word supreme indicates the best in a
hierarchy, and thus the supreme being may merely be understood as the
best or greatest of all beings but not as the very source of all other beings
and, indeed, of everything that exists. Thus rla Prabhupda specifically
points out that the concept of the Absolute Truth, Ka, is higher than
the concept of a supreme being, and this point is essential to a clear
understanding of Vaiava philosophy.
Lord Ka is not merely a supreme being: He is the absolute being, and
that is exactly the point His wife is making. Thus the word nikicana
indicates not that Ka possesses no opulence but rather all opulence. In
that sense she accepts His definition of Himself as nikicana.
In Text 14 Lord Ka also stated, nikicana-jana-priy: "I am dear to
those who have nothing." Here, however, Queen Rukmi points out that
the demigods, the wealthiest souls in the universe, regularly make
offerings to the Supreme Lord. We may assume that the demigods, being
the Lord's appointed representatives, know that everything belongs to

1768

Him in the sense that everything is part of Him, as explained above.

Therefore the statement nikicana-jana-priy is correct in the sense that
since nothing exists except the Lord and His potencies, no matter how
wealthy the Lord's worshipers appear to be they are in fact offering Him
nothing but His own energy as a loving act. The same idea is exemplified
when one worships the Ganges River by offering Ganges water, or when a
child gets money from his father on the father's birthday and buys him a
gift. The father is paying for his own present, but what he is really
interested in is his child's love. Similarly, the Supreme Lord manifests the
cosmos, and then the conditioned souls collect various items of the Lord's
creation. Pious souls offer some of the best items from their collection
back to the Lord as a sacrifice and thus purify themselves. Since the whole
cosmos and everything in it is simply the Lord's energy, we may say that
those who worship the Lord possess nothing.
In more conventional terms, people who are proud of their great wealth
do not bow down to God. Queen Rukmi also mentions these fools.
Satisfied with their temporary bodies, they do not understand the divine
power of death, which stalks them. The demigods, however, who are by
far the wealthiest living beings, regularly offer sacrifice to the Supreme
Lord, and thus the Lord is most dear to them, as stated here.
TEXT 38
tva vai samasta-pururtha-maya phaltm
yad-vchay su-matayo visjanti ktsnam
te vibho samucito bhavata samja
pusa striy ca ratayo sukha-dukhinor na
tvamYou; vaiindeed; samastaall; puruaof human life; arthaof
the goals; mayacomprising; phalaof the ultimate goal; tmthe
very Self; yatfor whom; vchayout of desire; su-mataya
intelligent persons; visjantidiscard; ktsnameverything; temfor
them; vibhoO omnipotent one; samucitaappropriate; bhavata
Your; samjaassociation; pusaof a man; striyand a women;
caand; ratayowho are attracted to each other in mutual lust; sukhadukhinowho experience material happiness and distress; nanot.
You are the embodiment of all human goals and are Yourself the final
aim of life. Desiring to attain You, O all-powerful Lord, intelligent
persons abandon everything else. It is they who are worthy of Your

1769

association, not men and women absorbed in the pleasure and grief
resulting from their mutual lust.
Here Queen Rukmi refutes Lord Ka's statement in Text 15:
yayor tma-sama vitta
janmaivaryktir bhava
tayor vivho maitr ca
nottamdhamayo kvacit
"Marriage and friendship are proper between two people who are equal in
terms of their wealth, birth, influence, physical appearance and capacity
for good progeny, but never between a superior and an inferior." In fact,
only those who have given up all such material conceptions of sense
gratification and have taken exclusively to the Lord's loving service can
understand who their real friend and companion isLord r Ka
Himself.
TEXT 39
tva nyasta-daa-munibhir gaditnubhva
tmtma-da ca jagatm iti me vto 'si
hitv bhavad-bhruva udrita-kla-vegadhvastio 'bja-bhava-nka-patn kuto 'nye
tvamYou; nyastawho have renounced; daathe sannys's staff;
munibhiby sages; gaditaspoken of; anubhvawhose prowess;
tmthe Supreme Soul; tmYour own self; dawho give away;
caalso; jagatmof all the worlds; itithus; meby me; vta
chosen; asiYou have been; hitvrejecting; bhavatYour; bhruva
from the eyebrows; udritagenerated; klaof time; vegaby the
impulses; dhvastadestroyed; iawhose hopes; abjalotus-born
(Lord Brahm); bhavaLord iva; nkaof heaven; patnthe masters;
kutawhat then of; anye-others.
Knowing that great sages who have renounced the sannys's daa
proclaim Your glories, that You are the Supreme Soul of all the worlds,
and that You are so gracious that You give away even Your own self, I
chose You as my husband, rejecting Lord Brahm, Lord iva and the
rulers of heaven, whose aspirations are all frustrated by the force of

1770

time, which is born from Your eyebrows. What interest, then, could I
have in any other suitors?
This is Queen Rukmi's refutation of Lord Ka's statement in Text 16.
There the Lord Ka said, bhikubhi lghit mudh: "I am glorified by
beggars." But Queen Rukmi points out that those so-called beggars are
actually sages in the paramahasa stage of lifesannyss who have
reached the highest level of spiritual advancement and thus given up the
sannys rod. Lord Ka also made two specific accusations against His
wife in Text 16. He said, vaidarbhy etad avijya"My dear Vaidarbh,
you were not aware of the situation"and tvaydrgha-samkay
"because you lack foresight." In the present verse, Rukmi's statement iti
me vto 'si indicates "I chose You as my husband because You possess the
above-mentioned qualities. It was not a blind choice at all." Rukmi
further mentions that she passed over lesser personalities like Brahm,
iva and the rulers of heaven because she saw that even though,
materially speaking, they are great personalities, they are frustrated by the
powerful waves of time, which emanate from the eyebrows of Lord Ka.
Therefore, far from lacking foresight, Rukmi chose Lord Ka after an
exhaustive appraisal of the entire cosmic situation. Thus she lovingly
rebukes her husband here.
rla Vivantha Cakravart interprets Rukmi's mood as follows: "My
dear husband, Your accusation that I lack foresight indicates that You did
know of my deep insight into the situation. Actually, I chose You because
I knew of Your true glories."
TEXT 40
jya vacas tava gadgraja yas tu bhpn
vidrvya rga-ninadena jahartha m tvam
siho yath sva-balim a pan sva-bhga
tebhyo bhayd yad udadhi araa prapanna
jyamfoolishness;
vacawords;
tavaYour;
gadgrajaO
Gadgraja; yawho; tueven; bh-pnthe kings; vidrvyadriving
away; rgaof rga, Your bow; ninadenaby the resounding;
jaharthatook away; mmme; tvamYou; sihaa lion; yathas;
svaYour own; balimtribute; aO Lord; pananimals; svabhgamhis own share; tebhyaof them; bhaytout of fear; yatthat;
udadhimof the ocean; araa-prapannatook shelter.

1771

My Lord, as a lion drives away lesser animals to claim his proper

tribute, You drove off the assembled kings with the resounding twang
of Your rga bow and then claimed me, Your fair share. Thus it is
sheer foolishness, my dear Gadgraja, for You to say You took shelter in
the ocean out of fear of those kings.
In Text 12 of this chapter Lord Ka said, rjabhyo bibhyata su-bhru
samudra arana gatn: "Terrified of those kings, We went to the ocean
for shelter." According to the cryas, Lord Ka finally provoked
Rukmi's anger by glorifying other men who might have been her
husband, and thus in an agitated mood she here tells Him that she is not
ignorant but rather that He has spoken foolishly. She states, "Like a lion
You abducted me in the presence of those kings and drove them away
with Your rga bow, so it is simply foolishness to say that out of fear of
those same kings You went to the ocean." According to rla Vivantha
Cakravart, as Queen Rukmi spoke these words she frowned and cast
angry sidelong glances at the Lord.
TEXT 41
yad-vchay npa-ikhmaayo 'nga-vainyajyanta-nhua-gaydaya aikya-patyam
rjya visjya viviur vanam ambujka
sdanti te 'nupadav ta ihsthit kim
yatfor whom; vchayout of desire; npaof kings; ikhmaaya
the crown jewels; aga-vainya-jyanta-nhua-gaya-dayaAga (the
father of Vena), Vainya (Pthu, the son of Vena), Jyanta (Bharata),
Nhua (Yayti), Gaya and others; aikyaexclusive; patyamhaving
sovereignty; rjyamtheir kingdoms; visjyaabandoning; viviu
entered; vanamthe forest; ambuja-akaO lotus-eyed one; sdanti
suffer frustration; teYour; anupadavmon the path; tethey; ihain
this world; sthitfixed; kimwhether.
Wanting Your association, the best of kingsAga, Vainya, Jyanta,
Nhua, Gaya and othersabandoned their absolute sovereignty and
entered the forest to seek You out. How could those kings suffer
frustration in this world, O lotus-eyed one?
Here Queen Rukmi refutes the ideas put forth by Lord Ka in Text 13.

1772

In fact rmat Rukmi-dev repeats Lord Ka's own words. The Lord
said, sthit padav su-bhru prya sdanti yoita: "Women who follow
My path generally suffer." Here Rukmi-dev says, sdanti te 'nupadav
ta ihsthit kim: "Why should those fixed on Your path suffer in this
world?" She gives the example of many great kings who renounced their
powerful sovereignty to enter the forest, where they performed austerities
and worshiped the Lord, intensely desiring His transcendental
association. Thus, according to rla Vivantha Cakravart, rmat
Rukmi-dev here intends to tell r Ka, "You have said that I, a king's
daughter, am unintelligent and frustrated because I married You. But how
can You accuse all these great enlightened kings of being unintelligent?
They were the wisest of men, yet they gave up everything to follow You
and were certainly not frustrated by the result. Indeed, they achieved the
perfection of Your association."
TEXT 42
knya rayeta tava pda-saroja-gandham
ghrya san-mukharita janatpavargam
lakmy-laya tv avigaayya gulayasya
marty sadoru-bhayam artha-viviita-di
kawhat woman; anyamanother man; rayetawould take shelter of;
tavaYour; pdaof the feet; sarojaof the lotus; gandhamthe aroma;
ghryahaving smelled; satby great saints; mukharitamdescribed;
janatfor all people; apavargambestowing liberation; lakmof the
goddess of fortune; layamthe place of residence; tubut; avigaa0a
not taking seriously; guaof all transcendental qualities; layasyaof
the abode; martymortal; sadalways; urugreat; bhayamone who
has fear; arthaher best interest; viviktaascertaining; diwhose
insight.
The aroma of Your lotus feet, which is glorified by great saints, awards
people liberation and is the abode of Goddess Lakm. What woman
would take shelter of any other man after savoring that aroma? Since
You are the abode of transcendental qualities, what mortal woman with
the insight to distinguish her own true interest would disregard that
fragrance and depend instead on someone who is always subject to
terrible fear?

1773

In Text 16 Lord Ka claimed that He was guair hn, "bereft of all

good qualities." To refute this claim, the devoted Rukmi here states that
the Lord is gulaya, "the abode of all good qualities." In a single moment
the so-called powerful men of this world can be reduced to utter
helplessness and confusion. Indeed, destruction is the inevitable fate of all
powerful masculine bodies. The Lord, however, has an eternal, spiritual
body that is omnipotent and infinitely beautiful, and thus, as Queen
Rukmi argues here, how could any sane, enlightened woman take
shelter of anyone but the Supreme Lord, Ka?
TEXT 43
ta tvnurpam abhaja jagatm adham
tmnam atra ca paratra ca kma-pram
syn me tavghrir araa stibhir bhramanty
yo vai bhajantam upayty antpavarga
tamHim; tvYourself; anurpamsuitable; abhajamI have chosen;
jagatmof all the worlds; adhamthe ultimate master; tmnamthe
Supreme Soul; atrain this life; caand; paratrain the next life; ca
also; kmaof desires; pramthe fulfiller; sytmay they be; mefor
me; tavaYour; aghrifeet; araamshelter; stibhiby the various
movements (from one species of life to another); bhramantywho has
been wandering; yawhich (feet); vaiindeed; bhajantamtheir
worshiper; upaytiapproach; antafrom untruth; apavarga
freedom.
Because You are suitable for me, I have chosen You, the master and
Supreme Soul of all the worlds, who fulfill our desires in this life and
the next. May Your feet, which give freedom from illusion by
approaching their worshiper, give shelter to me, who have been
wandering from one material situation to another.
An alternate reading for the word stibhi is rutibhi, in which case the
idea Rukmi expresses is this: "I have been bewildered by hearing from
various religious scriptures about numerous rituals and ceremonies with
their promises of fruitive results." rla rdhara Svm gives this
explanation, while rla Jva Gosvm and rla Vivantha Cakravart give
an additional idea Rukmi might express with the word rutibhi: "My
dear Lord Ka, I was bewildered by hearing about Your various

1774

incarnations. I heard that when You descended as Rma You abandoned

Your wife, St, and that in this life You abandoned the gops. Thus I was
bewildered."
It is understood that rmat Rukmi-dev is the eternally liberated
consort of Lord Ka, but in these verses she humbly plays the part of a
mortal woman taking shelter of the Supreme Lord.
TEXT 44
tasy syur acyuta np bhavatopadi
str gheu khara-go-va-vila-bhty
yat-kara-mlam an-karaa nopayyd
yumat-kath ma-virica-sabhsu gt
tasyof her; syulet them become (the husbands); acyutaO
infallible Ka; npkings; bhavatby You; upadimentioned;
strmof women; gheuin the homes; kharaas asses; gooxen;
vadogs; vilacats; bhtyand slaves; yatwhose; karaof the
ear; mlamthe core; ariYour enemies; karaaO You who vex; na
never; upayytcome near; yumatconcerning You; kath
discussions; maof Lord iva; viricaand Lord Brahm; sabhsuin
the scholarly assemblies; gtsung.
O infallible Ka, let each of the kings You named become the husband
of a woman whose ears have never heard Your glories, which are sung
in the assemblies of iva and Brahm. After all, in the households of
such women these kings live like asses, oxen, dogs, cats and slaves.
According to rla rdhara Svm, these fiery words of Queen Rukmi's
are a response to Lord Ka's opening statement, found in Text 10 of the
chapter. The Supreme Lord had said, "My dear princess, You were sought
after by many kings as powerful as the rulers of planets. They were all
abundantly endowed with political influence, wealth, beauty, generosity
and physical strength." According to rdhara Svm, Queen Rukmi
here speaks with anger, pointing her index finger at the Lord. She
compares the so-called great princes to asses because they carry many
material burdens, to oxen because they are always distressed while
performing their occupational duties, to dogs because their wives
disrespect them, to cats because they are selfish and cruel, and to slaves
because they are servile in family affairs. Such kings may appear desirable

1775

to a foolish woman who has not heard or understood the glories of r

Ka.
rla Vivantha Cakravart adds that such kings are like asses because
their wives sometimes kick them, like dogs because they behave
inimically toward outsiders in order to protect their homes, and like cats
because they eat the remnants left by their wives.
TEXT 45
tvak-maru-roma-nakha-kea-pinaddham antar
mssthi-rakta-kmi-vi-kapha-pitta-vtam
jvac-chava bhajati knta-matir vimh
y te padbja-makarandam ajighrat str
tvakwith skin; maruwhiskers; romabodily hair; nakhanails;
keaand hair on the head; pinaddhamcovered; antainside;
msaflesh; asthibones; raktablood; kmiworms; vistool;
kapha-mucus; pittabile; vtamand air; jvatliving; avama corpse;
bhajatiworships; kntaas husband or lover; matiwhose idea;
vimhtotally bewildered; ywho; teYour; pada-abjaof the lotus
feet; makarandamthe honey; ajighratnot smelling; strwoman.
A woman who fails to relish the fragrance of the honey of Your lotus
feet becomes totally befooled, and thus she accepts as her husband or
lover a living corpse covered with skin, whiskers, nails, head-hair and
body-hair and filled with flesh, bones, blood, parasites, feces, mucus,
bile and air.
Here Lord Ka's chaste wife makes a quite unequivocal statement about
material sense gratification based on the physical body. rla Vivantha
Cakravart comments as follows on this verse: On the authority of the
statement sa vai pati syd akuto-bhaya svayam"He indeed should
become one's husband who can remove all fear"r Ka is the real
husband for all women at all times. Thus a woman who worships
someone else as her husband simply worships a dead body.
rla Vivantha Cakravart comments further: Rukmi thus considered
that although the sweetness of Lord Ka's lotus feet is well known, and
although He possesses an eternal body full of knowledge and bliss, foolish
women reject Him. An ordinary husband's body is covered on the outside
by skin and hair; otherwise, being filled with blood, feces, flesh, bile and

1776

so on, it would be overwhelmed with flies and other vermin attracted by

its bad smell and other offensive qualities.
Those who have no practical experience of the beauty and purity of Ka
or of Ka consciousness may be confused by such uncompromising
denunciations of material, bodily gratification. But those who are
enlightened in Ka consciousness will be enlivened and enthused by
such absolutely truthful statements.
TEXT 46
astv ambujka mama te caranurga
tman ratasya mayi cnatirikta-de
yarhy asya vddhaya uptta-rajo-'ti-mtro
mm kase tad u ha na paramnukamp
astumay there be; ambuja-akaO lotus-eyed one; mamamy; te
Your; caraafor the feet; anurgasteady attraction; tmanin
Yourself; ratasyawho take Your pleasure; mayitoward me; caand;
anatiriktanot much; dewhose glance; yarhiwhen; asyaof this
universe; vddhayefor the increase; upttaassuming; rajaof the
mode of passion; ati-mtraan abundance; mmat me; kaseYou
look; tatthat; u haindeed; nafor us; paramathe greatest;
anukampshow of mercy.
O lotus-eyed one, though You are satisfied within Yourself and thus
rarely turn Your attention toward me, please bless me with steady love
for Your feet. It is when You assume a predominance of passion in
order to manifest the universe that You glance upon me, showing me
what is indeed Your greatest mercy.
In Text 20 of this chapter Lord Ka stated, "Always satisfied within
Ourselves, We care nothing for wives, children and wealth." Here
Rukmi-dev humbly replies, "Yes, You take pleasure within Yourself and
therefore rarely look at me."
In this regard rla Vivantha Cakravart points out that Lord Ka had
already declared His love for Rukmi (SB 10.53.2): tathham api tac-citto
nidr ca na labhe nii. "I am also thinking about herso much so that I
cannot sleep at night." Lord Ka is satisfied within Himself, and if we
remember that rmat Rukmi-dev is His internal potency, we can
understand that His loving affairs with her are expressions of His pure

1777

spiritual happiness.
Here, however, Queen Rukmi humbly identifies herself with the Lord's
external energy, which is her expansion. Therefore she says, "Though You
do not often look at me, when You are ready to manifest the material
universe and thus begin to work through the material quality of passion,
which is Your potency, You glance at me. In this way You show me Your
greatest mercy." Thus crya Vivantha explains that Goddess Rukmi's
statement can be understood in two ways. And of course the Vaiavas,
after thoroughly understanding the philosophy of Ka from the bona
fide cryas, simply relish these loving affairs between the Lord and His
exalted devotees.
TEXT 47
naivlkam aha manye
vacas te madhusdana
amby eva hi prya
kanyy syd rati kvacit
nanot; evaindeed; alkamfalse; ahamI; manyethink; vaca
words; teYour; madhu-sdanaO killer of Madhu; ambyof Amb;
eva hicertainly; pryagenerally; kanyythe maiden; sytarose;
ratiattraction (to lva); kvacitonce.
Actually, I don't consider Your words false, Madhsudana. Quite often
an unmarried girl is attracted to a man, as in the case of Amb.
Having refuted everything Lord Ka said, rmat Rukmi, in a gracious
frame of mind, now praises the truthfulness of His statements. In other
words, she accepts that Lord Ka used her as an example to elucidate
ordinary female psychology. The King of K had three daughters
Amb, Amblik and Ambikand Amb was attracted to lva. This
story is narrated in the Mahbhrata.
TEXT 48
vyhy cpi pucaly
mano 'bhyeti nava navam
budho 'sat na bibhyt
t bibhrad ubhaya-cyuta
vyhyof

woman

who

is

married;

caand;

apieven;

1778

pucalypromiscuous; manathe mind; abhyetiis attracted;

navam navamto newer and newer (lovers); budhaone who is
intelligent; asatman unchaste woman; na bibhrytshould not
maintain; tmher; bibhratmaintaining; ubhayafrom both (good
fortune in this world and in the next); cyutafallen.
The mind of a promiscuous woman always hankers for new lovers, even
if she is married. An intelligent man should not keep such an unchaste
wife, for if he does he will lose his good fortune both in this life and the
next.
TEXT 49
r-bhagavn uvca
sdhvy etac-chrotu-kmais tva
rja-putr pralambhit
mayodita yad anvttha
sarva tat satyam eva hi
r-bhagavn uvcathe Supreme Lord said; sdhviO saintly lady;
etatthis; rotuto hear; kmai(by Us) who wanted; tvamyou;
rja-putriO princess; pralambhitfooled; mayby Me; uditam
spoken; yatwhat; anvtthayou replied to; sarvamall; fatthat;
satyamcorrect; eva hiindeed.
The Supreme Lord said: O saintly lady, O princess, We deceived you
only because We wanted to hear you speak like this. Indeed, everything
you said in reply to My words is most certainly true.
TEXT 50
yn yn kmayase kmn
mayy akmya bhmini
santi hy eknta-bhaktys
tava kalyi nityada
yn ynwhatever; kmayaseyou hanker for; kmnbenedictions;
mayito Me; akmyafor freedom from desire; bhminiO fair one;
santithey are; hiindeed; eka-antaexclusively; bhakty-who is

1779

devoted; tavafor you; kalyiO auspicious one; nityadalways.

Whatever benedictions you hope for in order to become free of material
desires are ever yours, O fair and noble lady, for you are My unalloyed
devotee.
TEXT 51
upalabdha pati-prema
pti-vratya ca te 'naghe
yad vkyai clyamny
na dhr mayy apakarit
upalabdhamperceived; patifor one's husband; premapure love;
ptitoward one's husband; vratyamadherence to vows of chastity;
caand; teyour; anagheO sinless one; yatin as much as; vkyai
with words; clyamnybeing disturbed; nanot; dhyour mind;
mayiattached to Me; apakaritdragged away.
O sinless one, I have now seen firsthand the pure love and chaste
attachment you have for your husband. Even though shaken by My
words, your mind could not be pulled away from Me.
rla Vivantha Cakravart quotes the following verse describing the pure
love between Rukmi and Ka:
sarvath dhvasa-rahita
saty api dhvasa-krae
yad bhva-bandhana yno
sa prem parikrtita
"When the affectionate bond between a young man and a young woman
can never be destroyed, even when there is every cause for the destruction
of that relationship, the attachment between them is said to be pure love."
This is the nature of the eternal loving affairs between Lord Ka and His
pure conjugal associates.
TEXT 52
ye m bhajanti dmpatye
tapas vrata-caryay

1780

kmtmno 'pavargea
mohit mama myay
yethose who; mmMe; bhajantiworship; dmpatyefor status in
household life; tapasby penances; vrataof vows; caryayand by
the execution; kma-tmnalusty by nature; apavargaof liberation;
amthe controller; mohitbewildered; mamaMy; myayby the
illusory, material energy.
Although I have the power to award spiritual liberation, lusty persons
worship Me with penance and vows in order to get My blessings for
their mundane family life. Such persons are bewildered by My illusory
energy.
The word dmpatye indicates the relationship between husband and wife.
Lusty and bewildered persons worship the Supreme Lord to enhance this
relationship, though they know He can free them from their useless
attachment to temporary things.
TEXT 53
m prpya mniny apavarga-sampada
vchanti ye sampada eva tat-patim
te manda-bhg niraye 'pi ye n
mtrtmakatvt niraya su-sagama
mmMyself; prpyaobtaining; mniniO reservoir of love;
apavargaof liberation; sampadamthe treasure; vchantithey desire;
yewho; sampada(material) treasures; evaonly; tatof such;
patimthe master; tethey; manda-bhgless fortunate; nirayein
hell; apieven; yewhich; nmfor persons; mtr-tmakatvt
because they are absorbed in sense gratification; nirayahell; susagamaappropriate.
O supreme reservoir of love, unfortunate are they who even after
obtaining Me, the Lord of both liberation and material riches, hanker
only for material treasures. These worldly gains can be found even in
hell. Since such persons are obsessed with sense gratification, hell is a
fitting place for them.
It stands to reason that since Lord Ka is the source of all pleasure and

1781

all opulence, He Himself is the supreme pleasure and the most opulent.
Therefore our real self-interest is to always engage in the loving service of
Lord Ka. As Prahlda Mahrja says (SB 7.5.31), na te vidu svrthagati hi vium: "The ignorant do not know that their actual self-interest
lies in attaining the Supreme Lord, Viu [Ka]."
According to rla Vivantha Cakravart, one can easily obtain female
association and other sense pleasures even in hell. We have practical
experience that even such creatures as hogs, dogs and pigeons have ample
opportunity to enjoy sex. It is unfortunate that modern human beings,
who have a golden opportunity to become Ka conscious, prefer to
enjoy like dogs and cats. And this goes on in the name of material
progress.
TEXT 54
diy ghevary asakn mayi tvay
ktnuvttir bhava-mocan khalai
su-dukarsau sutar durio
hy asu-bhary nikti jua striy
diyfortunately; ghaof the house; variO mistress; asakt
constantly; mayito Me; tvayby you; ktdone; anuvttifaithful
service; bhavafrom material existence; mocanwhich gives liberation;
khalaifor those who are envious; su-dukarvery difficult to do;
asauit; sutarmespecially; duriawhose intentions are wicked;
hiindeed; asumher life air; bharywho (only) maintains;
niktimdeception; juawho indulges in; striyfor a woman.
Fortunately, O mistress of the house, you have always rendered Me
faithful devotional service, which liberates one from material existence.
This service is very difficult for the envious to perform, especially for a
woman whose intentions are wicked, who lives only to gratify her
bodily demands, and who indulges in duplicity.
rla Jva Gosvm poses the following question: Since devotional service
easily awards one liberation, isn't it possible that everyone will be
liberated and the world will no longer exist? The great crya answers
that there is no such danger, since it is very difficult for envious,
duplicitous, sensuous persons to faithfully serve the Supreme Personality
of Godhead, and there is no shortage of such people in the world.

1782

TEXT 55
na tvdm praayin ghi gheu
paymi mnini yay sva-vivha-kle
prptn npn na vigaayya raho-haro me
prasthpito dvija uparuta-sat-kathasya
nanot; tvdmlike you; praayinmloving; ghimwife;
gheuin My residences; paymido I see; mniniO respectful one;
yayby whom; svaof her own; vivhamarriage; kleat the time;
prptnarrived; npnkings; na vigaayyadisregarding; rahaof a
confidential message; harathe carrier; meto Me; prasthpitasent;
dvijaa brhmaa; uparutaoverheard; sattrue; kathasya
narrations about whom.
In all My palaces I can find no other wife as loving as you, O most
respectful one. When you were to be married, you disregarded all the
kings who had assembled to seek your hand, and simply because you
had heard authentic accounts concerning Me, you sent a brhmaa to
Me with your confidential message.
TEXT 56
bhrtur virpa-karaa yudhi nirjitasya
prodvha-parvai ca tad-vadham aka-gohym
dukha samuttham asaho 'smad-ayoga-bhty
naivbrav kim api tena vaya jits te
bhrtuof your brother; virpa-karaamthe disfigurement; yudhiin
battle; nirjitasyawho was defeated; prodvhaof the marriage ceremony
(of Rukmi's grandson, Aniruddha); parvaion the appointed day;
caand; tathis; vadhamkilling; aka-gohymduring a gambling
match; dukhamsorrow; samuthamfully experienced; asaha
intolerable; asmatfrom Us; ayogaof separation; bhtyout of fear;
nanot; evaindeed; abravdid you speak; kim apianything; tena
by that; vayamWe; jitconquered; teby you.
When your brother, who had been defeated in battle and then
disfigured, was later killed during a gambling match on Aniruddha's
wedding day, you felt unbearable grief, yet out of fear of losing Me you
spoke not a word. By this silence you have conquered Me.

1783

Here Lord Ka refers to an event that will be described in the next

chapter. Thus Ka's talks with Rukmi must have taken place after the
marriage of Aniruddha.
TEXT 57
dtas tvaytma-labhane su-vivikta-mantra
prasthpito mayi ciryati nyam etat
matv jihsa ida agam ananya-yogya
tiheta tat tvayi vaya pratinandayma
dtathe messenger; tvayby you; tmaMyself; labhanefor
obtaining; su-viviktavery confidential; mantrawhose advice;
prasthpitasent; mayiwhen I; ciryatidelayed; nyamempty;
etatthis (world); matvthinking; jihseyou wanted to give up;
idamthis; agambody; ananyafor no one else; yogyamsuited;
tihetamay stand; tatthat; tvayiin you; vayamWe; pratinandaymarespond by rejoicing.
When you sent the messenger with your most confidential plan and yet
I delayed going to you, you began to see the whole world as void and
wanted to quit your body, which could never have been given to anyone
but Me. May this greatness of yours remain with you always; I can do
nothing to reciprocate except joyfully thank you for your devotion.
rmat Rukmi-dev had no intention whatsoever of accepting any other
husband but Lord Ka, as she stated in her message to the Lord (SB
10.52.43): yarhy ambujka na labheya bhavat-prasda/ jahym asn
vrata-kn ata-janmabhi syt. "If I cannot obtain Your mercy, I shall
simply give up my vital force, which will have become weak from the
severe penances I will perform. Then, after hundreds of lifetimes of
endeavor, I may obtain Your mercy." The rmad-Bhgavatam firmly
establishes the unique glories of Queen Rukmi-dev.
TEXT 58
r-uka uvca
eva saurata-salpair
bhagavn jagad-vara
sva-rato ramay reme
nara-loka viambayan

1784

r-uka uvcaukadeva Gosvm said; evamin this way; saurata

conjugal; salpaiby conversations; bhagavnthe Supreme Lord;
jagatof the universe; varathe master; svain Himself; rata
taking pleasure; ramaywith Ram, the goddess of fortune (that is, with
Queen Rukmi); remeHe enjoyed; nara-lokamthe world of humans;
viambayanimitating.
ukadeva Gosvm said: And so the self-satisfied Supreme Lord of the
universe enjoyed with the goddess of fortune, engaging her in lovers'
talks and thus imitating the ways of human society.
The word viambayan means "imitating" and also "ridiculing." The Lord
acted like a husband of this world, but His pastimes are transcendental
and expose the perverted nature of mundane activities aimed at bodily
sense gratification.
TEXT 59
tathnysm api vibhur
ghesu ghavn iva
sthito gha-medhyn
dharmn loka-gurur hari
tathsimilarly; anysmof the other (queens); apialso; vibhuthe
almighty Supreme Lord; gheuin the residences; gha-vna
householder; ivaas if; sthitacarried out; gha-medhynof a pious
householder; dharmnthe religious duties; lokaof all the worlds;
guruthe spiritual master; hariLord Ka.
The almighty Lord Hari, preceptor of all the worlds, similarly behaved
like a conventional householder in the palaces of His other queens,
performing the religious duties of a family man.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixtieth Chapter, of
the rmad-Bhgavatam, entitled "Lord Ka Teases Queen Rukmi."

1785

61. Lord Balarma Slays Rukm

This chapter lists Lord r Ka's sons, grandsons and other progeny. It
also describes how Lord Balarma killed Rukm at Aniruddha's marriage
ceremony and how Lord Ka arranged for His sons and daughters to be
married.
Not understanding the full truth about r Ka, each of His wives
thought that since He remained constantly in her palace she must be His
favorite wife. They were all entranced by the Lord's beauty and His loving
conversations with them, but they could not agitate His mind with the
charming gestures of their eyebrows or by any other means. Having
attained as their husband Lord Ka, whom even demigods like Brahm
find it difficult to know in truth, the Lord's queens were always eager to
associate with Him. Thus, although each of them had millions of
maidservants, they would personally render Him menial service.
Each of Lord Ka's wives had ten sons, who in turn each fathered many
sons and grandsons. In the womb of Rukm's daughter Rukmavat,
Pradyumna fathered Aniruddha. Though r Ka had disrespected
Rukm, to please his sister Rukm gave his daughter in marriage to
Pradyumna, and his granddaughter to Aniruddha. Bal, the son of
Ktavarm, married Rukmi's daughter Crumat.
At Aniruddha's wedding, Lord Baladeva, r Ka and other Ydavas
went to Rukm's palace in the city of Bhojakaa. After the ceremony,
Rukm challenged Lord Baladeva to a game of dice. In the first match
Rukm defeated Baladeva, whereupon the King of Kaliga laughed at the
Lord, displaying all his teeth. Lord Baladeva won the next match, but
Rukm refused to concede defeat. A voice then spoke from the sky,
announcing that Baladeva had in fact won. But Rukm, encouraged by the
wicked kings, offended Lord Baladeva by saying that while He was
certainly expert at tending cows, He knew nothing of playing dice. Thus
insulted, Lord Baladeva angrily struck Rukm dead with His club. The
King of Kaliga tried to flee, but Lord Baladeva seized him and knocked
out all his teeth. Then the other offensive kings, their arms, thighs and
heads wounded by Baladeva's blows, fled in all directions, bleeding

1786

profusely. r Ka expressed neither approval nor disapproval of His

brother-in-law's death, fearing He would jeopardize His loving ties with
either Rukmi or Baladeva.
Lord Baladeva and the other Ydavas then seated Aniruddha and His bride
on a fine chariot, and they all set off for Dvrak.
TEXT 1
r-uka uvca
ekaikaas t kasya
putrn daa-daba
ajjanann anavamn
pitu sarvtma-sampad
r-uka uvcar ukadeva Gosvm said; eka-ekaaeach one of
them; tthey; kasyaof Lord Ka; putrnsons; daa-daaten
each; abalthe wives; ajjanangave birth to; anavamnnot inferior;
pitu-to their father; sarvain all; tmaHis personal; sampad
opulences.
ukadeva Gosvm said: Each of Lord Ka's wives gave birth to ten
sons, who were not less than their father, having all His personal
opulence.
Lord Ka had 16,108 wives, and thus this verse indicates that the Lord
begot 161,080 sons.
TEXT 2
ghd anapaga vkya
rja-putryo 'cyuta sthitam
preha nyamasata sva sva
na tat-tattva-vida striya
ghtfrom their palaces; anapagamnever going out; vkyaseeing;
rja-putryadaughters of kings; acyutamLord Ka; sthitam
remaining; prehammost dear; nyamasatathey considered; svam
svameach their own; nanot; tatabout Him; tattvathe truth;
vidaknowing; striyathe women.
Because each of these princesses saw that Lord Acyuta never left her
palace, each thought herself the Lord's favorite. These women did not

1787

understand the full truth about Him.

rla Vivantha Cakravart hkura notes that Lord Ka would leave
the palaces only with the permission of His wives, and thus each one
considered herself His favorite.
TEXT 3
crv-abja-koa-vadanyata-bhu-netrasa-prema-hsa-rasa-vkita-valgu-jalpai
sammohit bhagavato na mano vijetu
svair vibhramai samaakan vanit vibhmna
crubeautiful; abjaof a lotus; koa(like) the whorl; vadanaby His
face; yataextended; bhuby His arms; netraand eyes; sa-prema
loving; hsaof laughter; rasain the mood; vkitaby His glances;
valguattractive; jalpaiand by His conversations; sammohittotally
bewildered; bhagavataof the Supreme Lord; nanot; manathe
mind; vijetumto conquer; svaiwith their own; vibhramai
allurements; samaakanwere able; vanitthe women; vibhmnaof
the perfectly complete.
The Supreme Lord's wives were fully enchanted by His lovely, lotuslike
face, His long arms and large eyes, His loving glances imbued with
laughter, and His charming talks with them. But with all their charms
these ladies could not conquer the mind of the all-powerful Lord.
The previous verse stated that Lord Ka's queens could not understand
the truth of the Lord. This truth is explained in the present verse. The
Lord is all-powerful, full in Himself, with infinite opulence.
TEXT 4
smyvaloka-lava-darita-bhva-hri
bhr-maala-prahita-saurata-mantra-auai
patnyas tu oaa-sahasram anaga-bair
yasyendriya vimathitum karaair na eku
smyawith concealed laughter; avalokaof glances; lavaby the
traces; daritadisplayed; bhvaby the intentions; hrienchanting;
bhrof the eyebrows; maalaby the arch; prahitasent forth;
saurataromantic;
mantraof
messages;
auaiwith
the

1788

manifestations of boldness; patnyawives; tubut; oaasixteen;

sahasramthousand; anagaof Cupid; baiwith the arrows;
yasyawhose; indriyamsenses; vimathitumto agitate; karaaiand
by (other) means; na ekuwere unable.
The arched eyebrows of these sixteen thousand queens enchantingly
expressed those ladies' secret intentions through coyly smiling sidelong
glances. Thus their eyebrows boldly sent forth conjugal messages. Yet
even with these arrows of Cupid, and with other means as well, they
could not agitate Lord Ka's senses.
TEXT 5
ittha ram-patim avpya pati striyas t
brahmdayo 'pi na vidu padav yadym
bhejur mudviratam edhitaynurgahsvaloka-nava-sagama-llasdyam
itthamin this manner; ram-patimthe Lord of the goddess of fortune;
avpyaobtaining; patimas their husband; striyathe women; t
they; brahma-dayaLord Brahm and other demigods; apieven; na
vidudo not know; padavmthe means of attaining; yadymwhom;
bhejupartook of; mudwith pleasure; aviratamincessantly;
edhitayincreasing;
anurgaloving
attraction;
hsasmiling;
avalokaglances; navaever-fresh; sagamafor intimate association;
llasaeagerness; dyambeginning with.
Thus these women obtained as their husband the master of the goddess
of fortune, although even great demigods like Brahm do not know how
to approach Him. With ever-increasing pleasure, they felt loving
attraction for Him, exchanged smiling glances with Him, eagerly
anticipated associating with Him in ever-fresh intimacy and enjoyed in
many other ways.
This text describes the intense conjugal attraction the queens felt for Lord
Ka.
TEXT 6
pratyudgamsana-varrhaa-pda-aucatmbla-viramaa-vjana-gandha-mlyai kea-prasra-ayana-

1789

snapanopahryai
ds-at api vibhor vidadhu sma dsyam
pratyudgamaby approaching; sanaoffering a seat; varafirst class;
arhaaworship; pdaHis feet; aucawashing; tmbla(offering)
betel nut; viramaahelping Him to relax (by massaging His feet);
vjanafanning; gandha(offering) fragrant substances; mlyaiand
flower garlands; keaHis hair; prasraby dressing; ayanaarranging
His bed; snapanabathing Him; upahryaiand by presenting gifts;
dsmaidservants; athaving hundreds; apialthough; vibhofor
the almighty Lord; vidadhu-smathey executed; dsyamservice.
Although the Supreme Lord's queens each had hundreds of
maidservants, they chose to personally serve the Lord by approaching
Him humbly, offering Him a seat, worshiping Him with excellent
paraphernalia, bathing and massaging His feet, giving Him pn to chew,
fanning Him, anointing Him with fragrant sandalwood paste, adorning
Him with flower garlands, dressing His hair, arranging His bed, bathing
Him and presenting Him with various gifts.
rla rdhara Svm explains that ukadeva Gosvm is so eager to
describe these glorious pastimes of the Lord with His queens that he has
repeated these verses. That is, Text 5 of this chapter is almost identical
with Text 44 of the fifty-ninth chapter in this canto, and Text 6 is
identical with Text 45 of that chapter. rla Vivantha Cakravart
explains that the term varrhaa ("excellent offerings") indicates that the
queens offered the Lord palmfuls of flowers (pupjali) and palmfuls of
jewels (ratnjali).
TEXT 7
ts y daa-putr
ka-str purodit
aau mahiyas tat-putrn
pradyumndn gmi te
tsmamong those; ywho; daahaving ten; putrmsons;
ka-strmwives of Lord Ka; purpreviously; udit
mentioned; aaueight; mahiyachief queens; tattheir; putrn
sons; pradyumna-dnheaded by Pradyumna; gmiI shall recite; te

1790

for you.
Among Lord Ka's wives, each of whom had ten sons, I previously
mentioned eight principal queens. I shall now recite for you the names
of those eight queens' sons, headed by Pradyumna.
TEXTS 8-9
crudea sudea ca
crudeha ca vryavn
sucru crugupta ca
bhadracrus tathpara
crucandro vicru ca
cru ca daamo hare
pradyumna-pramukh jt
rukmiy nvam pitu
crudea sudea caCrudea and Sudea; crudehaCrudeha;
caand; vrya-vnpowerful; sucru crugupta caSucru and
Crugupta; bhadracruBhadracru; tathalso; aparaanother;
crucandra vicra caCrucandra and Vicru; craCru; caalso;
daamathe tenth; hareby Lord Hari; pradyumna-pramukh
headed by Pradyumna; jtabegotten; rukmiymin Rukmi; na
not; avaminferior; pituto their father.
The first son of Queen Rukmi was Pradyumna, and also born of her
were Crudea, Sudea and the powerful Crudeha, along with
Sucru, Crugupta, Bhadracru, Crucandra, Vicru and Cru, the
tenth. None of these sons of Lord Hari was less than his father.
TEXTS 10-12
bhnu subhnu svarbhnu
prabhnur bhnums tath
candrabhnur bhadbhnur
atibhnus tathama
rbhnu pratibhnu ca
satyabhmtmaj daa

1791

smba sumitra purujic

chatajic ca sahasrajit
viyaya citraketu ca
vasumn dravia kratu
jmbavaty sut hy ete
smbdy pit-sammat
bhnu subhnu svarbhnuBhnu, Subhnu and Svarbhnu;
prabhna
bhnumnPrabhnu
and
Bhnumn;
tathalso;
candrabhnu bhadbhnuCandrabhnu and Bhadbhnu; atibhnu
Atibhnu; tathalso; aamathe eighth; rbhnurbhnu;
pratibhnuPratibhnu;
caand;
satyabhmof
Satyabhm;
tmajthe sons; daaten; smba sumitra purujit atajit ca
sahasrajitSmba, Sumitra, Purujit, atajit and Sahasrajit; vijaya
citraketu caVijaya and Citraketu; vasumn dravia kratuVasumn,
Dravia and Kratu; jmbavatyof Jmbavat; sutsons; hiindeed;
etethese; smba-dyheaded by Smba; pitby their father;
sammatfavored.
The ten sons of Satyabhm were Bhnu, Subhnu, Svarbhnu,
Prabhnu, Bhnumn, Candrabhnu, Bhadbhnu, Atibhnu (the
eighth), rbhnu and Pratibhnu. Smba, Sumitra, Purujit, atajit,
Sahasrajit, Vijaya, Citraketu, Vasumn, Dravia and Kratu were the
sons of Jmbavat. These ten, headed by Smba, were their father's
favorites.
rla Jva Gosvm translates the compound pit-sammat in this verse as
"highly regarded by their father." The word also indicates that these sons,
like the others already mentioned, were regarded as being just like their
glorious father, Lord Ka.
TEXT 13
vra candro 'vasena ca
citragur vegavn va
ma akur vasu rmn
kuntir ngnajite sut
vra candra avasena caVra, Candra and Avasena; citragu vegavn

1792

vaCitragu, Vegavn and Va; ma aku vasuma, aku and

Vasu; r-mnopulent; kuntiKunt; ngnajiteof Nagnajit; sut
the sons.
The sons of Ngnajit were Vra, Candra, Avasena, Citragu, Vegavn,
Va, ma, aku, Vasu and the opulent Kunti.
TEXT 14
ruta kavir vo vra
subhur bhadra ekala
ntir dara pramsa
klindy somako 'vara
ruta kavi va vraruta, Kavi, Va and Vra; subhuSubhu;
bhadraBhadra; ekalaone of them; nti dara pramsanti,
Dara and Pramsa; klindyof Klind; somakaSomaka;
avarathe youngest.
ruta, Kavi, Va, Vra, Subhu, Bhadra, nti, Dara and Pramsa
were sons of Klind. Her youngest son was Somaka.
TEXT 15
praghoo gtravn siho
bala prabala rdhaga
mdry putr mahakti
saha ojo 'parjita
praghoa gtravn sihaPraghoa, Gtravn and Siha; bala
prabala rdhagaBala, Prabala and rdhaga; mdryof Mdr;
putrsons; mahakti saha oja aparjitaMahakti, Saha, Oja
and Aparjita.
Mdr's sons were Praghoa, Gtravn, Siha, Bala, Prabala, rdhaga,
Mahakti, Saha, Oja and Aparjita.
Mdr is also known as Lakma.
TEXT 16
vko haro 'nilo gdhro

1793

vardhanonnda eva ca
mahsa pvano vahnir
mitravindtmaj kudhi
vka hara anila gdhraVka, Hara, Anila and Gdhra; vardhanaunndaVardhana and Unnda; eva caalso; mahsa pvana
vahniMahsa, Pvana and Vahni; mitravindof Mitravind;
tmajsons; kudhiKudhi.
Mitravind's sons were Vka, Hara, Anila, Gdhra, Vardhana, Unnda,
Mahsa, Pvana, Vahni and Kudhi.
TEXT 17
sagrmajid bhatsena
ra praharao 'rijit
jaya subhadro bhadry
vma yu ca satyaka
sagrmajit bhatsenaSagrmajit and Bhatsena; ra praharaa
arijitra, Praharaa and Arijit; jaya subhadraJaya and Subhadra;
bhadryof Bhadr (aiby); vma yu ca satyakaVma, yur and
Satyaka.
Sagrmajit, Bhatsena, ra, Praharaa, Arijit, Jaya and Subhadra were
the sons of Bhadr, together with Vma, yur and Satyaka.
TEXT 18
dptims tmrataptdy
rohiys tanay hare
pradyamnc cniruddho 'bhd
rukmavaty mah-bala
putry tu rukmio rjan
nmn bhojakae pure
dptimn tmratapta-dyDptimn, Tmratapta and others;
rohiyof Rohi (chief of the remaining 16,100 queens); tanay
sons; hareof Lord Ka; pradyumntfrom Pradyumna; caand;
aniruddhaAniruddha; abhtwas born; rukmavatymin Rukmavat;

1794

mah-balagreatly powerful; putrymin the daughter; tuindeed;

rukmiaof Rukm; rjanO King (Parkit); nmnby name;
bhojakae purein the city of Bhojakaa (Rukm's domain).
Dptimn, Tmratapta and others were the sons of Lord Ka and
Rohi. Lord Ka's son Pradyumna fathered the greatly powerful
Aniruddha in the womb of Rukmavat, the daughter of Rukm. O King,
this took place while they were living in the city of Bhojakaa.
Lord Ka's eight principal queens are Rukmi, Satyabhm, Jmbavat,
Ngnajit, Klind, Lakma, Mitravind and Bhadr. Having mentioned
all their sons, ukadeva Gosvm now refers to the sons of the other
16,100 queens by mentioning the two principal sons of Queen Rohi, the
foremost of the remaining queens.
TEXT 19
ete putra-pautr ca
babhvu koio npa
mtara ka-jtn
sahasri ca oaa
etemof these; putrasons; pautrand grandsons; caand;
babhvuwere born; koiaby the tens of millions; npaO King;
mtarathe mothers; ka-jtnmof the descendants of Lord Ka;
sahasrithousands; caand; oaasixteen.
My dear King, the sons and grandsons of Lord Ka's children
numbered in the tens of millions. Sixteen thousand mothers gave rise to
this dynasty.
TEXT 20
r-rjovca
katha rukmy ar-putrya
prdd duhitara yudhi
kena paribhtas ta
hantu randhra pratkate
etad khyhi me vidvan
dvior vaivhika mitha

1795

r-rj uvcathe King said; kathamhow; rukmRukm; ariof his

enemy; putryato the son; prdtgave; duhitaramhis daughter;
yudhiin battle; kenaby Ka; paribhtadefeated; tamHim
(Lord Ka); hantumto kill; randhramthe opportunity; pratkate
he was waiting for; etatthis; khyhiplease explain; meto me;
vidvanO learned one; dvioof the two enemies; vaivhikamthe
marital arrangement; mithabetween them.
King Parkit said: How could Rukm give his daughter to his enemy's
son? After all, Rukm had been defeated by Lord Ka in battle and
was waiting for an opportunity to kill Him. Please explain this to me, O
learned onehow these two inimical parties became united through
marriage.
TEXT 21
angatam atta ca
vartamnam atndriyam
vipraka vyavahita
samyak payanti yogina
angatamnot yet happened; attampast; caalso; vartamnam
present; atndriyambeyond the purview of the senses; viprakam
distant; vyavahitamblocked by obstacles; samyakperfectly; payanti
see; yoginamystic yogs.
Mystic yogs can perfectly see that which has not yet happened, as well
as things in the past or present, beyond the senses, remote or blocked
by physical obstacles.
Here King Parkit encourages ukadeva Gosvm to explain why Rukm
gave his daughter to Lord Ka's son Pradyumna. The King stresses that
since great yogs like ukadeva Gosvm know everything, the sage must
also know this and should explain it to the anxious King.
TEXT 22
r-uka uvca
vta svaya-vare skd
anago 'ga-yutas tay
rja sametn nirjitya

1796

jahraika-ratho yudhi
r-uka uvcaukadeva Gosvm said; vtachosen; svaya-vare
in her svaya-vara ceremony; sktmanifest; anagaCupid; agayataincarnate; tayby her; rjathe kings; sametnassembled;
nirjityadefeating; jahraHe took her away; eka-rathahaving only
one chariot; yudhiin battle.
r ukadeva Gosvm said: At her svaya-vara ceremony, Rukmavat
herself chose Pradyumna, who was the re-embodiment of Cupid. Then,
although He fought alone on a single chariot, Pradyumna defeated the
assembled kings in battle and took her away.
TEXT 23
yady apy anusmaran vaira
rukm kvamnita
vyatarad bhgineyya
sut kurvan svasu priyam
yadi apialthough; anusmaranalways remembering; vairam-his enmity;
rukmRukm; kaby Lord Ka; avamnitainsulted; vyatarat
granted; bhgineyyato his sister's son; sutmhis daughter; kurvan
doing; svasuof his sister; priyamthe pleasing.
Though Rukm always remembered his enmity toward Lord Ka, who
had insulted him, in order to please his sister he sanctioned his
daughter's marriage to his nephew.
The answer to King Parkit's question is given here. Ultimately Rukm
approved his daughter's marriage to Pradyumna in order to please his
sister, Rukmi.
TEXT 24
rukmiys tanay rjan
ktavarma-suto bal
upayeme vilk
kany crumat kila
rukmiyof

Rukmi;

tanaymthe daughter;

rjanO King;

1797

ktavarma-sutathe son of Krtavarm; balnamed Bal; upayeme

married; vilabroad; akmwhose eyes; kanymyoung, innocent
girl; crumatmnamed Crumat; kilaindeed.
O King, Bal, the son of Ktavarm, married Rukmi's young daughter,
large-eyed Crumat.
rla rdhara Svm explains that each of the Lord's queens had one
daughter, and that this mention of Crumat's marriage is an indirect
reference to the marriages of all these princesses.
TEXT 25
dauhitryniruddhya
pautr rukmy dadd dhare
rocan baddha-vairo 'pi
svasu priya-cikray
jnann adharma tad yauna
sneha-pnubandhana
dauhitryato his daughter's son; aniruddhyaAniruddha; pautrm
his granddaughter; rukmRukm; dadtgave; haretoward Lord
Ka; rocanmnamed Rocan; baddhabound; vairain enmity;
apialthough; svasuhis sister; priya-cikraywanting to please;
jnanknowing; adharmamirreligion; tatthat; yaunammarriage;
snehaof affection; paby the ropes; anubandhanawhose bondage.
Rukm gave his granddaughter Rocan to his daughter's son,
Aniruddha, despite Rukm's relentless feud with Lord Hari. Although
Rukm considered this marriage irreligious, he wanted to please his
sister, bound as he was by the ropes of affection.
rla rdhara Svm explains that according to worldly standards one
should not give one's beloved granddaughter to the grandson of one's
bitter enemy. Thus we find the following injunction: dviad-anna na
bhoktavya dvianta naiva bhojayet. "One should not eat an enemy's
food or feed an enemy." There is also the following prohibition:
asvargya loka-vidvia dharmam apy caren na tu. "One should not
execute religious injunctions if they will obstruct one's journey to heaven,
or if they are odious to human society."
It should be pointed out here that Lord Ka is not really the enemy of

1798

anyone. As the Lord states in the Bhagavad-gt (5.29), suhda sarvabhtnm jtv m ntim cchati: "One achieves peace by
understanding that I am the well-wishing friend of every living being."
Although Lord Ka is everyone's friend, Rukm could not appreciate
this fact and considered Lord Ka his enemy. Still, out of affection for
his sister, he gave his granddaughter to Aniruddha.
Finally, we should note that, contrary to the prohibition quoted above,
one may not give up the basic principles of spiritual life merely because
such principles are unpopular with people in general. As Lord Ka
states in the Gt (18.66), sarva-dharmn parityajya mm eka arana
vraja. The last word in spiritual duties is to surrender to the Supreme
Lord, and that duty takes precedence over all secondary injunctions.
Moreover, in this age r Caitanya Mahprabhu has kindly presented a
sublime process that will attract all sincere people to come to the point of
surrendering to the Lord. By following Lord Caitanya's blissful process of
chanting, dancing, feasting and discussing spiritual philosophy, anyone
can easily go back home, back to Godhead, for an eternal life of bliss and
knowledge.
Still, someone may argue that the members of the Ka consciousness
movement should not practice in the Western countries those ceremonies
or activities that displease people in general. We respond that even in the
Western countries, when people are properly informed of the activities of
the Ka consciousness movement, they generally appreciate this great
spiritual institution. Those who are especially envious of God will not
appreciate any type of religious movement, and since such persons are
themselves little better than animals, they cannot impede the great Ka
consciousness movement, just as the envious Rukm could not impede
the performance of Lord Ka's pure pastimes.
TEXT 26
tasminn abhyudaye rjan
rukmi rma-keavau
pura bhojakaa jagmu
smba-pradyumnakdaya
tasminon the occasion of that; abhyudayehappy event; rjanO King;
rukmiRukmi; rma-keavauBalarma and Ka; puramto the
city; bhojakaamBhojakaa; jagmuwent; smba-pradyumnakadayaSmba, Pradyumna and others.

1799

On the joyous occasion of that marriage, O King, Queen Rukmi, Lord

Balarma, Lord Ka and several of the Lord's sons, headed by Smba
and Pradyumna, went to the city of Bhojakaa.
TEXTS 27-28
tasmin nivtta udvhe
kliga-pramukh np
dpts te rukmia procur
balam akair vinirjaya
anaka-jo hy aya rjann
api tad-vyasana mahat
ity ukto balam hya
tenkair rukmy advyata
tasminwhen that; nivttewas finished; udvhethe marriage
ceremony; kliga-pramukhheaded by the ruler of Kaliga; np
kings; dptarrogant; tethey; rukmiamto Rukm; procuspoke;
balamBalarma; akaiwith dice; vinirjayayou should defeat;
anaka-janot expert in gambling with dice; hiindeed; ayamHe;
rjanO King; apialthough; tatwith that; vyasanamHis fascination;
mahatgreat; itithus; uktaaddressed; balamLord Balarma;
hyainviting; tenawith Him; akaiat dice; rukmRukm;
advyataplayed.
After the wedding, a group of arrogant kings headed by the King of
Kaliga told Rukm, "You should defeat Balarma at dice. He's not
expert at dice, O King, but still He's quite addicted to it." Thus advised,
Rukm challenged Balarma and began a gambling match with Him.
TEXT 29
ata sahasram ayuta
rmas tatrdade paam
ta tu rukmy ajayat tatra
kliga prhasad balam
dantn sandarayann uccair
nmyat tad dhalyudha

1800

atamone hundred; sahasramone thousand; ayatamten thousand;

rmaLord Balarma; tatrain that (match); dadeaccepted;
paamwager; tamthat; tubut; rukmRukm; ajayatwon; tatra
thereupon; kligathe King of Kaliga; prhasatlaughed loudly;
balamat Lord Balarma; dantnhis teeth; sandarayanshowing;
uccaiopenly; na amyatdid not forgive; tatthis; hala-yudha
Balarma, the carrier of the plow weapon.
In that match Lord Balarma first accepted a wager of one hundred
coins, then one thousand, then ten thousand. Rukm won this first
round, and the King of Kaliga laughed loudly at Lord Balarma,
showing all his teeth. Lord Balarma could not tolerate this.
rla Vivantha Cakravart explains that the wagers consisted of gold
coins. Lord Balarma inwardly became quite angry when He saw the gross
offense of the King of Kaliga.
TEXT 30
tato laka rukmy aghd
glaha tatrjayad bala
jitavn aham ity ha
rukm kaitavam rita
tatathen; lakamone hundred thousand; rukmRukm; aght
accepted; glahama bet; tatrain that; ajayatwon; balaLord
Balarma; jitavnhave won; ahamI; itithus; hasaid; rukm
Rukm; kaitavamdeception; ritaresorting to.
Next Rukm accepted a bet of one hundred thousand coins, which Lord
Balarma won. But Rukm tried to cheat, declaring "I'm the winner!"
TEXT 31
manyun kubhita rmn
samudra iva parvai
jtyruko 'ti-ru
nyarbuda glaham dade
manyunby anger; kubhitaagitated; r-mnpossessing beauty, or
the beautiful goddess of fortune; samudrathe ocean; ivalike;

1801

parvaion the full-moon day; jtyby nature; aruareddish;

akawhose eyes; atiextreme; ruwith anger; nyarbudamof one
hundred million; glahama wager; dadeaccepted.
Shaking with anger like the ocean on the full-moon day, handsome Lord
Balarma, His naturally reddish eyes even redder in His fury, accepted a
wager of one hundred million gold coins.
TEXT 32
ta cpi jitavn rmo
dharmea chalam rita
rukm jita maytreme
vadantu prnik iti
tamthat; ca apialso; jitavnwon; rmaLord Balarma;
dharmeafairly; chalamdeceit; ritaresorting to; rukmRukm;
jitamwon; mayby me; atrain this regard; imethese; vadantu
may speak; prnikwitnesses; itithus.
Lord Balarma fairly won this wager also, but Rukm again resorted to
cheating and declared, "I have won! Let these witnesses here say what
they saw."
Rukm undoubtedly had his friends in mind when he called for the
witnesses to speak. But even as his witnesses prepared to aid their
cheating friend, a wonderful event took place, as described in the next
verse.
TEXT 33
tadbravn nabho-v
balenaiva jito glaha
dharmato vacanenaiva
rukm vadati vai m
tadthen; abravtspoke; nabhain the sky; va voice; balena-by
Lord Balarma; evaindeed; jitawon; glahathe wager;
dharmatafairly; vacanenawith words; evacertainly; rukmRukm;
vadatispeaks; vaiindeed; mduplicitous.

1802

Just then a voice from the sky declared, "Balarma has fairly won this
wager. Rukm is surely lying."
TEXT 34
tm andtya vaidarbho
dua-rjanya-codita
sakaraa parihasan
babhe kla-codita
tmthat (voice); andtyadisregarding; vaidarbhaRukm, Prince of
Vidarbha; duawicked; rjanyaby the kings; coditaurged on;
sakaraamto Lord Balarma; parihasanridiculing; babhehe
spoke; klaby the force of time; coditaimpelled.
Urged on by the wicked kings, Rukm ignored the divine voice. In fact
destiny itself was urging Rukm on, and thus he ridiculed Lord
Balarma as follows.
TEXT 35
naivka-kovid yya
gopl vana-gocar
akair dvyanti rjno
bai ca na bhavd
nanot; evaindeed; akain playing at dice; kovidexpert;
yyamYou; goplcowherds; vanain the forest; gocarranging
about; akaiwith dice; dvyantiplay; rjnakings; baiwith
arrows; caand; nanot; bhavdthe likes of You.
[Rukm said:] You cowherds who wander about the forests know
nothing about dice. Playing with dice and sporting with arrows are only
for kings, not for the likes of You.
TEXT 36
rukmiaivam adhikipto
rjabhi copahsita
kruddha parigham udyamya

1803

jaghne ta nma-sasadi
rukmiby Rukm; evamin this manner; adhikiptainsulted;
rjabhiby the kings; caand; upahsitalaughed at; kruddha
angered; parighamHis club; udyamyaraising; jaghneHe struck dead;
tamhim; nma-sasadiin the auspicious assembly.
Thus insulted by Rukm and ridiculed by the kings, Lord Balarma was
provoked to anger. In the midst of the auspicious wedding assembly, He
raised His club and struck Rukm dead.
TEXT 37
kaliga-rja taras
ghtv daame pade
dantn aptayat kruddho
yo 'hasad vivtair dvijai
kaliga-rjamthe King of Kaliga; tarasquickly; ghtvseizing;
daameon his tenth; padestep (as he tried to run away); dantnhis
teeth; aptayatHe knocked out; kruddhaangry; yawho; ahasat
laughed; vivtaiwith openly displayed; dvijaiteeth.
The King of Kaliga, who had laughed at Lord Balarma and shown his
teeth, tried to run away, but the furious Lord quickly seized him on his
tenth step and knocked out all his teeth.
TEXT 38
anye nirbhinna-bhruiraso rudhirokit
rjno dudravar bht
balena paghrdit
anyeothers; nirbhinnabroken; bhutheir arms; ruthighs;
irasaand heads; rudhirawith blood; ukitdrenched; rjna
kings; dudruvufled; bhtfrightened; balenaby Lord Balarma;
parighawith His club; ardittormented.
Tormented by Lord Balarma's club, the other kings fled in fear, their
arms, thighs and heads broken and their bodies drenched in blood.

1804

TEXT 39
nihate rukmii yle
nbravt sdhv asdhu v
rakmi-balayo rjan
sneha-bhaga-bhayd dhari
nihatebeing killed; rukmiiRukm; yleHis brother-in-law; na
abravtdid not say; sdhugood; asdhunot good; vor; rukmibalayoof Rukmi and Balarma; rjanO King; snehathe affection;
bhagaof breaking; bhaytout of fear; hariLord Ka.
When His brother-in-law Rukm was slain, Lord Ka neither
applauded nor protested, O King, for He feared jeopardizing His
affectionate ties with either Rukmi or Balarma.
TEXT 40
tato 'niruddha saha sryay vara
ratha samropya yayu kuasthalm
rmdayo bhojakad darh
siddhkhilrth madhusdanray
tatathen; aniruddhamAniruddha; sahatogether with; sryayHis
bride; varamthe groom; rathamon His chariot; samropyaplacing;
yayuthey went; kuasthalmto Kuasthal (Dvrak); rma-daya
headed by Lord Balarma; bhojakatfrom Bhojakaa; darhthe
descendants of Darha; siddhafulfilled; akhilaall; arthwhose
purposes; madhusdanaof Lord Ka; rayunder the shelter.
Then the descendants of Darha, headed by Lord Balarma, seated
Aniruddha and His bride on a fine chariot and set off from Bhojakaa
for Dvrak. Having taken shelter of Lord Madhusdana, they had
fulfilled all their purposes.
Even though Rukmi was very dear to all the Drhas, her brother
Rukm had constantly opposed and insulted Ka since Rukmi's
wedding. Thus, rla Vivantha Cakravart explains, the associates of
Lord Ka could hardly lament Rukm's sudden demise.
Thus end the purports of the humble servants of His Divine Grace A.C.

1805

Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-first Chapter, of

the rmad-Bhgavatam, entitled "Lord Balarma Slays Rukm."

1806

62. The Meeting of and Aniruddha

This chapter recounts the meeting of Aniruddha and , and also

Aniruddha's battle with Bsura.
Of the one hundred sons of King Bali, the oldest was Bsura. He was a
great devotee of Lord iva, who favored Ba so much that even demigods
like Indra would serve him. Bsura once satisfied iva by playing
musical instruments with his one thousand hands while iva danced his
tava-ntya. In response, iva offered Ba whatever benediction he
chose, and Ba asked iva to become the guardian of his city.
One day when Ba was feeling an urge to do battle, he told Lord iva:
"Except for you, in the whole world there is no warrior strong enough to
fight me. Therefore these thousand arms you've given me are merely a
heavy burden." Angered by these words, Lord iva replied, "Your pride
will be crushed in battle when you meet my equal. Indeed, your chariot
flag will fall to the ground, broken."
Bsura's daughter, , once had an encounter with a lover in her sleep.
Several nights in a row this occurred, until one night she failed to see Him
in her dreams. She suddenly awoke, speaking aloud to Him in a state of
agitation, but when she noticed her maidservants around her, she felt
embarrassed. 's companion Citralekh asked her who she had been
addressing, and told her everything. Hearing of 's dreamlover,
Citralekh tried to relieve her friend's distress by drawing pictures of
Gandharvas and other celestial personalities, as well as various men of the
Vi dynasty. Citralekh asked to pick out the man she had seen in
her dreams, and pointed to the picture of Aniruddha. Citralekh, who
had mystic powers, knew at once that the young man her friend had
pointed out was Lord Ka's grandson Aniruddha. Then, using her
mystic powers, Citralekh flew through the sky to Dvrak, found
Aniruddha and brought Him back with her to oitapura, Bsura's
capital. There she presented Him to .
Having obtained the man of her desires, began serving Him very
affectionately within her private quarters, which were supposed to be
strictly off limits to men. After some time the female guards of the inner

1807

palace noticed symptoms of sexual activity on 's person, and they

went to Bsura to inform him. Greatly disturbed, Bsura rushed to
his daughter's apartments with many armed guards and, to his great
surprise, saw Aniruddha there. As the guards attacked Him, Aniruddha
took up His club and succeeded in killing a few before the powerful Ba
could capture Him with his mystic nga-pa ropes, filling with
lamentation.
TEXT 1
r-rjovca
basya tanaym m
upayeme yadttama
tatra yuddham abhd ghora
hari-akarayor mahat
etat sarva mah-yogin
samkhytu tvam arhasi
r-rj uvcathe King (Parkit Mahrja) said; basyaof the demon
Ba; tanaymthe daughter; mnamed ; upayememarried;
yadu-uttamathe best of the Yadus (Aniruddha); tatrain connection
with that; yuddhama battle; abhtoccurred; ghoramfearsome; hariakarayobetween Lord Hari (Ka) and Lord akara (iva);
mahatgreat; etatthis; sarvamall; mah-yoginO great mystic;
samkhytumto explain; tvamyou; arhasideserve.
King Parkit said: The best of the Yadus married Bsura's daughter,
, and as a result a great, fearsome battle occurred between Lord Hari
and Lord akara. Please explain everything about this incident, O
most powerful of mystics.
TEXT 2
r-uka uvca
ba putra-ata-jyeho
baler sn mahtmana
yena vmana-rpya
haraye 'dyi medin
tasyaurasa suto bna
iva-bhakti-rata sad

1808

mnyo vadnyo dhm ca

satya-sandho dha-vrata
oitkhye pure ramye
sa rjyam akarot pur
tasya ambho prasdena
kikar iva te 'mar
sahasra-bhur vdyena
tdave 'toayan mam
r-uka uvcaukadeva Gosvm said; baBa; putraof sons;
ataone hundred; jyehathe oldest; baleof Mahrja Bali; st
was; mah-tmanaof the great soul; yenaby whom (Bali); vmanarpyain the form of the dwarf, Vmanadeva; harayeto the Supreme
Lord Hari; adyiwas given; medinthe earth; tasyahis; aurasa
from the semen; sutathe son; baBa; iva-bhaktiin devotion
for Lord iva; ratafixed; sadaalways; mnyarespectable;
vadnyamagnanimous;
dh-manintelligent;
caand;
satyasandhatruthful; dha-vratafirm in his vows; oita-khyeknown
as oita; purein the city; ramyecharming; sahe; rjyam akarot
made his kingdom; purin the past; tasyaupon him; ambhoof
Lord ambhu (iva); prasdenaby the pleasure; kinkarservants;
ivaas if; tethey; amarthe demigods; sahasraone thousand;
bhuhaving arms; vdyenawith the playing of musical instruments;
tavewhile he (Lord iva) was dancing his tava-ntya; atoayat-he
satisfied; mamLord iva.
ukadeva Gosvm said: Ba was the oldest of the hundred sons
fathered by the great saint Bali Mahrja, who gave the whole earth in
charity to Lord Hari when He appeared as Vmanadeva. Bsura, born
from Bali's semen, became a great devotee of Lord iva. His behavior
was always respectable, and he was generous, intelligent, truthful and
firm in his vows. The beautiful city of oitapura was under his
dominion. Because Lord iva had favored him, the very demigods
waited on Bsura like menial servants. Once, when iva was dancing
his tava-ntya, Ba especially satisfied the lord by playing a
musical accompaniment with his one thousand arms.

1809

TEXT 3
bhagavn sarva-bhtea
arayo bhakta-vatsala
varea chandaym sa
sa ta vavre purdhipam
bhagavnthe lord; sarvaof all; bhtacreated beings; athe
master; arayathe giver of shelter; bhaktato his devotees;
vatsalacompassionate; vareawith a choice of benedictions;
chandaym sagratified him; sahe, Ba; tamhim, Lord iva;
vavrechose; puraof his city; adhipamas the guardian.
The lord and master of all created beings, the compassionate refuge of
his devotees, gladdened Bsura by offering him the benediction of his
choice. Ba chose to have him, Lord iva, as the guardian of his city.
TEXT 4
sa ekadha giria
prva-stha vrya-durmada
kirenrka-varena
saspas tat-padmbujam
sahe, Bsura; ekadonce; hasaid; giri-amto Lord iva;
prvaat his side; sthampresent; vryaby his strength; durmada
intoxicated; kirenawith his helmet; arkalike the sun; varena
whose color; saspantouching; tathis, Lord iva's; pada-ambujam
lotus feet.
Bsura was intoxicated with his strength. One day, when Lord iva
was standing beside him, Bsura touched the lord's lotus feet with
his helmet, which shone like the sun, and spoke to him as follows.
TEXT 5
namasye tv mah-deva
lokn gurum varam
pusm apra-kmn
kma-prmarghripam

1810

namasyeI bow down; tvmto you; mah-devaO greatest of gods;

loknmof the worlds; gurumto the spiritual master; varamto the
controller; pusmfor men; apraunfulfilled; kmnmwhose
desires; kma-prafulfilling desires; amara-aghripam(like) a tree of
heaven.
[Bsura said:] O Lord Mahdeva, I bow down to you, the spiritual
master and controller of the worlds. You are like the heavenly tree that
fulfills the desires of those whose desires are unfulfilled.
TEXT 6
do-sahasra tvay datta
para bhrya me 'bhavat
tri-loky pratiyoddhra
na labhe tvad te samam
dothe arms; sahasramone thousand; tvayby you; dattamgiven;
paramonly; bhryaa burden; mefor me; abhavathave become;
tri-lokyamin the three worlds; pratiyoddhraman opposing fighter; na
labheI do not find; tvatyou; teexcept for; samamequal.
These one thousand arms you bestowed upon me have become merely a
heavy burden. Besides you, I find no one in the three worlds worthy to
fight.
According to the cryas, Bsura's subtle implication here is this: "And
so when I have defeated you, Lord iva, my world conquest will be
complete and my desire for battle satisfied."
TEXT 7
katy nibhtair dorbhir
yuyutsur dig-gajn aham
dyy crayann adrn
bhts te 'pi pradudruvu
katywith itching; nibhtaifilled; dorbhiwith my arms;
yuyutsueager to fight; dikof the directions; gajnthe elephants;
ahamI; dyaO primeval one; ayamwent; crayancrushing to
powder; adrnmountains; bhtfrightened; tethey; apieven;

1811

pradudruvuran away.
Eager to fight with the elephants who rule the directions, O primeval
lord, I went forth, pulverizing mountains with my arms, which were
itching for battle. But even those great elephants fled in fear.
TEXT 8
tac chrutv bhagavn kruddha
ketus te bhajyate yad
tvad-darpa-ghna bhaven mha
sayuga mat-samena te
tatthat; rutvahearing; bhagavnthe lord; kruddhaangry; ketu
flag; teyour; bhajyateis broken; yadwhen; tvatyour; darpa
pride; ghnamdestroyed; bhavetwill be; mhaO fool; sayugam
battle; matto me; samenawith Him who is equal; teyour.
Hearing this, Lord iva became angry and replied, "Your flag will be
broken, fool, when you have done battle with one who is my equal.
That fight will vanquish your conceit."
Lord iva could have immediately chastised Bsura and personally
destroyed his pride, but since Bsura had been such a faithful servant of
his, iva did not do so.
TEXT 9
ity ukta kumatir ha
sva-gha prvian npa
pratkan giridea
sva-vrya-naanam kudh
itithus; uktaspoken to; ku-matifoolish; hadelighted; sva
his own; ghamhome; prviatentered; npaO King (Parkit);
pratkanwaiting for; giriaof Lord iva; deamprediction; svavryaof his prowess; naanamthe destruction; ku-dhunintelligent.
Thus advised, unintelligent Bsura was delighted. The fool then went
home, O King, to wait for that which Lord Giria had predicted: the
destruction of his prowess.

1812

Here Bsura is described as ku-dh ("having bad intelligence") and kumati ("foolish") because he completely misunderstood the actual
situation. This demon was so arrogant that he was convinced no one
could defeat him. He was delighted to hear that someone as powerful as
Lord iva would come to fight with him and satisfy his itching for battle.
Even though iva had said that this person would break Ba's flag and
destroy his prowess, the demon was too foolish to take this statement
seriously and eagerly awaited the fight.
At the present moment materialistic people are delighted by the many
unprecedented facilities for sense gratification. Although it is clear that
death, both individual and collective, is quickly approaching them,
modern sense gratifiers are oblivious to their inevitable destruction. As
stated in the Bhgavatam (2.1.4), payann api na payati: Even though
their imminent destruction is apparent, they are too blind to see it, being
intoxicated by sex enjoyment and family attachment. Similarly, Bsura
was intoxicated with his material prowess and could not believe that he
was about to be cut down to size.
TEXT 10
tasyo nma duhit
svapne prdyumnin ratim
kanylabhata kntena
prg ada-rutena s
tasyahis; nmanamed ; duhitdaughter; svapnein a dream;
prdyumninwith the son of Pradyumna (Aniruddha); ratiman
amorous encounter; kanythe unmarried maiden; alabhataobtained;
kntenawith her lover; prkpreviously; adanever seen; rutena
or heard of; sshe.
In a dream Ba's daughter, the maiden , had an amorous encounter
with the son of Pradyumna, though she had never before seen or heard
of her lover.
The incidents now described will lead up to the fight predicted by Lord
iva. rla Vivantha Cakravart hkura quotes the following verses
from the Viu Pura, which explain 's dream:
ba-sut vipra

1813

prvatm ambhun saha

krantm upalakyoccai
sph cakre tad-raym
"O brhmaa, when , the daughter of Ba, happened to see Prvat
playing with her husband, Lord ambhu, intensely desired to
experience the same feelings."
tata sakala-citta-ja
gaur tm aha bhvinm
alam atyartha-tpena
bhartr tvam api rasyase
"At that time Goddess Gaur [Prvat], who knows everyone's heart, told
the sensitive young girl, 'Don't be so disturbed! You will have a chance to
enjoy with your own husband.' "
ity ukt s tad cakre
kadeti matim tmana
ko v bhart mamety en
punar apy ha prvat
"Hearing this, thought to herself, 'But when? And who will my
husband be?' In response, Prvat addressed her once more."
vaikha-ukla-dvday
svapne yo 'bhibhava tava
kariyati sa te bhart
rja-putri bhaviyati
" 'The man who approaches you in your dream on the twelfth lunar day of
the bright fortnight of the month Vaikha will become your husband, O
princess.' "
TEXT 11
s tatra tam apayant
kvsi knteti vdin
sakhn madhya uttasthau

1814

vihval vrit bham

sshe; tatrathere (in her dream); tamHim; apayantnot seeing;
kvawhere; asiare you; kntamy lover; itithus; vdin-speaking;
sakhnmof her girlfriends; madhyein the midst; uttasthauarose;
vihvaldisturbed; vritembarrassed; bhamgreatly.
Losing sight of Him in her dream, suddenly sat up in the midst of
her girlfriends, crying out "Where are You, my lover?" She was greatly
disturbed and embarrassed.
Coming to her senses and remembering that she was surrounded by her
girlfriends, was naturally very embarrassed to have cried out in that
way. At the same time she was disturbed by attachment to the beloved
man who had appeared in her dream.
TEXT 12
basya mantr kumbha
citralekh ca tat-sut
sakhy apcchat sakhm
kauthala-samanvit
basyaof Ba; mantrthe minister; kumbhaKumbha;
Citralekhcitralekh; caand; tathis; sutdaughter; sakhthe
girlfriend; apcchatshe asked; sakhmher girfriend; m;
kauthalawith curiosity; samanvitfull.
Bsura had a minister named Kumbha, whose daughter was
Citralekh. A companion of 's, she was filled with curiosity, and
thus she inquired from her friend.
TEXT 13
ka tva mgayase su-bhru
kdas te manoratha
hasta-grha na te 'dypi
rja-putry upalakaye
kamwho; tvamyou; mgayaseare looking for; su-bhruO beautifulbrowed one; kdaof what sort; teyour; mana-rathahankering;

1815

hastaof the hand; grhama taker; nanot; teyour; adya apiup

until now; rja-putriO princess; upalakayedo I see.
[Citralekh said:] Who are you searching for, O fine-browed one? What
is this hankering you're feeling? Until now, O princess, I haven't seen
any man take your hand in marriage.
TEXT 14
da kacin nara svapne
yma kamala-locana
pta-vs bhad-bhur
yoit hdaya-gama
daseen; kacita certain; naraman; svapnein my dream;
ymadark blue; kamalalotuslike; locanawhose eyes; pta
yellow; vswhose clothing; bhatmighty; bhuwhose arms;
yoitmof women; hdayamthe hearts; gamatouching.
[ said:] In my dream I saw a certain man who had a darkblue
complexion, lotus eyes, yellow garments and mighty arms. He was the
kind who touches women's hearts.
TEXT 15
tam aha mgaye knta
pyayitvdhara madhu
kvpi yta sphayat
kiptv m vjinrave
tamHim; ahamI; mgayeam seeking; kntamlover; pyayitv
having made drink; dharamof His lips; madhuthe honey; kva api
somewhere; ytahas gone; sphayatmhankering for Him; kiptv
having thrown; mmme; vjinaof distress; aravein the ocean.
It is that lover I search for. After making me drink the honey of His lips,
He has gone elsewhere, and thus He has thrown me, hankering
fervently for Him, into the ocean of distress.
TEXT 16

1816

citralekhovca
vyasana te 'pakarmi
tri-loky yadi bhvyate
tam neye vara yas te
mano-hart tam dia
citralekh uvcaCitralekh said; vyasanamdistress; teyour;
apakarmiI will take away; tri-lokymwithin the three worlds;
yadiif; bhvyateHe is to be found; tamHim; neyeI will bring;
varamhusband-to-be; yawho; teyour; manaof the heart;
hartthe thief; tamHim; diaplease point out.
Citralekh said: I will remove your distress. If He is to be found
anywhere in the three worlds, I will bring this future husband of yours
who has stolen your heart. Please show me who He is.
Interestingly, the name Citralekh indicates a person skilled in the art of
drawing or painting. Citra means "excellent" or "variegated," and lekh
means "the art of drawing or painting." Citralekh, as described in the
following verse, will now utilize the talent indicated by her name.
TEXT 17
ity uktv deva-gandharva
siddha-craa-pannagn
daitya-vidydharn yakn
manuj ca yathlikhat
itithus; uktvsaying; deva-gandharvademigods and Gandharvas;
siddha-craa-pannagnSiddhas, Craas and Pannagas; daityavidydharndemons and Vidydharas; yaknYakas; manu-jn
humans; caalso; yathaccurately; alikhatshe drew.
Saying this, Citralekh proceeded to draw accurate pictures of various
demigods, Gandharvas, Siddhas, Craas, Pannagas, Daityas,
Vidydharas, Yakas and humans.
TEXTS 18-19
manujeu ca s vnn
ram nakadundubhim

1817

vyalikhad rma-kau ca
pradyumna vkya lajjit
aniruddha vilikhita
vkyov-mukh hriy
so 'sv asv iti prha
smayamn mah-pate
manujeuamong the humans; caand; sshe (Citralekh); vn
the Vis; ramrasena; nakadundubhimVasudeva; vyalikhat
drew; rma-kauBalarma and Ka; caand; pradyumnam
Pradyumna; vkyaseeing; lajjitbecoming shy; aniruddham
Aniruddha; vilikhitamdrawn; vkyaseeing; ; avkbending
down; mukhher head; hriyout of embarrassment; sa asau asau iti
"That's the one! That's the one!"; prhashe said; smayamnsmiling;
mah-pateO King.
O King, among the humans, Citralekh drew pictures of the Vis,
including rasena, nakadundubhi, Balarma and Ka. When
saw the picture of Pradyumna she became bashful, and when she saw
Aniruddha's picture she bent her head down in embarrassment.
Smiling, she exclaimed, "He's the one! It's Him!"
rla Vivantha Cakravart gives this further insight: When saw the
picture of Pradyumna, she became bashful because she thought, "This is
my father-in-law." Then she saw the picture of her lover, Aniruddha, and
cried out in joy.
TEXT 20
citralekh tam jya
pautra kasya yogin
yayau vihyas rjan
dvrak ka-plitm
citralekhCitralekh; tamHim; jyarecognizing; pautramas the
grandson; kasyaof Lord Ka; yoginfemale mystic; yayaushe
went; vihyasby the mystic skyways; rjanO King; dvrakmto
Dvrak; ka-plitmprotected by Ka.
Citralekh, endowed with mystic powers, recognized Him as Ka's

1818

grandson [Aniruddha]. My dear King, she then traveled by the mystic

skyway to Dvrak, the city under Lord Ka's protection.
TEXT 21
tatra supta su-paryake
prdyumni yogam sthit
ghtv oita-pura
sakhyai priyam adarayat
tatrathere; suptamasleep; suexcellent; paryakeon a bed;
pradyumnimthe son of Pradyumna; yogammystic power; sthit
using; ghtvtaking Him; oita-puramto oitapura, Bsura's
capital; salshyaito her girlfriend, ; priyamher beloved; adarayat
she showed.
There she found Pradyumna's son Aniruddha sleeping upon a fine bed.
With her yogic power she took Him away to oitapura, where she
presented her girlfriend with her beloved.
rla Vivantha Cakravart comments as follows on this verse: "It is
stated here that Citralekh resorted to mystic power (yogam sthit). As
explained in the Hari-vaa and other literatures, she needed to employ
her powers because when she arrived at Dvrak she found herself unable
to enter Lord Ka's city. At that time r Nrada Muni instructed her in
the mystic art of entering. Some authorities also say that Citralekh is
herself an expansion of Yogamy."
TEXT 22
s ca ta sundara-vara
vilokya muditnan
duprekye sva-ghe pumbh
reme prdyumnin samam
sshe; caand; tamHim; sundara-varamthe most beautiful man;
vilokyabeholding; muditajoyful; nanher face; duprekyewhich
was not to be seen; svain her own; ghequarters; pumbhiby men;
remeshe enjoyed; pradyumnin samamtogether with the son of
Pradyumna.

1819

When beheld Him, the most beautiful of men, her face lit up with
joy. She took the son of Pradyumna to her private quarters, which men
were forbidden even to see, and there enjoyed with Him.
TEXTS 23-24
parrdhya-vsa-srag-gandhadhpa-dpsandibhi
pna-bhojana-bhakyai ca
vkyai urarcita
gha kany-pure avatpravddha-snehay tay
nhar-gan sa bubudhe
aypahtendriya
parrdhyapriceless; vsawith garments; srakgarlands; gandha
fragrances; dhpaincense; dpalamps; sanasitting places; dibhi
and so on; pnawith beverages; bhojanafood that is chewed;
bhakyaifood that is not chewed; caalso; vkyaiwith words;
uraaby faithful service; arcitaworshiped; ghakept hidden;
kany-purein the quarters for unmarried girls; avatcontinuously;
pravddhagreatly increasing; snehaywhose affection; tayby her;
nanot; aha-ganthe days; saHe; bubudhenoticed; ayby
; apahtadiverted; indriyaHis senses.
worshiped Aniruddha with faithful service, offering Him priceless
garments, along with garlands, fragrances, incense, lamps, sitting places
and so on. She also offered Him beverages, all types of food, and sweet
words. As He thus remained hidden in the young ladies' quarters,
Aniruddha did not notice the passing of the days, for His senses were
captivated by , whose affection for Him ever increased.
TEXTS 25-26
t tath yadu-vrea
bhujyamn hata-vratm
hetubhir lakay cakrur
pt duravacchadai

1820

bha veday cakr

rjas te duhitur vayam
viceita lakayma
kanyy kula-daam
tmher; taththus; yadu-vreaby the hero of the Yadus;
bhujyamnmbeing enjoyed; hatabroken; vratmwhose (virgin)
vow; hetubhiby symptoms; lakaym cakruthey ascertained; prtmwho was extremely happy; duravacchadaiimpossible to
disguise; bhathe female guards; vedaym cakruannounced;
rjanO King; teyour; duhituof the daughter; vayamwe;
viceitamimproper behavior; lakaymahave noted; kanyyof
an unmarried girl; kulathe family; daambesmirching.
The female guards eventually noticed unmistakable symptoms of
romantic involvement in , who, having broken her maiden vow, was
being enjoyed by the Yadu hero and showing signs of conjugal
happiness. The guards went to Bsura and told him, "O King, we
have detected in your daughter the kind of improper behavior that
spoils the reputation of a young girl's family.
rla Vivantha Cakravart has defined the word bha as "female
guards," whereas Jva Gosvm defines it as "eunuchs and others."
Grammatically, the word can function both ways.
The guards feared that if Bsura found out about 's activities from
some other source, he would severely punish them, and thus they
personally informed him that his young daughter was no longer innocent.
TEXT 27
anapyibhir asmbhir
gupty ca ghe prabho
kanyy daa pumbhir
duprekyy na vidmahe
anapyibhiwho have never gone away; asmbhiby us; guptyof
her who has been well guarded; caand; ghewithin the palace;
prabhoO master; kanyyof the maiden; daamthe polluting;
pumbhiby men; duprekyyimpossible to be seen; na vidmahe
we do not understand.

1821

"We have been carefully watching over her, never leaving our posts, O
master, so we cannot understand how this maiden, whom no man can
even see, has been corrupted within the palace."
The cryas explain that the word anapyibhi can mean either "never
going away" or "never deluded." Also, if we take the alternate reading
dupreyy instead of duprekyy, the guards refer to as "she
whose wicked girlfriend has been sent on a mission."
TEXT 28
tata pravyathito bo
duhitu ruta-daa
tvarita kanyakgra
prpto 'drkd yaddvaham
tatathen; pravyathitavery agitated; baBsura; duhituof
his daughter; rutahaving heard of; daathe corruption; tvarita
quickly; kanyakof the unmarried girls; gramthe quarters;
prptareaching; adrkthe saw; yadu-udvahamthe most eminent
of the Yadus.
Very agitated to hear of his daughter's corruption, Bsura rushed at
once to the maidens' quarters. There he saw the pride of the Yadus,
Aniruddha.
TEXTS 29-30
kmtmaja ta bhuvanaika-sundara
yma piagmbaram ambujekaam
bhad-bhuja kuala-kuntala-tvi
smitvalokena ca maitnanam
dvyantam akai priyaybhinmay
tad-aga-saga-stana-kukuma-srajam
bhvor dadhna madhu-mallikrit
tasygra snam avekya vismita
kmaof Cupid (Pradyumna); tmajamthe son; tamHim; bhuvana
of all the worlds; ekathe exclusive; sundarambeauty; ymamdark
blue in complexion; piagayellow; ambaramwhose clothing;

1822

ambujalike lotuses; kaamwhose eyes; bhatmighty; bhujam

whose arms; kualaof His earrings; kuntalaand of the locks of His
hair; tviwith the glow; smitasmiling; avalokenawith glances; ca
also; maitaornamented; nanamwhose face; dvyantamplaying;
akaiwith dice; priyayalong with His beloved; abhinmayallauspicious; tatwith her; agaphysical; sagabecause of the contact;
stanafrom her breasts; kukumahaving the kukuma; srajama
flower garland; bhvobetween His arms; dadhnamwearing;
madhuspringtime; mallikof jasmines; ritmcomposed; tasy
of her; agrein the front; snamsitting; avekyaseeing; vismita
amazed.
Bsura saw before him Cupid's own son, possessed of unrivaled
beauty, with dark-blue complexion, yellow garments, lotus eyes and
formidable arms. His face was adorned with effulgent earrings and hair,
and also with smiling glances. As He sat opposite His most auspicious
lover, playing with her at dice, there hung between His arms a garland
of spring jasmines that had been smeared with kukuma powder from
her breasts when He had embraced her. Bsura was astonished to see
all this.
Bsura was amazed at Aniruddha's boldness: the prince was calmly
sitting in the young girl's quarters, playing with Ba's supposedly
unmarried daughter! In the context of the strict Vedic culture, this was an
unbelievable thing to witness.
TEXT 31
sa ta pravia vtam tatyibhir
bhaair ankair avalokya mdhava
udyamya maurva parigha vyavasthito
yathntako daa-dharo jighsay
saHe, Aniruddha; tamhim, Bsura; praviamentered; vtam
surrounded; tatyibhiwho were carrying weapons; bhaaiby
guards; ankainumerous; avalokyaseeing; mdhavaAniruddha;
udyamyaraising; maurvammade of muru iron; parighamHis club;
vyavasthitastanding firm; yathlike; anakadeath personified;
daathe rod of punishment; dharabearing; jighsayready to
strike.

1823

Seeing Bsura enter with many armed guards, Aniruddha raised His
iron club and stood resolute, ready to strike anyone who attacked Him.
He resembled death personified holding his rod of punishment.
The club was not made of ordinary iron but of a special kind called muru.
TEXT 32
jighkay tn parita prasarpata
uno yath kara-ythapo 'hanat
te hanyamn bhavand vinirgat
nirbhinna-mrdhoru-bhuj pradudruvu
jighkaywanting to grab Him; tnthem; paritaon all sides;
prasarpataapproaching; unadogs; yathas; karaof hogs;
ythaof a group; pathe leader; ahanatHe struck; tethey;
hanyamnbeing struck; bhavantfrom the palace; vinirgatwent
out; nirbhinnabroken; mrdhatheir heads; ru-thighs; bhujand
arms; pradudruvuthey fled.
As the guards converged on Him from all sides, trying to capture Him,
Aniruddha struck them just as the leader of a pack of boars strikes back
at dogs. Hit by His blows, the guards fled the palace, running for their
lives with shattered heads, thighs and arms.
TEXT 33
ta nga-pair bali-nandano bal
ghnanta sva-sainya kupito babandha ha
bha oka-vida-vihval
baddha niamyru-kalky arautst
tamHim; nga-paiwith the mystic nga noose; bali-nandanathe
son of Bali (Bsura); balpowerful; ghnantamas He was striking;
svaat his own; sainyamarmy; kupitaangered; babandha hahe
captured; -; bhamextremely; okaby sorrow; vidaand
discouragement; vihvaloverwhelmed; baddhamcaptured; niamya
hearing; aru-kalwith teardrops; akin her eyes; arautstcried.
But even as Aniruddha was striking down the army of Ba, that
powerful son of Bali angrily caught Him with the mystic nga-pa

1824

ropes. When heard of Aniruddha's capture, she was overwhelmed

with grief and depression; her eyes filled with tears, and she wept.
The cryas explain that Bsura could not actually capture the powerful
grandson of Lord Ka. However, the Lord's lla-akti, or pastime
potency, allowed this to happen so that the events described in the next
chapter could take place.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-second Chapter,
of the rmad-Bhgavatam, entitled "The Meeting of and Aniruddha."

1825

63. Lord Ka Fights with Bsura

This chapter describes the battle between Lord Ka and Lord iva, as
well as iva's glorification of Ka after the Lord had cut off Bsura's
arms.
When Aniruddha did not return from oitapura, His family and friends
passed the four months of the rainy season in extreme distress. When
they finally heard from Nrada Muni how Aniruddha had been captured,
a large army of the best Ydava warriors, under Ka's protection, set off
for Bsura's capital and laid siege to it. Bsura fiercely opposed them
with his own army of equal size. To help Bsura, Lord iva,
accompanied by Krtikeya and a horde of mystic sages, took up arms
against Balarma and Ka. Ba began fighting against Styaki, and
Ba's son fought against Smba. All the demigods assembled in the sky to
witness the battle. With His arrows Lord Ka harassed the followers of
Lord iva, and by putting Lord iva into a state of confusion He was able
to destroy Bsura's army. Krtikeya was so strongly beaten by
Pradyumna that he fled the battlefield, while the remnants of Bsura's
army, harried by the blows of Lord Balarma's club, scattered in all
directions.
Enraged to see his army's destruction, Bsura rushed Ka to attack
Him. But the Lord immediately killed Ba's chariot driver and broke his
chariot and bow, and then He sounded His Pcajanya conchshell. Next
Bsura's mother, trying to save her son, appeared naked in front of Lord
Ka, who averted His face to avoid looking at her. Seeing his chance,
Ba fled into his city.
After Lord Ka had thoroughly defeated the ghosts and hobgoblins
fighting under Lord iva, the iva-jvara weapon-a personification of fever
with three heads and three legs-approached Lord Ka to fight Him.
Seeing the iva-jvara, Ka released His Viu-jvara. The iva-jvara was
overwhelmed by the Viu-jvara; having nowhere else to turn for shelter,
the iva-jvara began to address Lord Ka, glorifying Him and asking for
mercy. Lord Ka was pleased with the iva-jvara, and after the Lord had
promised him freedom from fear, the iva-jvara bowed down to Him and

1826

departed.
Next Bsura returned and attacked Lord r Ka again, wielding all
kinds of weapons in his thousand hands. But Lord Ka took His
Sudarana disc and began cutting off all the demon's arms Lord iva
approached Ka to pray for Bsura's life, and when the Lord agreed to
spare him, He spoke as follows to iva: "Bsura does not deserve to die,
since he was born in the family of Prahlda Mahrja. I have severed all
but four of Ba's arms just to destroy his false pride, and I have
annihilated his army because they were a burden to the earth.
Henceforward he will be free from old age and death, and remaining
fearless in all circumstances, he will be one of your principal attendants."
Assured he had nothing to fear, Bsura then offered his obeisances to
Lord Ka and had and Aniruddha seated on their wedding chariot
and brought before the Lord. Ka then set off for Dvrak with
Aniruddha and His bride leading the procession. When the newlyweds
arrived at the Lord's capital, they were honored by the citizens, the Lord's
relatives and the brhmaas.
TEXT 1
-uka uvca
apayat cniruddha
tad-bandhn ca bhrata
catvro vrik ms
vyatyur anuocatm
r-uka uvcaukadeva Gosvm said; apayatmwho did not see;
caand; aniruddhamAniruddha; tatHis; bandhnmfor the
relatives; caand; bhrataO descendant of Bharata (Parkit Mahrja);
catvrafour; vrikaof the rainy season; msthe months;
vyatyupassed; anuocatmwho were lamenting.
ukadeva Gosvm said: O descendant of Bharata, the relatives of
Aniruddha, not seeing Him return, continued to lament as the four
rainy months passed.
TEXT 2
nradt tad upkarya
vrt baddhasya karma ca

1827

prayayu oita-pura
vaya ka-daivat
nradtfrom Nrada; tatthat; upkaryahearing; vrtmnews;
baddhasyaabout Him who was captured; karmaactions; caand;
prayayuthey went; oita-puramto oitapura; vayathe
Vis; kaLord Ka; daivathaving as their worshipable Deity.
After hearing from Nrada the news of Aniruddha's deeds and His
capture, the Vis, who worshiped Lord Ka as their personal Deity,
went to oitapura.
TEXTS 3-4
pradyumno yuyudhna ca
gada smbo 'tha sraa
nandopananda-bhadrdy
rma-knuvartina
akauhibhir dvdaabhi
samet sarvato diam
rurudhur ba-nagara
samantt stvatarabh
pradyumna yuyudhna caPradyumna and Yuyudhna (Styaki); gada
smba atha sraaGada, Smba and Sraa; nanda-upanandabhadraNanda, Upananda and Bhadra; dyand others; rma-kaanuvartinafollowing Balarma and Ka; akauhibhiwith military
divisions; dvdaabhitwelve; sametassembled; sarvata diamon
all sides; rurudhuthey besieged; ba-nagaramBsura's city;
samantttotally; stvata-abhthe chiefs of the Stvatas.
With Lord Balarma and Lord Ka in the lead, the chiefs of the
Stvata clanPradyumna, Styaki, Gada, Smba, Sraa, Nanda,
Upananda, Bhadra and othersconverged with an army of twelve
divisions and laid siege to Basura's capital, completely surrounding
the city on all sides.
TEXT 5

1828

bhajyamna-purodynaprkrla-gopuram
prekamo ruvias
tulya-sainyo 'bhiniryayau
bhajyamnabeing broken; puraof the city; udynathe gardens;
prkraelevated walls; alawatchtowers; gopuramand gateways;
prekamaseeing; ruwith anger; viafilled; tulyaequal;
sainyawith an army; abhiniryayauwent out toward them.
Bsura became filled with anger upon seeing them destroy his city's
suburban gardens, ramparts, watchtowers and gateways, and thus he
went out to confront them with an army of equal size.
TEXT 6
brthe bhagavn rudra
sa-suta pramathair vta
ruhya nandi-vabha
yuyudhe rma-kayo
ba-arthefor Ba's sake; bhagavn rudraLord iva; sa-suta
together with his son (Krtikeya, the general of the demigods' army);
pramathaiby the Pramathas (mystic sages who always attend Lord
iva, appearing in a multitude of forms); vtaaccompanied; ruhya
riding; nandion Nandi; vabhamhis bull; yuyudhehe fought; rmakayowith Balarma and Ka.
Lord Rudra, accompanied by his son Krtikeya and the Pramathas,
came riding on Nandi, his bull carrier, to fight Balarma and Ka on
Ba's behalf.
rla rdhara Svm states that the word bhagavn is used here to indicate
that Lord iva is by nature all-knowing and thus well aware of Lord
Ka's greatness. Still, although iva knew Lord Ka would defeat him,
he joined the battle against Him to demonstrate the glories of the
Supreme Personality of Godhead. rla Vivantha Cakravart hkura
states that Lord iva entered the battle for two reasons: first, to increase
Lord Ka's pleasure and enthusiasm; and second, to demonstrate that
the Lord's incarnation as Ka, although enacting humanlike pastimes, is

1829

superior to other avatras, such as Lord Rmacandra. rla Vivantha

Cakravart further states in this regard that Yogamy, Lord Ka's
internal potency, bewildered Lord iva just as she had bewildered
Brahm. In support of this statement, the crya cites the phrase brahmarudrdi-mohanam from Bhakti-rasmta-sindhu. Of course, Yogamy's job
is to make fine arrangements for the Lord's pastimes, and thus iva
became enthusiastic to battle the Supreme Lord, Ka.
TEXT 7
st su-tumula yuddham
adbhuta roma-haraam
ka-akarayo rjan
pradyumna-guhayor api
stthere occurred; su-tumulamvery tumultuous; yuddhama fight;
adbhutamastonishing; roma-haraamcausing bodily hair to stand on
end; ka-akarayobetween Lord Ka and Lord iva; rjanO
King (Parkit); pradyumna-guhayobetween Pradyumna and Krtikeya;
apialso.
A most astonishing, tumultuous and hair-raising battle then
commenced, with Lord Ka matched against Lord akara, and
Pradyumna against Krtikeya.
TEXT 8
kumbha-kpakarbhy
balena saha sayuga
smbasya ba-putrea
bena saha styake
kumbha-kpakarbhymby Kumbha and Kpakara; balena
sahawith Lord Balarma; sayugaa fight; smbasyaof Smba;
ba-putreawith the son of Ba; bena sahawith Ba; styake
of Styaki.
Lord Balarma fought with Kumbha and Kpakara, Smba with
Ba's son, and Styaki with Ba.

1830

TEXT 9
brahmdaya surdh
munaya siddha-cra
gandharvpsaraso yak
vimnair draum gaman
brahma-dayaheaded by Lord Brahm; suraof the demigods;
adhthe rulers; munayagreat sages; siddha-crathe Siddha
and Craa demigods; gandharva-apsarasathe Gandharvas and
Apsars; yakthe Yakas; vimnaiin airplanes; draumto see;
gamancame.
Brahm and the other ruling demigods, along with Siddhas, Craas
and great sages, as well as Gandharvas, Apsars and Yakas, all came in
their celestial airplanes to watch.
TEXTS 10-11
akarnucarn aurir
bhta-pramatha-guhyakn
kinr ytudhn ca
vetln sa-vinyakn
preta-mt-pic ca
kumn brahma-rkasn
drvaym sa tkgrai
arai rga-dhanu-cyutai
akaraof Lord iva; anucarnthe followers; auriLord Ka;
bhta-pramathaBhtas and Pramathas; guhyaknGuhyakas (servants
of Kuvera who help him guard the treasury of heaven); kinfemale
demons who attend Goddess Kl; ytudhnnman-eating demons, also
known as Rkasas; caand; vetlnvampires; sa-vinyakntogether
with Vinyakas; pretaghosts; mtmaternal demons; picnmeateating demons who live in the middle regions of outer space; caalso;
kumnfollowers of Lord iva who engage in breaking the
meditation of yogs; brahma-rkasnthe demoniac spirits of brhmaas
who have died sinfully; drvaym saHe drove away; tka-agrai
sharp-pointed; araiwith His arrows; rga-dhanufrom His bow,
named rga; cyutaidischarged.

1831

With sharp-pointed arrows discharged from His bow rga, Lord

Ka drove away the various followers of Lord ivaBhtas,
Pramathas, Guhyakas, kins, Ytudhnas, Vetlas, Vinyakas, Pretas,
Mts, Picas, Kumas and Brahma-rkasas.
TEXT 12
pthag-vidhni pryukta
piky astri rgie
praty-astrai amaym sa
rga-pir avismita
pthak-vidhniof various kinds; pryuktaengaged; pikLord iva,
the holder of the trident; astriweapons; rgieagainst Lord
Ka, the holder of rga; prati-astraiwith counterweapons;
amaym saneutralized them; rga-pithe carrier of rga;
avismitanot perplexed.
Lord iva, wielder of the trident, shot various weapons at Lord Ka,
wielder of rga. But Lord Ka was not in the least perplexed: He
neutralized all these weapons with appropriate counterweapons.
TEXT 13
brahmstrasya ca brahmstra
vyavyasya ca prvatam
gneyasya ca prjanya
naija pupatasya ca
brahma-astrasyaof the brahmstra; ca-and; brahma-astrama
brahmstra; vyavyasya-of the wind weapon; caand; parvatama
mountain weapon; gneyasyaof the fire weapon; caand; prjanyam
a rain weapon; naijamHis own weapon (the nryastra);
pupatasyaof Lord iva's own pupatstra; ca-and.
Lord Ka counteracted a brahmstra with another brahmstra, a wind
weapon with a mountain weapon, a fire weapon with a rain weapon,
and Lord iva's personal pupatstra weapon with His own personal
weapon, the nryastra.

1832

TEXT 14
mohayitv tu giria
jmbhastrea jmbhitam
basya ptan aurir
jaghnsi-gadeubhi
mohayitvbewildering; tuthen; giriamLord iva; jmbhaaastreawith a yawning weapon; jmbhitammade to yawn; basyaof
Ba; ptanmthe army; auriLord Ka; jaghnastruck; asi
with His sword; gadclub; iubhiand arrows.
After bewildering Lord iva by making him yawn with a yawning
weapon, Lord Ka proceeded to strike down Bsura's army with
His sword, club and arrows.
TEXT 15
skanda pradyumna-baughair
ardyamna samantata
asg vimucan gtrebhya
ikhinpakramad rat
skandaKrtikeya; pradyumna-baof Pradyumna's arrows; oghai
by the torrents; ardyamnadistressed; samantataon all sides; ask
blood; vimucanexuding; gtrebhyafrom his limbs; ikhinon his
peacock carrier; apkramatwent away; ratfrom the battlefield.
Lord Krtikeya was distressed by the flood of Pradyumna's arrows
raining down from all sides, and thus he fled the battlefield on his
peacock as blood poured from his limbs.
TEXT 16
kumbha-kpakara ca
petatur mualrditau
dudruvus tad-ankani
hata-nthni sarvata
kumbha-kpakara caKumbha and Kpakara; petatufell;
mualaby the club (of Lord Balarma); arditaudistressed; dudruvu

1833

fled; tattheir; ankniarmies; hatakilled; nthni-whose leaders;

sarvatain all directions.
Kumbha and Kpakara, tormented by Lord Balarma's club, fell
down dead. When the soldiers of these two demons saw that their
leaders had been killed, they scattered in all directions.
TEXT 17
viryamam sva-bala
dv bo 'ty-amarita
kam abhyadravat sakhye
rath hitvaiva styakim
viryamambeing torn apart; svahis; balammilitary force; dv
seeing;
baBsura;
atiextremely;
amaritainfuriated;
kamLord Ka; abhyadravathe attacked; sakhyeon the
battlefield; rathriding on his chariot; hitvleaving aside; evaindeed;
styakimStyaki.
Bsura was furious to see his entire military force being torn apart.
Leaving his fight with Styaki, he charged across the battlefield on his
chariot and attacked Lord Ka.
TEXT 18
dhany kya yugapad
ba paca-atni vai
ekaikasmin arau dvau dvau
sandadhe raa-durmada
dhanibows; kyapulling back; yugapatsimultaneously;
baBa; paca-atnifive hundred; vaiindeed; eka-ekasmin
upon each one; arauarrows; dvau dvautwo for each; sandadhehe
fixed; raadue to the fighting; durmadamad with pride.
Excited to a frenzy by the fighting, Ba simultaneously pulled taut all
the strings of his five hundred bows and fixed two arrows on each
string.

1834

TEXT 19
tni ciccheda bhagavn
dhansi yugapad dhari
srathi ratham av ca
hatv akham aprayat
tnithese; cicchedasplit; bhagavnthe Supreme Lord; dhansi
bows; yugapatall at once; harir Ka; srathimthe chariot
driver; rathamthe chariot; avnthe horses; caand; hatvafter
hitting; akhamHis conchshell; aprayatHe filled.
Lord r Hari split every one of Bsura's bows simultaneously, and
also struck down his chariot driver, chariot and horses. The Lord then
sounded His conchshell.
TEXT 20
tan-mt koar nma
nagn makta-iroruh
puro 'vatasthe kasya
putra-pra-rirakay
tathis (Bsura's); mtmother; koar nmanamed Koar;
nagnnaked; muktaloosened; ira-ruhher hair; purain front;
avatasthestood; kasyaof Ka; putraher son's; pralife;
rirakayhoping to save.
Just then Bsura's mother, Koar, desiring to save her son's life,
appeared before Lord Ka naked and with her hair undone.
TEXT 21
tatas tirya-mukho nagnm
anirkan gadgraja
ba ca tvad viratha
chinna-dhanvviat puram
tatathen; tiryakturned away; mukhaHis face; nagnmthe naked
woman; anirkannot looking at; gadgrajaLord Ka; ba
Ba; caand; tvatwith that opportunity; virathadeprived of his

1835

chariot; chinnabroken; dhanvhis bow; viatentered; puramthe

city.
Lord Gadgraja turned His face away to avoid seeing the naked woman,
and Bsuradeprived of his chariot, his bow shatteredtook the
opportunity to flee into his city.
TEXT 22
vidrvite bhta-gae
jvaras tu tr-irs tr-pt
abhyadhvata drha
dahann iva dio daa
vidrvitehaving been driven away; bhta-gaeall the followers of Lord
iva; jvarathe personification of fever who serves him, Lord iva; tu
but; trithree; irhaving heads; trithree; pthaving feet;
abhyadhvataran toward; drhamLord Ka; dahanburning;
ivaas if it were; diathe directions; daaten.
After Lord iva's followers had been driven away, the iva-jvara, who
had three heads and three feet, pressed forward to attack Lord Ka.
As the iva-jvara approached, he seemed to burn everything in the ten
directions.
rla Vivantha Cakravart quotes the following description of the ivajvara:
jvaras tri-padas tri-ir
a-bhujo nava-locana
bhasma-praharao raudra
klntaka-yamopama
"The terrible iva-jvara had three legs, three heads, six arms and nine
eyes. Showering ashes, he resembled Yamarja at the time of universal
annihilation."
TEXT 23
atha nryaa deva
ta dv vyasjaj jvaram

1836

mhevaro vaiava ca
yuyudhte jvarv ubhau
athathereupon; nryaa devaLord Nryaa (Ka); tamhim
(the iva-jvara); dvseeing; vyasjatreleased; jvaramHis
personified fever (of extreme cold, as opposed to the extreme heat of the
iva-jvara); mhevaraof Lord Mhevara; vaiavaof Lord Viu;
caand; yuyudhtefought; jvarauthe two fevers; ubhauagainst each
other.
Seeing this personified weapon approach, Lord Nryaa then released
His own personified fever weapon, the Viu-jvara. The iva-jvara and
Viu-jvara thus battled each other.
TEXT 24
mhevara samkrandan
vaiavena balrdita
alabdhvbhayam anyatra
bhto mhevaro jvara
ararth hkea
tuva prayatjali
mhevara(the fever weapon) of Lord iva; samkrandancrying out;
vaiavenaof the Vaiava-jvara; balaby the strength; ardita
tormented; alabdhvnot obtaining; abhayamfearlessness; anyatra
elsewhere; bhtafrightened; mhevara jvarathe Mhevara-jvara;
araafor shelter; arthhankering; hkeamLord Ka, the master
of everyone's senses; tuvahe praised; prayata-ajaliwith palms
joined in supplication.
The iva-jvara, overwhelmed by the strength of the Viu-jvara, cried
out in pain. But finding no refuge, the frightened iva-jvara approached
Lord Ka, the master of the senses, hoping to attain His shelter. Thus
with joined palms he began to praise the Lord.
As pointed out by rla Vivantha Cakravart, it is significant that the
iva-jvara had to leave the side of his master, Lord iva, and directly take
shelter of the Supreme Personality of Godhead, Lord Ka.

1837

TEXT 25
jvara uvca
nammi tvnanta-akti paream
sarvtmna kevala japti-mtram
vivotpatti-sthna-sarodha-hetu
yat tad brahma brahma-ligam prantam
jvara uvcathe fever weapon (of Lord iva) said; nammiI bow
down; tvto You; anantaunlimited; aktimwhose potencies; para
Supreme; amthe Lord; sarvaof all; tmnamthe Soul; kevalam
pure; japtiof consciousness; mtramthe totality; vivaof the
universe; utpattiof the creation; sthnamaintenance; sarodhaand
dissolution; hetumthe cause; yatwhich; tatthat; brahmaAbsolute
Truth; brahmaby the Vedas; lingamindirect reference to whom;
prantamperfectly peaceful.
The iva-jvara said: I bow down to You of unlimited potencies, the
Supreme Lord, the Supersoul of all beings. You possess pure and
complete consciousness and are the cause of cosmic creation,
maintenance and dissolution. Perfectly peaceful, You are the Absolute
Truth to whom the Vedas indirectly refer.
Previously the iva-jvara felt himself to be unlimitedly powerful and thus
attempted to burn r Ka. But now he himself has been burned, and
understanding that r Ka is the Supreme Lord, he humbly approaches
to bow down and offer praise to the Absolute Truth.
According to the cryas, the word sarvtmnam indicates that Lord r
Ka is the Supersoul, the giver of consciousness to all living beings.
Ka confirms this in the Bhagavad-gt (15.15): matta smtir jnam
apohana ca. "From Me come remembrance, knowledge and
forgetfulness.''
In his commentary rla Vivantha Cakravart emphasizes that the ivajvara has realized in many ways Lord Ka's supremacy over his own
master, Lord iva. Thus the iva-jvara addresses Ka as ananta-akti,
"possessor of unlimited potency"; parea, "the supreme controller"; and
sarvtm, "the Supersoul of all beings ''even of Lord iva.
The words kevala japti-mtram indicate that Lord Ka possesses pure
omniscience. According to our limited understanding, we act in this
world, but Lord Ka, with His unlimited understanding, performs

1838

infinite works of creation, maintenance and annihilation. As rla Jva

Gosvm points out, even the functions of the gross elements, such as air,
depend on Him. The Taittirya Upaniad (2.8.1) confirms this: bhsmd
vta-pavate. "Out of fear of Him, the wind blows." Thus Lord r Ka is
the ultimate object of worship for all living beings.
TEXT 26
klo daiva karma jva svabhvo
dravya ketra pra tm vikra
tat-saghto bja-roha-pravhas
tvan-myai tan-niedha prapadye
klatime; daivamdestiny; karmathe reactions of material work;
jvathe individual living entity; svabhvahis propensities;
dravyamthe subtle forms of matter; ketramthe body; prathe life
air; tmthe false ego; vikrathe transformations (of the eleven
senses); tatof all this; saghathe aggregate (as the subtle body);
bjaof seed; rohaand sprout; pravhathe constant flow; tvat
Your; mymaterial illusory energy; ethis; tatof it; niedhamthe
negation (You); prapadyeI am approaching for shelter.
Time; fate; karma; the jva and his propensities; the subtle material
elements; the material body; the life air; false ego; the various senses;
and the totality of these as reflected in the living being's subtle body
all this constitutes your material illusory energy, my, an endless cycle
like that of seed and plant. I take shelter of You, the negation of this
my.
The word bja-roha-pravha is explained as follows: The conditioned soul
accepts a material body, with which he attempts to enjoy the material
world. That body is the seed (bja) of future material existence because
when a person acts with that body he creates further reactions (karma),
which grow (roha) into the obligation to accept another material body. In
other words, material life is a chain of actions and reactions. The simple
decision to surrender to the Supreme Lord releases the conditioned soul
from this futile repetition of material growth and reaction.
According to rla rdhara Svm, the words tan-niedha prapadye
indicate that the Supreme Personality of Godhead, Lord Ka, is
niedhvadhi-bhtam, "the limit of negation." In other words, after all

1839

illusion is negated, the Absolute Truth remains.

The process of education may be succinctly described as a way of
eradicating ignorance through the attainment of knowledge. Through
inductive, deductive and intuitive means, we attempt to refute the
specious, the illusory and the imperfect and elevate ourselves to a
platform of full knowledge. Ultimately, when all illusion is negated, that
which remains firmly in place is the Absolute Truth, the Supreme
Personality of Godhead.
In the previous text, the iva-jvara described the Supreme Lord as
sarvtmna kevala japti-mtram, "pure, concentrated spiritual
consciousness." Now the iva-jvara concludes his philosophical
description of the Lord by saying in this text that the various aspects of
material existence are also potencies of the Supreme Lord.
rla Vivantha Cakravart mentions that the Supreme Lord's own body
and senses, as implied here by the word tan-niedham, are nondifferent
from the Lord's pure spiritual existence. The Lord's body and senses are
not external to Him, nor do they cover Him, but rather the Lord is
identical with His spiritual form and senses. The full Absolute Truth,
unlimited in fascinating diversity, is Lord r Ka.
TEXT 27
nn-bhvair llayaivopapannair
devn sdhn loka-setn bibhari
hasy unmrgn hisay vartamnn
janmaitat te bhra-hrya bhme
nnvarious; bhvaiwith intentions; llayas pastimes; eva
indeed; upapannaiassumed; devnthe demigods; sdhnthe saintly
sages; lokaof the world; setnthe codes of religion; bibhariYou
maintain; hasiYou kill; ut-mrgnthose who stray beyond the path;
hisayby violence; vartamnnliving; janmabirth; etatthis; te
Your; bhrathe burden; hryato relieve; bhmeof the earth.
With various intentions, You perform pastimes to maintain the
demigods, the saintly persons and the codes of religion for this world.
By these pastimes You also kill those who stray from the right path and
live by violence. Indeed, your present incarnation is meant to relieve
the earth's burden.

1840

As Lord Ka states in the Bhagavad-gt (9.29),

samo 'ha sarva-bhteu
na me dveyo 'sti na priya
ye bhajanti tu m bhakty
mayi te teu cpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friendis in Meand I am also
a friend to him."
The demigods and sages (devn sdhn) are dedicated to executing the
will of the Supreme Lord. The demigods act as cosmic administrators, and
the sages, by their teachings and their good example, illumine the path of
self-realization and holiness. But those who transgress the natural law, the
law of God, and live by committing violence against others are
vanquished by the Supreme Lord in His various pastime incarnations. As
the Lord states in the Bhagavad-gt (4.11), ye yath m prapadyante
ts tathaiva bhajmy aham. He is impartial, but He responds
appropriately to the actions of the living beings.
TEXT 28
tapto 'ham te tejas dusahena
ntogrety-ulbaena jvarea
tvat tpo dehin te 'nghri-mla
no severan yvad nubaddh
taptaburned; ahamI; teYour; tejasby the power; dusahena
insufferable; ntacold; ugreayet burning; atiextremely;
ulbaenaterrible; jvareafever; tvatfor so long; tpathe burning
torment; dehinmof embodied souls; teYour; aghriof the feet;
mlamthe sole; nado not; uindeed; severanserve; yvatas long
as; in material desires; anubaddhcontinuously bound.
I am tortured by the fierce power of Your terrible fever weapon, which
is cold yet burning. All embodied souls must suffer as long as they
remain bound to material ambitions and thus averse to serving Your
feet.
In the previous verse, the iva-jvara stated that those who live by violence

1841

will suffer similar violence at the hands of the Lord. But here he further
states that those who do not surrender to the Supreme Lord are especially
liable to punishment. Although the iva-jvara himself had acted violently
up till now, since he has surrendered to the Lord and rectified himself, he
hopes to receive the Lord's mercy. In other words, he has now become the
Lord's devotee.
TEXT 29
r-bhagavn uvca
tri-iras te prasanno 'smi
vyetu te maj-jvard bhayam
yo nau smarati savda
tasya tvan na bhaved bhayam
r-bhagavn uvcathe Supreme Lord said; tri-iraO three-headed
one; tewith you; prasannasatisfied; asmiI am; vyetumay it go
away; teyour; matMy; jvartof the fever weapon; bhayamfear;
yawhoever;
nauour;
smaratiremembers;
savdamthe
conversation; tasyafor him; tvatof you; na bhavetthere will not be;
bhayamfear.
The Supreme Lord said: O three-headed one, I am pleased with you.
May your fear of My fever weapon be dispelled, and may whoever
remembers our conversation here have no reason to fear you.
Here the Lord accepts the iva-jvara as His devotee and gives him his first
orderthat he should never frighten, by hot fever, those who faithfully
hear this pastime of the Lord's.
TEXT 30
ity ukto 'cyutam namya
gato mhevaro jvara
bas tu ratham rha
prgd yotsyan janrdanam
itithus; uktaaddressed; acyutamto Ka, the infallible Supreme
Lord; namyabowing down; gatawent; mhevaraof Lord iva;
jvarathe fever weapon; ba-Bsura; tubut; rathamhis chariot;
rhariding; prgtcame forward; yotsyanintending to fight;
janrdanamLord Ka.

1842

Thus addressed, the Mhevara-jvara bowed down to the infallible Lord

and went away. But Bsura then appeared, riding forth on his chariot
to fight Lord Ka.
TEXT 31
tato bhu-sahasrea
nnyudha-dharo 'sura
mumoca parama-kruddho
b cakryudhe npa
tatathereupon; bhuwith his arms; sahasreaone thousand;
nnnumerous; yudhaweapons; dharacarrying; asurathe
demon; mumocareleased; paramasupremely; kruddhaangry;
bnarrows; cakra-yudheat Him whose weapon is the disc; npa
O King (Parkit).
Carrying numerous weapons in his thousand hands, O King, the
terribly infuriated demon shot many arrows at Lord Ka, the carrier
of the disc weapon.
TEXT 32
tasysyato 'stry asakc
cakrea kura-nemin
ciccheda bhagavn bhn
kh iva vanaspate
tasyaof him; asyatawho was throwing; astriweapons; asakt
repeatedly; cakreawith His disc; kurarazor-sharp; neminwhose
circumference; cicchedacut off; bhagavnthe Supreme Lord; bhn
the arms; khbranches; ivaas if; vanaspateof a tree.
As Ba continued hurling weapons at Him, the Supreme Lord began
using His razor-sharp cakra to cut off Bsura's arms as if they were
tree branches.
TEXT 33
bhuu chidyamneu

1843

basya bhagavn bhava

bhaktnakampy upavrajya
cakryudham abhata
bhuuthe arms; chidyamneuas they were being severed; basya
of Bsura; bhagavn bhavathe great Lord iva; bhaktatoward his
devotee; anukampcompassionate; upavrajyaapproaching; cakrayudhamto Lord Ka, wielder of the disc weapon; abhatahe
spoke.
Lord iva felt compassion for his devotee Bsura, whose arms were
being cut off, and thus he approached Lord Cakryudha [Ka] and
spoke to Him as follows.
TEXT 34
r-rudra uvca
tva hi brahma para jyotir
gha brahmai v-maye
ya payanty amaltmna
kam iva kevalam
r-rudra uvcaLord iva said; tvamYou; hialone; brahmathe
Absolute Truth; paramsupreme; jyotilight; ghamhidden;
brahmaiin the Absolute; vk-mayein its form of language (the
Vedas); yamwhom; payantithey see; amalaspotless; tmna
whose hearts; kamthe sky; ivalike; kevalampure.
r Rudra said: You alone are the Absolute Truth, the supreme light, the
mystery hidden within the verbal manifestation of the Absolute. Those
whose hearts are spotless can see You, for You are uncontaminated, like
the sky.
The Absolute Truth is the source of all light and is therefore the supreme
light, self-luminous. This Absolute Truth is explained confidentially in
the Vedas and is therefore difficult for an ordinary reader to understand.
The following statements quoted by rla Jva Gosvm from the Goplatpan Upaniad show how the Vedic sounds occasionally reveal the
Absolute: Te hocur upsanam etasya partmano govindasykhildhrio
brhi (Prva-khaa 17): "They [the four Kumras] said [to Brahm],

1844

'Please tell us how to worship Govinda, the Supreme Soul and the
foundation of all that exists.' " Cetana cetannm (Prva-khaa 21): "He
is the chief of all living beings." And ta ha devam tma-vtti-prakam
(Prva-khaa 23): "One realizes that Supreme Godhead by first realizing
one's own self." The great crya Jva Gosvm also quotes a verse from
the rmad-Bhgavatam (7.10.48)gha para brahma manuyaligamwhich refers to "the Supreme Truth concealed in a humanlike
form."
Since the Lord is pure, why do some people perceive Ka's form and
activities as impure? crya Jva explains that those whose own hearts are
impure cannot understand the pure Lord. rla Vivantha Cakravart
further quotes the Lord's own instruction to Arjuna in r Hari-vaa:
tat-para parama brahma
sarva vibhajate jagat
mamaiva tad ghana tejo
jtum arhasi bhrata
"Superior to that [total material nature] is the Supreme Brahman, from
which this entire creation expands. O descendant of Bharata, you should
know that the Supreme Brahman consists of My concentrated effulgence."
Thus, to save his devotee, iva now glorifies the Supreme Lord, Ka, his
eternal worshipable master. The Lord's bewildering potency induced iva
to fight with Lord Ka, but now the fight is over, and to save his devotee
Lord iva offers these beautiful prayers.
TEXTS 35-36
nbhir nabho 'gnir mukham ambu reto
dyau ram rutir aghrir urv
candro mano yasya dg arka tm
aha samudro jahara bhujendra
romi yasyauadhayo 'mbu-vh
ke virico dhia visarga
praj-patir hdaya yasya dharma
sa vai bhavn puruo loka-kalpa
nbhithe navel; nabhathe sky; agnifire; mukhamthe face;
ambuwater; retathe semen; dyauheaven; ramthe head;

1845

the directions; rutithe sense of hearing; aghrithe foot;

urvthe earth; candrathe moon; manathe mind; yasyawhose;
dksight; arkathe sun; tmself-awareness; ahamI (iva);
samudrathe ocean; jaharamthe abdomen; bhujathe arm; indra
Indra; romithe hairs on the body; yasyawhose; oadhayaherbal
plants; ambu-vhwater-bearing clouds; kethe hairs on the head;
viricaLord Brahm; dhiathe discriminating intelligence;
visargathe genitals; praj-patithe progenitor of mankind;
hdayamthe heart; yasyawhose; dharmareligion; saHe; vai
indeed; bhavnYour good self; puruathe primeval creator; lokathe
worlds; kalpaproduced from whom.
The sky is Your navel, fire Your face, water Your semen, and heaven
Your head. The cardinal directions are Your sense of hearing, herbal
plants the hairs on Your body, and water-bearing clouds the hair on
Your head. The earth is Your foot, the moon Your mind, and the sun
Your vision, while I am Your ego. The ocean is Your abdomen, Indra
Your arm, Lord Brahm Your intelligence, the progenitor of mankind
Your genitals, and religion Your heart. You are indeed the original
purua, creator of the worlds.
rla rdhara Svm explains that just as the tiny bugs living inside a fruit
cannot comprehend the fruit, so we tiny living beings cannot understand
the Supreme Absolute Truth, in whom we exist. It is difficult to
understand the cosmic manifestation of the Lord, what to speak of His
transcendental form as r Ka. Therefore we should surrender in Ka
consciousness, and the Lord Himself will help us understand.
TEXT 37
tavvatro 'yam akuha-dhman
dharmasya guptyai jagato hitya
vaya ca sarve bhavatnubhvit
vibhvaymo bhuvanni sapta
tavaYour; avatradescent; ayamthis; akuhaunrestricted;
dhmanO You whose power; dharmasyaof justice; guptyaifor the
protection; jagataof the universe; hityafor the benefit; vayamwe;
caalso; sarveall; bhavatby You; anubhvitenlightened and
authorized; vibhvaymawe manifest and develop; bhuvannithe

1846

worlds; saptaseven.
Your current descent into the material realm, O Lord of unrestricted
power, is meant for upholding the principles of justice and benefiting
the entire universe. We demigods, each depending on Your grace and
authority, develop the seven planetary systems.
As Lord iva glorifies Lord Ka doubt may arise, since, apparently, Lord
Ka is standing before Lord iva as a historical personality with a
humanlike body. However, it is out of the Lord's causeless mercy that He
appears to us in a form visible to our mundane eyes. If we want to
understand the Absolute Truth, r Ka, we must hear from recognized
authorities in Ka consciousness, such as Lord Ka Himself in the
Bhagavad-gt, or from Lord iva, a recognized Vaiava authority, who
here glorifies the Supreme Personality of Godhead.
TEXT 38
tvam eka dya puruo 'dvityas
turya sva-dg dhetur ahetur a
pratyase 'thpi yath-vikra
sva-myay sarva-gua-prasiddhyai
tvamYou; ekaone; dyaoriginal; puruaSupreme Person;
advityawithout a second; turyatranscendental; sva-dkselfmanifesting; hetuthe cause; ahetuhaving no cause; athe
supreme controller; pratyaseYou are perceived; atha apinonetheless;
yathaccording to; vikramvarious transformations; svaby Your
own; myayillusory potency; sarvaof all; guamaterial qualities;
prasiddhyaifor the complete manifestation.
You are the original person, one without a second, transcendental and
self-manifesting. Uncaused, you are the cause of all, and You are the
ultimate controller. You are nonetheless perceived in terms of the
transformations of matter effected by Your illusory energy
transformations You sanction so that the various material qualities can
fully manifest.
The cryas comment as follows on this verse: rla rdhara Svm
explains that the term dya purua, "the original purua," indicates that
Lord Ka expands Himself as Mah-Viu, the first of the three puruas

1847

who take charge of cosmic manifestation. The Lord is eka advitya, "one
without a second," because there is no one equal to the Lord or different
from Him. No one is completely equal to the Supreme Godhead, and yet
because all the living beings are expansions of the potency of the
Godhead, no one is qualitatively different from Him. r Caitanya
Mahprabhu nicely explains this inconceivable situation by stating that
the Absolute Truth and the living beings are qualitatively one but
quantitatively different. The Absolute possesses infinite spiritual
consciousness, whereas the living beings possess infinitesimal
consciousness, which is subject to being covered by illusion.
rla Jva Gosvm, commenting on the term dya purua, quotes from
the Stvata-tantra: vios tu tri rpi. "There are three forms of Viu
[for cosmic manifestation, etc.]." rla Jva Gosvm also quotes a
statement of the Lord's from ruti: prvam evham ihsam. "In the
beginning I alone existed in this world." This statement describes the
form of the Lord called the purua-avatra, who exists before the cosmic
manifestation. rla Jva Gosvm also quotes the following ruti-mantra:
tat-puruasya puruatvam, which means "Such constitutes the Lord's
status as purua." Actually, Lord Ka is the essence of the purua
incarnation because He is turya, as described in the present verse. Jva
Gosvm explains the term turya (literally "the fourth") by quoting
rdhara Svm's commentary to the Bhgavatam verse 11.15.16:
vir hirayagarbha ca
kraa cety updhaya
asya yat tribhir hna
turya tad vidur budh
"The Lord's universal form, His Hirayagarbha form and the primeval
causal manifestation of material nature are all relative conceptions, but
because the Lord Himself is not covered by these three, intelligent
authorities call Him 'the fourth.' "
According to rla Vivantha Cakravart, the word turya indicates that
the Lord is the fourth member of the quadruple expansion of Godhead
called the Catur-vyha. In other words, Lord Ka is Vsudeva.
Lord Ka is sva-dkthat is, He alone can perceive Himself perfectly
because He is infinite spiritual existence, infinitely pure. He is hetu, the
cause of everything, and yet He is ahetu, without cause. Therefore He is

1848

a, the supreme controller.

The last two lines of this verse are of special philosophical significance.
Why is the Lord perceived differently by different persons, although He is
one? A partial explanation is given here. By the agency of My, the Lord's
external potency, material nature is in a constant state of transformation,
vikra. In one sense, then, material nature is "unreal," asat. But because
God is the supreme reality, and because He is present within all things
and all things are His potency, material objects and energies possess a
degree of reality. Therefore some people see one aspect of material energy
and think, "This is reality," while other people see a different aspect of
material energy and think, "No, that is reality." Being conditioned souls,
we are covered by different configurations of material nature, and thus we
describe the Supreme Truth or the Supreme Lord in terms of our
corrupted vision. Yet even the covering qualities of material nature, such
as our conditioned intelligence, mind and senses, are real (being the
potency of the Supreme Lord), and therefore through all things we can
perceive, in a more or less subjective way, the Supreme Personality of
Godhead. That is why the present verse states, pratyase: "You are
perceived." Furthermore, without the manifestation of material nature's
covering qualities, the creation could not fulfill its purposenamely, to
allow the conditioned souls to make their best attempt to enjoy without
God so that they will finally understand the futility of such an illusory
notion.
TEXT 39
yathaiva srya pihita chyay svay
chy ca rpi ca sacaksti
eva guenpihito gus tvam
tma-pradpo guina ca bhman
yath evajust as; sryathe sun; pihitacovered; chyayby the
shade; svayits own; chymthe shade; caand; rpivisible
forms; caalso; sacakstiilluminates; evamsimilarly; guenaby the
material quality (of false ego); apihitacovered; gunthe qualities of
matter;
tvamYou;
tma-pradpaself-luminous;
guinathe
possessors of these qualities (the living entities); caand; bhmanO
almighty one.
O almighty one, just as the sun, though hidden by a cloud, illuminates

1849

the cloud and all other visible forms as well, so You, although hidden
by the material qualities, remain self-luminous and thus reveal all those
qualities, along with the living entities who possess them.
Here Lord iva further clarifies the idea expressed in the final two lines of
the previous verse. The analogy of the clouds and the sun is appropriate.
With its energy the sun creates clouds, which cover our vision of the sun.
Yet it is the sun that allows us to see the clouds and all other things as
well. Similarly, the Lord expands His illusory potency and thus prevents
us from directly seeing Him. Yet it is God alone who reveals to us His
covering potencynamely, the material worldand thus the Lord is
tma-pradpa, "self-luminous." It is the reality of His existence that makes
all things visible.
TEXT 40
yan-my-mohita-dhiya
putra-dra-ghdiu
unmajjanti nimajjanti
prasakt vjinrave
yatof whom; myby the illusory energy; mohitabewildered;
dhiyatheir intelligence; putrawith regard to children; drawife;
ghahome; diuand so on; unmajjantithey rise to the surface;
nimajjantithey become submerged; prasaktfully entangled; vjina
of misery; aravein the ocean.
Their intelligence bewildered by Your my, fully attached to children,
wife, home and so on, persons immersed in the ocean of material
misery sometimes rise to the surface and sometimes sink down.
rla rdhara Svm explains that "rising in the ocean of misery" indicates
elevation to higher species, such as demigods, and that "being
submerged" refers to degradation to lower specieseven to immobile
forms of life such as trees. As stated in the Vyu Pura, viparyaya ca
bhavati brahmatva-sthvaratvayo: "The living being rotates between the
position of Brahm and that of an unmoving creature."
rla Jva Gosvm points out that iva, having glorified the Lord, now
pursues his original intention of securing the Lord's grace for Bsura.
Thus in this and the following four verses, Lord iva instructs Ba on his

1850

actual position in relation to the Lord. iva's appeal to the Lord for
compassion toward Ba appears in Text 45.
TEXT 41
deva-dattam ima labdhv
n-lokam ajitendriya
yo ndriyeta tvat-pdau
sa ocyo hy tma-vacaka
devaby the Supreme Lord; dattamgiven; imamthis; labdhv
attaining; nof human beings; lokamthe world; ajitauncontrolled;
indriyahis senses; yawho; na driyetawill not honor; tvatYour;
pdaufeet; sahe; ocyapitiable; hiindeed; tmaof himself;
vacakaa cheater.
One who has attained this human form of life as a gift from God, yet
who fails to control his senses and honor Your feet, is surely to be
pitied, for he is only cheating himself.
Lord iva here condemns those who refuse to engage in the devotional
service of the Supreme Lord.
TEXT 42
yas tv visjate martya
tmna priyam varam
viparyayendriyrthrtha
viam atty amta tyajan
yawho; tvmYou; visjaterejects; martyamortal man;
tmnamhis true Self; priyamdearmost; varamLord; viparyaya
which are just the opposite; indriya-arthaof sense objects; arthamfor
the sake; viampoison; attihe eats; amtamnectar; tyajanavoiding.
That mortal who rejects Youhis true Self, dearmost friend, and
Lordfor the sake of sense objects, whose nature is just the opposite,
refuses nectar and instead consumes poison.
The person described above is pitiable because he rejects that which is
actually dear, the Lord, and accepts that which is not dear and is ungodly:
temporary sense gratification, which leads to suffering and bewilderment.

1851

TEXT 43
aha brahmtha vibudh
munaya cmalay
sarvtman prapanns tvm
tmna preham varam
ahamI; brahmBrahm; athaand also; vibudhthe demigods;
munayathe
sages;
caand;
amalapure;
aywhose
consciousness; sarva-tmanwholeheartedly; prapannsurrendered;
tvmunto You; tmnamthe Self; prehamthe dearmost; varam
the Lord.
I, Lord Brahm, the other demigods and the pure-minded sages have all
surrendered wholeheartedly unto You, our dearmost Self and Lord.
TEXT 44
ta tv jagat-sthity-udaynta-hetu
sama prasnta suhd-tma-daivam
ananyam eka jagad-tma-keta
bhavpavargya bhajma devam
tamHim; tvYou; jagatof the universe; sthitiof the maintenance;
udayathe rise; antaand the demise; hetumthe cause; samam
equipoised; prantamperfectly at peace; suhtthe friend; tmaSelf;
daivamand worshipable Lord; ananyamwithout a second; ekam
unique; jagatof all the worlds; tmaand all souls; ketamthe shelter;
bhavaof material life; apavargyafor the cessation; bhajmalet us
worship; devamthe Supreme Lord.
Let us worship You, the Supreme Lord, to be freed from material life.
You are the maintainer of the universe and the cause of its creation and
demise. Equipoised and perfectly at peace, You are the true friend, Self
and worshipable Lord. You are one without a second, the shelter of all
the worlds and all souls.
rla rdhara Svm states that the Lord is a true friend because He sets
one's proper intelligence into motion if one desires to know the truth
about God and the soul. rla Jva Gosvm and rla Vivantha
Cakravart both emphasize that the term bhavpavargya indicates the

1852

highest liberation of pure love of Godhead, characterized by unalloyed

devotional service unto the Lord.
rla Vivantha Cakravart also explains that the Supreme Lord is samam,
"perfectly objective and balanced," whereas other living beings, having an
incomplete grasp of reality, cannot be perfectly objective. Those who
surrender unto the Lord also become fully objective by taking shelter of
His supreme consciousness.
TEXT 45
aya mameo dayito 'nuvart
maybhaya dattam amuya deva
sampdyat tad bhavata prasdo
yath hi te daitya-patau prasda
ayamthis; mamamy; iafavored; dayitavery dear; anuvart
follower; mayby me; abhayamfearlessness; dattamgiven; amuya
his; devaO Lord; sampdyatmplease let it be granted; tattherefore;
bhavataYour; prasdagrace; yathas; hiindeed; teYour;
daityaof the demons; pataufor the chief (Prahlda); prasdagrace.
This Bsura is my dear and faithful follower, and I have awarded him
freedom from fear. Therefore, my Lord, please grant him Your mercy,
just as You showed mercy to Prahlda, the lord of the demons.
Lord iva feels inclined to help Bsura because the demon showed great
devotion to Lord iva when he provided musical accompaniment for
iva's tava dance. Another reason Ba is an object of Lord iva's favor
is that he is a descendant of the great devotees Prahlda and Bali.
TEXT 46
r-bhagavn uvca
yad ttha bhagavas tva na
karavma priya tava
bhavato yad vyavasita
tan me sdhv anumoditam
r-bhagavn uvcathe Supreme Lord said; yatwhat; tthahave
spoken; bhagavanO lord; tvamyou; nato Us; karavmaWe
should do; priyamthe gratifying; tavaof you; bhavataby you; yat

1853

what; vyavasitamdetermined; tatthat; meby Me; sdhuwell;

anumoditamagreed with.
The Supreme Lord said: My dear lord, for your pleasure We must
certainly do what you have requested of Us. I fully agree with your
conclusion.
We should not think it strange that the Supreme Lord, Ka, here
addresses Lord iva as bhagavan, "lord." All living beings are part and
parcel of the Lord, qualitatively one with Him, and Lord iva is an
especially powerful, pure entity who possesses many of the Supreme
Lord's qualities. Just as a father is happy to share his riches with a beloved
son, so the Supreme Lord happily invests pure living beings with some of
His potency and opulence. And just as a father proudly and happily
observes the good qualities of his children, the Lord is most happy to
glorify the pure living beings who are powerful in Ka consciousness.
Thus the Supreme Lord is pleased to glorify Lord iva by addressing him
as bhagavn.
TEXT 47
avadhyo 'ya mampy ea
vairocani-suto 'sura
prahrdya varo datto
na vadhyo me tavnvaya
avadhyanot to be killed; ayamhe; mamaby Me; apiindeed;
eathis; vairocani-sutason of Vairocani (Bali); asurademon;
prahrdyato Prahlda; varathe benediction; dattagiven; na
vadhyanot to be killed; meby Me; tavayour; anvaya
descendants.
I will not kill this demonic son of Vairocani, for I gave Prahlda
Mahrja the benediction that I would not kill any of his descendants.
TEXT 48
darpopaamanysya
pravk bhavo may
sdita ca bala bhri
yac ca bhryita bhuva

1854

darpathe false pride; upaamanyafor subduing; asyahis;

pravksevered; bhavaarms; mayby Me; sditamslain; ca
and; balamthe military force; bhrihuge; yatwhich; caand;
bhryitamhaving become a burden; bhuvafor the earth.
It was to subdue Bsura's false pride that I severed his arms. And I
slew his mighty army because it had become a burden upon the earth.
TEXT 49
catvro 'sya bhuj i
bhaviyaty ajarmara
prada-mukhyo bhavato
na kutacid-bhayo 'sura
catvrafour; asyahis; bhujarms; iremaining; bhaviyati
will be; ajaraunaging; amaraand immortal; pradaan associate;
mukhyaprincipal; bhavataof yourself; na kutacit-bhayahaving
no fear on any account; asurathe demon.
This demon, who still has four arms, will be immune to old age and
death, and he will serve as one of your principal attendants. Thus he
will have nothing to fear on any account.
TEXT 50
iti labdhvbhaya ka
praamya irassura
prdyumni ratham ropya
sa-vadhvo samupnayat
itithus; labdhvattaining; abhayamfreedom from fear; kamto
Lord Ka; praamyabowing down; iraswith his head; asura
the demon; pradyumnimAniruddha, the son of Pradyumna; rathamon
His chariot; ropyaplacing; sa-vadhvawith His wife; samupnayat
he brought them forward.
Thus attaining freedom from fear, Bsura offered obeisances to Lord
Ka by touching his head to the ground. Ba then seated Aniruddha
and His bride on their chariot and brought them before the Lord.

1855

TEXT 51
akauhiy parivta
su-vsa-samalaktam
sa-patnka puras-ktya
yayau rudrnumodita
akauhiyby a full military division; parivtamsurrounded; sufine;
vsawhose clothing; samalaktamand adorned with ornaments; sapatnkamAniruddha with His wife; pura-ktyaputting in front;
yayauHe (Lord Ka) went; rudraby Lord iva; anumoditagiven
leave.
At the front of the party Lord Ka then placed Aniruddha and His
bride, both beautifully adorned with fine clothes and ornaments, and
surrounded them with a full military division. Thus Lord Ka took
His leave of Lord iva and departed.
TEXT 52
sva-rjadhn samalakt dhvajai
sa-toraair ukita-mrga-catvarm
vivea akhnaka-dundubhi-svanair
abhyudyata paura-suhd-dvijtibhi
svaHis own; rjadhnmcapital; samalaktmfully decorated;
dhvajaiwith flags; saand with; toraaivictory arches; ukita
sprinkled with water; mrgawhose avenues; catvarmand crossroads;
viveaHe entered; akhaof conchshells; nakaside drums;
dundubhiand
kettledrums;
svanaiwith
the
resounding;
abhyudyatagreeted respectfully; pauraby the people of the city;
suhtby His relatives; dvijtibhiand by the brhmaas.
The Lord then entered His capital. The city was lavishly decorated with
flags and victory arches, and its avenues and crossways were all
sprinkled with water. As conchshells, nakas and dundubhi drums
resounded, the Lord's relatives, the brhmaas and the general populace
all came forward to greet Him respectfully.
TEXT 53

1856

ya eva ka-vijaya
akarea ca sayugam
sasmaret prtar utthya
na tasya syt parjaya
yawhoever; evamthus; ka-vijayamthe victory of Lord Ka;
akareawith Lord akara; caand; sayugambattle; sasmaret
remembers; prtaat dawn; utthyarising from sleep; nanot;
tasyafor him; sytthere will be; parjayadefeat.
Whoever rises early in the morning and remembers Lord Ka's
victory in His battle with Lord iva will never experience defeat.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-third Chapter, of
the rmad-Bhgavatam, entitled "Lord Ka Fights with Bsura."

1857

64. The Deliverance of King Nga

This chapter describes how r Ka released King Nga from a curse and
instructed the royal order on the great danger of taking a brhmaa's
property.
One day Smba and other young boys of the Ydava dynasty went to the
forest to play, and after playing for a long time they became very thirsty
and began looking for water. Inside a dry well they found an amazing
creature: a huge lizard resembling a hill. The boys felt sorry for it and
tried to pull it out. But after several attempts with leather thongs and
ropes, they saw that they would not be able to rescue the creature, and
thus they went to Lord Ka and told Him what had happened. The Lord
accompanied them to the well and, extending His left hand, easily lifted
the lizard out. By the touch of Lord Ka's hand the creature transformed
at once into a demigod. Then Lord Ka asked, "Who are you, and how
did you assume such a lowly form?
The divine being replied, "My name was King Nga, son of Ikvku, and I
was famous for giving charity. Indeed, I gave away countless cows to
numerous brhmaas. But on one occasion a cow belonging to a first-class
brhmaa wandered into my herd. Unaware of this, I gave this cow in
charity to a different brhmaa. When the cow's previous owner saw the
second brhmaa taking this cow away, the first brhmaa claimed the
cow as his and began arguing with the second brhmaa. After quarreling
for some time they approached me, and I implored them to each take one
hundred thousand cows in exchange for that one cow, and to please
forgive me for the offense I had unknowingly committed. But neither
brhmaa would accept my proposal, and the matter remained unsettled.
"Shortly thereafter I died and was taken by the Yamadtas to the court of
Yamarja. Yama asked me which I preferred to do first: suffer the results
of my sins or enjoy the results of my pious acts. I decided to suffer my
sinful reactions first, and thus I assumed the body of a lizard."
After King Nga had told his story, he offered prayers to Lord Ka and
then mounted a celestial airplane, which transported him to heaven.
Lord Ka then instructed His personal associates, as well as the general

1858

mass of people, on the dangers of stealing a brhmaa 's property. Finally,

the Lord returned to His palace.
TEXT 1
r-bdaryair uvca
ekadopavana rjan
jagmur yadu-kumrak
vihartu smba-pradyumna
cru-bhnu-gaddaya
r-bdaryaithe son of Badaryaa (ukadeva Gosvm); uvca
said; ekadone day; upavanamto a small forest; rjanO King
(Parkit); jagmuwent; yadu-kumrakboys of the Yadu dynasty;
vihartumto play; smba-pradyumna-cru-bhnu-gada-dayaSmba,
Pradyumna, Cru, Bhnu, Gada and others.
r Bdaryai said: O King, one day Smba, Pradyumna, Cru, Bhnu,
Gada and other young boys of the Yadu dynasty went to a small forest
to play.
rla rdhara Svm states that the story of King Nga, narrated in this
chapter, is meant to give sober instructions to all proud kings. Through
this incident Lord Ka also gave serious lessons to the members of His
own family who had become proud of their opulences.
TEXT 2
kritv su-cira tatra
vicinvanta pipsit
jala nirudake kpe
dadu sattvam adbhutam
kritvafter playing; su-ciramfor a long time; tatrathere;
vicinvantalooking for; pipsitthirsty; jalamwater; nirudake
waterless; kpein a well; daduthey saw; sattvama creature;
adbhutamamazing.
After playing for a long time, they became thirsty. As they searched for
water, they looked inside a dry well and saw a peculiar creature.

1859

TEXT 3
kkalsa giri-nibha
vkya vismita-mnas
tasya coddharae yatna
cakrus te kpaynvit
kkalsama lizard; giria mountain; nibhamresembling; vkya
looking at; vismitaastonished; mnaswhose minds; tasyaof it;
caand; uddharaein the lifting up; yatnameffort; cakrumade;
tethey; kpay anvitfeeling compassion.
The boys were astonished to behold this creature, a lizard who looked
like a hill. They felt sorry for it and tried to lift it out of the well.
TEXT 4
carma-jais tntavai pair
baddhv patitam arbhak
naknuran samuddhartu
kycakhyur utsuk
carma-jaimade of leather; tntavaiand made of spun thread;
paiwith ropes; baddhvattaching; patitamthe fallen creature;
arbhakthe boys; na aaknuranthey were not able; samuddhartum
to lift out; kyato Lord Ka; cakhyuthey reported; utsuk
excitedly.
They caught on to the trapped lizard with leather thongs and then with
woven ropes, but still they could not lift it out. So they went to Lord
Ka and excitedly told Him about the creature.
rla Jva Gosvm explains that because in this chapter the Yadu boys,
even r Pradyumna, are described as quite young, this must be an early
pastime.
TEXT 5
tatrgatyravindko
bhagavn viva-bhvana
vkyojjahra vmena
ta karea sa llay

1860

tatrathere; gatyagoing; aravinda-akalotus-eyed; bhagavnthe

Supreme Lord; vivaof the universe; bhvanathe maintainer;
vkyaseeing; ujjahrapicked up; vmenaleft; tamit; kareawith
His hand; saHe; llayeasily.
The lotus-eyed Supreme Lord, maintainer of the universe, went to the
well and saw the lizard. Then with His left hand He easily lifted it out.
TEXT 6
sa uttama-loka-karbhimo
vihya sadya kkalsa-rpam
santapta-cmkara-cru-vara
svargy adbhutlakarambara-srak
sait; uttama-lokaof the glorious Lord; karaby the hand;
abhimatouched;
vihyagiving
up;
sadyaimmediately;
kkalsaof a lizard; rpamthe form; santaptamolten; cmkaraof
gold; carubeautiful; varawhose complexion; svarga resident of
heaven; adbhutaamazing; alakaraawhose ornaments; ambara
clothing; srakand garlands.
Touched by the hand of the glorious Supreme Lord, the being at once
gave up its lizard form and assumed that of a resident of heaven. His
complexion was beautifully colored like molten gold, and he was
adorned with wonderful ornaments, clothes and garlands.
TEXT 7
papraccha vidvn api tan-nidna
janeu vikhypayitu mukunda
kas tva mah-bhga vareya-rpo
devottama tv gaaymi nnam
papracchaHe asked; vidvnwell aware; apialthough; tatof this;
nidnamthe cause; janeuamong people in general; vikhypayitumto
make it known; mukundaLord Ka; kawho; tvamyou; mahbhgaO fortunate one; vareyaexcellent; rpawhose form; devauttamaman exalted demigod; tvmYou; gaaymiI should consider;
nnamcertainly.

1861

Lord Ka understood the situation, but to inform people in general

He inquired as follows: "Who are you, O greatly fortunate one? Seeing
your excellent form, I think you must surely be an exalted demigod.
TEXT 8
dam im v katamena karma
samprpito 'sy atad-arha su-bhadra
tmnam khyhi vivitsat no
yan manyase na kamam atra vaktum
damcondition; immto this; vand; katamenaby what;
karmaaction; samprpitabrought; asiyou are; atat-arhanot
deserving it; su-bhadraO good soul; tmnamyourself; khyhi
please explain; vivitsatmwho are eager to know; nato us; yatif;
manyaseyou think; nato us; kamamproper; atrahere; vaktum
to speak.
"By what past activity were you brought to this condition? It seems you
did not deserve such a fate, O good soul. We are eager to know about
you, so please inform us about yourselfif, that is, you think this the
proper time and place to tell us."
TEXT 9
r-uka uvca
iti sma rj sampa
kennanta-mrtin
mdhava praipatyha
kirenrka-varcas
r-uka uvcaukadeva Gosvm said; itithus; smaindeed; rj
the King; sampaquestioned; kenaby Lord Ka; ananta
unlimited; mrtinwhose forms; mdhavamto Him, Lord Mdhava;
praipatyabowing down; ha-he spoke; kirenawith his helmet;
arkalike the sun; varcasawhose brilliance.
ukadeva Gosvm said: Thus questioned by Ka, whose forms are
unlimited, the King, his helmet as dazzling as the sun, bowed down to
Lord Mdhava and replied as follows.

1862

TEXT 10
nga uvca
ngo nma narendro 'ham
ikvku-tanaya prabho
dniv khyyamneu
yadi te karam aspam
nga uvcaKing Nga said; nga nmanamed Nga; nara-indraa
ruler of men; ahamI; ikvku-tanayaa son of Ikvku; prabhoO
Lord; dniuamong men of charity; khyyamneuwhen being
enumerated; yadiperhaps; teYour; karamear; aspamI have
touched.
King Nga said: I am a king known as Nga, the son of Ikvku.
Perhaps, Lord, You have heard of me when lists of charitable men were
recited.
The cryas point out here that although a tentative expression is used
"perhaps You have heard of me"the implication is that there is no
doubt.
TEXT 11
ki nu te 'vidita ntha
sarva-bhttma-skia
klenvyhata-do
vakye 'thpi tavjay
kimwhat; nuindeed: te-to You; aviditamunknown; nthaO
master; sarvaof all; bhtabeings; tmaof the intelligence;
skiato the witness; klenaby time; avyhataundisturbed;
dawhose vision; vakyeI will speak; atha apinevertheless; tava
Your; jayby the order.
What could possibly be unknown to You, O master? With vision
undisturbed by time, You witness the minds of all living beings.
Nevertheless, on Your order I will speak.
Since the Lord knows everything, there is no need to inform Him about
anything. Still, to fulfill the Lord's purpose King Nga will speak.

1863

TEXT 12
yvatya sikat bhmer
yvatyo divi trak
yvatyo vara-dhr ca
tvatr adada sma g
yvatyaas many; sikatgrains of sand; bhmebelonging to the
earth; yvatyaas many; diviin the sky; trakstars; yvatyaas
many; varaof a rainfall; dhrdrops; caand; tvatthat many;
adadamI gave; smaindeed; gcows.
I gave in charity as many cows as there are grains of sand on the earth,
stars in the heavens, or drops in a rain shower.
The idea here is that the King gave innumerable cows in charity.
TEXT 13
payasvins taru la-rpaguopapann kapil hema-sg
nyyrjit rpya-khur sa-vats
dukla-mlbhara dadv aham
paya-vinhaving milk; taruyoung; lawith good behavior;
rpabeauty; guaand other qualities; upapannendowed;
kapilbrown; hemagold; gwith horns; nyyafairly;
arjitearned; rpyasilver; khurwith hooves; sa-vatstogether
with their calves; duklafine cloth; mlwith garlands; bhara
adorned; dadaugave; ahamI.
Young, brown, milk-laden cows, who were well behaved, beautiful and
endowed with good qualities, who were all acquired honestly, and who
had gilded horns, silver-plated hooves and decorations of fine
ornamental cloths and garlandssuch were the cows, along with their
calves, that I gave in charity.
TEXTS 14-15
sv-alaktebhyo gua-lavadbhya
sdat-kuumbebhya ta-vratebhya
tapa-ruta-brahma-vadnya-sadbhya

1864

prd yuvabhyo dvija-pugavebhya

go-bh-hirayyatanva-hastina
kany sa-dss tila-rpya-ayy
vssi ratnni paricchadn rathn
ia ca yajai carita ca prtam
suwell; alaktebhyawho were ornamented; guagood qualities;
laand character; vadbhyawho possessed; sdatdistressed;
kuumbebhyawhose families; tato truth; vratebhyadedicated;
tapafor austerity; rutawell known; brahmain the Vedas;
vadnyavastly
learned;
sadbhyasaintly;
prdmI
gave;
yuvabhyawho were young; dvijato brhmaas; pum-gavebhya
most exceptional; gocows; bhland; hirayagold; yatanahouses;
avahorses; hastinaand elephants; kanymarriageable daughters;
sawith; dsmaidservants; tilasesame; rpyasilver; ayyand
beds; vssiclothing; ratnnijewels; paricchadnfurniture;
rathnchariots; iamworship executed; caand; yajaiby Vedic
fire sacrifices; caritamdone; caand; prtampious works.
I first honored the brhmaas who were recipients of my charity by
decorating them with fine ornaments. Those most exalted brhmaas,
whose families were in need, were young and possessed of excellent
character and qualities. They were dedicated to truth, famous for their
austerity, vastly learned in the Vedic scriptures and saintly in their
behavior. I gave them cows, land, gold and houses, along with horses,
elephants and marriageable girls with maidservants, as well as sesame,
silver, fine beds, clothing, jewels, furniture and chariots. In addition, I
performed Vedic sacrifices and executed various pious welfare
activities.
TEXT 16
kasyacid dvija-mukhyasya
bhra gaur mama go-dhane
sampktvidu s ca
may datt dvijtaye
kasyacitof a certain; dvijabrhmaa; mukhyasyafirst class; bhra
lost; gaua cow; mamamy; go-dhanein the herd; sampkt

1865

becoming mixed; aviduwho was unaware; sshe; caand; may

by me; dattgiven; dvi-jtayeto (another) brhmaa.
Once a cow belonging to a certain first-class brhmaa wandered away
and entered my herd. Unaware of this, I gave that cow in charity to a
different brhmaa.
rla rdhara Svm explains that the term dvija-mukhya, "first-class
brhmaa,'' here indicates a brhmaa who has stopped accepting charity
and would thus refuse to accept even one hundred thousand cows in
exchange for the cow that had been improperly given away.
TEXT 17
t nyamn tat-svm
drovca mameti tam
mameti parigrhy ha
ngo me dattavn iti
tmshe, the cow; nyamnmbeing led away; tather; svmmaster;
dvseeing; uvcasaid; mamamine; itithus; tamto him;
mamamine; itithus; parigrhhe who had accepted the gift; ha
said; ngaKing Nga; meto me; dattavngave; itithus.
When the cow's first owner saw her being led away, he said, "She is
mine!" The second brhmaa, who had accepted her as a gift, replied,
"No, she's mine! Nga gave her to me."
TEXT 18
viprau vivadamnau mm
catu svrtha-sdhakau
bhavn dtpaharteti
tac chrutv me 'bhavad bhrama
viprauthe two brhmaas; vivadamnauarguing; mmto me;
catusaid; svatheir own; arthainterest; sdhakaufulfilling;
bhavnyou, sir; dtgiver; apaharttaker; itithus; tatthis;
rutvhearing; memy; abhavatthere arose; bhramaconsternation.
As the two brhmaas argued, each trying to fulfill his own purpose,

1866

they came to me. One of them said, "You gave me this cow," and the
other said, "But you stole her from me." Hearing this, I was bewildered.
TEXTS 19-20
anuntv ubhau viprau
dharma-kcchra-gatena vai
gav laka prakn
dsymy e pradyatm
bhavantv anught
kikarasyvijnata
samuddharata m kcchrt
patanta niraye 'ucau
anuntauhumbly requested; ubhauboth; viprauthe two brhmaas;
dharmaof religious duty; kcchraa difficult situation; gatenaby (me)
who was in; vaiindeed; gavmof cows; lakama lakh (one hundred
thousand); praknmbest quality; dsymiI will give; ethis
one; pradyatmplease give; bhavantauthe two of you; anughtm
should please show mercy; kikarasyato your servant; avijnatawho
was unaware; samuddharatamplease save; mmme; kcchrtfrom
danger; patantamfalling; nirayeinto hell; aucauunclean.
Finding myself in a terrible dilemma concerning my duty in the
situation, I humbly entreated both the brhmaas: "I will give one
hundred thousand of the best cows in exchange for this one. Please give
her back to me. Your good selves should be merciful to me, your
servant. I did not know what I was doing. Please save me from this
difficult situation, or I'll surely fall into a filthy hell."
TEXT 21
nha pratcche vai rjann
ity uktv svmy apkramat
nnyad gavm apy ayutam
icchmty aparo yayau
nanot; ahamI; pratcchewant; vaiindeed; rjanO King; iti
thus; uktvsaying; svmthe owner; apkramatwent away; nanot;

1867

anyatin addition; gavmof cows; apieven; ayutamten thousand;

icchmiI want; itithus saying; aparathe other (brhmaa);
yayauleft.
The present owner of the cow said, "I don't want anything in exchange
for this cow, O King," and went away. The other brhmaa declared, "I
don't want even ten thousand more cows [than you are offering]," and
he too went away.
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments,
"Thus disagreeing with the King's proposal, both brhmaas left the
palace in anger, thinking that their lawful position had been usurped."
TEXT 22
etasminn antare ymair
dtair nto yama-kayam
yamena pas tatrha
deva-deva jagat-pate
etasminat this; antareopportunity; ymaiof Yamarja, the lord of
death; dtaiby the messengers; ntataken; yama-kayamto the
abode of Yamarja; yamenaby Yamarja; paquestioned; tatra
there; ahamI; deva-devaO Lord of lords; jagatof the universe;
pateO master.
O Lord of lords, O master of the universe, the agents of Yamarja,
taking advantage of the opportunity thus created, later carried me to his
abode. There Yamarja himself questioned me.
According to the cryas, the King's performance of fruitive activities had
previously been flawless. But now an inadvertent discrepancy had arisen,
and so when the King died the Yamadtas took him to the abode of
Yamarja, called Sayaman.
TEXT 23
prva tvam aubha bhuka
utho npate ubham
nnta dnasya dharmasya
paye lokasya bhsvata

1868

prvamfirst; tvamyou; aubhamimpious reactions; bhukewish

to experience; uta ha uor else; n-pateO King; ubhampious
reactions; nanot; antamthe end; dnasyaof charity; dharmasya
religious; payeI see; lokasyaof the world; bhsvatashining.
[Yamarja said:] My dear King, do you wish to experience the results of
your sins first, or those of your piety? Indeed, I see no end to the
dutiful charity you have performed, or to your consequent enjoyment in
the radiant heavenly planets.
TEXT 24
prva devubha bhuja
iti prha pateti sa
tvad adrkam tmna
kkalsa patan prabho
prvamfirst; devaO lord; aubhamthe sinful reactions; bhujeI
will experience; itithus saying; prhasaid; patafall; itithus; sa
he; tvatjust then; adrkamI saw; tmnammyself; kkalsama
lizard; patanfalling; prabhoO master.
I replied, "First, my lord, let me suffer my sinful reactions," and
Yamarja said, "Then fall!" At once I fell, and while falling I saw myself
becoming a lizard, O master.
TEXT 25
brahmayasya vadnyasya
tava dsasya keava
smtir ndypi vidhvast
bhavat-sandaranrthina
brahmayasyawho was devoted to the brhmaas; vadnyasyawho
was generous; tavaYour; dsasyaof the servant; keavaO Ka;
smtithe memory; nanot; adyatoday; apieven; vidhvastlost;
bhavatYour; sandaranaaudience; arthinawho hankered for.
O Keava, as Your servant I was devoted to the brhmaas and generous
to them, and I always hankered for Your audience. Therefore even till

1869

now I have never forgotten [my past life].

rla Jva Gosvm comments on this verse as follows: "Since King Nga
openly declared that he had two outstanding qualitiesnamely devotion
to the brhmaas, and generosityit is clear that he possessed these
qualities only partially, since someone who is truly pure would not boast
about them. It is also clear that King Nga considered such piety to be a
separate goal, desirable for its own sake. Thus he did not fully appreciate
pure devotional service to Lord Ka. Ka had not been the only goal
of Nga's life, as He was for Ambara Mahrja, even in the stage of
regulative practice. Nor do we find that King Nga overcame obstacles like
those Ambara did when Durvs Muni became angry at him. Still, we
can conclude that since Nga was able to see the Lord for some reason or
another, he must have had the good quality of sincerely desiring the
Lord's association."
rla Prabhupda confirms the above analysis in Ka, the Supreme
Personality of Godhead: "On the whole, [Nga] had not developed Ka
consciousness. The Ka conscious person develops love of God, Ka,
not love for pious or impious activities; therefore he is not subjected to
the results of such action. As stated in the Brahma-sahit, a devotee, by
the grace of the Lord, does not become subjected to the resultant
reactions of fruitive activities."
rla Vivantha Cakravart offers the following commentary: "When Nga
mentioned 'one who hankered to have Your audience,' he was referring to
an incident concerning a certain great devotee King Nga had once met.
This devotee was very eager to acquire a temple for a most beautiful Deity
of the Supreme Lord, and he also wanted copies of such scriptures as the
Bhagavad-gt and rmad-Bhgavatam. Being very generous, Nga
arranged for these things, and the devotee was so satisfied that he blessed
the King: 'My dear King, may you have the audience of the Supreme
Lord.' From that time on, Nga desired to see the Lord."
TEXT 26
sa tva katha mama vibho 'ki-patha partm
yogevara ruti-dmala-hd-vibhvya
skd adhokaja uru-vyasanndha-buddhe
syn me 'nudya iha yasya bhavpavarga
saHe; tvamYourself; kathamhow; mamato me; vibhoO

1870

almighty one; aki-pathavisible; para-tmthe Supreme Soul; yoga

of mystic yoga; varaiby masters; rutiof the scriptures; dby
the eye; amalaspotless; htwithin their hearts; vibhvyato be
meditated upon; sktdirectly visible; adhokajaO transcendental
Lord, who cannot be seen by material senses; urusevere; vyasanaby
troubles; andhablinded; buddhewhose intelligence; sytit may be;
mefor me; anudyato be perceived; ihain this world; yasya
whose; bhavaof material life; apavargacessation.
O almighty one, how is it that my eyes see You here before me? You are
the Supreme Soul, whom the greatest masters of mystic yoga can
meditate upon within their pure hearts only by employing the spiritual
eye of the Vedas. Then how, O transcendental Lord, are You directly
visible to me, since my intelligence has been blinded by the severe
tribulations of material life? Only one who has finished his material
entanglement in this world should be able to see You.
Even in the body of a lizard, King Nga could remember his previous life.
And now that he had the opportunity to see the Lord, he could
understand that he had received special mercy from the Personality of
Godhead.
TEXTS 27-28
deva-deva jagan-ntha
govinda puruottama
nryaa hkea
puya-lokcyutvyaya
anujnhi m ka
ynta deva-gati prabho
yatra kvpi sata ceto
bhyn me tvat-padspadam
deva-devaO Lord of lords; jagatof the universe; nthaO master; govindaO Lord of the cows; purua-uttamaO Supreme Personality;
nryaaO foundation of all living beings; hkeaO master of the
senses; puya-lokaO You who are glorified in transcendental poetry;
acyutaO infallible one; avyayaO undiminishing one; anujnhi
please give leave; mmto me; kaO Ka; yntamwho am going;

1871

deva-gatimto the world of the demigods; prabhoO master; yatra kva

api-wherever; sataresiding; cetathe mind; bhytmay it be; me
my; tvatYour; padaof the feet; spadamwhose shelter.
O Devadeva, Jaganntha, Govinda, Puruottama, Nryaa, Hkea,
Puyaloka, Acyuta, Avyaya! O Ka, please permit me to depart for
the world of the demigods. Wherever I live, O master, may my mind
always take shelter of Your feet.
rla Vivantha Cakravart comments as follows on this verse: His faith
emboldened upon receiving the Lord's mercy and thus attaining the status
of servitude, King Nga properly glorifies the Lord by chanting His names
and then asks the Lord's permission to take his leave. The spirit of his
prayer is as follows: "You are Devadeva, God even of the gods, and
Jaganntha, the master of the universe, so please be my master. O
Govinda, please make me Your property with the same merciful glance
You use to enchant the cows. You can do this because You are
Puruottama, the supreme form of Godhead. O Nryaa, since You are
the foundation of the living entities, please be my support, even though I
am a bad living entity. O Hkea, please make my senses Your own. O
Puyaloka, now You have become famous as the deliverer of Nga. O
Acyuta, please never be lost to my mind. O Avyaya, You will never
diminish in my mind." Thus the great Bhgavatam commentator rla
Vivantha Cakravart explains the purport of these verses.
TEXT 29
namas te sarva-bhvya
brahmae 'nanta-aktaye
kya vsudevya
yogn pataye nama
namaobeisances; teto You; sarva-bhvyathe source of all beings;
brahmaethe Supreme Absolute Truth; anantaunlimited; aktaye
the possessor of potencies; kyato Ka; vsudevyathe son of
Vasudeva; yognmof all processes of yoga; patayeto the Lord;
namaobeisances.
I offer my repeated obeisances unto You, Ka, the son of Vasudeva.
You are the source of all beings, the Supreme Absolute Truth, the

1872

possessor of unlimited potencies, the master of all spiritual disciplines.

rla rdhara Svm comments that King Nga here offers his obeisances
to Brahmanthat is, the Absolute Truthwho is unchanged in spite of
performing activities. Since ancient times, Western philosophers have
puzzled over the question of how God can be unchanging and yet perform
activities. rdhara Svm states that this doubt is answered here by the
term ananta-aktaye, which describes the Lord as "the possessor of
unlimited potency." Thus through the Lord's infinite potencies He can
perform innumerable activities without changing His essential nature.
The King further offers his obeisances to r Ka, the possessor of the
form of eternal bliss and the supreme goal of life. The holy name of Ka
is analyzed in a verse from the Mahbhrata (Udyoga-parva 71.4), which
rla Prabhupda quotes in his Caitanya-caritmta (Madhya 9.30,
purport):
kir bh-vcaka abdo
a ca nirvti-vcaka
tayor aikya para brahma
ka ity abhidhyate
"The word k is the attractive feature of the Lord's existence, and na
means 'spiritual pleasure.' When the verb k is added to na, it becomes
ka, which indicates the Absolute Truth."
King Nga offers the above prayers as he is about to leave the personal
association of the Supreme Lord.
TEXT 30
ity uktv ta parikramya
pdau spv sva-maulin
anujto vimngryam
ruhat payat nm
itithus;
uktvhaving
spoken;
tamHim;
parikramya
circumambulating; pdauHis feet; spvtouching; svawith his;
maulincrown; anujtagiven leave; vimnaa celestial airplane;
agryamexcellent; ruhathe boarded; payatmas they watched;
nmhumans.

1873

Having spoken thus, Mahrja Nga circumambulated Lord Ka and

touched his crown to the Lord's feet. Granted permission to depart,
King Nga then boarded a wonderful celestial airplane as all the people
present looked on.
TEXT 31
ka parijana prha
bhagavn devak-suta
brahmaya-devo dharmtm
rjanyn anuikayan
kaLord Ka; parijanamHis personal associates; prha
addressed; bhagavnthe Supreme Personality; devak-sutason of
Devak; brahmayadevoted to the brhmaas; devaGod; dharmaof
religion; tmthe soul; rjanynthe royal class; anuikayanin effect
instructing.
The Supreme Personality of GodheadLord Ka, the son of Devak
who is especially devoted to the brhmaas and who embodies the
essence of religion, then spoke to His personal associates and thus
instructed the royal class in general.
TEXT 32
durjara bata brahma-sva
bhuktam agner mang api
tejyaso 'pi kim uta
rj vara-mninm
durjaramindigestible; bataindeed; brahmaof a brhmaa; svamthe
property; bhuktamconsumed; agnethan fire; manka little; api
even; tejyasafor one who is more intensely potent; apieven; kim
utawhat then to speak of; rjmfor kings; varacontrollers;
mninmwho presume themselves.
[Lord Ka said:] How indigestible is the property of a brhmaa, even
when enjoyed just slightly and by one more potent than fire! What then
to speak of kings who try to enjoy it, presuming themselves lords.

1874

Even those made powerful by austerity, mystic yoga and so on cannot

enjoy property stolen from a brhmaa, and what to speak of others.
TEXT 33
nha hlhala manye
via yasya pratikriy
brahma-sva hi via prokta
nsya pratividhir bhuvi
nanot; ahamI; hlhalamthe poison named hlhala, which Lord
iva is famous for having drunk without toxic effects; manyeI consider;
viampoison; yasyaof which; pratikriycounteraction; brahmasvama brhmaa's property; hiindeed; viampoison; proktam
called; nanot; asyafor it; pratividhiantidote; bhuviin the world.
I do not consider hlhala to be real poison, because it has an antidote.
But a brhmaa's property, when stolen, can truly be called poison, for
it has no antidote in this world.
One who takes a brhmaa's property, thinking to enjoy it, has actually
taken the most deadly poison.
TEXT 34
hinasti viam attra
vahnir adbhi pramyati
kula sa-mla dahati
brahma-svrai-pvaka
hinastidestroys; viampoison; attramthe one who ingests;
vahnifire; adbhiwith water; pramyatiis extinguished; kulam
one's family; sa-mlamto the root; dahatiburns; brahma-svaa
brhmaa's property; araiwhose kindling wood; pvakathe fire.
Poison kills only the person who ingests it, and an ordinary fire may be
extinguished with water. But the fire generated from the kindling wood
of a brhmaa's property burns the thief's entire family down to the
root.
rla Vivantha Cakravart compares the fire ignited by stealing a
brhmaa's property to the fire that blazes within the cavity of an old tree.

1875

Such a fire cannot be put out even with the water of numerous rainfalls.
Rather, it burns the whole tree from within, all the way down to the roots
in the ground. Similarly, the fire ignited by stealing a brhmaa's property
is the most deadly and should be avoided at all costs.
TEXT 35
brahma-sva duranujta
bhukta hanti tri-pruam
prasahya tu bald bhukta
daa prvn daparn
brahma-svama brhmaa's property; duranujtamnot given proper
permission; bhuktamenjoyed; hantidestroys; trithree; pruam
persons; prasahyaby force; tubut; baltresorting to external power
(of the government, etc.); bhuktamenjoyed; daaten; prvn
previous; daaten; aparnsubsequent.
If a person enjoys a brhmaa's property without receiving due
permission, that property destroys three generations of his family. But
if he takes it by force or gets the government or other outsiders to help
him usurp it, then ten generations of his ancestors and ten generations
of his descendants are all destroyed.
According to rla rdhara Svm, tri-prua refers to oneself, one's sons
and one's grandsons.
TEXT 36
rjno rja-lakmyndh
ntma-pta vicakate
niraya ye 'bhimanyante
brahma-sva sdhu bli
rjnamembers of the kingly class; rjaroyal; lakmyby
opulence; andhblinded; nado not; tmatheir own; ptamfall;
vicakateforesee; nirayamhell; yewho; abhimanyantehanker for;
brahma-svama brhmaa's property; sdhuas appropriate; blia
childish.
Members of the royal order, blinded by royal opulence, fail to foresee
their own downfall. Childishly hankering to enjoy a brhmaa's

1876

property, they are actually hankering to go to hell.

TEXTS 37-38
ghanti yvata pn
krandatm aru-bindava
vipr hta-vttnm
vadnyn kuumbinm
rjno rja-kuly ca
tvato 'bdn niraku
kumbh-pkeu pacyante
brahma-dypahria
ghantitouch; yvataas many; pnparticles of dust;
krandatmwho are crying; aru-bindavateardrops; viprmof
brhmaas; htataken away; vttnmwhose means of support;
vadnynmgenerous; kuumbinmfamily men; rjnathe kings;
rja-kulyother members of the royal families; caalso; tvatathat
many; abdnyears; nirakuuncontrolled; kumbh-pkeuin the
hell known as Kumbhpka; pacyantethey are cooked; brahma-dyaof
the brhmaa's share; apahriathe usurpers.
For as many years as there are particles of dust touched by the tears of
generous brhmaas who have dependent families and whose property
is stolen, uncontrolled kings who usurp a brhmaa's property are
cooked, along with their royal families, in the hell known as
Kumbhpka.
TEXT 39
sva-datt para-datt v
brahma-vtti harec ca ya
ai-vara-sahasri
vihy jyate kmi
svaby himself; dattmgiven; paraby another; dattmgiven; v
or; brahma-vttima brhmaa's property; haretsteals; caand; ya
who; aisixty; varaof years; sahasrithousands; vihymin
feces; jyateis born; kmia worm.

1877

Whether it be his own gift or someone else's, a person who steals a

brhmaa's property will take birth as a worm in feces for sixty
thousand years.
TEXT 40
na me brahma-dhana bhyd
yad gdhvlpyuo nar
parjit cyut rjyd
bhavanty udvejino 'haya
nanot; meto Me; brahmaof brhmaas; dhanamthe wealth;
bhytmay it come; yatwhich; gdhvdesiring; alpa-yuashortlived; narmen; parjitdefeated; cyutdeprived; rjytof
kingdom; bhavantibecome; udvejinacreators of distress; ahaya
snakes.
I do not desire brhmaas' wealth. Those who lust after it become
short-lived and are defeated. They lose their kingdoms and become
snakes, who trouble others.
TEXT 41
vipra ktgasam api
naiva druhyata mmak
ghnanta bahu apanta v
namas-kuruta nityaa
viprama learned brhmaa; ktahaving committed; gasamsin;
apieven; nanot; evaindeed; druhyatado not treat inimically;
mmakO My followers; ghnantamstriking physically; bahu
repeatedly; apantamcursing; vor; nama-kurutayou should offer
obeisances; nityaaalways.
My dear followers, never treat a learned brhmaa harshly, even if he
has sinned. Even if he attacks you physically or repeatedly curses you,
always continue to offer him obeisances.
Lord Ka offers this instruction not only to His personal associates but
to all those who claim to be followers of the Supreme Personality of

1878

Godhead.
TEXT 42
yathha praame viprn
anukla samhita
tath namata yya ca
yo 'nyath me sa daa-bhk
yathas; ahamI; praamebow down; viprnto brhmaas; anuklamall the time; samhitacarefully; tathso; namatashould
bow down; yyamall of you; caalso; yaone who; anyath(does)
otherwise; meby Me; sahe; daafor punishment; bhka
candidate.
Just us I always carefully bow down to brhmaas, so all of you should
likewise bow down to them. I will punish anyone who acts otherwise.
TEXT 43
brhmartho hy apahto
hartra ptayaty adha
ajnantam api hy ena
nga brhmaa-gaur iva
brhmaaof a brhmaa; arthathe property; hiindeed; apahta
taken away; hartramthe taker; ptayaticauses to fall; adhadown;
ajnantamunaware; apieven; hiindeed; enamthis person;
ngamKing Nga; brhmaaof the brhmaa; gauthe cow; ivaas.
When a brhmaa's property is stolen, even unknowingly, it certainly
causes the person who takes it to fall down, just as the brhmaa's cow
did to Nga.
The Lord here demonstrates that His instructions are not theoretical but
practical, as seen concretely in the case of Nga Mahrja.
TEXT 44
eva virvya bhagavn
mukundo dvrakaukasa
pvana sarva-lokn

1879

vivea nija-mandiram
evamthus; virvyamaking hear; bhagavnthe Supreme Lord;
mukundaKa; dvrak-okasathe residents of Dvrak; pvana
the purifier; sarvaof all; loknmthe worlds; viveaHe entered;
nijaHis; mandirampalace.
Having thus instructed the residents of Dvrak, Lord Mukunda,
purifier of all the worlds, entered His palace.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-fourth Chapter,
of the rmad-Bhgavatam, entitled "The Deliverance of King Nga."

1880

65. Lord Balarma Visits Vndvana

This chapter relates how Lord Balarma went to Gokula, enjoyed the
company of the cowherd girls and dragged the Yamun River.
One day Lord Balarma went to Gokula to see His relatives and friends.
When He arrived there, the elder gops and Lord Ka's parents, Nanda
and Yaod, who had all been in great anxiety for a long time, embraced
Him and blessed Him. Lord Balarma offered appropriate respects and
greetings to each of His worshipable elders according to age, friendship
and family relation. After Gokula's residents and Lord Balarma had
inquired about each other's welfare, the Lord rested from His journey.
In a short while the young gops came to Lord Balarma and questioned
Him about Ka's well-being. They asked, "Does Ka still remember
His parents and friends, and will He be coming to Gokula to visit them?
For Ka's sake we gave up everything-even our fathers, mothers and
other relatives-but now He has abandoned us. How could we help but put
our faith in Ka's words after seeing His sweetly smiling face and thus
being overwhelmed by the urges of Cupid? Still, if Ka can spend His
days in separation from us, why can't we tolerate separation from Him? So
there is no reason to keep talking about Him." In this manner the gops
remembered r Ka's charming talks, enchanting glances, playful
gestures and loving embraces, and as a result they began to cry. Lord
Balarma consoled them by conveying the attractive messages Ka had
given Him for them.
Lord Balarma stayed in Gokula for two months, sporting with the gops
in the groves on the Yamun's shore. The demigods who witnessed these
pastimes played kettledrums in the heavens and showered down flower
petals, while the celestial sages recited Balarma's glories.
One day Lord Balarma became intoxicated by drinking some vru
liquor and began wandering about the forest in the company of the gops.
He called out to the Yamun, "Come near so I and the gops can enjoy
sporting in your waters." But the Yamun ignored His command. Lord
Balarma then started to pull the Yamun with the end of His plow,
splitting her into hundreds of tributaries. Trembling out of fright, the

1881

goddess Yamun appeared, fell down at Lord Balarma's feet and prayed
for forgiveness. The Lord let her go and then entered her waters with His
girlfriends to sport for some time. When they rose from the water, the
goddess Knti presented Lord Balarma with beautiful ornaments,
clothing and garlands. Even today the Yamun River flows through the
many channels cut by Lord Baladeva's plow, the signs of His having
subdued her.
While Lord Balarma played, His mind became enchanted by the gops'
pastimes. Thus the many nights He spent in their company seemed to
Him like a single night.
TEXT 1
r-uka uvca
balabhadra kuru-reha
bhagavn ratham sthita
suhd-didkur utkaha
prayayau nanda-gokulam
r-uka uvcaukadeva Gosvm said; balabhadraLord Balarma;
kuru-rehaO best of the Kurus (King Parkit); bhagavnthe
Supreme Lord; rathamon His chariot; sthitamounted; suhtHis
well-wishing friends; didkuwishing to see; utkahaeager;
prayayau-traveled; nanda-gokulamto the cowherd village of Nanda
Mahrja.
ukadeva Gosvm said: O best of the Kurus, once Lord Balarma, eager
to visit His well-wishing friends, mounted His chariot and traveled to
Nanda Gokula.
As rla Jva Gosvm points out, Lord Balarma's journey to r
Vndvana is also described in the Hari-vaa (Viu-parva 46.10):
kasyacid atha klasya
smtv gopeu sauhdam
jagmaiko vraja rma
kasynumate sthita
"Remembering the deep friendship He once enjoyed with the cowherd
folk, Lord Rma went alone to Vraja, having taken Lord Ka's
permission." The simple residents of Vndvana were aggrieved that Lord

1882

Ka had gone to live elsewhere, so Lord Balarma went there to console

them.
rla Vivantha Cakravart hkura addresses the question of why Lord
Ka, the great ocean of pure love, did not also go to Vraja. In
explanation the crya provides the following two verses:
preyas prema-vikhyt
pitarv ati-vatsalau
prema-vaya ca kas ts
tyaktv na katham eyati
iti matvaiva ydava
pratyabadhnan harer gatau
vraja-prema-pravardhi svalldhnatvam yua
"The Yadus thought, 'The Lord's beloved girlfriends are famous for their
pure, ecstatic love, and His parents are extremely affectionate toward
Him. Lord Ka is controlled by pure love, so if He goes to see them,
how will He be able to leave them and come back to us?' With this in
mind, the Yadus prevented Lord Hari from going, knowing that He
becomes subservient to the pastimes in which He reciprocates the everincreasing love of the inhabitants of Vraja."
TEXT 2
parivakta cirotkahair
gopair gopbhir eva ca
rmo 'bhivdya pitarv
rbhir abhinandita
parivaktaembraced; cirafor a long time; utkahaiwho had been
in anxiety; gopaiby the cowherd men; gopbhiby the cowherd
women; evaindeed; caalso; rmaLord Balarma; abhivdya
offering respects; pitarauto His parents (Nanda and Yaod); rbhi
with prayers; abhinanditajoyfully greeted.
Having long suffered the anxiety of separation, the cowherd men and
their wives embraced Lord Balarma. The Lord then offered respects to

1883

His parents, and they joyfully greeted Him with prayers.

rla Vivantha Cakravart gives the following verse regarding this
situation:
nitynanda-svarpo 'pi
prema-tapto vrajaukasm
yayau kam api tyaktv
yas ta rma muhu stuma
"Let us repeatedly glorify Lord Balarma. Although He is the original
personality of eternal bliss, Nitynanda, He felt pained by His love for the
residents of Vraja, and thus He went to see them, even at the cost of
leaving Lord Ka."
TEXT 3
cira na phi drha
snujo jagad-vara
ity ropykam ligya
netrai siicatur jalai
ciramfor a long time; naus; phiplease protect; drhaO
descendant of Darha; satogether with; anujaYour younger brother;
jagatof the universe; varathe Lord; itithus saying; ropya
raising; akamonto their laps; ligyaembracing; netraifrom their
eyes; siicatuthey moistened; jalaiwith the water.
[Nanda and Yaod prayed,] "O descendant of Darha, O Lord of the
universe, may You and Your younger brother Ka ever protect us."
Saying this, they raised r Balarma onto their laps, embraced Him and
moistened Him with tears from their eyes.
rla Jva Gosvm comments on this verse as follows: "Nanda and Yaod
prayed to r Balarma, 'May You, along with Your younger brother,
protect us.' Thus they expressed their respect for the fact that He is the
elder brother, and they also showed how much they considered Him their
own son."
TEXTS 4-6
gopa-vddh ca vidhi-vad

1884

yavihair abhivandita
yath-vayo yath-sakhya
yath-sambandham tmana
samupetytha gopln
hsya-hasta-grahdibhi
virntam sukham sna
papracchu paryupgat
p cnmaya sveu
prema-gadgaday gir
ke kamala-patrke
sannyastkhila-rdhasa
gopaof the cowherds; vddhnthe elders; caand; vidhi-vatin
accordance with Vedic injunctions; yavihaiby those who were
younger; abhivanditarespectfully greeted; yath-vayaaccording to
age; yath-sakhyamaccording to friendship; yath-sambandham
according to family relationship; tmanawith Himself; samupetya
going up to; athathen; goplnthe cowherd men; hsyawith smiles;
hasta-grahataking of their hands; dibhiand on; virntamrested;
sukhamcomfortably;
snamseated;
papracchuthey
asked;
paryupgathaving gathered on all sides; pquestioned; caand;
anmayamabout health; sveuin regard to their dear friends; prema
out of love; gadgadayfaltering; girwith voices; kefor Ka;
kamalaof a lotus; patra(like) petals; akewhose eyes; sannyasta
having dedicated; akhilaall; rdhasamaterial possessions.
Lord Balarma then paid proper respects to the elder cowherd men, and
the younger ones all greeted Him respectfully. He met them all with
smiles, handshakes and so on, dealing personally with each one
according to age, degree of friendship, and family relationship. Then,
after resting, the Lord accepted a comfortable seat, and they all
gathered around Him. With voices faltering out of love for Him, those
cowherds, who had dedicated everything to lotus-eyed Ka, asked
about the health of their dear ones [in Dvrak], and Balarma in turn
asked about the cowherds' welfare.
TEXT 7

1885

kaccin no bndhav rma

sarve kualam sate
kaccit smaratha no rma
yya dra-sutnvit
kaccitwhether; naour; bndhavrelatives; rmaO Balarma;
sarveall; kualamwell; sateare; kaccit-whether; smaratha
remember; naus; rmaO Rma; yyamall of you; drawith
wives; sutaand children; anvittogether.
[The cowherds said:] O Rma, are all our relatives doing well? And
Rma, do all of you, with your wives and children, still remember us?
TEXT 8
diy kaso hata ppo
diy mukt suhj-jan
nihatya nirjitya ripn
diy durga samrt
diyby good fortune; kasaKasa; hatakilled; ppasinful;
diyby good fortune; muktfreed; suht-jandear relatives;
nihatyakilling; nirjityaconquering; ripnenemies; diyby good
fortune; durgama fortress; samrttaken shelter of.
It is our great fortune that sinful Kasa has been killed and our dear
relatives have been freed. And it is also our good fortune that our
relatives have killed and defeated their enemies and found complete
security in a great fortress.
TEXT 9
gopyo hasantya papracch
rma-sandarandt
kaccid ste sukha ka
pura-str-jana-vallabha
gopyathe young cowherd girls; hasantyasmiling; papracchu
asked; rmaof Lord Balarma; sandaranaby the personal audience;
dthonored; kaccitwhether; steis living; sukhamhappily;

1886

kaKa; puraof the city; str-janaof the women; vallabha

the darling.
[ukadeva Gosvm continued:] Honored to have the personal audience
of Lord Balarma, the young gops smiled and asked Him, "Is Ka, the
darling of the city women, living happily?
According to the cryas, Lord Ka's beloved girlfriends were smiling
with divine madness, since they were feeling extreme unhappiness in
separation from their beloved Ka. Lord Rma deeply respected their
great love for r Ka, His younger brother, and thus the term rmasandarandt carries the meaning that Balarma honored the gops, as
well as the given meaning, that they honored Him.
TEXT 10
kaccit smarati v bandhn
pitara mtara ca sa
apy asau mtara drau
sakd apy gamiyati
api v smarate 'smkam
anusev mah-bhuja
kaccitwhether; smaratiremembers; vor; bandhnHis family
members; pitaramHis father; mtaramHis mother; ca-and; saHe;
apialso; asauHimself; mtaramHis mother; draumto see;
saktonce; apieven; gamiyati-will come; apiindeed; vor;
smarateHe remembers; asmkamour; anusevmsteady service;
mahmighty; bhujawhose arms.
"Does He remember His family members, especially His father and
mother? Do you think He will ever come back even once to see His
mother? And does mighty-armed Ka remember the service we always
did for Him?
rla Vivantha Cakravart comments that the gops would render service
to Lord Ka by stringing flower garlands, skillfully using perfumes, and
constructing fans, beds and canopies out of flower petals. By these simple
acts of love, the gops rendered the greatest service to the Supreme
Personality of Godhead.

1887

TEXTS 11-12
mtara pitara bhrtn
patn putrn svasn api
yad-arthe jahima drha
dustyajn sva-jann prabho
t na sadya parityajya
gata sachinna-sauhda
katha nu tda strbhir
na raddhyeta bhitam
mtarammother; pitaramfather; bhrtnbrothers; patnhusbands;
putrnchildren; svasnsisters; apialso; yatof whom; arthefor
the sake; jahimawe abandoned; drhaO descendant of Drha;
dustyajndifficult to give up; sva-jannown people; prabhoO Lord;
tthese women; naourselves; sadyasuddenly; parityajya
rejecting; gatagone away; sachinnahaving broken off; sauhda
friendship; kathamhow; nuindeed; tdamsuch; strbhiby
women; na raddhyetawould not be trusted; bhtamwords spoken.
"For Ka's sake, O descendant of Drha, we abandoned our
mothers, fathers, brothers, husbands, children and sisters, even though
these family relations are difficult to give up. But now, O Lord, that
same Ka has suddenly abandoned us and gone away, breaking off all
affectionate ties with us. And yet how could any woman fail to trust His
promises?
TEXT 13
katha nu ghanty anavasthittmano
vaca kta-ghnasya budh pura-striya
ghanti vai citra-kathasya sundarasmitvalokocchvasita-smartur
kathamhow; nuindeed; ghantido they accept; anavasthita
unsteady; tmanaof Him whose heart; vacathe words; ktaghnasyawho is ungrateful; budhintelligent; puraof the city;
striyawomen; ghantithey accept; vaiindeed; citrawonderful;
kathasyawhose narrations; sundarabeautifully; smitasmiling;
avalokaby the glances; ucchvasitabrought to life; smaraby lust;

1888

turagitated.
"How can intelligent city women possibly trust the words of one whose
heart is so unsteady and who is so ungrateful? They must believe Him
because He speaks so wonderfully, and also because His beautiful
smiling glances arouse their lust.
According to rdhara Svm, some gops speak the first two lines of this
verse, and others reply in the second two lines.
TEXT 14
ki nas tat-kathay gopya
kath kathayatpar
yty asmbhir vin klo
yadi tasya tathaiva na
kimwhat (use); nafor us; tatabout Him; kathaywith
discussion; gopyaO gops; kathtopics; kathayataplease narrate;
aparother; ytiit passes; asmbhius; vinwithout; kla
time; yadiif; tasyaHis; tath evain the very same way; naours.
"Why bother talking about Him, dear gop? Please talk of something
else. If He passes His time without us, then we shall similarly pass ours
[without Him]."
rla rdhara Svm points out that the gops here subtly indicate that
Lord Ka spends His time happily without them whereas they are most
unhappy without their Lord. This is the difference between Him and
them. rla Vivantha Cakravart adds the following commentary:
"Considering themselves different from other women, the gops thought
as follows: 'If other women are together with their lovers, they live, and if
they are separated, they die. But we neither live nor die. This is the fate
Providence has written on our foreheads. What remedy can we find?" '
TEXT 15
iti prahasita aurer
jalpita cru-vkitam
gati prema-parivaga
smarantyo rurudu striya

1889

itithus speaking; prahasitamthe laughter; aureof Lord Ka;

jalpitamthe pleasing conversations; cruattractive; vkitamthe
glances; gatimthe walking; premaloving; parivagamthe embrace;
smarantyaremembering; ruruducried; striyathe women.
While speaking these words, the young cowherd women remembered
Lord auri's laughter, His pleasing conversations with them, His
attractive glances, His style of walking and His loving embraces. Thus
they began to cry.
rla Vivantha Cakravart comments as follows: "The gops thought,
'The Ka moon, after piercing our hearts with the darts of His nectarean
laughter, went away. So how will the city women not die when He does
the same to them?' Overwhelmed with these thoughts, the young cowherd
girls began to cry, even in the presence of r Baladeva."
TEXT 16
sakaraas t kasya
sandeair hdaya-gamai
sntvaym sa bhagavn
nnnunaya-kovida
sakaraaLord Balarma, the supreme attractor; tthem;
kasyaof Lord Ka; sandeaiby the confidential messages;
hdayamthe heart; gamaitouching; sntvaym saconsoled;
bhagavnthe Supreme Lord; nnof various kinds; anunayain
conciliation; kovidaexpert.
The Supreme Lord Balarma, the attractor of all, being expert at various
kinds of conciliation, consoled the gops by relaying to them the
confidential messages Lord Ka had sent with Him. These messages
deeply touched the gops' hearts.
rla Jva Gosvm quotes the following verse from r Viu Pura
(5.24.20), which describes the messages Lord Balarma brought from
Ka for the gops:
sandeai sma-madhurai
prema-garbhair agarvitai
rmevsit gopya

1890

kasyti-manoharai
"Lord Balarma consoled the gops by giving them Lord Ka's most
charming messages, which expressed sweet conciliation, which were
inspired by His pure love for them, and which were without a tinge of
pride." rla Jva Gosvm also comments that the use of the name
Sakaraa here implies that Balarma attracted Lord Ka to appear in
His mind and in this way showed r Ka to the gops. Thus Balarma
consoled r Ka's beloved girlfriends.
rla Vivantha Cakravart comments that Lord Ka sent various
messages. Some instructed the gops in transcendental knowledge, others
were conciliatory, and still others revealed the Lord's power. Besides its
given meaning, the word hdaya-gamai also indicates that these
messages were confidential.
TEXT 17
dvau msau tatra cvtsn
madhu mdhava eva ca
rma kapsu bhagavn
gopn ratim vahan
dvautwo; msaumonths; tatrathere (in Gokula); caand; avtst
resided; madhumMadhu (the first month of the Vedic calendar, at the
time of the spring equinox); mdhavamMdhava (the second month);
evaindeed; caalso; rmaBalarma; kapsuduring the nights;
bhagavnthe Supreme Lord; gopnmto the gops; ratimconjugal
pleasure; vahanbringing.
Lord Balarma, the Personality of Godhead, resided there for the two
months of Madhu and Mdhava, and during the nights He gave His
cowherd girlfriends conjugal pleasure.
rla rdhara Svm states that the gops who enjoyed conjugal affairs
with r Balarma during His visit to Gokula had not taken part in r
Ka's rsa dance, being too young at the time. rla Jva Gosvm
confirms this statement by quoting a phrase from the Bhgavatam
(10.15.8)gopyo 'ntarea bhujayowhich indicates that there are
particular gops who act as Lord Balarma's girlfriends. Furthermore, Jva
Gosvm states that during the Hol festivities celebrated when Ka

1891

killed akhaca, the gops Lord Balarma enjoyed with were different
from the ones Lord Ka enjoyed with. rla Vivantha Cakravart
agrees with this explanation.
TEXT 18
pra-candra-kal-me
kaumud-gandha-vyun
yamunopavane reme
sevite str-gaair vta
prafull; candraof the moon; kalby the rays; mebathed;
kaumudof lotus flowers that open in the moonlight; gandha(bearing)
the fragrance; vyunby the wind; yamunof the Yamun River;
upavanein a garden; remeHe enjoyed; seviteserved; strwomen;
gaaiby many; vtaaccompanied.
In the company of numerous women, Lord Balarma enjoyed in a
garden by the Yamun River. This garden was bathed in the rays of the
full moon and caressed by breezes bearing the fragrance of nightblooming lotuses.
rla Vivantha Cakravart explains that Lord Balarma's conjugal
pastimes took place in a small forest alongside the Yamun, a place
known as rrma-ghaa, which is far from the site of r Ka's rsa
dance.
TEXT 19
varua-preit dev
vru vka-koart
patant tad vana sarva
sva-gandhendhyavsayat
varuaby Varua, the demigod of the ocean; preitsent; dev
divine; vruthe Vru liquor; vkaof a tree; koartfrom the
hollow; patantflowing; tatthat; vanamforest; sarvamentire; sva
with its own; gandhenaaroma; adhyavsayatmade even more fragrant.
Sent by the demigod Varua, the divine Vru liquor flowed from a
tree hollow and made the entire forest even more fragrant with its
sweet aroma.

1892

rla rdhara Svm explains that Vru is a liquor distilled from honey.
rla Vivantha Cakravart adds that the goddess Vru, the daughter of
Varua, is the presiding deity of that particular divine liquor. The crya
also quotes the following statement from r Hari-vaa: sampa preit
pitr varuena tavnagha. Here the goddess Vru says to Lord Balarma:
"My father, Varua, has sent me to You, O sinless one."
TEXT 20
ta gandha madhu-dhry
vyunopahta bala
ghryopagatas tatra
lalanbhi sama papau
tamthat; gandhamfragrance; madhuof honey; dhryof the
flood; vyunby the breeze; upahtambrought near; balaLord
Balarma; ghryasmelling; upagatahaving approached; tatra
there; lalanbhiwith the young women; samamtogether; papau
drank.
The wind carried to Balarma the fragrance of that flood of sweet
liquor, and when He smelled it He went [to the tree]. There He and His
female companions drank.
TEXT 21
upagyamno gandharvair
vanit-obhi-maale
reme kareu-ytheo
mhendra iva vraa
upagyamnabeing praised in song; gandharvaiby Gandharvas;
vanitby young women; obhibeautified; maalein the circle;
remeHe enjoyed; kareuof she-elephants; ythaof a herd; athe
master; mh-indraof Lord Indra; ivajust like; vraathe
elephant (named Airvata).
As the Gandharvas sang His glories, Lord Balarma enjoyed within the
brilliant circle of young women. He appeared just like Indra's elephant,
the lordly Airvata, enjoying in the company of she-elephants.

1893

TEXT 22
nedur dundubhayo vyomni
vavu kusumair mud
gandharv munayo rma
tad-vryair ire tad
neduresounded; dundubhayakettledrums; vyomniin the sky;
vavurained down; kusumaiwith flowers; mudwith joy;
gandharvthe Gandharvas; munayathe great sages; rmamLord
Balarma; tat-vryaiwith His heroic deeds; irepraised; tadthen.
At that time kettledrums resounded in the sky, the Gandharvas joyfully
rained down flowers, and the great sages praised Lord Balarma's
heroic deeds.
TEXT 23
upagyamna-carito
vanitbhir halyudha
vaneu vyacarat kvo
mada-vihvala-locana
upagyamnabeing sung; caritaHis pastimes; vanitbhiwith the
women; halyudhaLord Balarma; vaneuamong the forests;
vyacaratwandered; kvainebriated; madaby the intoxication;
vihvalaovercome; locanaHis eyes.
As His deeds were sung, Lord Halyudha wandered as if inebriated
among the various forests with His girlfriends. His eyes rolled from the
effects of the liquor.
TEXTS 24-25
sragvy eka-kualo matto
vaijayanty ca mlay
bibhrat smita-mukhmbhoja
sveda-prleya-bhitam
sa juhva yamun
jala-krrtham vara

1894

nija vkyam andtya

matta ity pag bala
angat halgrea
kupito vicakara ha
srak-vhaving a garland; ekawith one; kualaearring; matta
intoxicated with joy; vaijayantynamed Vaijayant; caand; mlay
with the garland; bibhratdisplaying; smitasmiling; mukhaHis face;
ambhojamlotuslike; svedaof perspiration; prleyawith the snow;
bhitamdecorated; saHe; juhvacalled for; yamunmthe
Yamun River; jalain the water; kof playing; arthamfor the
purpose; varathe Supreme Lord; nijamHis; vkyamwords;
andtyadisregarding; mattaintoxicated; itithus (thinking); pagmthe river; balaLord Balarma; angatmwho did not come;
halaof His plow weapon; agreawith the tip; kupitaangry;
vicakara haHe dragged.
Intoxicated with joy, Lord Balarma sported flower garlands, including
the famous Vaijayant. He wore a single earring, and beads of
perspiration decorated His smiling lotus face like snowflakes. The Lord
then summoned the Yamun River so that He could play in her waters,
but she disregarded His command, thinking He was drunk. This
angered Balarma, and He began dragging the river with the tip of His
plow.
TEXT 26
ppe tva mm avajya
yan nysi mayhut
neye tv lgalgrea
atadh kma-crim
ppeO sinful one; tvamyou; mmMe; avajyadisrespecting;
yatbecause; na ysi-you do not come; mayby Me; hutcalled;
neyeI will bring; tvmyou; lgalaof My plow; agreawith the
tip; atadhin a hundred parts; kmaby whim; crimwho moves.
[Lord Balarma said:] O sinful one disrespecting Me, you do not come
when I call you but rather move only by your own whim. Therefore
with the tip of My plow I shall bring you here in a hundred streams!

1895

TEXT 27
eva nirbhartsit bht
yamun yadu-nandanam
uvca cakit vca
patit pdayor npa
evamthus; nirbhartsitscolded; bhtafraid; yamunthe presiding
goddess of the river Yamun; yadu-nandanamto the beloved descendant
of Yadu, Lord Balarma; uvcaspoke; cakittrembling; vcamwords;
patitfallen; pdayoat His feet; npaO King (Parkit).
[ukadeva Gosvm continued:] Thus scolded by the Lord, O King, the
frightened river-goddess Yamun came and fell at the feet of r
Balarma, the beloved descendant of Yadu. Trembling, she spoke to
Him the following words.
According to rla Jva Gosvm, the goddess who appeared before Lord
Balarma is an expansion of rmat Klind, one of Lord Ka's queens
in Dvrak. rla Jva Gosvm calls her a "shadow" of Klind, and rla
Vivantha Cakravart confirms that she is an expansion of Klind, not
Klind herself. rla Jva Gosvm also gives evidence from r Harivaain the statement pratyuvcrava-vadhmthat Goddess Yamun
is the wife of the ocean. The Hari-vaa therefore also refers to her as
sgargan.
TEXT 28
rma rma mah-bho
na jne tava vikramam
yasyaikena vidht
jagat jagata pate
rma rmaO Rma, Rma; mah-bhoO mighty-armed one; na jne-I
do not appreciate; tavaYour; vikramamprowess; yasyawhose; eka
one; aenaby a portion; vidhtis sustained; jagatthe earth;
jagataof the universe; pateO master.
[Goddess Yamun said:] Rma, Rma, O mighty-armed one! I know
nothing of Your prowess. With a single portion of Yourself You hold up
the earth, O Lord of the universe.

1896

The phrase ekena ("with a single portion") refers to the Lord's

expansion as ea. This is confirmed by the cryas.
TEXT 29
para bhva bhagavato
bhagavan mm ajnatm
moktum arhasi vivtman
prapann bhakta-vatsala
paramsupreme; bhvamthe status; bhagavataof the Personality of
Godhead; bhagavanO Supreme Lord; mmme; ajnatmnot
knowing; moktum arhasiplease release; vivaof the universe; tman
O soul; prapannmsurrendered; bhaktato Your devotees; vatsalaO
You who are compassionate.
My Lord, please release me. O soul of the universe, I didn't understand
Your position as the Supreme Godhead, but now I have surrendered
unto You, and You are always kind to Your devotees.
TEXT 30
tato vyamucad yamun
ycito bhagavn bala
vijagha jala strbhi
kareubhir ivebha-r
tatathen; vyamucatreleased; yamunmthe Yamun; ycita
begged; bhagavnthe Supreme Lord; balaBalarma; vijaghaHe
submerged Himself; jalamin the water; strbhiwith the women;
kareubhiwith his she-elephants; ivaas; ibhaof elephants; rthe
king.
[ukadeva Gosvm continued:] Thereupon Lord Balarma released the
Yamun and, like the king of the elephants with his entourage of sheelephants, entered the river's water with His female companions.
TEXT 31
kma vihtya salild
uttrystmbare

1897

bhani mahrhi
dadau knti ubh srajam
kmamas pleased Him; vihtyahaving played; saliltfrom the water;
uttryato Him who had risen; asitablue; ambarea pair of
garments (upper and lower); bhaniornaments; mahgreatly;
arhivaluable; dadaugave; kntiGoddess Knti; ubhm
splendidly beautiful; srajama necklace.
The Lord played in the water to His full satisfaction, and when He came
out Goddess Knti presented Him with blue garments, precious
ornaments and a brilliant necklace.
rla rdhara Svm quotes from the Viu Pura to show that the
Goddess Knti mentioned here is actually Lakm, the goddess of fortune:
varua-prahit csmai
mlm amlna-pakajm
samudrbhe tath vastre
nle lakmr ayacchata
"Sent by Varuna, Goddess Lakm then presented Him with a garland of
unfading lotuses and a pair of garments colored blue like the ocean."
The great Bhgavatam commentator rla rdhara Svm also quotes the
following statement from r Hari-vaa, spoken by Goddess Lakm to
Lord Balarma:
jtarpa-maya caika
kuala vajra-bhaam
di-padma ca padmkhya
divya ravaa-bhaam
devem pratighva
paur bhaa-kriym
"O Lord, please accept as divine ornaments for Your ears this single gold
earring studded with diamonds and this primeval lotus called Padma.
Kindly accept them, for this act of adornment is traditional."
rla Vivantha Cakravart further points out that Goddess Lakm is the
consort of the Lord's plenary expansion Sakaraa who belongs to the

1898

second vyha.
TEXT 32
vasitv vsas nle
ml mucya kcanm
reye sv-alakto lipto
mhendra iva vraa
vasitvdressing Himself; vsasin the two garments; nleblue;
mlmthe necklace; mucyaputting on; kcanmgolden; rejeHe
appeared resplendent; suexcellently; alaktaornamented; lipta
anointed; mh-indraof Mahendra, the King of heaven; ivalike;
vraathe elephant.
Lord Balarma dressed Himself in the blue garments and put on the
gold necklace. Anointed with fragrances and beautifully adorned, He
appeared as resplendent as Indra's royal elephant.
Anointed with sandalwood paste and other pure, fragrant substances,
Balarma resembled Airvata, the great elephant of Lord Indra.
TEXT 33
adypi dyate rjan
yamunka-vartman
balasynanta-vryasya
vrya scayatva hi
adyatoday; apieven; dyateis seen; rjanO King (Parkit);
yamunthe Yamun River; kapulled; vartmanwhose currents;
balasyaof Lord Balarma; anantaunlimited; vryasyawhose potency;
vryamthe prowess; scayatindicating; ivaas; hiindeed.
Even today, O King, one can see how the Yamun flows through the
many channels created when it was dragged by the unlimitedly
powerful Lord Balarma. Thus she demonstrates His prowess.
TEXT 34
eva sarv ni yt
ekeva ramato vraje

1899

rmasykipta-cittasya
mdhuryair vraja-yoitm
evamin this manner; sarvall; nithe nights; ytpassed;
ekone; ivaas if; ramatawho was enjoying; vrajein Vraja;
rmasyafor Lord Balarma; kiptaenchanted; cittasyawhose mind;
mdhuryaiby the exquisite charm and beauty; vraja-yoitmof the
women of Vraja.
Thus for Lord Balarma all the nights passed like a single night as He
enjoyed in Vraja, His mind enchanted by the exquisite charm and
beauty of Vraja's young ladies.
Lord Balarma was enchanted by the charming pastimes of the beautiful
young ladies of Vraja. Thus each night was a completely new experience,
and all the nights passed as if they were a single night.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-fifth Chapter, of
the rmad-Bhgavatam, entitled "Lord Balarma Visits Vndvana."

1900

66. Pauraka, the False Vasudeva

This chapter relates how Lord Ka went to K (present-day Benares)

and killed Pauraka and Kirja, and how the Lord's Sudarana disc
defeated a demon, incinerated the city of K and killed Sudakia.
While Lord Baladeva was visiting Vraja, King Pauraka of Kara,
encouraged by fools, announced that he was the real Vsudeva. Thus he
challenged Lord Ka with the following message: "Since I alone am the
true Personality of Godhead, You should give up Your false claim to this
position, as well as my divine symbols, and take shelter of me. If You do
not, then prepare for battle."
When Ugrasena and the members of his royal assembly heard Pauraka's
foolish boast, they all laughed heartily. r Ka then told Pauraka's
messenger to convey a message to his master: "O fool, I will force you to
give up the so-called Sudarana disc and the other divine symbols of Mine
you have dared to assume. And when you lie down on the battlefield, you
will become the shelter of dogs."
Lord Ka then went to K. Pauraka, seeing the Lord preparing for
battle, quickly came out of the city to confront Him with his army. His
friend Kirja followed him, leading the rear guard. Just as the fire of
universal devastation destroys every living being in all directions, so Lord
Ka annihilated the armies of Pauraka and Kirja. Then, after
chastising Pauraka, the Lord beheaded both him and Kirja with His
Sudarana disc. Thereafter, He returned to Dvrak. Because Pauraka
had constantly meditated on the Supreme Lord, even dressing like Him,
he gained liberation.
When Ka beheaded Kirja, the King's head flew into his city, and
when his queens, sons and other relatives saw it, they all began to lament.
At that time a son of Kirja's named Sudakia, wanting to avenge his
father' s death, began worshiping Lord iva with the intention of
destroying his father's killer. Gratified by Sudakia's worship, Lord iva
offered him a choice of benedictions, and Sudakia asked for a means to
kill the one who had slain his father. Lord iva advised him to worship
the Dakigni fire with black magic rituals. This Sudakia did, with the

1901

result that a fearsome demon with a body of flames appeared from the pit
of the sacrificial fire. The demon rose up carrying a fiery trident and at
once set off for Dvrak.
The residents of Lord Ka's capital became terrified as the demon
approached the city, but Lord Ka assured them of protection and
dispatched His Sudarana cakra to oppose the magic creation of Lord iva.
The Sudarana overpowered the demon, who then returned to Vras
and burned Sudakia to ashes, together with his priests. The Sudarana
disc, following the demon, entered Vras and burned the entire city to
the ground. Then the Lord's disc returned to His side in Dvrak.
TEXT 1
r-uka uvca
nanda-vraja gate rme
kardhipatir npa
vsudevo 'ham ity ajo
dta kya prhiot
r-uka uvcaukadeva Gosvm said; nandaof Nanda Mahrja;
vrajamto the cowherd village; gatehaving gone; rmeLord
Balarma; kara-adhipatithe ruler of Kara (Pauraka); npaO
King (Parkit); vsudevathe Supreme Lord, Vsudeva; ahamI; iti
thus thinking; ajafoolish; dtama messenger; kyato Lord
Ka; prhiotsent.
ukadeva Gosvm said: O King, while Lord Balarma was away visiting
Nanda's village of Vraja, the ruler of Kara, foolishly thinking "I am
the Supreme Lord, Vsudeva," sent a messenger to Lord Ka.
Since Lord Rma had gone to Nanda-vraja, Pauraka foolishly thought
that Lord Ka would be alone and therefore easy to challenge. Thus he
dared to send his crazy message to the Lord.
TEXT 2
tva vsudevo bhagavn
avatno jagat-pati
iti prastobhito blair
mena tmnam acyutam
tvamyou;

vsudevaVsudeva;

bhagavnthe

Supreme

Lord;

1902

avatradescended; jagatof the universe; patithe master; iti

thus; prastobhitaemboldened with flattery; blaiby childish men;
menehe imagined; tmnamhimself; acyutamthe infallible Lord.
Pauraka was emboldened by the flattery of childish men, who told
him, "You are Vsudeva, the Supreme Lord and master of the universe,
who have now descended to the earth." Thus he imagined himself to be
the infallible Personality of Godhead.
Pauraka foolishly accepted the flattery of ignorant persons.
TEXT 3
dta ca prhion manda
kyvyakta-vartmane
dvraky yath blo
npo bla-kto 'budha
dtama messenger; caand; prhiothe sent; mandaslow-witted;
kyato Lord Ka; avyaktainscrutable; vartmanewhose path;
dvrakymat Dvrak; yathas; blaa boy; npaking; blaby
children; ktamade; abudhaunintelligent.
Thus slow-witted King Pauraka sent a messenger to the inscrutable
Lord Ka at Dvrak. Pauraka was acting just like an unintelligent
child whom other children are pretending is a king.
According to rla Vivantha Cakravart hkura, the reason ukadeva
Gosvm here mentions for the second time that Pauraka sent a
message to Lord Ka is that the great sage is astonished at Pauraka's
extreme foolishness.
TEXT 4
dtas tu dvrakm etya
sabhym sthita prabhum
ka kamala-patrka
rja-sandeam abravt
dtathe messenger; tuthen; dvrakmat Dvrak; etyaarriving;
sabhymin the royal assembly; sthitampresent; prabhumto the
almighty Lord; kamKa; kamalaof a lotus; patra(like) the

1903

petals; akamwhose eyes; rjaof his King; sandeamthe message;

abravtspoke.
Arriving in Dvrak, the messenger found lotus-eyed Ka in His royal
assembly and relayed the King's message to that almighty Lord.
TEXT 5
vsudevo 'vatrno 'ham
eka eva na cpara
bhtnm anukamprtha
tva tu mithybhidh tyaja
vsudevaLord Vsudeva; avatradescended to this world; ahamI;
eka evathe only one; nanot; caand; aparaanyone else;
bhtnmto the living beings; anukampof showing mercy; artham
for the purpose; tvamYou; tuhowever; mithyfalse; abhidhm
designation; tyajagive up.
[On Pauraka's behalf, the messenger said:] I am the one and only
Lord Vsudeva, and there is no other. It is I who have descended to this
world to show mercy to the living beings. Therefore give up Your false
name.
Inspired by Goddess Sarasvat, rla Vivantha Cakravart gives the real
import of these two verses: "I am not Vsudeva incarnate, but rather You
alone, and no one else, are Vsudeva. Since You have descended to show
mercy to the living beings, please make me give up my false designation,
which is like that of an oyster claiming to be silver." The Supreme Lord
will certainly comply with this request.
TEXT 6
yni tvam asmac-cihnni
mauhyd bibhari stvata
tyaktvaihi m tva araa
no ced dehi mamhavam
yniwhich; tvamYou; asmatour; cihnnisymbols; mauhytout
of delusion; bibharicarry; stvataO chief of the Stvatas; tyaktv
giving up; ehicome; mmto me; tvamYou; araamfor shelter;

1904

nanot; uotherwise; cetif; dehigive; mamame; havambattle.

O Stvata, give up my personal symbols, which out of foolishness You
now carry, and come to me for shelter. If You do not, then You must
give me battle.
rla Vivantha Cakravart again interprets Pauraka's words according
to the inspiration of Sarasvat, the goddess of learning. Thus they may be
understood to mean "Out of foolishness I have assumed an imitation
conchshell, disc, lotus and club, and You are maintaining these by
allowing me to use them. You have not yet subdued me and gotten rid of
these imitation symbols. Therefore please mercifully come and liberate me
by forcing me to give them up. Give me battle, and grant me liberation by
killing me."
TEXT 7
r-uka uvca
katthana tad upkarya
paurakasylpa-medhasa
ugrasendaya sabhy
uccakair jahasus tad
r-uka uvcaukadeva Gosvm said; katthanamboasting; tatthat;
upkaryahearing;
paurakasya-of
Pauraka;
alpasmall;
medhasawhose intelligence; ugrasena-dayaheaded by King
Ugrasena; sabhythe members of the assembly; uccakailoudly;
jahasulaughed; tadthen.
ukadeva Gosvm said: King Ugrasena and the other members of the
assembly laughed loudly when they heard this vain boasting of
unintelligent Pauraka.
TEXT 8
uvca dta bhagavn
parihsa-kathm anu
utsrakye mha cihnni
yais tvam eva vikatthase
uvcasaid; dtamto the messenger; bhagavnthe Supreme Lord;

1905

parihsajoking; kathmdiscussion; anuafter; utsrakyeI will

throw; mhaO fool; cihnnithe symbols; yaiabout which; tvam
you; evamin this way; vikatthaseare boasting.
The Personality of Godhead, after enjoying the jokes of the assembly,
told the messenger [to relay a message to his master:] "You fool, I will
indeed let loose the weapons you boast of in this way.
The Sanskrit word utsrakye means "I will hurl, throw, let loose, abandon,
etc." Foolish Pauraka demanded that Lord Ka give up His powerful
weapons, such as the disc and the club, and here the Lord replies,
utsrakye mha cihnni: "Yes, fool, I will indeed let loose these weapons
when we meet on the battlefield."
In Ka, the Supreme Personality of Godhead, rla Prabhupda nicely
describes this scene as follows: "When all the members of the royal
assembly, including King Ugrasena, heard this message sent by
Pauraka, they laughed very loudly for a considerable time. After
enjoying the loud laughter of all the members of the assembly, Ka
replied to the messenger as follows: 'O messenger of Pauraka, you may
carry My message to your master. He is a foolish rascal. I directly call him
a rascal, and I refuse to follow his instructions. I shall never give up the
symbols of Vsudeva, especially My disc. I shall use this disc to kill not
only King Pauraka but all his followers also. I shall destroy this
Pauraka and his foolish associates, who merely constitute a society of
cheaters and the cheated.' "
TEXT 9
mukha tad apidhyja
kaka-gdhra-vaair vta
ayiyase hatas tatra
bhavit araa unm
mukhamface; tatthat; apidhyabeing covered; ajaO ignorant
man; kakaby herons; gdhravultures; vaaiand vaa birds;
vtasurrounded; ayiyaseyou will lie; hatakilled; tatra
thereupon; bhavityou will become; araamshelter; unmfor
dogs.
"When you lie dead, O fool, your face covered by vultures, herons and

1906

vaa birds, you will become the shelter of dogs."

Pauraka foolishly told the Supreme Lord to come to him for shelter,
but here Lord Ka tells him, "You are not My shelter, but rather you
will become the shelter of dogs when they happily feast on your dead
body."
rla Prabhupda vividly describes this scene as follows: "[Lord Ka told
Pauraka, 'When I shall destroy you,] foolish King, you will have to
conceal your face in disgrace, and when your head is severed from your
body by My disc, you will be surrounded by meat-eating birds like
vultures, hawks and eagles. At that time, instead of becoming My shelter,
as you have demanded, you will be subjected to the mercy of these
lowborn birds. At that time your body will be thrown to the dogs, who
will eat it with great pleasure.' "
TEXT 10
iti dtas tam kepa
svmine sarvam harat
ko 'pi ratham sthya
km upajagma ha
itithus addressed; dtathe messenger; tamthose; kepam
insults; svmineto his master; sarvamentire; haratcarried;
kaLord Ka; apiand; rathamHis chariot; sthyariding;
kmto Vras; upajagma hawent near.
When the Lord had thus spoken, the messenger conveyed His insulting
reply to his master in its entirety. Lord Ka then mounted His chariot
and went to the vicinity of K.
In Ka, rla Prabhupda describes this incident as follows: "The
messenger carried the words of Lord Ka to his master, Pauraka, who
patiently heard all these insults. Without waiting any longer, Lord r
Ka immediately started out in His chariot to punish the rascal
Pauraka. Because at that time the King of Kara [Pauraka] was
living with his friend the King of K, Ka surrounded the whole city of
K."
TEXT 11

1907

paurako 'pi tad-udyogam

upalabhya mah-ratha
akauhibhy sayukto
nicakrma purd drutam
paurakaPauraka; apiand; tatHis; udyogampreparations;
upalabhyanoticing;
mah-rathathe
mighty
warrior;
akauhibhymby two full military divisions; sayuktajoined;
nicakrmawent out; purtfrom the city; drutamquickly.
Upon observing Lord Ka's preparations for battle, the mighty
warrior Pauraka quickly went out of the city with two full military
divisions.
TEXTS 12-14
tasya k-patir mitra
pri-grho 'nvayn npa
akauhibhis tisbhir
apayat pauraka hari
akhry-asi-gad-rgarvatsdy-upalakitam
bibhra kaustubha-mai
vana-ml-vibhitam
kaueya-vsas pte
vasna garua-dhvajam
amlya-mauly-bharaa
sphuran-makara-kualam
tasyahis (Pauraka's); k-patithe master of Ki; mitramfriend;
pri-grhaas the rear guard; anvaytfollowed; npaO King
(Parkit); akauhibhiwith divisions; tisbhithree; apayatsaw;
paurakamPauraka; hariLord Ka; akhawith conchshell;
aridisc; asisword; gadclub; rgarga bow; rvatsawith
the rvatsa sign of hair on His chest; diand other symbols;
upalakitammarked;
bibhrambearing;
kaustubha-maimthe
Kaustubha gem; vana-mlwith a garland of forest flowers;
vibhitamdecorated; kaueyaof fine silk; vsasa pair of garments;

1908

pteyellow; vasnamwearing; garua-dhvajamhis banner marked

with the image of Garua; amlyavaluable; maulia crown;
bharaamwhose ornament; sphuratgleaming; makarasharkshaped; kualamwith earrings.
Pauraka's friend, the King of K, followed behind, O King, leading
the rear guard with three akauhi divisions. Lord Ka saw that
Pauraka was carrying the Lord's own insignia, such as the conchshell,
disc, sword and club, and also an imitation rga bow and rvatsa
mark. He wore a mock Kaustubha gem, was decorated with a garland of
forest flowers and was dressed in upper and lower garments of fine
yellow silk. His banner bore the image of Garua, and he wore a
valuable crown and gleaming, shark-shaped earrings.
rla Prabhupda comments in Ka: "When the two kings came before
Lord Ka to oppose Him, Ka saw Pauraka face to face for the first
time."
TEXT 15
dv tam tmanas tulya
vea ktrimam sthitam
yath naa raga-gata
vijahsa bha har
dvseeing; tamhim; tmanato His own; tulyamequal; veam
in dress; ktrimamimitation; sthitamarrayed; yathlike; naaman
actor; ragaa stage; gatamentered upon; vijahsalaughed; bham
strongly; hariLord Ka.
Lord Hari laughed heartily when He saw how the King had dressed up
in exact imitation of His own appearance, just like an actor on a stage.
rla Prabhupda describes this scene as follows: "On the whole,
[Pauraka's] dress and makeup were clearly imitation. Anyone could
understand that he was just like someone on a stage playing the part of
Vsudeva in false dress. When Lord r Ka saw Pauraka imitating
His posture and dress, He could not check His laughter, and thus He
laughed with great satisfaction."
rla Jva Gosvm points out that it was a benediction from Lord iva that
enabled Pauraka to imitate the Lord's dress and appearance exactlya

1909

fact gleaned from the Uttara-khaa of r Padma Pura.

TEXT 16
ulair gadbhi parighai
akty-i-prsa-tomarai
asibhi paiair bai
prharann arayo harim
laiwith tridents; gadbhiclubs; parighaiand bludgeons;
aktipikes; ia kind of sword; prsalong, barbed darts; tomarai
and lances; asibhiwith swords; paiaiwith axes; baiand with
arrows; prharanattacked; arayathe enemies; harimLord Ka.
The enemies of Lord Hari attacked Him with tridents, clubs, bludgeons,
pikes, tis, barbed darts, lances, swords, axes and arrows.
TEXT 17
kas tu tat pauraka-kirjayor
bala gaja-syandana-vji-patti-mat
gadsi-cakreubhir rdayad bha
yath yugnte huta-bhuk pthak praj
kaLord Ka; tuhowever; tatthat; pauraka-kirjayoof
Pauraka and the King of K; balammilitary force; gajaelephants;
syandanachariots; vjihorses; pattiand infantry; matconsisting of;
gadwith His club; asisword; cakradisc; isubhiand arrows;
rdayattormented; bhamfiercely; yathas; yugaof an age of
universal history; anteat the end; huta-bhukthe fire (of universal
annihilation); pthakof different kinds; prajliving entities.
But Lord Ka fiercely struck back at the army of Pauraka and
Kirja, which consisted of elephants, chariots, cavalry and infantry.
The Lord tormented His enemies with His club, sword, Sudarana disc
and arrows, just as the fire of annihilation torments the various kinds of
creatures at the end of a cosmic age.
rla Prabhupda comments as follows in Ka: "The soldiers on the side
of King Pauraka began to shower their weapons upon Ka. The
weapons, including various kinds of tridents, clubs, poles, lances, swords,

1910

daggers and arrows, came flying in waves, and Ka counteracted them.

He smashed not only the weapons but also the soldiers and assistants of
Pauraka, just as during the dissolution of this universe the fire of
devastation burns everything to ashes. The elephants, chariots, horses and
infantry belonging to the opposite party were scattered by the weapons of
Ka."
TEXT 18
yodhana tad ratha-vji-kujaradvipat-kharorair arivakhaitai
babhau cita moda-vaha manasvinm
krana bhta-pater ivolbaam
yodhanambattlefield; tatthat; rathawith the chariots; vjihorses;
kujaraelephants; dvipattwo-legged (humans); kharamules;
uraiand camels; ariby His disc; avakhaitaicut to pieces;
babhaushone; citamspread; modapleasure; vaham-bringing;
manasvinmto the wise; kranamthe playground; bhta-pateof
the lord of ghostly spirits, Lord iva; ivaas if; ulbaamhorrible.
The battlefield, strewn with the dismembered chariots, horses,
elephants, humans, mules and camels that had been cut to pieces by the
Lord's disc weapon, shone like the gruesome playground of Lord
Bhtapati, giving pleasure to the wise.
rla Prabhupda describes this scene as follows: "Although the devastated
battlefield appeared like the dancing place of Lord iva at the time of the
dissolution of the world, the warriors who were on the side of Ka were
very much encouraged by seeing this, and they fought with greater
strength."
TEXT 19
athha pauraka aurir
bho bho pauraka yad bhavn
dta-vkyena mm ha
tny astray utsjmi te
athathen; hasaid; paurakamto Pauraka; auriLord Ka;
bho bho paurakaMy dear Pauraka; yat-those which; bhavn
your good self; dtaof the messenger; vkyenathrough the words;

1911

mmto Me; haspoke about; tnithose;

utsjmiI am releasing; teunto you.

astriweapons;

Lord Ka then addressed Pauraka: My dear Pauraka, the very

weapons you spoke of through your messenger, I now release unto you.
rla Prabhupda writes as follows in Ka: "At this time Lord Ka told
Pauraka, 'Pauraka, you requested Me to give up the symbols of Lord
Viu, specifically My disc. Now I will give it up to you. Be careful! You
falsely declare yourself to be Vsudeva, imitating Myself. Therefore no one
is a greater fool than you.' From this statement of Ka's it is clear that
any rascal who advertises himself as God is the greatest fool in human
society."
TEXT 20
tyjayiye 'bhidhna me
yat tvayja m dhtam
vrajmi arana te 'dya
yadi necchmi sayugam
tyjayiyeI will make (you) renounce; abhidhnamdesignation; me
My; yatwhich; tvayby you; ajaO fool; mfalsely; dhtam
assumed; vrajmiI will go; araamto the shelter; teyour; adya
today; yadiif; na icchmiI do not desire; sayugambattle.
O fool, now I shall make you renounce My name, which you have
falsely assumed. And I will certainly take shelter of you if I do not wish
to fight you.
rla Prabhupda writes as follows: "Now, Pauraka, I shall force you to
give up this false representation. You wanted Me to surrender unto you.
Now this is your opportunity. We shall fight, and if I am defeated and you
become victorious, I shall certainly surrender unto you."
TEXT 21
iti kiptv itair bair
virath-ktya paurakam
iro 'vcad rathgena
vajreendro yath gire

1912

itiwith these words; kiptvderiding; itaisharp; baiwith His

arrows; virathchariotless; ktyamaking; paurakamPauraka;
irahis head; avcatHe cut off; ratha-agenawith His Sudarana
disc; vajreawith his thunderbolt weapon; indraLord Indra; yath
as; gireof a mountain.
Having thus derided Pauraka, Lord Ka destroyed his chariot with
His sharp arrows. The Lord then cut off his head with the Sudarana
disc, just as Lord Indra lops off a mountain peak with his thunderbolt
weapon.
TEXT 22
tath k-pate kyc
chira utktya patribhi
nyaptayat k-pury
padma-koam ivnila
tathsimilarly; k-pateof the King of K; kytfrom his body;
irathe head; utktyasevering; patribhiwith His arrows;
nyaptayatHe sent it flying; ki-puryminto the city of K;
padmaof a lotus; koamthe flower cup; ivaas; anilathe wind.
With His arrows, Lord Ka similarly severed Kirja's head from his
body, sending it flying into K city like a lotus flower thrown by the
wind.
rla Vivantha Cakravart explains why Ka threw Kirja's head into
the city: "As he went off to battle, the King of K had promised the
citizens: 'My dear residents of K, today I will bring the enemy's head
into the midst of the city. Have no doubt of this.' The King's sinful queens
had also boasted to their maids-in-waiting: 'Today our master will
certainly bring the head of the Lord of Dvrak.' Therefore the Supreme
Lord threw the King's head into the city to astonish the inhabitants."
TEXT 23
eva matsariam hatv
pauraka sa-sakha hari
dvrakm viat siddhair
gyamna-kathmta

1913

evamthus; matsariamenvious; hatvkilling; paurakam

Pauraka; satogether with; sakhamhis friend; hariLord Ka;
dvrakmDvrak; viatHe entered; siddhaiby the mystics of
heaven; gyamnabeing sung; kathnarrations about Him; amta
nectarean.
Having thus killed envious Pauraka and his ally, Lord Ka returned
to Dvrak. As He entered the city, the Siddhas of heaven chanted His
immortal, nectarean glories.
TEXT 24
sa nitya bhagavad-dhynapradhvastkhila-bandhana
bibhra ca hare rjan
svarpa tan-mayo 'bhavat
sahe (Pauraka); nityamconstant; bhagavatupon the Supreme
Lord; dhynaby his meditation; pradhvastacompletely shattered;
akhilaall; bandhanawhose bondage; bibhra-assuming; caand;
hareof Lord Ka; rjanO King (Parkit); svarpamthe personal
form; tat-mayaabsorbed in consciousness of Him; abhavathe
became.
By constantly meditating upon the Supreme Lord, Pauraka shattered
all his material bonds. Indeed, by imitating Lord Ka's appearance, O
King, he ultimately became Ka conscious.
rla Prabhupda writes as follows in Ka: "As far as Pauraka was
concerned, somehow or other he was always thinking of Vsudeva by
falsely dressing himself in that way, and therefore Pauraka achieved
srpya, one of the five kinds of liberation, and was thus promoted to the
Vaikuha planets, where the devotees have the same bodily features as
Viu, with four hands holding the four symbols. Factually, his
meditation was concentrated on the Viu form, but because he thought
himself to be Lord Viu, he was offensive. After being killed by Ka.
however, that offense was also mitigated. Thus he was given srpya
liberation, and he attained the same form as the Lord."
TEXT 25

1914

ira patitam lokya

rja-dvre sa-kualam
kim ida kasya v vaktram
iti saiire jan
irathe head; patitamfallen; lokyaseeing; rja-dvreat the gate
of the royal palace; sa-kualamwith earrings; kimwhat; idamis
this; kasyawhose; vor; vaktramhead; itithus; saiire
expressed doubt; janthe people.
Seeing a head decorated with earrings lying at the gate of the royal
palace, the people present were puzzled. Some of them asked, "What is
this?" and others said, "It is a head, but whose is it?"
rla Prabhupda writes as follows: "When the head of the King of K
was thrown through the city gate, people gathered and were astonished to
see that wonderful thing. When they found out that there were earrings
on it, they could understand that it was someone's head. They conjectured
as to whose head it might be. Some thought it was Ka's head because
Ka was the enemy of Kirja, and they calculated that the King of K
might have thrown Ka's head into the city so that the people might
take pleasure in the enemy's having been killed. But it was finally detected
that the head was not Ka's but that of Kirja himself. "
TEXT 26
rja k-pater jtv
mahiya putra-bndhav
paur ca h hat rjan
ntha ntheti prrudan
rjaof the King; k-patethe lord of K; jtvrecognizing;
mahiyahis queens; putrahis sons; bndhavand other relatives;
paurthe citizens of the city; caand; halas; hat(we are)
killed; rjanO King (Parkit); ntha nthaO master, master; iti
thus; prrudanthey cried out loud.
My dear King, when they recognized it as the head of their Kingthe
lord of Kihis queens, sons and other relatives, along with all the
citizens of the city, began to cry pitifully: "Alas, we are killed! O my
lord, my lord!"

1915

TEXTS 27-28
sudakias tasya suta
ktv sasth-vidhi pate
nihatya pit-hantra
ysymy apaciti pitu
ity tmanbhisandhya
sopdhyyo mahevaram
su-dakio 'rcaym sa
paramea samdhin
sudakianamed Sudakia; tasyahis (Kirja's); sutason;
ktvexecuting; sasth-vidhimthe funeral rituals; pateof his
father; nihatyaby killing; pitof my father; hantramthe killer;
ysymiI will achieve; apacitimrevenge; pitufor my father; iti
thus; tmanwith his intelligence; abhisandhyadeciding; sawith;
updhyyapriests; mah-varamthe great Lord iva; su-dakia
being very charitable; arcaym sahe worshiped; parameawith great;
samdhinattention.
After the King's son Sudakia had performed the obligatory funeral
rituals for his father, he resolved within his mind: "Only by killing my
father's murderer can I avenge his death." Thus the charitable
Sudakia, together with his priests, began worshiping Lord Mahevara
with great attention.
rla Prabhupda writes, "The lord of the kingdom of K is Vivantha
(Lord iva). The temple of Lord Vivantha is still existing in Vras,
and many thousands of pilgrims still gather daily in that temple."
TEXT 29
prto 'vimukte bhagavs
tasmai varam add vibhu
pit-hant-vadhopya
sa vavre varam psitam
prtasatisfied; avimukteat Avimukta, an especially holy area within
the district of K; bhagavnLord iva; tasmaito him; varama
choice of benedictions; adtgave; vibhuthe powerful demigod; pit
of his father; hantthe killer; vadhato slay; upyamthe means; sa

1916

he; vavrechose; varamas his benediction; psitamdesired.

Satisfied by the worship, the powerful Lord iva appeared in the sacred
precinct of Avimukta and offered Sudakia his choice of benedictions.
The prince chose as his benediction a means to slay his father's killer.
TEXTS 30-31
dakigni paricara
brhmaai samam tvijam
abhicra-vidhnena
sa cgni pramathair vta
sdhayiyati sakalpam
abrahmaye prayojita
ity dias tath cakre
kybhicaran vrat
dakia-agnimto the Dakia fire; paricarayou should render service;
brhmaaibrhmaas; samamtogether with; tvijamthe original
priest; abhicra-vidhnenawith the ritual known as abhicra (meant for
killing or otherwise harming an enemy); sathat; caand; agnifire;
pramathaiby the Pramathas (powerful mystics who are in Lord iva's
retinue and who assume many different forms); vtasurrounded;
sdhayiyatiit
will
accomplish;
sakalpamyour
intention;
abrahmayeagainst one who is inimical to brhmaas; prayojita
utilized; itiso; diainstructed; tathin that way; cakrehe did;
kyaagainst Lord Ka; abhicaranintending to do harm; vrat
observing the required vows.
Lord iva told him, "Accompanied by brhmaas, serve the Dakigni
firethe original priestfollowing the injunctions of the abhicra
ritual. Then the Dakigni fire, together with many Pramathas, will
fulfill your desire if you direct it against someone inimical to the
brhmaas." So instructed, Sudakia strictly observed the ritualistic
vows and invoked the abhicra against Lord Ka.
It is clearly stated here that the powerful Dakigni fire could be directed
only against someone unfavorable to brahminical culture. Lord Ka,
however, is most favorable to the brhmaas and in fact maintains the

1917

brahminical culture. Lord iva thus knew that if Sudakia attempted to

direct the power of this ritual against Lord Ka, Sudakia himself
would perish.
TEXTS 32-33
tato 'gnir utthita kun
mrtimn ati-bhaa
tapta-tmra-ikh-marur
agrodgri-locana
darogra-bhru-ku-daakahorsya sva-jihvay
lihan skva nagno
vidhunvas tri-ikha jvalat
tatathen; agnithe fire; utthitarose up; kutfrom the
sacrificial altar pit; mrti-mnassuming a personal form; atiextremely;
bhaafearsome; taptamolten; tmra(like) copper; ikhthe tuft
of hair on whose head; maruand whose beard; agrahot cinders;
udgriemitting; locanawhose eyes; darawith his teeth; ugra
terrible; bhruof the eyebrows; kuof the furrowing; daaand with
the arch; kahoraharsh; syawhose face; svahis; jihvaywith the
tongue; lihanlicking; skvaboth corners of his mouth; nagna
naked; vidhunvanshaking; tri-ikhamhis trident; jvalatablaze.
Thereupon the fire rose up out of the altar pit, assuming the form of an
extremely fearsome, naked person. The fiery creature's beard and tuft of
hair were like molten copper, and his eyes emitted blazing hot cinders.
His face looked most frightful with its fangs and terrible arched and
furrowed brows. As he licked the corners of his mouth with his tongue,
the demon shook his flaming trident.
TEXT 34
padbhy tla-prambhy
kampayann avan-talam
so 'bhyadhvad vto bhtair
dvrak pradahan dia
padbhymwith his legs; tlaof palm trees; prambhymwhose

1918

measure; kampayanshaking; avanof the earth; talamthe surface;

sahe; abhyadhvatran; vtaaccompanied; bhtaiby ghostly
spirits; dvrakmtoward Dvrak; pradahanburning up; diathe
directions.
On legs as tall as palm trees, the monster raced toward Dvrak in the
company of ghostly spirits, shaking the ground and burning the world
in all directions.
TEXT 35
tam bhicra-dahanam
ynta dvrakaukasa
vilokya tatrasu sarve
vana-dhe mg yath
tamhim; bhicracreated by the abhicra ritual; dahanamthe fire;
yntamapproaching; dvrak-okasathe residents of Dvrak;
vilokyaseeing; tatrasubecame frightened; sarveall; vana-dhe
when there is a forest fire; mganimals; yathas.
Seeing the approac of the fiery demon created by the abhicra ritual,
the residents of Dvrak were all struck with fear, like animals terrified
by a forest fire.
TEXT 36
akai sabhy kranta
bhagavanta bhaytur
trhi trhi tri-lokea
vahne pradahata puram
akaiwith dice; sabhymin the royal court; krantamplaying;
bhagavantamto the Personality of Godhead; bhayawith fear; tur
agitated; trhi trhi(they said) "Save us! Save us!"; trithree; lokaof
the worlds; aO Lord; vahnefrom the fire; pradahatawhich is
burning up; puramthe city.
Distraught with fear, the people cried out to the Supreme Personality of
Godhead, who was then playing at dice in the royal court: "Save us!

1919

Save us, O Lord of the three worlds, from this fire burning up the city!"
TEXT 37
rutv taj jana-vaiklavya
dv svn ca sdhvasam
araya samprahasyha
m bhaiety avitsmy aham
rutvhearing; tatthis; janaof the populace; vaiklavyamagitation;
dvseeing; svnmof His own men; caand; sdhvasamthe
disturbed condition; arayathe best source of shelter; samprahasya
loudly laughing; hasaid; m bhaiado not fear; itithus; avit
asmiwill give protection; ahamI.
When Lord Ka heard the people's agitation and saw that even His
own men were disturbed, that most worthy giver of shelter simply
laughed and told them, "Do not fear; I shall protect you."
TEXT 38
sarvasyntar-bahi-sk
kty mhevar vibhu
vijya tad-vightrtha
prva-stha cakram diat
sarvasyaeveryone; antawithin; bahiand without; skthe
witness; ktymthe manufactured creature; mh-varmof Lord iva;
vibhuthe almighty Supreme Lord; vijyafully understanding; tat
him; vightaof defeating; arthamfor the purpose; prvaat His side;
sthamstanding; cakramHis disc; diatHe ordered.
The almighty Lord, the internal and external witness of all, understood
that the monster had been produced by Lord iva from the sacrificial
fire. To defeat the demon, Ka dispatched His disc weapon, who was
waiting at His side.
rla Vivantha Cakravart comments that Lord Ka, playing the part of
a king, was absorbed in a gambling match and did not want to be
disturbed by such an insignificant matter as the attack of a fiery demon.

1920

So He simply dispatched His cakra weapon and ordered him to take the
necessary steps.
TEXT 39
tat srya-koi-pratima sudarana
jjvalyamna pralaynala-prabham
sva-tejas kha kakubho 'tha rodas
cakra mukundstra athgnim rdayat
tatthat; sryaof suns; koimillions; pratimamresembling;
sudaranamSudarana; jjvalyamnamblazing with fire; pralayaof
universal annihilation; anala(like) the fire; prabhamwhose effulgence;
svahis own; tejaswith heat; khamthe sky; kakubhathe
directions; athaand; rodasheaven and earth; cakramthe disc;
mukundaof Lord Ka; astramthe weapon; athaalso; agnimthe
fire (created by Sudakia); rdayattormented.
That Sudarana, the disc weapon of Lord Mukunda, blazed forth like
millions of suns. His effulgence blazed like the fire of universal
annihilation, and with his heat he pained the sky, all the directions,
heaven and earth, and also the fiery demon.
TEXT 40
ktynala pratihata sa rathnga-per
astraujas sa npa bhagna-mukho nivtta
vras parisametya sudakia ta
sartvig-jana samadahat sva-kto 'bhicra.
ktyproduced by mystic power; analathe fire; pratihata
frustrated; sahe; ratha-aga-peof Lord Ka, Who holds the
Sudarana disc in His hand; astraof the weapon; ojasby the power;
sahe; npaO King; bhagna-mukhaturning away; nivttahaving
desisted; vrnasmthe city of Vras; parisametyaapproaching on
all sides; sudakiamSudakia; tamhim; satogether with; tvikjanamhis priests; samadahatburned to death; svaby himself
(Sudakia); ktacreated; abhicrameant for doing violence.
Frustrated by the power of Lord Ka's weapon, O King, the fiery
creature produced by black magic turned his face away and retreated.

1921

Created for violence, the demon then returned to Vras, where he

surrounded the city and then burned Sudakia and his priests to
death, even though Sudakia was his creator.
rla Prabhupda comments as follows: "Having failed to set fire to
Dvrak, [the fiery demon] went back to Vras, the kingdom of
Kirja. As a result of his return, all the priests who had helped instruct
the black art of mantras, along with their employer, Sudakia, were
burned into ashes by the glaring effulgence of the fiery demon. According
to the methods of black-art mantras instructed in the tantra, if the mantra
fails to kill the enemy, then, because it must kill someone, it kills the
original creator. Sudakia was the originator, and the priests assisted
him; therefore all of them were burned to ashes. This is the way of the
demons: the demons create something to kill God, but by the same
weapon the demons themselves are killed."
TEXT 41
cakra ca vios tad-anupravia
vrnas sa-sabhlaypam
sa-gopurlaka-koha-sakul
sa-koa-hasty-ava-rathnna-linm
cakramthe disc; caand; vioof Lord Viu; tatit (the fire
demon); anupraviamentering in pursuit; vrasmVras; sa
with; aaraised porches; sabhits assembly halls; layaresidences;
pamand marketplaces; sawith; gopuragateways; alaka
watchtowers; kohaand warehouses; sakulmcrowded; sawith;
koabanks; hastifor elephants; avahorses; rathachariots; anna
and grains; linmwith the buildings.
Lord Viu's disc also entered Vras, in pursuit of the fiery demon,
and proceeded to burn the city to the ground, including all its assembly
halls and residential palaces with raised porches, its numerous
marketplaces, gateways, watchtowers, warehouses and treasuries, and
all the buildings housing elephants, horses, chariots and grains.
TEXT 42
dagdhv vras sarv

1922

vio cakra sudaranam

bhya prvam uptihat
kasyklia-karmaa
dagdhvhaving burned; vrasmVras; sarvmall; vioof
Lord Viu; cakramthe disc; sudaranamSudarana; bhyaonce
again; prvamthe side; uptihatwent to; kasyaof Ka;
akliawithout trouble or fatigue; karmaawhose actions.
After burning down the entire city of Vras, Lord Viu's Sudarana
cakra returned to the side of r Ka, whose actions are effortless.
TEXT 43
ya ena rvayen martya
uttama-loka-vikramam
samhito v uyt
sarva-ppai pramucyate
yaone who; enamthis; rvayetcauses others to hear; martyaa
mortal human; uttama-lokaof Lord Ka, who is praised in the best
transcendental verses; vikramamthe heroic pastime; samhitawith
concentration; vor; uythears; sarvafrom all; ppaisins;
pramucyatebecomes released.
Any mortal who recounts this heroic pastime of Lord Uttama-loka's,
or who simply hears it attentively, will become freed from all sins.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-sixth Chapter, of
the rmad-Bhgavatam, entitled "Pauraka, the False Vsudeva."

1923

67. Lord Balarma Slays Dvivida Gorilla

This chapter describes how Lord Baladeva enjoyed the company of the
young girls of Vraja on Raivataka Mountain and killed the ape Dvivida
there.
Naraksura, a demon whom Lord Ka killed, had a friend named
Dvivida, an ape. Dvivida wanted to avenge the death of his friend, so he
set fire to the homes of the cowherds, devastated Lord Ka's province of
narta and flooded coastal lands by churning the ocean's water with his
mighty arms. The rascal then tore down the trees in the ramas of great
sages and even passed stool and urine on their sacrificial fires. He
kidnapped men and women and imprisoned them in mountain caves,
which he sealed off with boulders. After thus disrupting the entire land
and polluting many young women of respectable families, Dvivida came
upon Raivataka Mountain, where he found Lord Baladeva enjoying in the
company of a bevy of attractive women. Ignoring Lord Baladeva, who was
apparently intoxicated from drinking Vru liquor, Dvivida displayed his
anus to the women right in front of the Lord and further insulted them by
making crude gestures with his eyebrows and passing stool and urine.
Dvivida's outrageous behavior angered Lord Baladeva, and He threw a
stone at the ape. But Dvivida managed to dodge it. He then ridiculed Lord
Baladeva and tugged at the women's dresses. Seeing this audacity, Lord
Baladeva decided to kill Dvivida. Thus He took up His club and His plow
weapon. Powerful Dvivida then armed himself by pulling up a la tree
from the ground, and with this tree he struck the Lord on the head. Lord
Baladeva, however, remained unmoved and smashed the tree trunk to
pieces. Dvivida uprooted another tree, and yet another and another, until
the forest was denuded. But although he struck Baladeva on the head with
one tree after another, the Lord simply broke all the trees to pieces. Then
the foolish ape started throwing a barrage of stones. Lord Baladeva
crushed them all to powder, after which Dvivida charged the Lord and hit
Him on the chest with his fists, infuriating Him. Putting aside His club
and plow weapons, Lord Balarma then struck Dvivida's throat and
shoulder, at which point the ape vomited blood and fell down dead.

1924

Having killed Dvivida, Lord Baladeva set off for Dvrak as demigods and
sages showered flowers from the sky and offered Him praises, prayers and
obeisances.
TEXT 1
r-rjovca
bhuyo 'ha rotum icchmi
rmasydbhuta-karmaa
anantasyprameyasya
yad anyat ktavn prabhu
r-rjthe glorious King (Parkit); uvcasaid; bhyafurther;
ahamI; rotumto hear; icchmiwish; rmasyaof Lord Balarma;
adbhutaamazing; karmaawhose activities; anantasyaunlimited;
aprameyasyaimmeasurable; yatwhat; anyatelse; ktavndid;
prabhuthe Lord.
The glorious King Parkit said: I wish to hear further about r
Balarma, the unlimited and immeasurable Supreme Lord, whose
activities are all astounding. What else did He do?
TEXT 2
r-uka uvca
narakasya sakh kacid
dvivido nma vnara
sugrva-saciva so 'tha
bhrt maindasya vryavn
r-uka uvcaukadeva Gosvm said; narakasyaof the demon
Naraka; sakhfriend; kacita certain; dvividaDvivida; nmaby
name; vnaraan ape; sugrvaKing Sugrva; sacivawhose adviser;
sahe; athaalso; bhrtthe brother; maindasyaof Mainda; vryavnpowerful.
r ukadeva Gosvm said: There was an ape named Dvivida who was
a friend of Naraksura's. This powerful Dvivida, the brother of Mainda,
had been instructed by King Sugrva.
rla Jva Gosvm points out some interesting facts about the ape

1925

Dvivida. Although Dvivida was an associate of Lord Rmacandra's, he

later became corrupted by bad association with the demon Naraka, as
stated here: narakasya sakh. This bad association was the reaction for an
offense Dvivida had committed when, being proud of his strength, he
disrespected Lord Rmacandra's brother Lakmaa and others. Those who
worship Lord Rmacandra sometimes chant hymns addressed to Mainda
and Dvivida, who are attendant deities of the Lord. According to rla Jva
Gosvm, the Mainda and Dvivida mentioned in this verse are empowered
expansions of these deities, who are residents of Lord Rmacandra's
Vaikuha domain.
rla Vivantha Cakravart hkura concurs with rla Jva Gosvm's
view that Dvivida was ruined by bad association, which was a punishment
for his having disrespected rmn Lakmaa. rla Vivantha Cakravart
states, however, that the Mainda and Dvivida mentioned here are actually
the eternally liberated devotees addressed as attendant deities during the
worship of Lord Rmacandra. The Lord arranged their degradation, he
says, to show the evil of the bad association that results from offending
great personalities. Thus rla Vivantha Cakravart compares the fall of
Dvivida and Mainda to that of Jaya and Vijaya.
TEXT 3
sakhyu so 'paciti kurvan
vnaro rra-viplavam
pura-grmkarn ghon
adahad vahnim utsjan
sakhyuof his friend (Naraka, whom Lord Ka had killed); sahe;
apacitimrepayment of his debt; kurvandoing; vnarathe ape;
rraof the kingdom; viplavamcreating great disturbance; purathe
cities;
grmavillages;
karnand
mines;
ghoncowherd
communities; adahathe burned; vahnimfire; utsjanspreading
about.
To avenge the death of his friend [Naraka], the ape Dvivida ravaged the
land, setting fires that burned cities, villages, mines and cowherd
dwellings.
Ka had killed Dvivida's friend Naraka, and to retaliate the ape intended
to destroy Lord Ka's flourishing kingdom. In Ka rla Prabhupda

1926

writes, "His first business was to set fires in villages, towns, and industrial
and mining places, as well as the residential quarters of the mercantile
men who were busy dairy farming and protecting cows."
TEXT 4
kvacit sa ailn utpya
tair den samacrayat
nartn sutarm eva
yatrste mitra-h hari
kvacitonce; sahe, Dvivida; ailnmountains; utpyatearing up;
taiwith them; denall the kingdoms; samacrayathe devastated;
nartnthe province of the narta people (in which Dvrak is
situated); sutarm evaespecially; yatrawhere; steis present;
mitraof his friend; hthe killer; hariKa.
Once Dvivida tore up a number of mountains and used them to
devastate all the neighboring kingdoms, especially the province of
narta, wherein dwelt his friend's killer, Lord Hari.
TEXT 5
kvacit samudra-madhya-stho
dorbhym utkipya taj-jalam
den ngyuta-pro
vel-kle nyamajjayat
kvacitonce; samudraof the ocean; madhyain the midst; stha
standing; dorbhymwith his arms; utkipyachurning up; tatits;
jalamwater; denthe kingdoms; ngaelephants; ayuta(like) ten
thousand; prawhose vital strength; velof the coast; kleupon
the shore; nyamajjayathe caused to drown.
Another time he entered the ocean and, with the strength of ten
thousand elephants, churned up its water with his arms and thus
submerged the coastal regions.
TEXT 6
ramn i-mukhyn

1927

ktv bhagna-vanaspatn
adayac chakn-mtrair
agnn vaitnikn khala
ramnthe spiritual communities; iof sages; mukhynmexalted;
ktvamaking; bhagnabroken; vanaspatnwhose trees; adayathe
contaminated; akt-with stool; mtraiand urine; agnnthe fires;
vaitniknsacrificial; khalawicked.
The wicked ape tore down the trees in the hermitages of exalted sages
and contaminated their sacrificial fires with his feces and urine.
TEXT 7
purun yoito dpta
kmbhd-dron-guhsu sa
nikipya cpyadhc chailai
peakrva kakam
purunmen; yoitaand women; dptaaudacious; km-bhtof a
mountain; drowithin a valley; guhsuinside caves; sahe;
nikipyacasting; caand; apyadhtsealed; ailaiwith large stones;
peakra wasp; ivaas; kakama small insect.
Just as a wasp imprisons smaller insects, he arrogantly threw both men
and women into caves in a mountain valley and sealed the caves shut
with boulders.
TEXT 8
eva den viprakurvan
daya ca kula-striya
rutv su-lalita gta
giri raivataka yayau
evamthus; denthe various kingdoms; viprakurvandisturbing;
dayancontaminating; caand; kulaof respectable families;
striyathe women; rutvhearing; su-lalitamvery sweet; gtam
song; girimto the mountain; raivatakamnamed Raivataka; yayauhe
went.

1928

Once, while Dvivida was thus engaged in harassing the neighboring

kingdoms and polluting women of respectable families, he heard very
sweet singing coming from Raivataka Mountain. So he went there.
TEXTS 9-10
tatrpayad yadu-pati
rma pukara-mlinam
sudaranya-sarvga
lalan-ytha-madhya-gam
gyanta vru ptv
mada-vihvala-locanam
vibhrjamna vapu
prabhinnam iva vraam
tatrathere; apayathe saw; yadu-patimthe Lord of the Yadus;
rmamBalarma; pukaraof lotus flowers; mlinamwearing a
garland; su-daranyamost attractive; sarvaall; agamwhose limbs;
lalanof women; ythaof a bevy; madhya-gamin the midst;
gyantamsinging; vrumthe vru liquor; ptvdrinking; mada
with
intoxication;
vihvalaunsteady;
locanamwhose
eyes;
vibhrjamnambrilliantly
glowing;
vapuwith
His
body;
prabhinnamin rut; ivaas; vraaman elephant.
There he saw r Balarma, the Lord of the Yadus, adorned with a
garland of lotuses and appearing most attractive in every limb. He was
singing amidst a crowd of young women, and since He had drunk
vru liquor, His eyes rolled as if He were intoxicated. His body shone
brilliantly as He behaved like an elephant in rut.
TEXT 11
dua kh-mga khm
rha kampayan drumn
cakre kilakil-abdam
tmna sampradarayan
duamischievous; kh-mgathe ape ("the animal who lives on
branches"); khma branch; rhahaving climbed; kampayan

1929

shaking; drumntrees; cakrehe made; kilakil-abdamthe sound

kilakil; tmnam-himself; sampradarayanshowing.
The mischievous ape climbed a tree branch and then revealed his
presence by shaking the trees and making the sound kilakil.
The word kh-mga indicates that the ape Dvivida, like ordinary apes,
was naturally inclined to climb trees. rla Prabhupda writes, "This
gorilla by the name Dvivida could climb up on the trees and jump from
one branch to another. Sometimes he would jerk the branches, creating a
particular type of soundkilakilso that Lord Balarma was greatly
distracted from the pleasing atmosphere."
TEXT 12
tasya dhrya kaper vkya
taruyo jti-cpal
hsya-priy vijahasur
baladeva-parigrah
tasyaof him; dhryamthe impudence; kapeof the ape; vkya
seeing; taruyathe young women; jtiby nature; cpalnot
serious; hsya-priyfond of laughter; vijahasulaughed loudly;
baladeva-parigrahthe consorts of Lord Baladeva.
When Lord Baladeva's consorts saw the ape's impudence, they began to
laugh. They were, after all, young girls who were fond of joking and
prone to silliness.
TEXT 13
t helaym sa kapir
bhr-kepair sammukhdibhi
darayan sva-guda ts
rmasya ca nirkita
tthem (the girls); helaym saridiculed; kapithe ape; bhrof
his eyebrows; kepaiwith odd gestures; sammukhaby standing right
in front of them; dibhiand so on; darayanshowing; svahis;
gudamanus; tsmto them; rmasyaas Lord Balarma; caand;
nirkitawas watching.

1930

Even as Lord Balarma looked on, Dvivida insulted the girls by making
odd gestures with his eyebrows, coming right in front of them, and
showing them his anus.
rla Prabhupda writes, "The gorilla was so rude that even in the
presence of Balarma he began to show the lower part of his body to the
women, and sometimes he would come forward to show his teeth while
moving his eyebrows." rla Vivantha Cakravart states that Dvivida
would come right up to the women and move about, urinate and so on.
TEXTS 14-15
ta grv prharat kruddho
bala praharat vara
sa vacayitv grva
madir-kalaa kapi
ghtv helaym sa
dhrtas ta kopayan hasan
nirbhidya kalaa duo
vssy sphlayad balam
kadarth-ktya balavn
vipracakre madoddhata
tamat him, Dvivida; grva rock; prharatthrew; kruddha-angry;
balaLord Balarma; praharatmof throwers of weapons; varathe
best; sahe, Dvivida; vacayitvavoiding; grvamthe rock;
madirof liquor; kalaamthe pot; kapithe ape; ghtvseizing;
helaym samade fun of; dhrtathe rascal; tamHim, Lord
Balarma; kopayanangering; hasanlaughing; nirbhidyabreaking;
kalaamthe pot; duawicked; vssithe garments (of the girls);
sphlayathe pulled at; balamLord Balarma; kadarthktya
disrespecting; bala-vnpowerful; vipracakrehe insulted; madaby
false pride; uddhatapuffed up.
Angered, Lord Balarma, the best of fighters, hurled a rock at him, but
the cunning ape dodged the rock and grabbed the Lord's pot of liquor.
Further infuriating Lord Balarma by laughing and by ridiculing Him,
wicked Dvivida then broke the pot and offended the Lord even more by
pulling at the girls' clothing. Thus the powerful ape, puffed up with

1931

false pride, continued to insult r Balarma.

TEXT 16
ta tasyvinaya dv
de ca tad-upadrutn
kruddho mualam datta
hala cri-jighsay
tamthat; tasyahis; avinayamrudeness; dvseeing; denthe
kingdoms; caand; tatby him; upadrutndisrupted; kruddha
angry; mualamHis club; dattatook; halamHis plow; caand;
arithe enemy; jighsayintending to kill.
Lord Balarma saw the ape's rude behavior and thought of the
disruptions he had created in the surrounding kingdoms. Thus the Lord
angrily took up His club and His plow weapon, having decided to put
His enemy to death.
The word avinayam means "without humility." Dvivida, completely
lacking in modesty and humility, shamelessly performed the most wicked
activities. Lord Balarma knew of the great disturbances Dvivida had
caused to people in general, apart from the vulgar behavior the ape was
exhibiting in the Lord's own presence. The offensive ape would now have
to die.
TEXT 17
dvivido 'pi mah-vrya
lam udyamya pin
abhyetya taras tena
bala mrdhany atayat
dvividaDvivida; apialso; mahgreat; vryawhose potency;
lama la tree; udyamyalifting up; pinwith his hand;
abhyetyaapproaching; tarasswiftly; tenawith it; balamLord
Balarma; mrdhanion the head; atayathe struck.
Mighty Dvivida also came forward to do battle. Uprooting a la tree
with one hand, he rushed toward Balarma and struck Him on the head
with the tree trunk.

1932

TEXT 18
ta tu sakarao mrdhni
patantam acalo yath
pratijagrha balavn
sunandenhanac ca tam
tamthat (tree trunk); tubut; sakaraaLord Balarma; mrdhni
on His head; patantamfalling; acalaan unmoving mountain; yath
like; pratijagrhatook hold of; bala-vnpowerful; sunandenawith
Sunanda, His club; ahanatHe struck; caand; tamhim, Dvivida.
But Lord Sakaraa remained as motionless as a mountain and simply
grabbed the log as it fell upon His head. He then struck Dvivida with
His club, named Sunanda.
TEXTS 19-21
malhata-mastiko
vireje rakta-dhray
girir yath gairikay
prahra nnucintayan
punar anya samutkipya
ktv nipatram ojas
tenhanat su-sakruddhas
ta bala atadhcchinat
tato 'nyena ru jaghne
ta cpi atadhcchinat
malaby the club; hata-struck; mastikahis skull; virejehe
appeared brilliant; raktaof blood; dhraywith the downpour; giri
a mountain; yathlike; gairikaywith red oxide; prahramthe blow;
nanot; anucintayanregarding seriously; punaagain; anyam
another (tree); samutkipyauprooting; ktvmaking; nipatram
devoid of leaves; ojasforcefully; tenawith it; ahanathe struck; susakruddhatotally angered; tamit; balaLord Balarma; atadh
into hundreds of pieces; acchinatshattered; tatathen; anyenawith
another; rufuriously; jaghnesmashed; tamit; caand; apialso;
atadhinto hundreds of pieces; acchinatHe broke.

1933

Struck on the skull by the Lord's club, Dvivida became brilliantly

decorated by the outpour of blood, like a mountain beautified by red
oxide. Ignoring the wound, Dvivida uprooted another tree, stripped it of
leaves by brute force and struck the Lord again. Now enraged, Lord
Balarma shattered the tree into hundreds of pieces, upon which
Dvivida grabbed yet another tree and furiously hit the Lord again. This
tree, too, the Lord smashed into hundreds of pieces.
TEXT 22
eva yudhyan bhagavat
bhagne bhagne puna puna
kya sarvato vkn
nirvkam akarod vanam
evamin this way; yudhyan(Dvivida) fighting; bhagavatby the Lord;
bhagne bhagnebeing repeatedly broken; puna punaagain and again;
kyapulling out; sarvatafrom everywhere; vkntrees;
nirvkamtreeless; akarothe made; vanamthe forest.
Thus fighting the Lord, who again and again demolished the trees He
was attacked with, Dvivida kept on uprooting trees from all sides until
the forest was left treeless.
TEXT 23
tato 'mucac chil-vara
balasyopary amarita
tat sarva cray sa
llay mualyudha
tatathen; amucathe released; ilof stones; varama rain;
balasya uparion top of Lord Balarma; amaritafrustrated; tatthat;
sarvamall; craym sapulverized; llayeasily; muala-yudha
the wielder of the club.
The angry ape then released a rain of stones upon Lord Balarma, but
the wielder of the club easily pulverized them all.
rla Prabhupda writes, "When no more trees were available, Dvivida

1934

took help from the hills and threw large pieces of stone, like rainfall, upon
the body of Balarma. Lord Balarma, in a great sporting mood, began to
smash those big pieces of stone into mere pebbles." Even today there are
many sports wherein people enjoy striking a ball or similar object with a
stick or bat. This sporting propensity exists originally in the Supreme
Personality of Godhead, who playfully (llay) pulverized the deadly
boulders hurled at Him by the powerful Dvivida.
TEXT 24
sa bh tla-sakau
mu-ktya kapvara
sdya rohi-putra
tbhy vakasy arrujat
sahe; bhboth his arms; tlapalm trees; sakauas big as;
muinto fists; ktyamaking; kapiof apes; varathe most
powerful; sdyaconfronting; rohi-putramthe son of Rohi,
Balarma; tbhymwith them; vakasiupon His chest; arrujathe
beat.
Dvivida, the most powerful of apes, now clenched his fists at the end of
his palm-tree-sized arms, came before Lord Balarma and beat his fists
against the Lord's body.
TEXT 25
ydavendro 'pi ta dorbhy
tyaktv muala-lgale
jatrv abhyardayat kruddha
so 'patad rudhira vaman
ydava-indraBalarma, the Lord of the Ydavas; apiand; tamhim;
dorbhymwith His hands; tyaktvthrowing aside; muala-lgaleHis
club and plow; jatrauon the collarbone; abhyardayathammered;
kruddhaangry; sahe, Dvivida; apatatfell; rudhiramblood;
vamanvomiting.
The furious Lord of the Ydavas then threw aside His club and plow
and with His bare hands hammered a blow upon Dvivida's collarbone.
The ape collapsed, vomiting blood.

1935

In Ka, rla Prabhupda writes, "This time Lord Balarma became most
angry. Since the gorilla was striking Him with his hands, He would not
strike him back with His own weapons, the club or the plow. Simply with
His fists He began to strike the collarbone of the gorilla. This striking
proved to be fatal to Dvivida."
TEXT 26
cakampe tena patat
sa-aka sa-vanaspati
parvata kuru-rdla
vyun naur ivmbhasi
cakampeshook; tenabecause of him; patatas he fell; satogether
with; akaits cliffs; satogether with; vanaspatiits trees;
parvatathe mountain; kuru-rdlaO tiger among the Kurus
(Parkit Mahrja); vyunby the wind; naua boat; ivaas if;
ambhasion the water.
When he fell, O tiger among the Kurus, Raivataka Mountain shook,
along with its cliffs and trees, like a wind-tossed boat at sea.
The word aka here indicates not only the mountain cliffs but also the
fissures and other spots where water had accumulated. All these
mountainous areas shook and trembled when Dvivida fell.
TEXT 27
jaya-abdo nama-abda
sdhu sdhv iti cmbare
sura-siddha-munndrm
st kusuma-varim
jaya-abdathe sound of jaya ("Victory!"); nama-abdathe sound of
nama ("Obeisances!"); sdhu sdhu itithe exclamation "Excellent! Well
done!"; caand; ambarein the sky; suraof the demigods; siddha
advanced mystics; muni-indrmand great sages; stthere were;
kusumaflowers; varimwho were pouring down.
In the heavens the demigods, perfect mystics and great sages cried out,
"Victory to You! Obeisances to You! Excellent! Well done!" and
showered flowers upon the Lord.

1936

TEXT 28
eva nihatya dvivida
jagad-vyatikarvaham
sastyamno bhagavn
janai sva-puram viat
evamthus; nihatyahaving killed; dvividamDvivida; jagatto the
world; vyatikaradisturbance; vahamwho brought; sastyamna
being glorified with the chanting of prayers; bhagavnthe Supreme
Lord; janaiby the people; svaHis; puramcity (Dvrak); viat
He entered.
Having thus killed Dvivida, who had disturbed the whole world, the
Supreme Lord returned to His capital as the people along the way
chanted His glories.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-seventh Chapter,
of the rmad-Bhgavatam, entitled "Lord Balarma Slays Dvivida Gorilla."

1937

68. The Marriage of Smba

This chapter describes how the Kauravas captured Smba and how Lord
Baladeva dragged the city of Hastinpura to secure his release.
Smba, the darling son of Jmbavat, kidnapped Duryodhana's daughter
Lakma from her svaya-vara assembly. In response, the Kauravas
joined forces to arrest him. After Smba held them off single-handedly for
some time, six warriors of the Kaurava party deprived him of his chariot,
broke his bow to pieces, seized him, tied him up and brought both him
and Lakma back to Hastinpura.
When King Ugrasena heard of Smba's capture, he called upon the
Ydavas to retaliate. Angered, they prepared to fight, but Lord Balarma
pacified them, hoping to avoid a quarrel between the Kuru and Yadu
dynasties. The Lord set off for Hastinpura, together with several
brhmaas and Ydava elders.
The party of Ydavas set up camp in a garden outside the city, and Lord
Balarma sent Uddhava to ascertain King Dhtarra's frame of mind.
When Uddhava appeared in the Kaurava court and announced Lord
Balarma's arrival, the Kauravas worshiped Uddhava and went to see the
Lord, taking auspicious items to offer Him. The Kauravas honored
Balarma with rituals and items of respect, but when He conveyed
Ugrasena's demand that they release Smba, they became angry. "It is very
amazing," they said, "that the Ydavas are trying to give orders to the
Kauravas. This is like a shoe trying to climb atop one's head. It is from us
alone that the Ydavas have obtained their royal thrones, and yet now
they are presuming themselves our equals. No longer will we extend to
them royal privileges."
Having said this, the Kaurava nobles went inside their city, and Lord
Baladeva decided that the only way to deal with those who are maddened
by false prestige is through brute punishment. Thus He took His plow
weapon and, intending to rid the earth of all the Kurus, began dragging
Hastinpura toward the Ganges. Seeing that their city was in imminent
danger of falling into the river, the terrified Kauravas quickly brought
Smba and Lakma before Lord Balarma and began to glorify Him.

1938

Then they prayed, "O Lord, please forgive us, who were so ignorant of
Your true identity."
Baladeva assured the Kauravas He would not harm them, and Duryodhana
presented various wedding gifts to his daughter and new son-in-law. Then
Duryodhana, extending his greetings to the Ydavas, requested Lord
Baladeva to return to Dvrak with Smba and Lakma.
TEXT 1
r-uka uvca
duryodhana-sut rjan
lakma samiti-jaya
svayavara-sthm aharat
smbo jmbavat-suta
r-uka uvcaukadeva Gosvm said; duryodhana-sutmthe
daughter of Duryodhana; rjanO King (Parkit); lakmamnamed
Lakma; samitim-jayavictorious in battle; svaya-varain her
svaya-vara ceremony; sthmsituated; aharatstole; smbaSmba;
jmbavat-sutathe son of Jmbavat.
ukadeva Gosvm said: O King, Jmbavat's son Smba, ever victorious
in battle, kidnapped Duryodhana's daughter Lakma from her
svaya-vara ceremony.
In Ka, rla Prabhupda explains this event as follows: "Duryodhana,
the son of Dhtarra, had a marriageable daughter by the name of
Lakma. She was a very highly qualified girl of the Kuru dynasty, and
many princes wanted to marry her. In such cases the svaya-vara
ceremony is held so that the girl may select her husband according to her
own choice. In Lakma's svaya-vara assembly, when the girl was to
select her husband, Smba appeared. He was the son of Ka by
Jmbavat, one of the chief wives of Lord Ka. This son Smba is so
named because, being a very bad child, he always lived close to his
mother. The name Smba indicates that this son was very much his
mother's pet. Amb means "mother," and sa means "with." So this special
name was given to him because he always remained with his mother. He
was also known as Jmbavat-suta for the same reason. As previously
explained, all the sons of Ka were as qualified as their great father,
Lord Ka. Smba wanted the daughter of Duryodhana, Lakma,

1939

although she was not inclined to have him. Therefore Smba kidnapped
Lakma by force from the svaya-vara ceremony."
TEXT 2
kaurav kupit cur
durvinto 'yam arbhaka
kadarth-ktya na kanym
akmm aharad balt
kauravthe Kurus; kupitangered; cusaid; durvintaillbehaved; ayamthis; arbhakaboy; kadarth-ktyainsulting; naus;
kanymthe maiden; akmmunwilling; aharathas taken; baltby
force.
The angry Kurus said: This ill-behaved boy has offended us, forcibly
kidnapping our unmarried daughter against her will.
TEXT 3
badhntema durvinta
ki kariyanti vaya
ye 'smat-prasdopacit
datt no bhujate mahm
badhntaarrest; imamhim; durvintamill-behaved; kimwhat;
kariyantiwill they do; vayathe Vis; yewho; asmatof us;
prasdaby the grace; upacitmacquired; dattmbestowed; naour;
bhujateare enjoying; mahmthe land.
Arrest this ill-behaved Smba! What will the Vis do? By our grace
they are ruling land that we have granted them.
TEXT 4
nighta suta rutv
yady eyantha vaya
bhagna-darp ama ynti
pr iva su-sayat
nightamcaptured; sutamtheir son; rutvhearing; yadiif;
eyantithey will come; ihahere; vayathe Vis; bhagna

1940

broken; darpwhose pride; amampacification; yntithey will

attain; prthe senses; ivaas; suproperly; sayatbrought
under control.
If the Vis come here when they learn that their son has been
captured, we will break their pride. Thus they'll become subdued, like
bodily senses brought under strict control.
TEXT 5
iti kara alo bhrir
yajaketu suyodhana
smbam rebhire yoddhu
kuru-vddhnumodit
itisaying this; kara ala bhriKara, ala and Bhri (Saumadatti);
yajaketu suyodhanaYajaketu (Bhrirav) and Duryodhana;
smbamagainst Smba; rebhirethey set out; yoddhumto fight; kuruvddhaby the elder of the Kurus (Bhma); anumoditsanctioned.
After saying this and having their plan sanctioned by the senior member
of the Kuru dynasty, Kara, ala, Bhri, Yajaketu and Suyodhana set
out to attack Smba.
rla Vivantha Cakravart hkura explains that the elder of the Kurus
mentioned here is Bhma, who gave permission to the younger men as
follows: "Since this maiden has now been touched by Smba, she cannot
take any other husband. He must become her husband. Nonetheless, you
should arrest him and tie him up to make a statement about his
impropriety and our own prowess. But in no case should he be killed."
The crya also adds that Bhma accompanied the five warriors
mentioned in this verse.
TEXT 6
dvnudhvata smbo
dhrtarrn mah-ratha
praghya rucira cpa
tasthau siha ivaikala
dvseeing; anudhvatawho were rushing toward him; smba

1941

Smba; dhrtarrnthe followers of Dhtarra; mahrathathe

great chariot-fighter; praghyaseizing; rucirambeautiful; cpamhis
bow; tasthauhe stood; sihaa lion; ivalike; ekalaall alone.
Seeing Duryodhana and his companions rushing toward him, Smba,
the great chariot-fighter, took up his splendid bow and stood alone like
a lion.
TEXT 7
ta te jighkava kruddhs
tiha tiheti bhia
sdya dhanvino bai
kargraya samkiran
tamhim; tethey; jighkavadetermined to capture; kruddh
angry; tiha tiha iti"Stand there! Stand there!"; bhiasaying;
sdyaconfronting; dhanvinathe bowmen; baiwith their
arrows; kara-agrayathose headed by Karna; samkiranshowered
him.
Determined to capture him, the angry bowmen led by Kara shouted at
Smba, 'Stand and fight! Stand and fight!' They came straight for him
and showered him with arrows.
TEXT 8
so 'paviddha kuru-reha
kurubhir yadu-nandana
nmyat tad acintyrbha
siha kudra-mgair iva
sahe; apaviddhaunjustly attacked; kuru-rehaO best of the
Kurus (Parkit Mahrja); kurubhiby the Kurus; yadu-nandanathe
dear son of the Yadu dynasty; na amyatdid not tolerate; tatit;
acintyaof the inconceivable Lord, Ka; arbhathe child; sihaa
lion; kudrainsignificant; mgaiby animals; ivaas.
O best of the Kurus, as Ka's son Smba was being unjustly harassed
by the Kurus, that darling of the Yadu dynasty did not tolerate their

1942

attack, any more than a lion would tolerate an attack by puny animals.
Commenting on the word acintyrbha, rla Prabhupda writes in Ka,
"Smba, the glorious son of the Yadu dynasty, [was] endowed with
inconceivable potencies as the son of Lord Ka."
TEXTS 9-10
visphrjya rucira cpa
sarvn vivydha syakai
kardn a rathn vras
tvadbhir yugapat pthak
caturbhi caturo vhn
ekaikena ca srathn
rathina ca mahevss
tasya tat te 'bhyapjayan
visphrjyatwanging; ruciramattractive; cpamhis bow; sarvnall
of them; vivydhahe pierced; syakaiwith his arrows; kara-dn
Kara and the others; asix; rathnthe chariots; vrathe hero,
Smba; tvadbhiwith as many; yugapatsimultaneously; pthakeach
individually; caturbhiwith four (arrows); caturathe four; vhn
horses (of each chariot); eka-ekenawith one each; caand; srathn
the chariot drivers; rathinathe warriors commanding the chariots; ca
and; mah-iu-sngreat bowmen; tasyahis; tatthat; tethey;
abhyapjayanhonored.
Twanging his wonderful bow, heroic Smba struck with arrows the six
warriors headed by Kara. He pierced the six chariots with as many
arrows, each team of four horses with four arrows, and each chariot
driver with a single arrow, and he similarly struck the great bowmen
who commanded the chariots. The enemy warriors congratulated
Smba for this display of prowess.
rla Prabhupda comments, "While Smba was so diligently fighting
alone with the six great warriors, they all appreciated the inconceivable
potency of the boy. Even in the midst of fighting, they admitted frankly
that this boy Smba was wonderful."
TEXT 11

1943

ta tu te viratha cakru
catvra caturo hayn
ekas tu srathi jaghne
cicchedaya arsanam
tamhim; tubut; tethey; virathamdeprived of his chariot; cakru
made; catvrafour; caturafour of them; haynhorses; ekaone;
tuand; srathimthe chariot driver; jaghnestruck; cichedasplit;
anyaanother; ara-asanamhis bow.
But they forced him down from his chariot, and thereupon four of them
struck his four horses, one of them struck down his chariot driver, and
another broke his bow.
TEXT 12
ta baddhv virath-ktya
kcchrea kuravo yudhi
kumra svasya kany ca
sva-pura jayino 'vian
tamhim; baddhvbinding up; virath-ktyahaving deprived him of
his chariot; kcchreawith difficulty; kuravathe Kurus; yudhiin the
fight; kumramthe young boy; svasyatheir own; kanymgirl; ca
and; sva-puramtheir city; jayinavictorious; avianentered.
Having deprived Smba of his chariot during the fight, the Kuru
warriors tied him up with great difficulty and then returned victorious
to their city, taking the young boy and their princess.
TEXT 13
tac chrutv nradoktena
rjan sajta-manyava
kurn praty udyama cakrur
ugrasena-pracodit
tatthis; rutvhearing; nradaof Nrada Muni; uktenathrough the
statements; rjanO King (Parkit); sajtaawakened; manyava
whose anger; kurnthe Kurus; pratiagainst; udyamampreparations

1944

for war; cakruthey made; ugrasenaby King Ugrasena; pracodit

urged on.
O King, when the Ydavas heard news of this from r Nrada, they
became angry. Urged on by King Ugrasena, they prepared for war
against the Kurus.
rla Prabhupda writes, "The great sage Nrada immediately carried the
news to the Yadu dynasty that Smba was arrested and told them the
whole story. The members of the Yadu dynasty became very angry at
Smba's being arrested, and improperly so by six warriors. Now with the
permission of the head of the Yadu dynasty's King, Ugrasena, they
prepared to attack the capital city of the Kuru dynasty."
TEXTS 14-15
sntvayitv tu tn rma
sannaddhn vi-pugavn
naicchat kur vn
kali kali-malpaha
jagma hstina-pura
rathenditya-varcas
brhmaai kula-vddhai ca
vta candra iva grahai
sntvayitvcalming; tubut; tnthem; rmaLord Balarma;
sannaddhnsuited in armor; vi-pugavnthe heroes of the Vi
dynasty; na aicchatHe did not want; kurm vnmbetween the
Kurus and the Vis; kalima quarrel; kaliof the age of quarrel;
malathe contamination; apahaHe who removes; jagmaHe went;
hstina-puramto Hastinpura; rathenawith His chariot; ditya(like)
the sun; varcaswhose effulgence; brhmaaiby brhmaas; kulaof
the family; vddhaiby elders; caand; vtasurrounded; candra
the moon; ivaas; grahaiby the seven planets.
Lord Balarma, however, cooled the tempers of the Vi heroes, who
had already put on their armor. He who purifies the age of quarrel did
not want a quarrel between the Kurus and Vis. Thus, accompanied
by brhmaas and family elders, He went to Hastinpura on His chariot,
which was as effulgent as the sun. As He went, He appeared like the

1945

moon surrounded by the ruling planets.

TEXT 16
gatv gajhvaya rmo
bhyopavanam sthita
uddhava preaym sa
dhtarra bubhutsay
gatvgoing; gajhvayamto Hastinpura; rmaLord Balarma;
bhyaoutside; upavanamin a garden; sthitaHe stayed;
uddhavamUddhava; preaym saHe sent; dhtarramabout
Dhtarra; bubhutsaydesiring to find out.
Upon arriving at Hastinpura, Lord Balarma remained in a garden
outside the city and sent Uddhava ahead to probe King Dhtarra's
intentions.
rla Prabhupda writes, "When Lord Balarma reached the precincts of
the city of Hastinpura, He did not enter but stationed Himself in a camp
outside the city in a small garden house. Then He asked Uddhava to see
the leaders of the Kuru dynasty and inquire from them whether they
wanted to fight with the Yadu dynasty or to make a settlement."
TEXT 17
so 'bhivandymbik-putra
bhma droa ca bhlikam
duryodhana ca vidhi-vad
rmam gata abravt
sahe, Uddhava; abhivandyaoffering respects; ambik-putramto
Dhtarra, the son of Ambik; bhmam droam cato Bhma and
Droa; bhlikam duryodhanam caand to Bhlika and Duryodhana; vidhivataccording to scriptural injunctions; rmamLord Balarma;
gatamhas arrived; abravthe said.
After he had offered proper respects to the son of Ambik [Dhtarra]
and to Bhma, Droa, Bhlika and Duryodhana, Uddhava informed
them that Lord Balarma had arrived.

1946

rla Vivantha Cakravart points out that there is no reference here to

Uddhava offering respect to Yudhihira and his associates, since at that
time the Pavas were staying in Indraprastha.
TEXT 18
te 'ti-prts tam karya
prpta rma suht-tamam
tam arcayitvbhiyayu
sarve magala-paya
tethey; atiextremely; prtpleased; tamHim; karyahearing;
prptamarrived; rmamBalarma; suht-tamamtheir dearest friend;
tamhim, Uddhava; arcayitvafter worshiping; abhiyayuwent forth;
sarveall of them; magalaauspicious offerings; payain their
hands.
Overjoyed to hear that Balarma, their dearmost friend, had come, they
first honored Uddhava and then went forth to meet the Lord, carrying
auspicious offerings in their hands.
In Ka, rla Prabhupda writes, "The leaders of the Kuru dynasty,
especially Dhtarra and Duryodhana, were very joyful because they
knew very well that Lord Balarma was a great well-wisher of their family.
There were no bounds to their joy on hearing the news, and so
immediately they welcomed Uddhava. In order to properly receive Lord
Balarma, they all took in their hands auspicious paraphernalia for His
reception and went to see Him outside the city door."
TEXT 19
ta sagamya yath-nyya
gm arghya ca nyavedayan
te ye tat-prabhva-j
praemu iras balam
tamHim; sagamyagoing up to; yathas; nyyamproper; gm
cows; arghyamarghya water; caand; nyavedayanthey presented;
temamong them; yethose who; tatHis; prabhvapower; j
knowing; praemuthey bowed down; iraswith their heads;
balamto Lord Balarma.

1947

They approached Lord Balarma and worshiped Him with gifts of cows
and arghya, as was fitting. Those among the Kurus who understood His
true power bowed down to Him, touching their heads to the ground.
The cryas explain that even the elders, like Bhmadeva, also bowed
down to Lord Baladeva.
TEXT 20
bandhn kualina rutv
pv ivam anmayam
parasparam atho rmo
babhe 'viklava vaca
bandhntheir relatives; kualinadoing well; rutvhearing;
pvinquiring; ivamabout their welfare; anmayamand health;
parasparamamong one another; atha uthereupon; rmaLord
Balarma; babhespoke; aviklavamforthrightly; vacawords.
After both parties had heard that their relatives were doing well and
both had inquired into each other's welfare and health, Lord Balarma
forthrightly spoke to the Kurus as follows.
rla Prabhupda writes, "They all exchanged words of reception by
asking one another of their welfare. When such formality was finished,
Lord Balarma, in a great voice and very patiently, submitted before them
the following words for their consideration."
TEXT 21
ugrasena kiteeo
yad va jpayat prabhu
tad avyagra-dhiya rutv
kurudhvam avilambitam
ugrasenaKing Ugrasena; kitaof the earth; aof rulers; athe
ruler; yatwhat; vaof you; jpayathas demanded; prabhuour
master; tatthat; avyagra-dhiyawith undivided attention; rutv
hearing; kurudhvamyou should do; avilambitamwithout delay.
[Lord Balarma said:] King Ugrasena is our master and the ruler of
kings. With undivided attention you should hear what he has ordered

1948

you to do, and then you should do it at once.

TEXT 22
yad yya bahavas tv eka
jitvdharmea dhrmikam
abadhnttha tan mye
bandhnm aikya-kmyay
yatthat; yyamall of you; bahavabeing many; tubut; ekamone
person; jitvdefeating; adharmeaagainst religious principles;
dhrmikamone who follows religious principles; abadhntayou bound
up; athaeven so; tatthat; myeI am tolerating; bandhnmamong
relatives; aikyafor unity; kmyaywith the desire.
[King Ugrasena has said:] Even though by irreligious means several of
you defeated a single opponent who follows the religious codes, still I
am tolerating this for the sake of unity among family members.
Here Ugrasena implies that the Kurus should immediately bring Smba
and present him to Lord Balarma.
TEXT 23
vrya-aurya-balonnaddham
tma-akti-sama vaca
kuravo baladevasya
niamyocu prakopit
vryawith potency; auryacourage; balaand strength; unnaddham
filled; tmato His own; aktipower; samamappropriate; vacathe
words; kuravathe Kauravas; baladevasyaof Lord Baladeva; niamya
hearing; cuthey spoke; prakopitangered.
Upon hearing these words of Lord Baladeva's, which were full of
potency, courage and strength and were appropriate to His
transcendental power, the Kauravas became furious and spoke as
follows.
TEXT 24

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aho mahac citram ida

kla-gaty duratyay
rurukaty upnad vai
iro mukua-sevitam
ahooh; mahatgreat; citramwonder; idamthis; klaof time;
gatyby the movement; duratyayunavoidable; rurakatiwants to
climb on top; upnata shoe; vaiindeed; irathe head; mukua
with a crown; sevitamornamented.
[The Kuru nobles said:] Oh, how amazing this is! The force of time is
indeed insurmountable: a lowly shoe now wants to climb on the head
that bears the royal crown.
By the words kla-gaty duratyay, "the insurmountable movement of
time," the intolerant Kurus allude to the degraded age of Kali, which was
about to begin. Here the Kurus indicate that the fallen age of Kali had
indeed already begun, since they claim that now "the shoe wants to climb
on the head that bears the royal crown." In other words, they thought that
the lowly Yadus now wanted to rise above the royal Kurus.
TEXT 25
ete yaunena sambaddh
saha-ayysanan
vayas tulyat nt
asmad-datta-npsan
etethese; yaunenaby marital relation; sambaddhconnected; saha
sharing; ayybeds; sanaseats; aanand meals; vayathe
Vis; tulyatmto equality; ntbrought; asmatby us; datta
given; npa-sanwhose thrones.
It is because these Vis are bound to us by marital ties that we have
granted them equality, allowing them to share our beds, seats and
meals. Indeed, it is we who have given them their royal thrones.
TEXT 26
cmara-vyajane akham
tapatra ca puram

1950

kiram sana ayy

bhujate 'smad-upekay
cmaraof yak-tail hair; vyajanepair of fans; akhamconchshell;
tapatramumbrella; caand; puramwhite; kiramcrown;
sanamthrone; ayymroyal bed; bhujatethey enjoy; asmatby
our; upekayoverlooking.
Only because we looked the other way could they enjoy the pair of yaktail fans and the conchshell, white umbrella, throne, and royal bed.
rla Prabhupda writes that the Kurus were thinking, "They [the Yadus]
should not have used such royal paraphernalia in our presence, but we
did not check them due to our family relationships." By using the words
asmad-upekay, the Kurus mean to say, "They were able to use these
royal insignia because we did not take the matter seriously." As explained
by rla Vivantha Cakravart, the Kurus thought, "Showing concern
about their use of these items would have been a sign of respect, but in
fact we do not have such respect for them.... Since they are of inferior
families, they are not to be respected, and so we pay no regard to them."
TEXT 27
ala yadn naradeva-lchanair
dtu pratpai phainm ivmtam
ye 'smat-prasdopacit hi ydav
jpayanty adya gata-trap bata
alamenough; yadnmfor the Yadus; nara-devaof kings;
lchanaiwith the symbols; dtufor the giver; pratpaiadverse;
phainmfor snakes; ivajust like; amtamnectar; yewho; asmat
our; prasdaby the grace; upacitmade prosperous; hiindeed;
ydavthe Yadus; jpayantiare ordering; adyanow; gatatraphaving lost shame; bataindeed.
No longer should the Yadus be allowed to use these royal symbols,
which now cause trouble for those who gave them, like milk fed to
poisonous snakes. Having prospered by our grace, these Ydavas have
now lost all shame and are daring to command us!

1951

TEXT 28
katham indro 'pi kurubhir
bhma-drorjundibhi
adattam avarundhta
siha-grastam ivoraa
kathamhow; indraLord Indra; apieven; kurubhiby the Kurus;
bhma-droa-arjuna-dibhiBhma, Droa, Arjuna and others;
adattamnot given; avarundhtawould usurp; sihaby a lion;
grastamthat which has been seized; ivaas; uraaa sheep.
How would even Indra dare usurp anything that Bhma, Droa, Arjuna
or the other Kurus have not given him? It would be like a lamb claiming
the lion's kill.
TEXT 29
r-bdaryair uvca
janma-bandhu-ryonnaddhamads te bharatarabha
rvya rma durvcyam
asabhy puram vian
r-bdaryani uvcaukadeva Gosvm said; janmaof birth;
bandhuand relationships; ryby the opulences; unnaddhamade
great; madwhose intoxication; tethey; bharata-abhaO best of
the descendants of Bharata; rvyamaking hear; rmamLord
Balarma; durvcyamtheir harsh words; asabhyrude men; puram
the city; vianentered.
r Bdaryai said: O best of the Bhratas, after the arrogant Kurus,
thoroughly puffed up by the opulence of their high birth and relations,
had spoken these harsh words to Lord Balarma, they turned and went
back to their city.
TEXT 30
dv kurn daulya
rutvvcyni ccyuta
avocat kopa-sarabdho

1952

duprekya prahasan muhu

dvseeing; kurmof the Kurus; daulyamthe bad character;
rutvhearing; avcyniwords not to be spoken; caand; acyuta
infallible Lord Balarma; avocatHe said; kopawith anger;
sarabdhaenraged; duprekyadifficult to look at; prahasan
laughing; muhurepeatedly.
Seeing the bad character of the Kurus and hearing their nasty words,
the infallible Lord Balarma became filled with rage. His countenance
frightful to behold, He laughed repeatedly and spoke as follows.
TEXT 31
nna nn-madonnaddh
nti necchanty asdhava
te hi praamo daa
pan laguo yath
nnamcertainly; nnby various; madaby passions; unnaddh
puffed up; ntimpeace; na icchantithey do not desire; asdhava
scoundrels; temtheir; hiindeed; praamapacification; daa
physical punishment; panmfor animals; laguaa stick; yathas.
[Lord Balarma said:] "Clearly the many passions of these scoundrels
have made them so proud that they do not want peace. Then let them
be pacified by physical punishment, as animals are with a stick.
TEXTS 32-33
aho yadn su-sarabdhn
ka ca kupita anai
sntvayitvham ete
amam icchann ihgata
ta ime manda-mataya
kalahbhirat khal
ta mm avajya muhur
durbhn mnino 'bruvan
ahoah; yadnthe Yadus; su-sarabdhnboiling with rage; kam

1953

Ka; caalso; kupitamangry; anaigradually; sntvayitvhaving

calmed; ahamI; etemfor these (Kauravas); amampeace; icchan
desiring; ihahere; gatacame; te imethose very ones (the Kurus);
manda-matayadull-headed; kalahato quarrel; abhirataddicted;
khalwicked; tamHim; mmMyself; avajyadisrespecting;
muhurepeatedly; durbhnharsh words; mninabeing conceited;
abruvanthey have spoken.
"Ah, only gradually was I able to calm the furious Yadus and Lord
Ka, who was also enraged. Desiring peace for these Kauravas, I came
here. But they are so dull-headed, fond of quarrel and mischievous by
nature that they have repeatedly disrespected Me. Out of conceit they
dared to address Me with harsh words!
TEXT 34
nograsena kila vibhur
bhoja-vy-andhakevara
akrdayo loka-pl
yasydenuvartina
nanot; ugrasenaKing Ugrasena; kilaindeed; vibhufit to
command; bhoja-vi-andhakaof the Bhojas, Vis and Andhakas;
varathe lord; akra-dayaIndra and other demigods; lokaof
planets; plthe rulers; yasyaof whose; deaorders;
anuvartinafollowers.
"King Ugrasena, the lord of the Bhojas, Vis and Andhakas, is not fit
to command, when Indra and other planetary rulers obey his orders?
TEXT 35
sudharmkramyate yena
prijto 'marghripa
nya bhujyate so 'sau
na kildhysanrhaa
sudharmSudharm, the royal council-chamber of heaven; kramyate
occupies; yenaby whom (Lord Ka); prijtaknown as prijta;
amara-of the immortal demigods; aghripathe tree; nyabeing

1954

brought; bhujyateis enjoyed; sa asauthat same person; nanot;

kilaindeed; adhysanaan elevated seat; arhaadeserving.
"That same Ka who occupies the Sudharm assembly hall and for
His enjoyment took the prijta tree from the immortal demigodsthat
very Ka is indeed not fit to sit on a royal throne?
Here Lord Balarma angrily states, "Never mind the Yadusthese rascal
Kauravas even dare to insult Lord Ka!"
TEXT 36
yasya pda-yuga skc
chrr upste 'khilevar
sa nrhati kila ro
naradeva-paricchadn
yasyawhose; pda-yugamtwo feet; sktherself; rthe goddess
of fortune; upsteworships; akhilaof the whole universe; varthe
ruler; saHe; na arhatidoes not deserve; kilaindeed; r-athe
master of the goddess of fortune; nara-devaof a human king;
paricchadnthe paraphernalia.
"The goddess of fortune herself, ruler of the entire universe, worships
His feet. And the master of the goddess of fortune does not deserve the
paraphernalia of a mortal king?
TEXT 37
yasyghri-pakaja-rajo 'khila-loka-plair
mauly-uttamair dhtam upsita-trtha-trtham
brahm bhavo 'ham api yasya kal kaly
r codvahema ciram asya npsana kva
yasyawhose; aghriof the feet; pakajalotuslike; rajathe dust;
akhilaof all; lokaworlds; plaiby the rulers; maulion their
helmets; uttamaiexalted; dhtamheld; upsitaworshipable; trtha
of holy places; trthamthe source of holiness; brahm-Lord Brahm;
bhavaLord iva; ahamI; apialso; yasyawhose; kalportions;
kalyof a portion; rthe goddess of fortune; caalso;
udvahemacarry carefully; ciramconstantly; asyaHis; npa-sanam

1955

king's throne; kvawhere.

"The dust of Ka's lotus feet, which is the source of holiness for all
places of pilgrimage, is worshiped by all the great demigods. The
principal deities of all planets are engaged in His service, and they
consider themselves most fortunate to take the dust of the lotus feet of
Ka on their crowns. Great demigods like Lord Brahm and Lord
iva, and even the goddess of fortune and I, are simply parts of His
spiritual identity, and we also carefully carry that dust on our heads.
And still Ka is not fit to use the royal insignia or even sit on the
royal throne?
The above translation is based on rla Prabhupda's Ka, The Supreme
Personality of Godhead. According to rla rdhara Svm, the place of
pilgrimage especially referred to here is the Ganges River. The Ganges
water is inundating the whole world, and since it is emanating from
Ka's lotus feet, its banks have turned into great places of pilgrimage.
TEXT 38
bhujate kurubhir datta
bh-khaa vaya kila
upnaha kila vaya
svaya tu kurava ira
bhujatethey enjoy; kurubhiby the Kurus; dattamgranted; bhof
land; khaama limited parcel; vayathe Vis; kilaindeed;
upnahashoes; kilaindeed; vayamwe; svayamthemselves; tu
however; kuravathe Kurus; irathe head.
"We Vis enjoy only whatever small parcel of land the Kurus allow
us? And we are indeed shoes, whereas the Kurus are the head?
TEXT 39
aho aivarya-mattn
mattnm iva mninm
asambaddh gio ruk
ka sahetnust
ahoah; aivaryawith their ruling power; mattnmof those who are

1956

mad; mattnmof those who are physically intoxicated; ivaas if;

mninmwho are proud; asambaddhincoherent and absurd; gira
words; rukharsh; kawho; sahetacan tolerate; anust
commander.
"Just see how these puffed-up Kurus are intoxicated with their so-called
power, like ordinary drunken men! What actual ruler, with the power
to command, would tolerate their foolish, nasty words?
TEXT 40
adya nikaurav pthv
kariymty amarita
ghtv halam uttasthau
dahann iva jagat-trayam
adyatoday; nikaurav-devoid of Kauravas; pthvmthe earth;
kariymiI shall make; itithus speaking; amaritaangry; ghtv
taking; halamHis plow; uttasthauHe stood; dahanburning; ivaas
if; jagatthe worlds; trayamthree.
"Today I shall rid the earth of the Kauravas!" declared the furious
Balarma. Thus He took His plow weapon and rose up as if to set the
three worlds ablaze.
TEXT 41
lgalgrea nagaram
udvidrya gajhvayam
vicakara sa gagy
prahariyann amarita
lgalaof His plow; agreawith the tip; nagaramthe city;
udvidryatearing up; gajhvayamHastinpura; vicakaradragged;
saHe; gagymin the Ganges; prahariyanabout to cast it;
amaritaenraged.
The Lord angrily dug up Hastinpura with the tip of His plow and
began to drag it, intending to cast the entire city into the Ganges.

1957

rla Prabhupda writes as follows: "Lord Balarma seemed so furious that

He looked as if He could burn the whole cosmic creation to ashes. He
stood up steadily and, taking His plow in His hand, began striking the
earth with it. In this way the whole city of Hastinpura was separated
from the earth. Lord Balarma then began to drag the city toward the
flowing water of the river Ganges. Because of this, there was a great
tremor throughout Hastinpura, as if there had been an earthquake, and it
seemed that the whole city would be dismantled."
rla Vivantha Cakravart states that by the Lord's desire His plow had
increased in size, and that as Balarma began dragging Hastinpura
toward the water, He ordered the Ganges, "Except for Smba, you should
attack and kill everyone in the city with your water." Thus He would
fulfill His promise to rid the earth of the Kauravas while making sure that
nothing bad would happen to Smba.
TEXTS 42-43
jala-ynam ivghra
gagy nagara patat
kyamam lokya
kaurav jta-sambhram
tam eva araa jagmu
sa-kuumb jijviava
sa-lakmaa puras-ktya
smba prjalaya prabhum
jala-ynama raft; ivaas if; ghramtumbling about; gagym
into the Ganges; nagaramthe city; patatfalling; kyamambeing
dragged; lokyaseeing; kauravthe Kauravas; jtabecoming;
sambhramexcited and bewildered; tamto Him, Lord Balarma;
evaindeed; araamfor shelter; jagmuthey went; sawith;
kuumbatheir families; jijviavawanting to remain alive; sawith;
lakmaamLakma; pura-ktyaplacing in front; smbamSmba;
prjalayawith palms joined in supplication; prabhumto the Lord.
Seeing that their city was tumbling about like a raft at sea as it was
being dragged away, and that it was about to fall into the Ganges, the
Kauravas became terrified. To save their lives they approached the Lord
for shelter, taking their families with them. Placing Smba and

1958

Lakma in front, they joined their palms in supplication.

The city of Hastinpura began to roll about like a raft in a stormy sea. The
frightened Kauravas, to quickly appease the Lord, immediately brought
Smba and Lakma and placed them in front.
TEXT 44
rma rmkhildhra
prabhva na vidma te
mhn na ku-buddhn
kantum arhasy atikramam
rma rmaO Rma, Rma; akhilaof everything; dhraO
foundation; prabhvampower; na vidmawe do not know; teYour;
mhnmof befooled persons; naus; kubad; buddhnmwhose
understanding; kantum arhasiYou should please forgive; atikramam
the offense.
[The Kauravas said:] O Rma, Rma, foundation of everything! We
know nothing of Your power. Please excuse our offense, for we are
ignorant and misguided.
TEXT 45
sthity-utpatty-apyayn tvam
eko hetur nirraya
lokn kranakn a
kratas te vadanti hi
sthitiof maintenance; utpatticreation; apyaynmand destruction;
tvamYou; ekaalone; hetuthe cause; nirrayawithout any
other basis; loknthe worlds; kranaknplaythings; aO Lord;
kratawho are playing; teYour; vadantithey say; hiindeed.
You alone cause the creation, maintenance and annihilation of the
cosmos, and of You there is no prior cause. Indeed, O Lord, authorities
say that the worlds are mere playthings for You as You perform Your
pastimes.

1959

TEXT 46
tvam eva mrdhndam ananta llay
bh-maala bibhari sahasra-mrdhan
ante ca ya svtma-niruddha-viva
ee 'dvitya pariiyama
tvamYou; evaalone; mrdhnion Your head; idamthis; anantaO
unlimited one; llayeasily, as a pastime; bhof the earth;
maalamthe globe; bibhari(You) carry; sahasra-mrdhanO
thousand-headed Lord; antein the end; caand; yathe one who;
svaYour own; tmawithin the body; niruddhahaving withdrawn;
vivathe universe; eeYou lie; advityawithout a second;
pariiyamaremaining.
O unlimited one of a thousand heads, as Your pastime You carry this
earthly globe upon one of Your heads. At the time of annihilation You
withdraw the entire universe within Your body and, remaining all
alone, lie down to rest.
TEXT 47
kopas te 'khila-ikrtha
na dven na ca matsart
bibhrato bhagavan sattva
sthiti-plana-tatpara
kopaanger; teYour; akhilaof everyone; ikfor the instruction;
arthammeant; nanot; dvetout of hatred; na canor; matsart
out of envy; bibhrataof You who are sustaining; bhagavanO Supreme
Lord; sattvamthe mode of goodness; sthitimaintenance; planaand
protection; tat-parahaving as its intent.
Your anger is meant for instructing everyone; it is not a manifestation of
hatred or envy. O Supreme Lord, You sustain the pure mode of
goodness, and You become angry only to maintain and protect this
world.
The Kurus admit that Lord Balarma's anger was entirely appropriate and
in fact was meant for their benefit. As rla Vivantha Cakravart puts it,
the Kurus meant to say, "Because You exhibited this anger, we have now

1960

become civilized, whereas previously we were wicked and could not see
You, blinded as we were by pride."
TEXT 48
namas te sarva-bhttman
sarva-akti-dharvyaya
viva-karman namas te 'stu
tv vaya araa gat
namaobeisances; teto You; sarvaof all; bhtabeings; tman-O
Soul; sarvaof all; aktienergies; dharaO holder; avyaya-O
undepletable one; vivaof the universe; karmanO maker; nama
obeisances; teto You; astulet there be; tvmto You; vayamwe;
araamfor shelter; gathave come.
We bow down to You, O Soul of all beings, O wielder of all potencies, O
tireless maker of the universe! Offering You obeisances, we take shelter
of You.
The Kauravas clearly realized that their lives and destinies were in the
hands of the Lord.
TEXT 49
r-uka uvca
eva prapannai savignair
vepamnyanair bala
prasdita su-prasanno
m bhaiety abhaya dadau
r-uka uvcaukadeva Gosvm said; evamthus; prapannaiby
those who were surrendering; savignaigreatly distressed; vepamna
shaking; ayanaiwhose place of residence; balaLord Balarma;
prasditapropitiated; suvery; prasannacalm and gracious; m
bhaiado not be afraid; itithus saying; abhayamrelief from fear;
dadauHe gave.
ukadeva Gosvm said: Thus propitiated by the Kurus, whose city was
trembling and who were surrendering to Him in great distress, Lord
Balarma became very calm and kindly disposed toward them. "Do not
be afraid," He said, and took away their fear.

1961

TEXTS 50-51
duryodhana pribarha
kujarn ai-hyann
dadau ca dvdaa-atny
ayutni turagamn
rathn a-sahasri
raukm srya-varcasm
dsn nika-kahn
sahasra duhit-vatsala
duryodhanaDuryodhana; pribarhamas a dowry; kujarn
elephants; aisixty; hyannyears old; dadaugave; caand;
dvdaatwelve; atnihundred; ayutnitens of thousands;
turagamnhorses; rathnmof chariots; a-sahasrisix thousand;
raukmmgolden; srya(like) the sun; varcasmwhose effulgence;
dsnmof maidservants; nikajeweled lockets; kathnmon
whose throats; sahasramone thousand; duhitfor his daughter;
vatsalahaving fatherly affection.
Duryodhana, being very affectionate to his daughter, gave as her dowry
1,200 sixty-year-old elephants, 120,000 horses, 6,000 golden chariots
shining like the sun, and 1,000 maidservants with jeweled lockets on
their necks.
TEXT 52
pratighya tu tat sarva
bhagavn stvatarabha
sa-suta sa-snua pryt
suhdbhir abhinandita
pratighyaaccepting; tuand; tatthat; sarvamall; bhagavnthe
Supreme Lord; stvataof the Ydavas; abhathe chief; sawith;
sutaHis son; saand with; snuaHis daughter-in-law; prytHe
departed; su-hdbhiby His well-wishers (the Kurus); abhinanditabid
farewell.
The Supreme Lord, chief of the Ydavas, accepted all these gifts and
then departed with His son and daughter-in-law as His well-wishers bid

1962

Him farewell.
TEXT 53
tata pravia sva-pura halyudha
sametya bandhn anurakta-cetasa
aasa sarva yadu-pugavn
madhye sabhy kuruu sva-ceitam
tatathen; praviahaving entered; svaHis; puramcity; halayudhaLord Balarma, who has a plow weapon; sametyameeting;
bandhnHis relatives; anuraktaattached to Him; cetasawhose
hearts; aasaHe related; sarvameverything; yadu-pugavnmof
the leaders of the Yadus; madhyein the midst; sabhymof the
assembly; kuruuamong the Kurus; svaHis own; ceitamaction.
Then Lord Halyudha entered His city [Dvrak] and met His relatives,
whose hearts were all bound to Him in loving attachment. In the
assembly hall He reported to the Yadu leaders everything about His
dealings with the Kurus.
TEXT 54
adypi ca pura hy etat
scayad rma-vikramam
samunnata dakiato
gagym anudyate
adyatoday; apieven; caand; puramcity; hiindeed; etatthis;
scayatshowing the signs of; rmaof Lord Balarma; vikramamthe
prowess; samunnatamprominently elevated; dakiataon the
southern side; gagymby the Ganges; anudyateis seen.
Even today the city of Hastinpura is visibly elevated on its southern
side along the Ganges, thus showing the signs of Lord Balarma's
prowess.
rla Prabhupda writes as follows: "For the most part it was the practice
of the katriya kings to inaugurate some kind of fighting between the
parties of the bride and bridegroom before the marriage. When Smba

1963

forcibly took away Lakmaa, the elderly members of the Kuru dynasty
were pleased to see that he was actually the suitable match for her. In
order to see his personal strength, however, they fought with him, and
without any respect for the regulations of fighting, they all arrested him.
When the Yadu dynasty decided to release Smba from the confinement
of the Kurus, Lord Balarma came personally to settle the matter, and as a
powerful katriya He ordered them to free Smba immediately. The
Kauravas became superficially insulted by this order, so they challenged
Lord Balarma's power. They simply wanted to see Him exhibit His
inconceivable strength. Thus with great pleasure they handed over their
daughter to Smba, and the whole matter was settled. Duryodhana, being
affectionate toward his daughter Lakma, had her married to Smba in
great pomp.... Balarma was very satisfied after His great reception from
the side of the Kurus, and accompanied by the newly married couple, He
started toward His capital city of Dvrak.
"Lord Balarma triumphantly reached Dvrak, where He met with many
citizens who were all His devotees and friends. When they all assembled,
Lord Balarma narrated the whole story of the marriage, and they were
astonished to hear how Balarma had made the city of Hastinpura
tremble."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-eighth Chapter,
of the rmad-Bhgavatam, entitled "The Marriage of Smba."

1964

69. Nrada Muni Visits Lord Ka's Palaces in Dvrak

This chapter relates how Nrada Muni was amazed to see the household
pastimes of Lord r Ka, and how he offered prayers to the Lord.
After killing the demon Naraka, Lord Ka had simultaneously married
sixteen thousand maidens, and sage Nrada wanted to observe the Lord's
diverse activities in this unique family situation. Thus he went to
Dvrak. Nrada entered one of the sixteen thousand palaces and saw
Goddess Rukmi personally rendering menial service to r Ka,
despite her being in the company of thousands of maidservants. As soon
as Lord Ka noticed Nrada, He got up from His bed, offered obeisances
to the sage and seated him on His own seat. Then the Lord bathed
Nrada's feet and sprinkled the water on His own head. Such was the
exemplary behavior of the Lord.
After conversing with the Lord for a short while, Nrada went to another
of His palaces, where the sage saw r Ka playing at dice with His
queen and Uddhava. Going from there to another palace, he found Lord
Ka coddling His infant children. In another palace he saw Him
preparing to take a bath; in another, performing fire sacrifices, in another,
feeding brhmaas; and in another, eating the remnants left by brhmaas.
In one palace the Lord was performing noontime rituals; in another,
quietly chanting the Gyatr mantra; in another, sleeping on His bed; in
another, consulting with His ministers; and in yet another, playing in the
water with His female companions. Somewhere the Lord was giving
charity to brhmaas, in another place He was joking and laughing with
His consort, in yet another place He was meditating on the Supersoul,
somewhere He was serving His spiritual masters, in another place He was
arranging for the marriages of His sons and daughters, somewhere else He
was going out to hunt animals, and elsewhere He was moving about in
disguise to find out what the citizens were thinking.
Having seen all this, Nrada addressed Lord Ka: "Only because I have
served Your lotus feet can I understand these varieties of Your Yogamy
potency, which ordinary living beings bewildered by illusion cannot begin
to perceive. Thus I am most fortunate, and I simply desire to travel all

1965

over the three worlds chanting the glories of Your pastimes, which purify
all the worlds."
r Ka asked Nrada not to be confused by his vision of the Lord's
transcendental opulences, and He described to him the purposes of His
appearances in this world. He then honored the sage properly, according
to religious principles, and Nrada departed, continuously meditating on
the Supreme Personality of Godhead.
TEXTS 1-6
r-uka uvca
naraka nihata rutv
tathodvha ca yoitm
kenaikena bahvn
tad-didku sma nrada
citra bataitad ekena
vapu yugapat pthak
gheu dvy-aa-shasra
striya eka udvahat
ity utsuko dvravat
devarir draum gamat
pupitopavanrmadvijli-kula-nditm
utphullendvarmbhojakahlra-kumudotpalai
churiteu sarasccai
kjit hasa-srasai
prsda-lakair navabhir
ju sphika-rjatai
mah-marakata-prakhyai
svara-ratna-paricchadai
vibhakta-rathy-patha-catvarpaai
l-sabhbh rucir surlayai
sasikta-mrggana-vthi-dehal
patat-patka-dhvaja-vrittapm

1966

r-uka uvcaukadeva Gosvm said; narakamthe demon Naraka;

nihatamkilled; rutvhearing; tathalso; udvhamthe marriage;
caand; yoitmwith women; kenaby Lord Ka; ekenaone;
bahvnmwith many; tatthat; didkuwanting to see; smaindeed;
nradaNrada; citramwonderful; bataah; etatthis; ekenawith a
single; vapubody; yugapatsimultaneously; pthakseparate;
gheuin residences; dvitwo times; aaeight; shasramthousand;
striyawomen; ekaalone; udvahatHe married; itithus;
utsukaeager; dvravatmto Dvrak; devaof the demigods; i
the sage, Nrada; draumto see; gamatcame; pupitaflowery;
upavanain parks; rmaand pleasure gardens; dvijaof birds; ali
and bees; kulawith flocks and swarms; nditmresounding;
utphullablooming; indvarawith blue lotuses; ambhojaday-blooming
lotuses; kahlrawhite esculent lotuses; kumudamoonlight-blooming
lotuses; utpalaiand water lilies; churiteufilled; sarasuwithin
lakes; uccailoudly; kjitmfilled with the calling; hasaby swans;
srasaiand cranes; prsdawith palaces; lakaihundreds of
thousands; navabhinine; jumadorned; sphikamade of crystal
glass; rjataiand silver; mah-marakatawith great emeralds;
prakhyaisplendorous;
svaraof
gold;
ratnaand
jewels;
paricchadaiwhose furnishings; vibhaktasystematically divided;
rathywith main avenues; patharoads; catvaraintersections;
paaiand marketplaces; l-sabhbhiwith assembly houses;
rucirmcharming; suraof the demigods; layaiwith temples;
sasiktasprinkled with water; mrgawhose roads; agana
courtyards; vthicommercial streets; dehalmand patios; patatflying;
patkawith banners; dhvajaby the flagpoles; vritawarded off;
tapmthe heat of the sun.
ukadeva Gosvm said: Hearing that Lord Ka had killed Naraksura
and had alone married many brides, Nrada Muni desired to see the
Lord in this situation. He thought, "It is quite amazing that in a single
body Lord Ka simultaneously married sixteen thousand women,
each in a separate palace." Thus the sage of the demigods eagerly went
to Dvrak.
The city was filled with the sounds of birds and bees flying about the
parks and pleasure gardens, while its lakes, crowded with blooming

1967

indvara, ambhoja, kahlra, kumuda and utpala lotuses, resounded with

the calls of swans and cranes. Dvrak boasted nine hundred thousand
royal palaces, all constructed with crystal and silver and splendorously
decorated with huge emeralds. Inside these palaces, the furnishings
were bedecked with gold and jewels. Traffic moved along a well-laid-out
system of boulevards, roads, intersections and marketplaces, and many
assembly houses and temples of demigods graced the charming city.
The roads, courtyards, commercial streets and residential patios were
all sprinkled with water and shaded from the sun's heat by banners
waving from flagpoles.
In Ka, rla Prabhupda beautifully describes the city of Dvrak as
follows: "Being inquisitive as to how Ka was managing His household
affairs with so many wives, Nrada desired to see these pastimes and so
set out to visit Ka's different homes. When Nrada arrived in Dvrak,
he saw that the gardens and parks were full of various flowers of different
colors and orchards that were overloaded with a variety of fruits. Beautiful
birds were chirping, and peacocks were delightfully crowing. There were
tanks and ponds full of blue and red lotus flowers, and some of these sites
were filled with varieties of lilies. The lakes were full of nice swans and
cranes, whose voices resounded everywhere. In the city there were as
many as 900,000 great palaces built of first-class marble, with gates and
doors made of silver. The posts of the houses and palaces were bedecked
with jewels such as touchstone, sapphires and emeralds, and the floors
gave off a beautiful luster. The highways, lanes, streets, crossings and
marketplaces were all beautifully decorated. The whole city was full of
residential homes, assembly houses and temples, all of different
architectural beauty. All of this made Dvrak a glowing city. The big
avenues, crossings, lanes and streets, and also the thresholds of every
residential house, were very clean. On both sides of every path there were
bushes, and at regular intervals there were large trees that shaded the
avenues so that the sunshine would not bother the passersby."
TEXTS 7-8
tasym anta-pura rmad
arcita sarva-dhiya-pai
hare sva-kauala yatra
tvar krtsnyena daritam

1968

tatra oaabhi sadmasahasrai samalaktam

viveaikatoma aure
patnn bhavana mahat
tasymin that (Dvrak); anta-puramthe private royal precinct; rmatopulent; arcitamworshiped; sarvaall; dhiyaof the various
planetary systems; paiby the maintainers; hareof Lord Hari; sva
his own; kaualamexpertise; yatrawhere; tvarby Tva
(Vivakarm, the architect of heaven); krtsnyenacompletely;
daritamshown; tatrathere; oaabhiwith sixteen; sadmaof
residences; sahasraithousands; samalaktambeautified; vivea
(Nrada) entered; ekatamamone of them; aureLord Ka's;
patnnmof the wives; bhavanampalace; mahatgreat.
In the city of Dvrak was a beautiful private quarter worshiped by the
planetary rulers. This district, where the demigod Vivakarm had
shown all his divine skill, was the residential area of Lord Hari, and
thus it was gorgeously decorated by the sixteen thousand palaces of
Lord Ka's queens. Nrada Muni entered one of these immense
palaces.
rla Jva Gosvm points out that Tva, Vivakarm, manifested the
expertise of the Supreme Lord, and thus he was able to build such
exquisite palaces. rla Prabhupda writes, "The great kings and princes of
the world used to visit these palaces just to worship [Lord Ka]. The
architectural plans were made personally by Vivakarm, the engineer of
the demigods, and in the construction of the palaces he exhibited all of
his talents and ingenuity."
TEXTS 9-12
viabdha vidruma-stambhair
vaidrya-phalakottamai
indranla-mayai kuyair
jagaty chata-tvi
vitnair nirmitais tvar
mukt-dma-vilambibhi
dntair sana-paryakair

1969

may-uttama-pariktai
dsbhir nika-kahbhi
su-vsobhir alaktam
pumbhi sa-kacukoa
su-vastra-mai-kualai
ratna-pradpa-nikara-dyutibhir nirastadhvnta vicitra-valabhu ikhaino 'ga
ntyanti yatra vihitguru-dhpam akair
niryntam kya ghana-buddhaya unnadanta
viabdhamsupported; vidrumaof coral; stambhaiby pillars;
vaidryaof vaidrya gems; phalakawith decorative coverings;
uttamaiexcellent; indranla-mayaibedecked with sapphires;
kuyaiwith walls; jagatywith a floor; caand; ahataconstant;
tviwhose
effulgence;
vitnaiwith
canopies;
nirmitai
constructed; tvarby Vivakarm; mukt-dmaof strands of pearls;
vilambibhiwith hangings; dntaiof ivory; sana-with seats;
paryakaiand beds; maiwith jewels; uttamamost excellent;
pariktaidecorated; dsbhiwith maidservants; nikalockets;
kahbhiupon whose throats; su-vsobhiwell-dressed; alaktam
adorned; pumbhiwith men; sa-kacukawearing armor; ua
turbans; su-vastrafine clothing; maijeweled; kualaiand
earrings; ratnajewel-bedecked; pradpaof lamps; nikaramany;
dyutibhiwith the light; nirastadispelled; dhvntamdarkness;
vicitravariegated; valabhuon the ridges of the roof; ikhaina
peacocks; agamy dear (King Parkit); ntyantidance; yatra
wherein; vihitaplaced; aguruof aguru; dhpamincense; akai
through the small holes in the latticed windows; niryntamgoing out;
kyaseeing; ghanaa cloud; buddhayathinking it to be;
unnadantacrying loudly.
Supporting the palace were coral pillars decoratively inlaid with
vaidrya gems. Sapphires bedecked the walls, and the floors glowed
with perpetual brilliance. In that palace Tva had arranged canopies
with hanging strands of pearls; there were also seats and beds fashioned
of ivory and precious jewels. In attendance were many well-dressed
maidservants bearing lockets on their necks, and also armor-clad guards

1970

with turbans, fine uniforms and jeweled earrings. The glow of

numerous jewel-studded lamps dispelled all darkness in the palace. My
dear King, on the ornate ridges of the roof danced loudly crying
peacocks, who saw the fragrant aguru incense escaping through the
holes of the latticed windows and mistook it for a cloud.
rla Prabhupda writes, "There was so much incense and fragrant gum
burning that the scented fumes were coming out of the windows. The
peacocks... became illusioned by the fumes, mistaking them for clouds,
and began dancing jubilantly. There were many maidservants, all of
whom were decorated with gold necklaces, bangles and beautiful srs.
There were also many male servants, who were nicely decorated in cloaks
and turbans and jeweled earrings. Beautiful as they were, the servants
were all engaged in different household duties."
TEXT 13
tasmin samna-gua-rpa-vaya-su-veads-sahasra-yutaynusava ghiy
vipro dadara camara-vyajanena rukmadaena stvata-pati parivjayanty
tasmintherein; samnaequal; guawhose personal qualities; rpa
beauty; vayayouth; su-veaand fine dress; dsby maidservants;
sahasraa thousand; yutayjoined; anusavamat every moment;
ghiytogether with His wife; viprathe learned brhmaa (Nrada);
dadarasaw; camaraof yak-tail; vyajanenawith a fan; rukmagold;
daenawhose handle; stvata-patimthe Lord of the Stvatas, r
Ka; parivjayantyfanning.
In that palace the learned brhmaa saw the Lord of the Stvatas, r
Ka, together with His wife, who fanned Him with a gold-handled
yak-tail fan. She personally served Him in this way, even though she
was constantly attended by a thousand maidservants equal to her in
personal character, beauty, youth and fine dress.
TEXT 14
ta sannirkya bhagavn sahasotthita-rparyakata sakala-dharma-bht variha

1971

namya pda-yugala iras kirajuena sjalir avviad sane sve

tamhim (Nrada); sannirkyanoticing; bhagavnthe Supreme Lord;
sahasimmediately; utthitarising; rof the goddess of fortune,
Queen Rukmi; paryakatafrom the bed; sakalaall; dharmaof
religion; bhtmof the upholders; varihathe best; namyabowing
down; pda-yugalamto his two feet; iraswith His head; kirawith
a crown; juenafitted; sa-ajaliwith joined palms; avviathad him
sit down; saneon the seat; sveHis own.
The Supreme Lord is the greatest upholder of religious principles. Thus
when He noticed Nrada, He rose at once from Goddess r's bed,
bowed His crowned head at Nrada's feet and, joining His palms, had
the sage sit in His own seat.
TEXT 15
tasyvanijya caraau tad-apa sva-mrdhn
bibhraj jagad-gurutamo 'pi sat patir hi
brahmaya-deva iti yad gua-nma yukta
tasyaiva yac-caraa-aucam aea-trtham
tasyahis; avanijyawashing; caraauthe feet; tatthat; apawater;
svaHis own; mrdhnon the head; bibhratcarrying; jagatof the
entire universe; guru-tamathe supreme spiritual master; apieven
though; satmof the saintly devotees; patithe master; hiindeed;
brahmayawho favors the brhmaas; devathe Lord; itithus called;
yatsince; guabased on His quality; nmathe name; yuktam
fitting; tasyaHis; evaindeed; yatwhose; caraaof the feet;
aucamthe bathing; aeacomplete; trthamholy shrine.
The Lord bathed Nrada's feet and then put the water on His own head.
Although Lord Ka is the supreme spiritual authority of the universe
and the master of His devotees, it was proper for Him to behave in this
way, for His name is Brahmaya-deva, "the Lord who favors the
bhmaas." Thus r Ka honored the sage Nrada by bathing his
feet, even though the water that bathes the Lord's own feet becomes the
Ganges, the ultimate holy shrine.

1972

Since Lord Ka's own lotus feet are the source of the most holy Ganges,
the Lord did not have to purify Himself by bathing Nrada Muni's feet.
Rather, as rla Prabhupda explains, "Lord Ka in Dvrak enjoyed the
pastimes of a perfect human being. When, therefore, He washed the feet
of the sage Nrada and took the water on His head, Nrada did not object,
knowing well that the Lord did so to teach everyone how to respect
saintly persons."
TEXT 16
sampjya deva-i-varyam i puro
nryao nara-sakho vidhinoditena
vybhibhya mitaymta-miay ta
prha prabho bhagavate karavma he kim
sampjyafully worshiping; devaamong the demigods; ithe sage;
varyamgreatest; ithe sage; puraprimeval; nryaaLord
Nryaa; nara-sakhathe friend of Nara; vidhinby scripture;
uditenaenjoined; vywith speech;
abhibhyaconversing;
mitaymeasured; amtawith nectar; miaysweet; tamhim,
Nrada; prhaHe addressed; prabhoO master; bhagavatefor the
lord; karavmaWe may do; heO; kimwhat.
After fully worshiping the great sage of the demigods according to
Vedic injunctions, Lord Ka, who is Himself the original sage
Nryaa, the friend of Naraconversed with Nrada, and the Lord's
measured speech was as sweet as nectar. Finally the Lord asked Nrada,
"What may We do for you, Our lord and master?"
In this verse the words nryao nara-sakha indicate that Ka is
Himself the Supreme Lord, Nryaa, who appeared as the friend of the
sage Nara. In other words, Lord Ka is i pura, the original and
supreme spiritual master. Nevertheless, following the Vedic injunctions
(vidhinoditena) that a katriya should worship the brhmaas, Lord Ka
happily worshiped His pure devotee Nrada Muni.
TEXT 17
r-nrada uvca
naivdbhuta tvayi vibho 'khila-loka-nthe
maitr janeu sakaleu dama khalnm

1973

nireyasya hi jagat-sthiti-rakabhy
svairvatra urugya vidma suhu
r-nrada uvcar Nrada said; nanot; evaat all; adbhutam
surprising; tvayifor You; vibhoO almighty one; akhilaof all; loka
worlds; nthefor the ruler; maitrfriendship; janeutoward people;
sakaleuall; damathe subduing; khalnmof the envious;
nireyasyafor the highest benefit; hiindeed; jagatof the universe;
sthitiby maintenance; rakabhymand protection; svairafreely
chosen; avatradescent; uru-gyaO You who are praised universally;
vidmawe know; suhuwell.
r Nrada said: O almighty Lord, it is no surprise that You, the ruler of
all worlds, show friendship for all people and yet subdue the envious.
As we well know, You descend by Your sweet will in order to bestow
the highest good on this universe by maintaining and protecting it.
Thus Your glories are widely sung.
As pointed out by rla Vivantha Cakravart, all living beings are in fact
servants of the Lord. The crya quotes the following verse from the
Padma Pura to elucidate:
a-kreocyate viu
rr u-krea kathyate
ma-kras tu tayor dsa
paca-via prakrtita
"[In the mantra om] the letter a signifies Lord Viu, the letter u signifies
the goddess r, and the letter m refers to their servant, who is the twentyfifth element." The twenty-fifth element is the jva, the living being. Every
living being is a servant of the Lord, and the Lord is the true friend of
every living being. Thus even when the Lord chastises envious persons
like Jarsandha, such punishment amounts to real friendship, since both
the Lord's chastisement and His blessing are for the benefit of the living
being.
TEXT 18
da tavghri-yugala janatpavarga
brahmdibhir hdi vicintyam agdha-bodhai sasra-kpa-

1974

patitottaravalamba
dhyya carmy anugha yath smti syt
damseen; tavaYour; aghriof feet; yugalampair; janatfor
Your devotees; apavargamthe source of liberation; brahma-dibhiby
persons such as Lord Brahm; hdiwithin the heart; vicintyam
meditated upon; agdhaunfathomable; bodhaiwhose intelligence;
sasraof material life; kpain the well; patitaof those who are
fallen; uttaraafor deliverance; avalambamthe shelter; dhyyan
constantly thinking; carmiI may travel; anughaplease bless me;
yathso that; smtiremembrance; sytmay be.
Now I have seen Your feet, which grant liberation to Your devotees,
which even Lord Brahm and other great personalities of unfathomable
intelligence can only meditate upon within their hearts, and which
those who have fallen into the well of material existence resort to for
deliverance. Please favor me so that I may constantly think of You as I
travel about. Please grant Me the power to remember You.
Lord Ka had asked Nrada Muni, "What can We do for you?" and here
Nrada answers. Nrada Muni is a pure devotee of Lord Ka, and thus
his request is sublime.
TEXT 19
tato 'nyad viad geha
ka-patny sa nrada
yogevarevarasyga
yoga-my-vivitsay
tatathen; anyatanother; viatentered; gehamresidence; kapatnyof a wife of Lord Ka; sahe; nradaNrada Muni; yogavaraof the masters of mystic power; varasyaof the supreme
master; agamy dear King; yoga-mythe spiritual power of
bewilderment; vivitsaywith the desire of knowing.
Nrada then entered the palace of another of Lord Ka's wives, my
dear King. He was eager to witness the spiritual potency possessed by
the master of all masters of mystic power.

1975

TEXTS 20-22
dvyantam akais tatrpi
priyay coddhavena ca
pjita paray bhakty
pratyutthnsandibhi
pa cviduevsau
kadyto bhavn iti
kriyate ki nu prnm
aprair asmad-dibhi
athpi brhi no brahman
janmaitac chobhana kuru
sa tu vismita utthya
tm anyad agd gham
dvyantamplaying; akaiwith dice; tatrathere; apiindeed;
priyaywith His beloved; caand; uddhavenawith Uddhava; ca
also; pjitahe was worshiped; paraywith transcendental; bhakty
devotion; pratyutthnaby His standing up from His sitting place; sanaby His offering him a seat; dibhiand so on; paquestioned; ca
and; aviduby one who was in ignorance; ivaas if; asauhe, Nrada;
kadwhen; ytaarrived; bhavnyour good self; itithus;
kriyateis intended to be done; kimwhat; nuindeed; prnmby
those who are full; apraiwith those who are not full; asmatdibhisuch as Ourself; atha apinonetheless; brhiplease tell; na
Us; brahmanO brhmaa; janmaOur birth; etatthis; obhanam
auspicious; kuruplease make; sahe, Nrada; tubut; vismita
astonished; utthyastanding up; tmsilently; anyatto another;
agtwent; ghampalace.
There he saw the Lord playing at dice with His beloved consort and His
friend Uddhava. Lord Ka worshiped Nrada by standing up, offering
him a seat, and so on, and then, as if He did not know, asked him,
"When did you arrive? What can needy persons like Us do for those
who are full in themselves? In any case, My dear brhmaa, please
make My life auspicious." Thus addressed, Nrada was astonished. He
simply stood up silently and went to another palace.
In Ka, rla Prabhupda explains that when Nrada arrived at the

1976

second palace, "Lord Ka acted as if He did not know what had

happened in the palace of Rukmi." Nrada understood that Lord Ka
was simultaneously present in both palaces, performing different
activities, so "he simply left the palace silently, in great astonishment over
the Lord's activities."
TEXT 23
tatrpy acaa govinda
llayanta sutn in
tato 'nyasmin ghe 'payan
majjanya ktodyamam
tatrathere; apiand; acaahe saw; govindamLord Ka;
llayantamcoddling; sutnHis children; ininfant; tatathen;
anyasminin another; ghepalace; apayathe saw (Him);
majjanyafor taking bath; kta-udyamampreparing.
This time Nradaj saw that Lord Ka was engaged as an affectionate
father petting His small children. From there he entered another palace
and saw Lord Ka preparing to take His bath.
This translation is from rla Prabhupda's Ka, The Supreme Personality
of Godhead.
rla Vivantha Cakravart comments that in virtually all the palaces
Nrada visited, Lord Ka worshiped and honored him.
TEXT 24
juhvanta ca vitngnn
yajanta pacabhir makhai
bhojayanta dvijn kvpi
bhujnam avaeitam
juhvantamoffering oblations; caand; vitna-agnnto the sacrificial
fires; yajantamworshiping; pacabhifive; makhaiwith the
obligatory rituals; bhojayantamfeeding; dvijnbrhmaas; kva api
somewhere; bhujnameating; avaeitamremnants.
In one place the Lord was offering oblations into the sacrificial fires; in
another, worshiping through the five mah-yajas; in another, feeding
brhmaas; and in yet another, eating the remnants of food left by

1977

brhmaas.
The five mah-yajas, or great sacrifices, are defined as follows: pho
homa ctithn sapary tarpaa bali"reciting the Vedas, offering
oblations into the sacrificial fire, waiting on guests, making offerings to
the forefathers, and offering [a share of one's food] to living entities in
general."
rla Prabhupda comments as follows on these sacrifices: "In another
palace Ka was found performing the paca-yaja sacrifice, which is
compulsory for a householder. This yaja is also known as paca-sn.
Knowingly or unknowingly, everyone, specifically the householder, is
committing five kinds of sinful activities. When we receive water from a
water pitcher, we kill many germs that are in it. Similarly, when we use a
grinding machine or take foodstuffs, we kill many germs. When sweeping
the floor or igniting a fire, we kill many germs. When we walk on the
street we kill many ants and other insects. Consciously or unconsciously,
in all our different activities we are killing. Therefore it is incumbent
upon every householder to perform the paca-sn sacrifice to rid himself
of the reactions to such sinful activities."
rla Vivantha Cakravart, in his commentary on this verse, again points
out that all the different times of the day were occurring simultaneously
in Lord Ka's palaces. Thus Nrada saw a fire sacrificea morning
ritualand at about the same time he saw Lord Ka feeding the
brhmaas and accepting their remnantsa noontime activity.
TEXT 25
kvpi sandhym upsna
japanta brahma vg-yatam
ekatra csi-carmbhy
carantam asi-vartmasu
kva apisomewhere; sandhymthe rituals of sunset; upsnam
worshiping; japantamquietly chanting; brahmathe Vedic mantra
(Gyatr); vk-yatamcontrolling His speech; ekatrain one place; ca
and; asiwith sword; carmbhymand shield; carantammoving
about; asi-vartmasuin the corridors set aside for sword practice.
Somewhere Lord Ka was observing the rituals for worship at sunset
by refraining from speech and quietly chanting the Gyatr mantra, and

1978

elsewhere He was moving about with sword and shield in the areas set
aside for sword practice.
According to rla Vivantha Cakravart, the words sandhym upsnam
indicate sunset rituals, whereas the words asi-carmbhy carantam refer
to sword practice, which takes place at dawn.
TEXT 26
avair gajai rathai kvpi
vicaranta gadgrajam
kvacic chayna paryake
styamna ca vandibhi
avaion horses; gajaion elephants; rathaion chariots; kva api
somewhere; vicarantamriding; gada-agrajamLord Ka, the elder
brother of Gada; kvacitsomewhere; aynamlying; paryakeon His
bed; styamnambeing praised; caand; vandibhiby bards.
In one place Lord Gadgraja was riding on horses, elephants and
chariots, and in another place He was resting on His bed while bards
recited His glories.
rla Vivantha Cakravart points out that riding on horses and elephants
is a noon activity, whereas one lies down during the latter part of night.
TEXT 27
mantrayanta ca kasmicin
mantribhi coddhavdibhi
jala-kr-rata kvpi
vramukhybalvtam
mantrayantamconsulting; caand; kasmicitsomewhere; mantribhiwith advisers; caand; uddhava-dibhiUddhava and others;
jalawatery; krin sports; ratamengaged; kva apisomewhere;
vra-mukhyby royal dancing girls; abaland other women; vtam
accompanied.
Somewhere He was consulting with royal ministers like Uddhava, and
somewhere else He was enjoying in the water, surrounded by many
society girls and other young women.

1979

This translation is based on rla Prabhupda's Ka. According to rla

Vivantha Cakravart, Lord Ka met with His counselors around dusk
and enjoyed water sports in the afternoon.
TEXT 28
kutracid dvija-mukhyebhyo
dadata g sv-alakt
itihsa-purni
vanta magalni ca
kutracitsomewhere; dvijato brhmaas; mukhyebhyaexcellent;
dadatamgiving; gcows; suwell; alaktornamented; itihsa
epic histories; purniand the Puras; vantam-hearing;
magalniauspicious; caand.
Somewhere He was giving well-decorated cows to exalted brhmaas,
and elsewhere he was listening to the auspicious narration of epic
histories and Puras.
rla Vivantha Cakravart informs us that giving cows in charity occurs
in the morning, while hearing the histories takes place in the afternoon.
TEXT 29
hasanta hsa-kathay
kadcit priyay ghe
kvpi dharma sevamnam
artha-kmau ca kutracit
hasantamlaughing; hsa-kathaywith joking conversation; kadcit
at one time; priyaywith His beloved; ghein the palace; kva api
somewhere; dharmamreligiosity; sevamnampracticing; artha
economic development; kmausense gratification; caand; kutracit
somewhere.
Somewhere Lord Ka was found enjoying the company of a particular
wife by exchanging joking words with her. Somewhere else He was
found engaged, along with His wife, in religious ritualistic functions.
Somewhere Ka was found engaged in matters of economic
development, and somewhere else He was found enjoying family life
according to the regulative principles of the stras.

1980

This translation is based on rla Prabhupda's Ka.

Joking conversations take place during the nighttime, whereas religious
rituals, economic development and family enjoyment occur during both
the day and the night.
TEXT 30
dhyyantam ekam sna
purua prakte param
uranta gurn kvpi
kmair bhogai saparyay
dhyyantammeditating; ekamalone; snamsitting; puruamon the
Supreme Personality of Godhead; prakteto material nature; param
transcendental; urantamrendering menial service; gurnto His
elders; kva apisomewhere; kmaidesirable; bhogaiwith objects of
enjoyment; saparyayand with worship.
Somewhere He was sitting alone, meditating on the Supreme
Personality of Godhead, who is transcendental to material nature, and
somewhere He was rendering menial service to His elders, offering
them desirable things and reverential worship.
rla Prabhupda comments, "Meditation, as recommended in authorized
scripture, is meant for concentrating one's mind on the Supreme
Personality of Godhead, Viu. Lord Ka is Himself the original Viu,
but because He played the part of a human being, He taught us definitely
by His personal behavior what is meant by meditation."
This activity of meditation indicates the brhma-muhrta, the early
morning hours before sunrise.
TEXT 31
kurvanta vigraha kaicit
sandhi cnyatra keavam
kutrpi saha rmea
cintayanta sat ivam
kurvantammaking; vigrahamwar; kaicitwith certain persons;
sandhimreconciliation; caand; anyatraelsewhere; keavamLord
Ka; kutra apisomewhere; sahatogether; rmeawith Lord
Balarma; cintayantamthinking; satmof the saintly; ivamthe

1981

welfare.
In one place He was planning battles in consultation with some of His
advisers, and in another place He was making peace. Somewhere Lord
Keava and Lord Balarma were together pondering the welfare of the
pious.
TEXT 32
putr duhit ca
kle vidhy-upaypanam
drair varais tat-sadai
kalpayanta vibhtibhi
putrmof sons; duhitmof daughters; caand; kleat the
suitable time; vidhiaccording to religious principles; upaypanam
getting them married; draiwith wives; varaiand with husbands;
tatfor them; sadaicompatible; kalpayantamso arranging;
vibhtibhiin terms of opulences.
Nrada saw Lord Ka engaged in getting His sons and daughters
married to suitable brides and bridegrooms at the appropriate time, and
the marriage ceremonies were being performed with great pomp.
This translation is based on rla Prabhupda's Ka.
The word kle here means that Ka arranged for His sons and daughters
to be married when each of them reached the proper age.
TEXT 33
prasthpanopanayanair
apatyn mahotsavn
vkya yogevareasya
ye lok visismire
prasthpanawith sending away; upanayanaiand bringing home;
apatynmof the children; mahgreat; utsavnholiday celebrations;
vkyaseeing; yoga-varaof the masters of yoga; asyaof the
supreme master; yemwhose; lokthe people; visismirewere
amazed.

1982

Nrada observed how r Ka, the master of all yoga masters,

arranged to send away His daughters and sons-in-law, and also to
receive them home again, at the time of great holiday celebrations. All
the citizens were astonished to see these celebrations.
TEXT 34
yajanta sakaln devn
kvpi kratubhir rjitai
prtayanta kvacid dharma
krprma-mahdibhi
yajantamworshiping; sakalnall; devnthe demigods; kva api
somewhere;
kratubhiwith
sacrifices;
rjitaifull-blown;
prtayantamfulfilling by civil service; kvacitsomewhere; dharmam
religious obligation; krpawith wells; rmapublic parks; maha
monasteries; dibhiand so on.
Somewhere He was worshiping all the demigods with elaborate
sacrifices, and elsewhere He was fulfilling His religious obligations by
doing public welfare work, such as the construction of wells, public
parks and monasteries.
TEXT 35
caranta mgay kvpi
hayam ruhya saindhavam
ghnanta tatra pan medhyn
parta yadu-pugavai
carantamtraveling; mgaymon a hunting expedition; kva api
somewhere; hayamHis horse; ruhyamounting; saindhavamof the
Sindh country; ghnantamkilling; tatrathere; pananimals;
medhynofferable in sacrifice; partamsurrounded; yadu-pugavai
by the most heroic Yadus.
In another place He was on a hunting expedition. Mounted on His
Sindh horse and accompanied by the most heroic of the Yadus, He was
killing animals meant for offering in sacrifice.

1983

rla Prabhupda comments, "According to Vedic regulations, the

katriyas were allowed to kill prescribed animals on certain occasions,
either to maintain peace in the forests or to offer the animals in the
sacrificial fire. Katriyas are allowed to practice this killing art because
they have to kill their enemies mercilessly to maintain peace in society."
TEXT 36
avyakta-linga praktiv
anta-pura-ghdiu
kvacic caranta yogea
tat-tad-bhva-bubhutsay
avyaktahidden; ligamHis identity; praktiuamong His ministers;
anta-puraof the royal precincts; gha-diuamong the residences,
etc.; kvacitsomewhere; carantammoving about; yoga-amthe Lord
of mystic power; tat-tatof each of them; bhvathe mentalities;
bubhutsaywith the desire to know.
Somewhere Ka, the Lord of mystic power, was moving about in
disguise among the homes of ministers and other citizens in order to
understand what each of them was thinking.
Although Lord Ka is all-knowing, while executing His pastimes as a
typical monarch He sometimes traveled about incognito to acquire
necessary information about His kingdom.
TEXT 37
athovca hkea
nrada prahasann iva
yoga-myodaya vkya
mnum yuo gatim
athathereupon; uvcasaid; hkeamto Lord Ka; nrada
Nrada; prahasanlaughing; ivamildly; yoga-myof His spiritual
bewildering potencies; udayamthe unfolding; vkyahaving seen;
mnumhuman; yuawho was assuming; gatimways.
Having thus seen this display of the Lord's Yogamy, Nrada mildly
laughed and then addressed Lord Hkea, who was adopting the
behavior of a human being.

1984

According to rla Vivantha Cakravart, Nrada fully understood the

Lord's omniscience, and thus when he saw the Lord trying to find out the
mood of His ministers, moving about in disguise, Nrada could not help
laughing. But remembering the Lord's supreme position, he somewhat
constrained his laughter.
TEXT 38
vidma yoga-mys te
durdar api myinm
yogevartman nirbht
bhavat-pda-nievay
vidmawe know; yoga-mythe mystic potencies; teYour;
durdarimpossible to see; apieven; myinmfor great mystics;
yoga-varaO Lord of all mystic power; tmanO Supreme Soul;
nirbhtperceived; bhavatYour; pdato the feet; nievayby
service.
[Nrada said:] Now we understand Your mystic potencies, which are
difficult to comprehend, even for great mystics, O Supreme Soul,
master of all mystic power. Only by serving Your feet have I been able
to perceive Your powers.
According to the cryas, this verse indicates that even great mystics like
Lord Brahm and Lord iva cannot fully comprehend the mystic power of
the Supreme Lord.
TEXT 39
anujnhi m deva
loks te yaasplutn
paryami tavodgyan
ll bhuvana-pvan
anujnhiplease give leave; mmto me; devaO Lord; loknthe
worlds; teYour; yaaswith the fame; plutnflooded; paryamiI
will wander; tavaYour; udgyanloudly singing; llthe pastimes;
bhuvanaall the planetary systems; pvanwhich purify.
O Lord, please give me Your leave. I will wander about the worlds,
which are flooded with Your fame, loudly singing about Your pastimes,

1985

which purify the universe.

Even Nrada Muni was bewildered to see Lord Ka's amazing pastimes
as a human being. Therefore, with the words anujnhi m deva he
requests permission to return to his normal service of traveling and
preaching. Inspired by what he has seen, he wants to preach widely the
glories of the Supreme Personality of Godhead, r Ka.
TEXT 40
r-bhagavn uvca
brahman dhannasya vaktha
kart tad-anumodit
tac chikayan lokam imam
sthita putra m khida
r-bhagavn uvcathe Supreme Lord said; brahmanO brhmaa;
dharmasyaof religion; vaktthe speaker; ahamI; kartthe
executor; tatof it; anumoditthe sanctioner; tatit; ikayan
teaching; lokamto the world; imamin this; sthitasituated; putra
O son; m khidado not be disturbed.
The Supreme Personality of Godhead said: O brhmaa, I am the
speaker of religion, its performer and sanctioner. I observe religious
principles to teach them to the world, My child, so do not be disturbed.
rla Jva Gosvm explains that Lord Ka wanted to dispel Nrada's
distress, which the sage felt because he saw Lord Ka worshiping the
demigods and even Nrada himself. rla Vivantha Cakravart explains
Lord Ka's feelings as follows: "As I state in the Bhagavad-gt, yad yad
carati rehas tat tad evetaro jana: [ 'Whatever a great person does,
ordinary people follow.'] Thus I bathed your feet today in order to help
propagate the principles of religion. In the past, before I began My
pastimes of directly teaching religious principles, you came and offered
prayers to Me after I had killed the Ke demon, but I simply listened to
your elaborate prayers and glorification and did nothing to honor you.
Just remember this and consider.
"Do not think that you have committed an offense by allowing Me to
bathe your feet today and accept the water as holy remnants. Just as a son
does not offend his father by touching him with his foot while sitting on

1986

the father's lap, so you should understand that in the same way, My son,
you have not offended Me."
TEXT 41
r-uka uvca
ity caranta sad-dharmn
pvann gha-medhinm
tam eva sarva-geheu
santam eka dadara ha
r-uka uvcaukadeva Gosvm said; itithus; carantam
performing; satspiritual; dharmnthe principles of religion;
pvannpurifying; gha-medhinmfor householders; tamHim; eva
indeed; sarvain all; geheuthe palaces; santampresent; ekamin
one form; dadara hahe saw.
ukadeva Gosvm said: Thus in every palace Nrada saw the Lord in
His same personal form, executing the transcendental principles of
religion that purify those engaged in household affairs.
In this verse ukadeva Gosvm repeats what the Lord has Himself
explained. As rla Prabhupda writes in Ka, "The Supreme Personality
of Godhead was engaged in His so-called household affairs in order to
teach people how one can sanctify one's household life although he may
be attached to the imprisonment of material existence. Actually, one is
obliged to continue the term of material existence because of household
life. But the Lord, being very kind upon householders, demonstrated the
path of sanctifying ordinary household life. Because Ka is the center of
all activities, a Ka conscious householder's life is transcendental to
Vedic injunctions and is automatically sanctified."
As stated in Text 2 of this chapter, all the Lord's activities in the many
palaces were performed by the Lord's single spiritual form (ekena vapu),
which manifested in many places at once. This vision was revealed to
Nrada because of his desire to see it and the Lord's desire to show it to
him. rla Vivantha Cakravart points out that the other residents of
Dvrak could see Ka only in the particular part of the city they
themselves occupied, and not anywhere else, even if they would
sometimes go to another precinct on some business. Thus the Lord gave a
special view of His pastimes to His beloved devotee Nrada Muni.

1987

TEXT 42
kasynanta-vryasya
yoga-my-mahodayam
muhur dv ir abhd
vismito jta-kautuka
kasyaof Lord Ka; anantaunlimited; vryasyawhose prowess;
yoga-myof the mystic, deluding energy; mahelaborate; udayam
the manifestation; muhurepeatedly; dvhaving witnessed; i
the sage, Nrada; abhtbecame; vismitaamazed; jtakautukafilled
with wonder.
Having repeatedly seen the vast mystic display of Lord Ka, whose
power is unlimited, the sage was amazed and filled with wonder.
TEXT 43
ity artha-kma-dharmeu
kena raddhittman
samyak sabhjita prtas
tam evnusmaran yayau
itithus; arthawith items of utility for economic development; kma
of sense gratification; dharmeuand of religiosity; kenaby Lord
Ka; raddhitafaithful; tmanwhose heart; samyakthoroughly;
sabhjitahonored;
prtapleased;
tamHim;
evaindeed;
anusmaranalways remembering; yayauhe went.
Lord Ka greatly honored Nrada, faithfully presenting him with gifts
related to economic prosperity, sense gratification and religious duties.
Thus fully satisfied, the sage departed, constantly remembering the
Lord.
As rla Prabhupda points out in Ka, the phrase artha-kma-dharmeu
indicates that Lord Ka was behaving like an ordinary householder
deeply concerned with economic development, sense gratification and
religious duties. Nrada could understand the Lord's purpose, and he was
most pleased by r Ka's exemplary behavior. Thus fully enlivened in
his pure Ka consciousness, he departed.

1988

TEXT 44
eva manuya-padavm anuvartamno
nryao 'khila-bhavya ghta-akti
reme 'ga oaa-sahasra-vargann
sa-vra-sauhda-nirkaa-hsa-jua
evamthus; manuyaof human beings; padavmthe path;
anuvartamnafollowing; nryaathe Supreme Lord, Nryaa;
akhilaof everyone; bhavyafor the welfare; ghtahaving
manifested; aktiHis potencies; remeHe enjoyed; agamy dear
(King Parkit); oaasixteen; sahasrathousand; varamost
excellent; agannmof women; sa-vrashy; sauhdaand
affectionate; nirkaaby the glances; hsaand laughter; jua
satisfied.
In this way Lord Nryaa imitated the ways of ordinary humans,
manifesting His divine potencies for the benefit of all beings. Thus He
enjoyed, dear King, in the company of His sixteen thousand exalted
consorts, who served the Lord with their shy, affectionate glances and
laughter.
TEXT 45
ynha viva-vilayodbhava-vtti-hetu
karmy ananya-viayi har cakra
yas tv aga gyati oty anumodate v
bhaktir bhaved bhagavati hy apavarga-mrge
yniwhich; ihain this world; vivaof the universe; vilayaof the
destruction; udbhavacreation; vttiand maintenance; hetuHe who
is the cause; karmiactivities; ananyaof no one else; viayithe
engagements; hariLord Ka; cakraperformed; yawhoever;
tuindeed; agamy dear King; gyatichants; otihears;
anumodateapproves; vor; bhaktidevotion; bhavetarises;
bhagavatifor the Supreme Lord; hiindeed; apavargaliberation;
mrgethe path toward whom.
Lord Hari is the ultimate cause of universal creation, maintenance and
destruction. My dear King, anyone who chants about, hears about or
simply appreciates the extraordinary activities He performed in this

1989

world, which are impossible to imitate, will surely develop devotion for
the Supreme Lord, the bestower of liberation.
rla Vivantha Cakravart has given various meanings for the word
ananya-viayi. This term may indicate that the Lord performed activities
in Dvrak that were unusual even for His plenary expansions, to say
nothing of others. Or the term can be understood to indicate that the Lord
performed these activities for the sake of His pure, exclusive devotees. In
any case, one who recites or hears accounts of these pastimes will
certainly be engaged in Ka consciousness and, as rla Prabhupda
writes, "certainly find it very easy to traverse the path of liberation and
taste the nectar of the lotus feet of Lord Ka." rla Prabhupda further
points out that the word anumodate here indicates that one who "supports
a preacher of the Ka consciousness movement" will also receive the
benefits mentioned here.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixty-ninth Chapter,
of the rmad-Bhgavatam, entitled 'Nrada Muni Visits Lord Ka's
Palaces in Dvrak."

1990

70. Lord Ka's Daily Activities

This chapter describes Lord r Ka's daily activities and two proposals
placed before Him-one by a messenger from Dvrak and another by the
sage Nrada.
In the early hours of the morning, Lord Ka would rise from bed and
bathe Himself in clear water. After executing the dawn rituals and other
religious duties, He would offer oblations into the sacred fire, chant the
Gyatr mantra, worship and pay tribute to the demigods, sages and
forefathers, and offer respects to learned brhmaas. Then He would
touch auspicious substances, decorate Himself with celestial ornaments
and gratify His subjects by giving them whatever they desired.
The Lord's chariot driver, Druka, would bring His chariot, and the Lord
would mount it and drive to the royal assembly hall. When He would take
His seat in the assembly, surrounded by the Ydavas, He would appear
like the moon surrounded by the circle of stars called nakatras. Bards
would recite His praises to the accompaniment of drums, cymbals, vs
and other instruments.
On one occasion, the doorkeepers escorted a messenger into the assembly
hall. The messenger offered prostrated obeisances to the Lord and then,
standing with joined palms, addressed Him: "O Lord, Jarsandha has
captured twenty thousand kings and is holding them prisoner. Please do
something, for these kings are all Your surrendered devotees."
Just at that moment Nrada Muni appeared. Lord r Ka and all the
members of the assembly stood up and offered obeisances to Nrada by
bowing their heads. The sage accepted a seat, and then Lord Ka gently
questioned him: "Since you travel all over the universe, please inform Us
what the Pava brothers are planning to do." Nrada then praised the
Supreme Lord and replied, "King Yudhihira desires to perform the
Rjasya sacrifice. For this he requests Your sanction and presence. Many
demigods and illustrious kings will come just to see You."
Understanding that the Ydavas wanted Him to defeat Jarsandha, Lord
Ka asked His wise minister Uddhava to determine which of the two
matters at hand-the defeat of Jarsandha or the Rjasya sacrifice-should

1991

be attended to first.
TEXT 1
r-uka uvca
athoasy upavtty
kukkun kjato 'apan
ghta-kahya patibhir
mdhavyo virahtur
r-uka uvcaukadeva Gosvm said; athathen; uasithe dawn;
upavttymas it was approaching; kukkunthe roosters; kjata
who were crowing; aapancursed; ghtabeing held; kahyawhose
necks; patibhiby their husbands (Lord Ka in His multiple
manifestations); mdhavyathe wives of Lord Ka; virahaover
separation; turagitated.
ukadeva Gosvm said: As dawn approached, the wives of Lord
Mdhava, each embraced around the neck by her husband, cursed the
crowing roosters. The ladies were disturbed that now they would be
separated from Him.
This description of Lord Ka's daily activities starts with the crowing of
the rooster. Lord Ka's wives knew that the Lord would dutifully get up
and perform His prescribed morning rituals, and thus they were agitated
at their coming separation from Him and cursed the roosters.
TEXT 2
vaysy aroruvan ka
bodhayantva vandina
gyatsv aliv anidri
mandra-vana-vyubhi
vaysibirds; aroruvansounded loudly; kamLord Ka;
bodhayantiwaking; ivaas if; vandinabards; gyatsuas they sang;
aliubees; anidriaroused from sleep; mandraof prijta trees;
vanafrom the garden; vyubhiby the breeze.
The bees' buzzing, caused by the fragrant breeze from the prijta
garden, roused the birds from sleep. And when the birds began to sing
loudly, they woke Lord Ka like court poets reciting His glories.

1992

TEXT 3
muhrta ta tu vaidarbh
nmyad ati-obhanam
parirambhaa-vilet
priya-bhv-antara gat
muhrtamtime of the day; tamthat; tubut; vaidarbhQueen
Rukmi; na amyatdid not like; ativery; obhanamauspicious;
parirambhaaof His embrace; viletbecause of the loss; priyaof
her beloved; bhuthe arms; antarambetween; gatsituated.
Lying in her beloved's arms, Queen Vaidarbh did not like this most
auspicious hour, for it meant she would lose His embrace.
rla rdhara Svm explains that the reaction of Queen Vaidarbh,
Rukmi-dev, shows the attitude of all the queens.
TEXTS 4-5
brhme muhrta utthya
vry upaspya mdhava
dadhyau prasanna-karaa
tmna tamasa param
eka svaya-jyotir ananyam avyaya
sva-sasthay nitya-nirasta-kalmaam
brahmkhyam asyodbhava-na-hetubhi
sva-aktibhir lakita-bhva-nirvtim
brhme muhrteduring the most suitable period of the day for spiritual
activity, before sunrise; utthyarising; vriwater; upaspya
touching; mdhavaLord Ka; dadhyaumeditated; prasannaclear;
karaaHis mind; tmnamupon Himself; tamasaignorance;
parambeyond;
ekamexclusive;
svayam-jyotiself-luminous;
ananyamwithout another; avyayaminfallible; sva-sasthayby His
own nature; nityaperpetually; nirastadispelling; kalmaam
contamination; brahma-khyamknown as Brahman, the Absolute Truth;
asyaof this (universe); udbhavaof creation; naand destruction;
hetubhiby the causes; svaHis own; aktibhienergies; lakita
manifest; bhvaexistence; nirvtimjoy.

1993

Lord Mdhava would rise during the brhma-muhrta period and touch
water. With a clear mind He would then meditate upon Himself, the
single, self-luminous, unequaled and infallible Supreme Truth, known
as Brahman, who by His very nature ever dispels all contamination, and
who through His personal energies, which cause the creation and
destruction of this universe, manifests His own pure and blissful
existence.
Vivantha Cakravart hkura points out that the word bhva in this
verse indicates the created beings. Thus the compound word lakitabhva-nirvtim means that Lord Ka gives pleasure to the created beings
through His various energies. Of course, the soul is never created, but our
material, conditioned existence is created by the interaction of the Lord's
energies.
One who is favored by the Lord's internal potency can understand the
nature of the Absolute Truth; this understanding is called Ka
consciousness. In Bhagavad-gt Lord Ka explains that His energies are
divided into inferior and superior, or material and spiritual, potencies.
The Brahma-sahit further explains that the material potency acts like a
shadow, following the movements of the spiritual reality, which is the
Lord Himself and His spiritual potency. When one is favored by Lord
Ka, He reveals Himself to the surrendered soul, and thus the same
creation that formerly covered the soul becomes an impetus for spiritual
enlightenment.
TEXT 6
athpluto 'mbhasy amale yath-vidhi
kriy-kalpa paridhya vsas
cakra sandhyopagamdi sattamo
hutnalo brahma jajpa vg-yata
athathen; plutahaving bathed; ambhasiin water; amalepure;
yath-vidhiaccording to Vedic rules; kriyof rituals; kalpamthe
entire sequence; paridhyaafter dressing; vsasin lower and upper
garments; cakraHe executed; sandhy-upagamaworship at dawn;
diand so on; sat-tamathe most saintly of personalities; huta
having offered oblations; analato the sacred fire; brahmathe mantra
of the Vedas (namely Gyatr); jajpaHe chanted quietly; vkspeech;
yatacontrolling.

1994

That most saintly of personalities would then bathe in sanctified water,

dress Himself in lower and upper garments and perform the entire
sequence of prescribed rituals, beginning with worship at dawn. After
offering oblations into the sacred fire, Lord Ka would silently chant
the Gyatr mantra.
rdhara Svm points out that since Lord Ka was in the disciplic
succession from Kava Muni, He offered oblations to the fire before
sunrise. Then He chanted the Gyatr mantra.
TEXTS 7-9
upasthyrkam udyanta
tarpayitvtmana kal
devn n pitn vddhn
viprn abhyarcya ctmavn
dhenn rukma-gn
sdhvn mauktika-srajm
payasvinn gn
sa-vatsn su-vsasm
dadau rpya-khurgr
kaumjina-tilai saha
alaktebhyo viprebhyo
badva badva dine dine
upasthyaworshiping; arkamthe sun; udyantamrising; tarpayitv
propitiating; tmanaHis own; kalexpansions; devnthe
demigods; nsages; pitnand forefathers; vddhnHis elders;
viprnand brhmaas; abhyarcyaworshiping; caand; tma-vn
self-possessed; dhennmof cows; rukma(covered with) gold;
gnmwhose horns; sdhvnmgood-natured; mauktikaof pearls;
srajmwith necklaces; payasvinnmgiving milk; gnmhaving
given birth only once; sa-vatsnmtogether with their calves; suvsasm-nicely dressed; dadauHe gave; rpya(covered with) silver;
khuraof their hooves; agrmthe fronts; kaumalinen; ajina
deerskins;
tilaiand
sesame
seeds;
sahatogether
with;
alaktebhyawho were given ornaments; viprebhyato learned
brhmaas; badvam badvam(one hundred and seven) groups of 13,084
(thus totaling 1,400,000); dine dineeach day.

1995

Each day the Lord worshiped the rising sun and propitiated the
demigods, sages and forefathers, who are all His expansions. The selfpossessed Lord would then carefully worship His elders and the
brhmaas. To those well-attired brhmaas He would offer herds of
tame and peaceful cows with gold-plated horns and pearl necklaces.
These cows were also dressed in fine cloth, and the fronts of their
hooves were plated with silver. Providers of abundant milk, they had
each given birth only once and were accompanied by their calves. Daily
the Lord gave many groups of 13,084 cows to the learned brhmaas,
together with linen, deerskins and sesame seeds.
rdhara Svm quotes several Vedic scriptures to show that in the context
of Vedic ritual, a badva here refers to 13,084 cows. The words badva
badva dine dine indicate that Lord Ka would give the learned
brhmaas many such groups of cows on a daily basis. rdhara Svm
further gives evidence that the usual practice for great saintly kings in
previous ages was to give 107 such badva, or groups of 13,084 cows. Thus
the total number of cows given in this sacrifice, known as Macra, is 14
lakhs, or 1,400,000.
The words alaktebhyo viprebhya indicate that in Lord Ka's kingdom
the brhmaas were given nice clothes and ornaments and were thus well
attired.
In Ka, the Supreme Personality of Godhead, rla Prabhupda writes with
striking and profound insight on these pastimes of Lord Ka. The reader
is strongly urged to study this book, which contains an invaluable wealth
of information and commentary on the pastimes described in the Tenth
Canto of rmad-Bhgavatam. Our humble attempt here can never equal
the consummate purity and skill of our great master. Still, as a service
offered at his lotus feet, we are simply presenting the original Sanskrit text
of the Tenth Canto, word-for-word meanings, a clear translation and
essential commentary, for the most part based on the statements of the
great spiritual masters in our line.
TEXT 10
go-vipra-devat-vddhagurn bhtni sarvaa
namasktytma-sambhtr
magalni samaspat

1996

goto the cows; viprabrhmaas; devatdemigods; vddhaelders;

gurnand spiritual masters; bhtnito living beings; sarvaaall;
namasktyaoffering obeisances; tmato His own; sambht
expanded manifestations; magalniauspicious things (such as a brown
cow); samaspatHe touched.
Lord Ka would offer obeisances to the cows, brhmaas and
demigods, His elders and spiritual masters, and all living beingsall of
whom are expansions of His supreme personality. Then He would touch
auspicious things.
TEXT 11
tmna bhaym sa
nara-loka-vibhaam
vsobhir bhaai svyair
divya-srag-anulepanai
tmnamHimself; bhaym saHe decorated; nara-lokaof human
society; vibhaamthe very ornament; vsobhiwith clothes;
bhaaiand jewelry; svyaibelonging to Himself; divyadivine;
srakwith flower garlands; anulepanaiand ointments.
He would decorate His body, the very ornament of human society, with
His own special clothes and jewelry and with divine flower garlands
and ointments.
rdhara Svm points out that the Lord's "own garments and ornaments"
include the Lord's well-known yellow garments, the Kaustubha gem and
so on.
TEXT 12
avekyjya tathdara
go-va-dvija-devat
km ca sarva-varn
paurnta-pura-crim
pradpya prakt kmai
pratoya pratyanandata
avekyalooking; jyamat purified butter; tathand also; daram

1997

at a mirror; gocows; vabulls; dvijabrhmaas; devatand

demigods; kmndesired objects; caand; sarvaall; varnmto
the members of the social classes; paurain the city; anta-puraand in
the palace; crimliving; pradpyaarranging to give; praktHis
ministers; kmaiwith fulfillment of their desires; pratoyafully
satisfying; pratyanandataHe greeted them.
He would then look at ghee, a mirror, the cows and bulls, the
brhmaas and the demigods and see to it that the members of all the
social classes living in the palace and throughout the city were satisfied
with gifts. After this He would greet His ministers, gratifying them by
fulfilling all their desires.
TEXT 13
savibhajygrato viprn
srak-tmblnulepanai
suhda praktr drn
upyukta tata svayam
savibhajyadistributing; agratafirst; viprnto the brhmaas;
srakgarlands; tmblabetel nut; anulepanaiand sandalwood paste;
suhdato His friends; praktto His ministers; drnto His wives;
upyuktaHe partook; tatathen; svayamHimself.
After first distributing flower garlands, pn and sandalwood paste to
the brhmaas, He would give these gifts to His friends, ministers and
wives, and finally He would partake of them Himself.
TEXT 14
tvat sta upnya
syandana paramdbhutam
sugrvdyair hayair yukta
praamyvasthito 'grata
tvatby then; staHis chariot driver; upnyahaving brought;
syandanamHis chariot; paramasupremely; adbhutamwonderful;
sugrva-dyainamed Sugrva and so on; hayaiwith His horses;
yuktamyoked; praamyabowing down; avasthitastanding;

1998

agratabefore Him.
By then the Lord's driver would have brought His supremely wonderful
chariot, yoked with Sugrva and His other horses. His charioteer would
bow down to the Lord and then stand before Him.
TEXT 15
ghtv pin p
srathes tam athruhat
styaky-uddhava-sayukta
prvdrim iva bhskara
ghtvtaking; pinwith His hand; pthe hands; sratheof
His chariot driver; tamit; athathen; ruhatHe mounted; styakiuddhavaby Styaki and Uddhava; sayuktajoined; prvaof the
east; adrimthe mountain; ivaas if; bhskarathe sun.
Holding on to His charioteer's hands, Lord Ka would mount the
chariot, together with Styaki and Uddhava, just like the sun rising over
the easternmost mountain.
The cryas point out that the Lord's chariot driver would stand with
joined palms and that the Lord, holding on to his joined hands with His
right hand, would mount the chariot.
TEXT 16
kito 'nta-pura-str
sa-vra-prema-vkitai
kcchrd viso niragj
jta-hso haran mana
kitalooked upon; anta-puraof the palace; strmof the women;
sa-vrashy; premaand loving; vkitaiby glances; kcchrtwith
difficulty; visagetting free; niragtHe went out; jtaappeared;
hsaa smile; haranremoving; manatheir minds.
The palace women would look upon Lord Ka with shy, loving
glances, and thus He would get free from them only with difficulty. He
would then set off, His smiling face captivating their minds.

1999

rla Vivantha Cakravart describes this scene as follows: "The shy,

loving glances of the palace women, hinting at their agitation, implied,
'How can we tolerate this torment of being separated from You?' The idea
here is that because the Lord was captured by their affection, He smiled,
indicating 'My dear restless ladies, you are so overwhelmed by this little
bit of separation. I am coming back later today to enjoy with you.' And
then, with His smile captivating their minds, He got away only with
difficulty, freeing Himself from the bondage of their loving glances."
TEXT 17
sudharmkhy sabh sarvair
vibhi parivrita
prviad yan-nivin
na santy aga a rmaya
sudharm-khymknown as Sudharm; sabhmthe royal assembly
hall; sarvaiby all; vibhithe Vis; parivritaattended;
prviatHe entered; yatwhich; nivistnmfor those who have
entered; na santido not occur; agamy dear King (Parkit); athe
six; rmayawaves.
The Lord, attended by all the Vis, would enter the Sudharm
assembly hall, which protects those who enter it from the six waves of
material life, dear King.
rla Prabhupda writes, "It may be remembered that the Sudharm
assembly house was taken away from the heavenly planet and was
reestablished in the city of Dvrak. The specific significance of the
assembly house was that anyone who entered it would be free from the
six kinds of material pangs, namely hunger, thirst, lamentation, illusion,
old age and death. These are the whips of material existence, and as long
as one remained in that assembly house of Sudharm, he would not be
affected by these six material whips."
In this regard, rdhara Svm and Vivantha Cakravart explain that
when Lord Ka would exit separately from each of His many palaces,
each individual form would be visible to the persons present on those
particular palace grounds and to the neighboring residents, but not to
others. Then, at the gateway path of the Sudharm assembly hall, all the
forms of the Lord would merge into a single form, and thus He would

2000

enter the hall.

TEXT 18
tatropavista paramsane vibhur
babhau sva-bhs kakubho 'vabhsayan
vto n-sihair yadubhir yadttamo
yathou-rjo divi trak-gaai
tatrathere; upaviaseated; parama-saneon His exalted throne;
vibhuthe almighty Supreme Lord; babhaushone; svawith His own;
bhseffulgence; kakubhaall the quarters of the sky; avabhsayan
making glow; vtasurrounded; nramong men; sihaiby lions;
yadubhiby the Yadus; yadu-uttamathe most excellent of the Yadus;
yathlike; uu-rjathe moon; diviin the sky; trak-gaai
(surrounded) by the stars.
As the almighty Supreme Lord would seat Himself upon His exalted
throne there in the assembly hall, He shone with His unique effulgence,
illuminating all the quarters of space. Surrounded by the Yadus, lions
among men, that best of the Yadus appeared like the moon amidst many
stars.
TEXT 19
tatropamantrio rjan
nn-hsya-rasair vibhum
upatasthur nacry
nartakyas tavai pthak
tatrathere; upamantriathe jesters; rjanO King; nnwith
various; hsyajoking; rasaimoods; vibhumthe Supreme Lord;
upatasthuthey served; naa-cryexpert entertainers; nartakya
female dancers; tdavaiwith energetic dances; pthakseparately.
And there, O King, jesters would entertain the Lord by displaying
various comic moods, expert entertainers would perform for Him, and
female dancers would dance energetically.
rla Vivantha Cakravart points out that the word nacry refers,
among other things, to expert magicians. All of these different

2001

entertainers, one after the other, would perform for the Lord in the
assembly of great kings.
TEXT 20
mdaga-v-murajaveu-tla-dara-svanai
nantur jagus tuuvu ca
sta-mgadha-vandina
mdagaof mdaga drums; vvs; murajaand of murajas,
another kind of drum; veuof flutes; tlacymbals; daraand
conchshells; svanaiwith the sounds; nantuthey danced; jagu
sang; tuuvuoffered praise; caand; stabards; mgadhareciters
of history; vandinaand panegyrists.
These performers would dance and sing to the sounds of mdagas,
vs, murajas, flutes, cymbals and conchshells, while professional
poets, chroniclers and panegyrists would recite the Lord's glories.
TEXT 21
tatrhur brhma kecid
sn brahma-vdina
prve puya-yaas
rj ckathayan kath
tatrathere; huspoke; brhmabrhmaas; kecitsome;
snseated; brahmain the Vedas; vdinafluent; prvemof
those of the past; puyapious; yaasmwhose fame; rjmof kings;
caand; kathayanthey recounted; kathstories.
Some brhmaas sitting in that assembly hall would fluently chant
Vedic mantras, while others recounted stories of past kings of pious
renown.
TEXT 22
tatraika puruo rjann
gato 'prva-darana
vijpito bhagavate

2002

prathrai praveita
tatrathere; ekaone; puruaperson; rjanO King (Parkit);
gatadid come; aprvanever before; daranawhose appearance;
vijpitaannounced; bhagavateto the Supreme Lord; prathraiby
the doorkeepers; praveitamade to enter.
Once a certain person arrived in the assembly, O King, who had never
been seen there before. The doorkeepers announced him to the Lord
and then escorted him inside.
TEXT 23
sa namasktya kya
pareya ktjali
rjm vedayad dukha
jarsandha-nirodha-jam
sahe; namasktyaafter bowing down; kyato Lord Ka; parayathe Supreme Personality of Godhead; kta-ajaliwith joined
palms; rjmof the kings; vedayathe submitted; dukhamthe
suffering; jarsandhaby Jarsandha; nirodha-jamdue to imprisonment.
That person bowed down to Ka, the Supreme Personality of
Godhead, and with joined palms he described to the Lord how a
number of kings were suffering because Jarsandha had imprisoned
them.
TEXT 24
ye ca dig-vijaye tasya
sannati na yayur np
prasahya ruddhs tensann
ayute dve girivraje
yethose who; caand; dik-vijayeduring the conquest of all
directions;
tasyaby
him
(Jarsandha);
sannatimcomplete
subservience; na yayudid not accept; npkings; prasahyaby
force; ruddhmade captive; tenaby him; san-they were; ayuteten
thousands; dvetwo; giri-vrajein the fortress known as Girivraja.

2003

Twenty thousand kings who had refused to submit absolutely to

Jarsandha during his world conquest had been forcibly imprisoned by
him in the fortress named Girivraja.
rla Vivantha Cakravart points out that these kings refused the
payment of tribute and other forms of submission to Jarsandha. Also,
there is a well-known account in the Mahbhrata and other literatures
that Jarsandha desired to worship Mah-bhairava by offering him the
lives of one hundred thousand kings in sacrifice.
TEXT 25
rjna cu
ka kprameytman
prapanna-bhaya-bhajana
vaya tv araa ymo
bhava-bht pthag-dhiya
rjnathe kings; cusaid; ka kaO Ka, Ka; aprameyatmanO immeasurable Soul; prapannaof those who are surrendered;
bhayathe fear; bhajanaO You who destroy; vayamwe; tvmto
You; araamfor shelter; ymahave come; bhavaof material
existence; bhtafraid; pthakseparate; dhiyawhose mentality.
The kings said [as related through their messenger]: O Ka, Ka, O
immeasurable Soul, destroyer of fear for those surrendered to You !
Despite our separatist attitude, we have come to You for shelter out of
fear of material existence.
rdhara Svm explains that the kings present their entreaty in this and
the following five verses. In this verse they take shelter of the Lord, in the
next three verses they describe their fear, and in the last two verses they
make their prayerful request.
TEXT 26
loko vikarma-nirata kuale pramatta
karmay aya tvad-udite bhavad-arcane sve
yas tvad asya balavn iha jvit
sadya chinatty animiya namo 'stu tasmai
lokathe whole world; vikarmato sinful activities; nirataalways

2004

attached; kualewhich are for their benefit; pramattabewildered;

karmaiabout duties; ayamthis (world); tvatby You; uditespoken;
bhavatof You; arcanethe worship; svetheir own (beneficial
engagement); yawho; tvatinasmuch; asyaof this (world); balavnpowerful; ihain this life; jvitafor longevity; mhope;
sadyasuddenly; chinatticuts off; animiyato "unblinking" time;
namaobeisances; astumay there be; tasmaito Him.
People in this world are always engaged in sinful activities and are thus
bewildered about their real duty, which is to worship You according to
Your commandments. This activity would truly bring them good
fortune. Let us offer our obeisances unto the all-powerful Lord, who
appears as time and suddenly cuts down one's stubborn hope for a long
life in this world.
Lord Ka states in the Bhagavad-gt (9.27),
yat karoi yad ansi
yaj juhoi dadsi yat
yat tapasyasi kaunteya
tat kuruva mad-arpaam
"Whatever you do, whatever you eat, whatever you offer or give away,
and whatever austerities you performdo that, O son of Kunt, as an
offering to Me."
This is the Supreme Lord's commandment, but people in general are
bewildered and neglect this auspicious activity, preferring instead to
perform sinful activities that lead them to terrible suffering. The Ka
consciousness movement is working to enlighten the world about this
most essential activity of loving service to the Lord.
TEXT 27
loke bhav jagad-ina kalayvatra
sad-rakaya khala-nigrahaya cnya
kacit tvadyam atiyti nideam a
ki v jana sva-ktam cchati tan na vidma
lokeinto this world; bhavnYou; jagatof the universe; inathe
predominator; kalaywith Your expansion Baladeva, or with Your time

2005

potency; avatrahaving descended; satthe saintly; rakayato

protect; khalathe wicked; nigrahayato subdue; caand; anya
other; kacitsomeone; tvadyamYour; atiytitransgresses; nideam
the law; aO Lord; kim vor else; janaa person; svaby himself;
ktamcreated; cchatiobtains; tatthat; na vidmawe do not
understand.
You are the predominating Lord of the universe and have descended
into this world with Your personal power to protect the saintly and
suppress the wicked. We cannot understand, O Lord, how anyone can
transgress Your law and still continue to enjoy the fruits of his work.
rdhara Svm explains that the kings were bewildered by the suffering
that had come upon them. They state here that since the Lord has
descended to this world to protect the pious and punish the wicked, how
is it that Jarsandha, who brazenly transgressed the order of the Lord,
continued to perform his wicked activities, whereas the kings were put
into a miserable condition? Vivantha Cakravart hkura similarly
states that the kings could not understand how Jarsandha, who harassed
the saintly devotees and nourished the envious, could continue to
prosper, whereas the kings were being tormented by the wicked
Jarsandha. Similarly rla Prabhupda quotes the kings as follows in
Ka, the Supreme Personality of Godhead: "My dear Lord, You are the
proprietor of all the worlds, and You have incarnated Yourself along with
Your plenary expansion Lord Balarma. It is said that Your appearance in
this incarnation is for the purpose of protecting the faithful and
destroying the miscreants. Under the circumstances, how is it possible
that miscreants like Jarsandha can put us into such deplorable conditions
of life against Your authority? We are puzzled at the situation and cannot
understand how it is possible. It may be that Jarsandha has been deputed
to give us such trouble because of our past misdeeds, but we have heard
from revealed scriptures that anyone who surrenders unto Your lotus feet
immediately becomes immune to the reactions of sinful life.... [We]
therefore... wholeheartedly offer ourselves unto Your shelter, and we hope
that Your Lordship will now give us full protection."
TEXT 28
svapnyita npa-sukha para-tantram a
avad-bhayena mtakena dhura vahma

2006

hitv tad tmani sukha tvad-anha-labhya

kliymahe 'ti-kpas tava myayeha
svapnyitamlike a dream; npaof kings; sukhamthe happiness; paratantramconditional; aO Lord; avatperpetually; bhayenafull of
fear; mtakenawith this corpse; dhuramburden; vahmawe carry;
hitvrejecting; tatthat; tmaniwithin the self; sukhamhappiness;
tvatdone for You; anhaby selfless works; labhyamto be obtained;
kliymahewe suffer; atiextremely; kpawretched; tavaYour;
myaywith the illusory energy; ihain this world.
O Lord, with this corpselike body, always full of fear, we bear the
burden of the relative happiness of kings, which is just like a dream.
Thus we have rejected the real happiness of the soul, which comes by
rendering selfless service to You. Being so very wretched, we simply
suffer in this life under the spell of Your illusory energy.
After expressing their doubts in the previous verse, the kings herein admit
that actually they are suffering because of their own foolishness, having
given up the eternal happiness of the soul in exchange for the temporary,
conditional happiness of a so-called kingly position. Most people make a
similar mistake, desiring wealth, power, prestige, aristocratic family and
so on, in exchange for their own soul. The kings admit that they have
fallen under the spell of the Lord's illusory energy and have mistaken the
tremendous anxiety of political leadership for happiness.
TEXT 29
tan no bhavn praata-oka-harghri-yugmo
baddhn viyukva magadhhvaya-karma-pt
yo bh-bhujo 'yuta-matagaja-vryam eko
bibhrad rurodha bhavane mga-r ivv
tattherefore; naus; bhavnYour good self; praataof those who
have surrendered; okathe sorrow; harawhich remove; aghriof
feet; yugmawhose pair; baddhnbound; viyukvaplease release;
magadha-hvayagoing by the name Magadha (Jarsandha); karmaof
fruitive work; ptfrom the fetters; yawho; bh-bhujakings;
ayutaten thousand; matammaddened; gajaof elephants; vryam
the prowess; ekaalone; bibhratwielding; rurodhaimprisoned;

2007

bhavanein His residence; mga-rthe lion, king of the animals; iva

just as; avsheep.
Therefore, since Your feet relieve the sorrow of those who surrender to
them, please release us prisoners from the shackles of karma, manifest
as the King of Magadha. Wielding alone the prowess of ten thousand
maddened elephants, he has locked us up in his house just as a lion
captures sheep.
The kings here pray for the Lord to release them from the bondage of
karma created by the Lord's material potency. The kings make it clear that
Jarsandha is so powerful that there is no hope for them to escape by their
own power.
TEXT 30
yo vai tvay dvi-nava-ktva udtta-cakra
bhagno mdhe khalu bhavantam ananta-vryam
jitv n-loka-nirata sakd ha-darpo
yumat-praj rujati no 'jita tad vidhehi
yawho; vaiindeed; tvayby You; dvitwice; navanine; ktva
times; udttaupraised; cakraO You whose disc weapon; bhagna
crushed; mdhein battle; khalusurely; bhavantamYou; ananta
unlimited; vryamwhose power; jitvdefeating; nr-lokain human
affairs; niratamabsorbed; saktonly once; hainflated; darpa
whose pride; yumatYour; prajsubjects; rujatitorments; naus;
ajitaO unconquerable one; tatthat; vidhehiplease rectify.
O wielder of the disc! Your strength is unlimited,
times You crushed Jarsandha in battle. But then,
affairs, You allowed him to defeat You once. Now
pride that he dares to torment us, Your subjects. O
please rectify this situation.

and thus seventeen

absorbed in human
he is so filled with
unconquerable one,

The word n-loka-niratam indicates that the Lord was absorbed in playing
within the world of human beings. Thus, while acting like a human king
He allowed Jarsandha to be victorious in a single battle after the Lord
had crushed him seventeen times. The kings here imply that Jarsandha is
especially harassing them because they are souls surrendered to Lord
Ka. Therefore they beg the Lord, "O You who hold the cakra weapon

2008

high, please make the proper arrangement."

rla Prabhupda expresses the kings' feelings as follows: "My dear Lord,
You have already fought with Jarsandha eighteen times consecutively,
out of which You have defeated him seventeen times by surpassing his
extraordinary powerful position. But in Your eighteenth fight You
exhibited Your human behavior, and thus it appeared that You were
defeated. My dear Lord, we know very well that Jarsandha cannot defeat
You at any time, because Your power, strength, resources and authority
are all unlimited. No one can equal You or surpass You. The appearance
of defeat by Jarsandha in the eighteenth engagement is nothing but an
exhibition of human behavior. Unfortunately, foolish Jarsandha could
not understand Your tricks, and he has since then become puffed up over
his material power and prestige. Specifically, he has arrested us and
imprisoned us, knowing fully that as Your devotees, we are subordinate to
Your sovereignty."
TEXT 31
dta uvca
iti mgadha-saruddh
bhavad-darana-kakia
prapann pda-mla te
dnn a vidhyatm
dta uvcathe messenger said; itithus; mgadhaby Jarsandha;
saruddhimprisoned; bhavatof You; daranafor the sight;
kkiaanxiously awaiting; prapannsurrendered; pdaof the
feet; mlamto the base; teYour; dnnmto the pitiable; am
benefit; vidhyatmplease bestow.
The messenger continued: This is the message of the kings imprisoned
by Jarsandha, who all hanker for Your audience, having surrendered to
Your feet. Please bestow good fortune on these poor souls.
TEXT 32
r-uka uvca
rja-dte bruvaty eva
devari parama-dyuti
bibhrat piga-ja-bhra

2009

prdursd yath ravi

r-uka uvcaukadeva Gosvm said; rjaof the kings; dtethe
messenger; bruvatihaving spoken; evamin this manner; devaof the
demigods; ithe sage (Nrada Muni); paramasupreme; dyuti
whose effulgence; bibhratwearing; pigayellowish; ja-of matted
locks; bhrama mass; prdurstappeared; yathlike; ravithe
sun.
ukadeva Gosvm said: When the kings' messenger had thus spoken,
the sage of the demigods, Nrada, suddenly appeared. Bearing a mass of
golden matted locks on his head, the supremely effulgent sage entered
like the brilliant sun.
TEXT 33
ta dv bhagavn ka
sarva-lokevarevara
vavanda utthita r
sa-sabhya snugo mud
tamhim; dvseeing; bhagavanthe Supreme Lord; kaKa;
sarvaof all; lokaworlds; varaof the controllers; varathe
supreme controller; vavandaoffered His respects; utthitastanding up;
rwith His head; saalong with; sabhyathe members of the
assembly; saalong with; anugaHis followers; mudjoyfully.
Lord Ka is the worshipable master of even planetary rulers like Lord
Brahm and Lord iva, yet as soon as He saw that Nrada Muni had
arrived, He joyfully stood up along with His ministers and secretaries to
receive the great sage and offer His respectful obeisances by bowing His
head.
This translation is based on rla Prabhupda's Ka, the Supreme
Personality of Godhead. The word mud indicates that Lord Ka was
delighted to see that Nrada had arrived.
TEXT 34
sabhjayitv vidhi-vat
ktsana-parigraham

2010

babhe suntair vkyai

raddhay tarpayan munim
sabhjayitvworshiping; vidhi-vataccording to scriptural injunctions;
ktato him (Nrada) who had done; sana-of a seat; parigraham
acceptance; babheHe (Lord Ka) spoke; su-ntaitruthful and
pleasing; vkyaiwith words; raddhaywith reverence; tarpayan
gratifying; munimthe sage.
After Nrada had accepted the seat offered to him, Lord Ka honored
the sage according to scriptural injunctions and, gratifying him with His
reverence, spoke the following truthful and pleasing words.
TEXT 35
api svid adya lokn
traym akuto-bhayam
nanu bhyn bhagavato
lokn paryaato gua
api svitcertainly; adyatoday; loknmof the worlds; traym
three; akuta-bhayamcomplete freedom from fear; nanuindeed;
bhyngreat; bhagavataof the powerful personality; lokn
throughout all the planetary systems; paryaatawho travels; gua
the quality.
[Lord Ka said:] It is certain that today the three worlds have attained
freedom from all fear, for that is the influence of such a great
personality as you, who travel at will throughout all the worlds.
TEXT 36
na hi te 'vidita kicil
lokev vara-kartu
atha pcchmahe yumn
pavn cikritam
nanot; hiindeed; teto you; aviditamunknown; kicitanything;
lokeuwithin the worlds; varathe Supreme Lord; kartuwhose
maker; athathus; pcchmahelet Us inquire; yumnfrom you;

2011

pavnmof the sons of Pu; cikritamabout the intentions.

There is nothing unknown to you within God's creation. Therefore
please tell Us what the Pavas intend to do.
TEXT 37
r-nrada uvca
d my te bahuo duratyay
my vibho viva-sja ca myina
bhteu bhma carata sva-aktibhir
vahner iva cchanna-ruco na me 'dbhutam
r-nrada uvcar Nrada said; dseen; mayby me; teYour;
bahuamany times; duratyayinsurmountable; mypower of
illusion; vibhoO almighty one; vivaof the universe; sjaof the
creator (Lord Brahm); caand; myinaof the bewilderer (You);
bhteuamong the created beings; bhmanO all-encompassing one;
carata(of You) who move; svaYour own; aktibhiby energies;
vahneof fire; ivaas; channacovered; rucawhose light; nanot;
mefor me; adbhutamamazing.
r Nrada said: I have seen many times the insurmountable power of
Your My, O almighty one, by which You bewilder even the creator of
the universe, Brahm. O all-encompassing Lord, it does not surprise me
that You disguise Yourself by Your own energies while moving among
the created beings, as a fire covers its own light with smoke.
When Lord Ka questioned Nrada Muni about the intentions of the
Pavas, the sage replied that the Lord is Himself all-powerful and allknowing, even to the extent that He can bewilder the creator of the
universe, Brahm. Nrada understood that Lord Ka desired to kill
Jarsandha and was thus beginning to arrange for this pastime by
inquiring from Nrada about the Pavas' intentions. Understanding the
Lord's own intention, Nrada was not astonished when Lord Ka
humbly requested information from him.
TEXT 38
tavehita ko 'rhati sdhu veditu
sva-myayeda sjato niyacchata

2012

yad vidyamntmatayvabhsate
tasmai namas te sva-vilakatmane
tavaYour; hitampurpose; kawho; arhatiis able; sdhu
properly; veditumto understand; svaby Your own; myaymaterial
energy; idamthis (universe); sjatawho creates; niyacchataand
withdraws; yatwhich; vidyamnato exist; tmatayby relation to
You, the Supersoul; avabhsateappears; tasmaito Him; nama
obeisances; teto You; svaby Your own nature; vilakaa-tmane
inconceivable.
Who can properly understand Your purpose? With Your material
energy You expand and also withdraw this creation, which thus appears
to have substantial existence. Obeisances to You, whose transcendental
position is inconceivable.
rla Prabhupda explains Nrada's realization as follows: "My dear Lord,
by Your inconceivable potencies You create this cosmic manifestation,
maintain it and again dissolve it. It is by dint of Your inconceivable
potency only that this material world, although a shadow representation
of the spiritual world, appears to be factual. No one can understand what
You plan to do in the future. Your transcendental position is always
inconceivable to everyone. As far as I am concerned, I can simply offer my
respectful obeisances unto You again and again."
The word sva-vilakatmane also indicates that Lord Ka has His own
unique nature and characteristics. No one is equal to God or greater than
God.
TEXT 39
jvasya ya sasarato vimokaa
na jnato 'nartha-vahc charrata
llvatrai sva-yaa pradpaka
prjvlayat tv tam aha prapadye
jvasyafor the conditioned living being; yaHe (the Supreme Lord)
who; sasarata(the conditioned soul) caught in the cycle of birth and
death; vimokaamliberation; na jnatanot knowing; anartha
unwanted things; vahtwhich brings; arratafrom the material
body; llfor pastimes; avatraiby His appearances in this world;

2013

svaHis own; yaafame; pradpakamthe torch; prjvlayatmade

to blaze; tvYou; tamthat Lord; ahamI; prapadyeapproach for
shelter.
The living being caught in the cycle of birth and death does not know
how he can be delivered from the material body, which brings him so
much trouble. But You, the Supreme Lord, descend to this world in
various personal forms, and by performing Your pastimes You illumine
the soul's path with the blazing torch of Your fame. Therefore I
surrender unto You.
rla Prabhupda writes, "[Nrada said,] In the bodily concept of
knowledge, everyone is driven by material desires, and thus everyone
develops new material bodies one after another in the cycle of birth and
death. Being absorbed in such a concept of existence, one does not know
how to get out of the encagement of the material body. Out of Your
causeless mercy, my Lord, You descend to exhibit Your different
transcendental pastimes, which are illuminating and full of glory.
Therefore I have no alternative but to offer my respectful obeisances unto
You. My dear Lord, You are the Supreme, Parabrahman, and Your
pastimes as an ordinary human are another tactical resource, exactly like a
play on the stage, in which an actor plays parts different from his own
identity."
TEXT 40
athpy rvaye brahma
nara-loka-viambanam
rja pait-vasreyasya
bhaktasya ca cikritam
atha apinonetheless; rvayeI shall tell; brahmaO Supreme Truth;
nara-lokaof human society; viambanam(to You) who imitate;
rjaof the King (Yudhihira); paitof Your father; svasreyasyaof
the sister's son; bhaktasyaYour devotee; caand; cikritamthe
intentions.
Nonetheless, O Supreme Truth playing the part of a human being, I
shall tell You what Your devotee Yudhihira Mahrja, the son of Your
father's sister, intends to do.

2014

TEXT 41
yakyati tv makhendrea
rjasyena pava
pramehya-kmo npatis
tad bhavn anumodatm
yakyatihe will perform sacrifice; tvmunto You; makhaof fire
sacrifices; indreawith the greatest; rjasyenaknown as Rjasya;
pavathe son of Pu; pramehyauncontested dominion;
kmadesiring;
n-patithe
King;
tatthat;
bhavnYou;
anumodatmplease sanction.
Desiring unrivaled sovereignty, King Yudhihira intends to worship
You with the greatest fire sacrifice, the Rjasya. Please bless his
endeavor.
King Yudhihira is described here as pramehya-kma, or "desiring
pramehya." The word pramehya means "unrivaled supremacy" and
also indicates "the Supreme Personality of Godhead, who stands at the
very height of all existence." Therefore, rla Prabhupda translates
Nrada's message as follows: "You have inquired about Your cousins the
Pavas in the role of their well-wisher, and therefore I shall let You
know about their intentions. Now please hear me. First of all, may I
inform You that King Yudhihira has all material opulences that are
possible to achieve in the highest planetary system, Brahmaloka. He has
no material opulence for which to aspire, and yet he wants to perform the
Rjasya sacrifice only to get Your association and to please You.... He
wants to worship You in order to achieve Your causeless mercy, and I beg
to request You to fulfill his desires."
Since the word pramehya may also indicate the position of Lord
Brahm, the term pramehya-kma is taken here by rla Prabhupda to
indicate not only that King Yudhihira desired Lord Ka's association
and mercy but also that King Yudhihira himself possessed pramehya,
all the opulences of Lord Brahm.
TEXT 42
tasmin deva kratu-vare
bhavanta vai surdaya
didkava sameyanti

2015

rjna ca yaasvina
tasminin that; devaO Lord; kratuof sacrifices; varebest;
bhavantamYou; vaiindeed; surademigods; dayaand other
exalted personalities; didkavaeager to see; sameyantiwill all come;
rjnakings; caalso; yaasvinaglorious.
O Lord, exalted demigods and glorious kings, eager to see You, will all
come to that best of sacrifices.
The cryas explain that Nrada here means to say that since all the great
personalities will come especially to see Lord Ka, He should also come
to that sacrifice.
TEXT 43
ravat krtand dhynt
pyante 'nte-vasyina
tava brahma-mayasyea
kim utekbhimarina
ravatfrom hearing; krtantchanting; dhyntand meditating;
pyantebecome purified; ante-vasyinaoutcastes; tavaabout You;
brahma-mayasyathe full manifestation of the Absolute Truth; aO
Lord; kim utawhat then to speak of; kthose who see;
abhimarinaand touch.
O Lord, even outcastes are purified by hearing and chanting Your
glories and meditating upon You, the Absolute Truth. What then to
speak of those who see and touch You?
rla rdhara Svm interprets the word brahma-mayasya to mean
brahma-ghana-mrte, "of the concentrated form of the Absolute Truth."
TEXT 44
yasymala divi yaa prathita rasy
bhmau ca te bhuvana-magala dig-vitnam
mandkinti divi bhogavatti cdho
gageti ceha carambu punti vivam
yasyawhose;

amalamspotless;

diviin

heaven;

yaafame;

2016

prathitamdisseminated; rasymin the subterranean region;

bhmauon the earth; caand; teYour; bhuvanafor all the worlds;
magalaO creator of good fortune; dikin or of the universal
directions; vitnamthe expansion, or decorative canopy; mandkin iti
called Mandkin; diviin heaven; bhogavat iticalled Bhogavat; ca
and; adhabelow; gag iticalled Gag; caand; ihahere, on the
earth; caraafrom Your feet; ambuthe water; puntipurifies;
vivamthe whole universe.
My dear Lord, You are the symbol of everything auspicious. Your
transcendental name and fame is spread like a canopy all over the
universe, including the higher, middle and lower planetary systems.
The transcendental water that washes Your lotus feet is known in the
higher planetary systems as the Mandkin River, in the lower planetary
systems as the Bhogavat and in this earthly planetary system as the
Ganges. This sacred, transcendental water flows throughout the entire
universe, purifying wherever it goes.
This translation is based on rla Prabhupda's Ka. rdhara Svm
mentions that the word dig-vitnam indicates that Lord Ka's
transcendental glories spread throughout the universe like a cooling
canopy over the universal directions. In other words, the whole world can
find shelter under the cooling shade of the Lord's lotus feet. Thus the
Lord is bhuvana-magala, the symbol of everything auspicious for this
world.
TEXT 45
r-uka uvca
tatra tev tma-pakev agatsu vijigay
vca peai smayan bhtyam
uddhava prha keava
r-uka uvcaukadeva Gosvm said; tatrathere; teuthey (the
Ydavas); tmaHis own; pakeusupporters; agatsunot agreeing;
vijigaybecause of their desire to conquer (Jarsandha); vcaof
speech; peaiwith charming usage; smayansmiling; bhtyamto His
servant; uddhavamr Uddhava; prhaspoke; keavaLord Ka.

2017

ukadeva Gosvm said: When His supporters, the Ydavas, objected to

this proposal out of eagerness to defeat Jarsandha, Lord Keava turned
to His servant Uddhava and, smiling, addressed him with fine words.
rla Prabhupda explains, "Just before the great sage Nrada arrived in
the Sudharm assembly house of Dvrak, Lord Ka and His ministers
and secretaries had been considering how to attack the kingdom of
Jarsandha. Because they were seriously considering this subject, Nrada's
proposal that Lord Ka go to Hastinpura for Mahrja Yudhihira's
great Rjasya sacrifice did not much appeal to them. Lord Ka could
understand the intentions of His associates because He is the ruler of even
Lord Brahm. Therefore, in order to pacify them, He smilingly [spoke] to
Uddhava."
rla Vivantha Cakravart points out that the Lord smiled because He
was about to demonstrate Uddhava's brilliant ability to give counsel in
difficult situations.
TEXT 46
r-bhagavn uvca
tva hi na parama caku
suhn mantrrtha-tattva-vit
athtra brhy anuheya
raddadhma karavma tat
r-bhagavn uvcathe Personality of Godhead said; tvamyou; hi
indeed; naOur; paramamsupreme; cakueye; suhtwell-wishing
friend; mantraof counsel; arthathe value; tattva-vitwho knows
perfectly; athathus; atrain this regard; brhiplease say;
anuheyamwhat is to be done; raddadhmaWe have trust;
karavmaWe will carry out; tatthat.
The Personality of Godhead said: You are indeed Our best eye and
closest friend, for you know perfectly the relative value of various kinds
of counsel. Therefore please tell Us what should be done in this
situation. We trust your judgment and shall do as you say.
TEXT 47
ity upmantrito bhartr

2018

sarva-jenpi mugdha-vat
nidea irasdhya
uddhava pratyabhata
itithus; upmantritarequested; bhartrby his master; sarva-jena
all-knowing; apieven though; mugdhaperplexed; vatas if; nideam
the order; irasaon his head; dhyataking; uddhavaUddhava;
pratyabhatareplied.
[ukadeva Gosvm continued:] Thus requested by his master, who,
though omniscient, acted as if perplexed, Uddhava took this order upon
his head and replied as follows.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventieth Chapter, of
the rmad-Bhgavatam, entitled "Lord Ka's Daily Activities."

2019

71. The Lord Travels to Indraprastha

This chapter relates how Lord Ka followed Uddhava's advice and went
to Indraprastha, where the Pavas celebrated His arrival with great
festivity.
Wise Uddhava, knowing Lord Ka's inner desire, advised the Lord as
follows: "By conquering all directions and then performing the Rjasya
sacrifice, King Yudhihira will fulfill all his purposes-defeating
Jarsandha, protecting those who have taken shelter of You, and
executing the Rjasya-yaja. Thus the Ydavas' powerful enemy will be
destroyed and the imprisoned kings freed, and both deeds will glorify
You.
"King Jarsandha can be killed only by Bhma, and since Jarsandha is
very devoted to the brhmaas, Bhma should disguise himself as a
brhmaa, go to Jarsandha and beg a fight from him. Then, in Your
presence, Bhma will defeat the demon."
Nrada Muni, the Ydava elders and Lord Ka praised Uddhava's plan,
and Lord Ka proceeded to mount His chariot and head for
Indraprastha, followed by His devoted queens. Soon Lord Ka arrived in
that city. Hearing of the Lord's arrival, King Yudhihira immediately
came out of the city to greet Him. Yudhihira repeatedly embraced Lord
Ka, losing external consciousness in his ecstasy. Then Bhmasena,
Arjuna, Nakula, Sahadeva and others each embraced or bowed down to
Him, as was appropriate.
After Lord Ka had properly greeted everyone, He entered the city as a
fanfare of many musical instruments played and reverential hymns were
chanted. The women of the city scattered flowers down from the rooftops,
remarking on the extreme good fortune of the Lord's queens.
r Ka entered the royal palace and offered respects to Queen
Kuntdev, who embraced her nephew, and Draupad and Subhadr
offered obeisances to the Lord. Kuntdev then requested Draupad to
worship Lord Ka's wives.
The Supreme Personality of Godhead, r Ka, gratified King
Yudhihira by remaining there for some months. During this stay He

2020

enjoyed strolling here and there. He would drive on chariots with Arjuna,
followed by many warriors and soldiers.
TEXT 1
r-uka uvca
ity udritam karya
devaer uddhavo 'bravt
sabhyn matam jya
kasya ca mah-mati
r-uka uvcaukadeva Gosvm said; itithus; udritamthat which
was stated; karyahearing; deva-eby Nrada, the sage of the
demigods; uddhavaUddhava; abravtspoke; sabhynmof the
members of the royal assembly; matamthe opinion; jya
understanding; kasyaof Lord Ka; caand; mah-matigreatminded.
ukadeva Gosvm said: Having thus heard the statements of Devari
Nrada, and understanding the opinions of both the assembly and Lord
Ka, the great-minded Uddhava began to speak.
TEXT 2
r-uddhava uvca
yad uktam in deva
scivya yakyatas tvay
krya pait-vasreyasya
rak ca araaiim
r-uddhava uvcar Uddhava said; yatwhat; uktamwas stated;
inby the sage (Nrada); devaO Lord; scivyamassistance;
yakyatato him who intends to perform sacrifice (Yudhihira);
tvayby You; kryamshould be rendered; pait-vasreyasyato Your
father's sister's son; rakprotection; caalso; araashelter;
eimfor those who desire.
r Uddhava said: O Lord, as the sage advised, You should help Your
cousin fulfill his plan for performing the Rjasya sacrifice, and You
should also protect the kings who are begging for Your shelter.

2021

Devari Nrada wanted Lord Ka to go to Indraprastha and help His

cousin Yudhihira perform the Rjasya sacrifice. At the same time, the
members of the royal assembly strongly desired that He defeat Jarsandha
and rescue the kings he was holding prisoner. The great-minded Uddhava
could understand that Lord Ka desired to do both things, and thus he
intelligently advised how both these purposes could be simultaneously
accomplished.
TEXT 3
yaavyam rjasyena
dik-cakra-jayin vibho
ato jar-suta-jaya
ubhayrtho mato mama
yaavyamsacrifice should be performed; rjasyenawith the Rjasya
ritual; dikof directions; cakrathe complete circle; jayinby one who
has conquered; vibhoO almighty one; atatherefore; jar-sutaof the
son of Jar; jayathe conquest; ubhayaboth; arthahaving the
purposes; mataopinion; mamamy.
Only one who has conquered all opponents in every direction can
perform the Rjasya sacrifice, O almighty one. Thus, in my opinion,
conquering Jarsandha will serve both purposes.
r Uddhava here explains that only one who has conquered all directions
is entitled to perform the Rjasya sacrifice. Therefore Lord Ka should
immediately accept the invitation to participate in the sacrifice, but then
He should arrange to kill Jarsandha as a necessary prerequisite. In this
way the kings' request for protection would be fulfilled automatically. If
the Lord would thus adhere to a single policynamely, seeing that the
Rjasya sacrifice was performed properlyall purposes would be
fulfilled.
According to rla Rpa Gosvm in his Bhakti-rasmta-sindhu, one of
Lord Ka's qualities is catura, "clever," which means that He can
perform various types of work at the same time. Thus the Lord could
certainly have solved the dilemma of how to simultaneously satisfy King
Yudhihira's desire to perform the Rjasya sacrifice and the imprisoned
kings' desire for freedom. But Ka wanted to give His dear devotee
Uddhava the credit for the solution, and thus He pretended to be

2022

perplexed.
TEXT 4
asmka ca mahn artho
hy etenaiva bhaviyati
yaa ca tava govinda
rjo baddhn vimucata
asmkamfor us; caand; mahngreat; arthaa gain; hiindeed;
etenaby this; evaeven; bhaviyatithere will be; yaaglory; ca
and; tavafor You; govindaO Govinda; rjathe kings; baddhn
imprisoned; vimucatawho will release.
By this decision there will be great gain for us, and You will save the
kings. Thus, Govinda, You will be glorified.
TEXT 5
sa vai durviaho rj
ngyuta-samo bale
balinm api cnye
bhma sama-bala vin
sahe, Jarsandha; vaiindeed; durviahainvincible; rjking;
ngaelephants; ayutato ten thousand; samaequal; balein
strength; balinmamong powerful men; apiindeed; caand;
anyemothers; bhmamBhma; sama-balamequal in strength;
vinexcept for.
The invincible King Jarsandha is as strong as ten thousand elephants.
Indeed, other powerful warriors cannot defeat him. Only Bhma is equal
to him in strength.
rdhara Svm explains that the Ydavas were extremely eager to kill
Jarsandha, and thus to caution them r Uddhava spoke this verse.
Jarsandha's death could come only at the hand of Bhma. rla
Vivantha Cakravart adds that Uddhava had previously deduced this
from the Jyotr-rga and other astrological scriptures he had learned from
his teacher Bhaspati.

2023

TEXT 6
dvai-rathe sa tu jetavyo
m atkauhi-yuta
brhmayo 'bhyarthito viprair
na pratykhyti karhicit
dvai-rathein combat involving only two chariots; sahe; tubut;
jetavyais to be defeated; mnot; ataby one hundred; akauhi
military divisions; yutajoined; brhmayadevoted to brahminical
culture;
abhyarthitaentreated;
vipraiby
brhmaas;
na
pratykhytidoes not refuse; karhicitever.
He will be defeated in a match of single chariots, not when he is with
his hundred military divisions. Now, Jarsandha is so devoted to
brahminical culture that he never refuses requests from brhmaas.
It might be argued that since only Bhma could equal Jarsandha in
personal strength, Jarsandha would be more powerful when supported
by his huge army. Therefore, Uddhava here recommends single combat.
But how could Jarsandha be persuaded to give up the support of his
powerful army? Here Uddhava gives the clue: Jarsandha will never refuse
a request from brhmaas, since he is devoted to brahminical culture.
TEXT 7
brahma-vea-dharo gatv
ta bhiketa vkodara
haniyati na sandeho
dvai-rathe tava sannidhau
brahmaof a brhmaa; veathe dress; dharawearing; gatvgoing;
tamto him, Jarsandha; bhiketashould beg; vka-udaraBhma;
haniyatihe will kill him; nano; sandehadoubt; dvai-rathein oneon-one chariot combat; tavaYour; sannidhauin the presence.
Bhma should go to him disguised as a brhmaa and beg charity. Thus
he will obtain single combat with Jarsandha, and in Your presence
Bhma will no doubt kill him.
The idea is that Bhma should beg as charity a one-to-one fight with
Jarsandha.

2024

TEXT 8
nimitta param asya
viva-sarga-nirodhayo
hirayagarbha arva ca
klasyrpias tava
nimittamthe instrument; parammerely; asyaof the Supreme Lord;
vivaof the universe; sargain the creation; nirodhayoand the
annihilation; hirayagarbhaLord Brahm; arvaLord iva; caand;
klasyaof time; arpiaformless; tavaYour.
Even Lord Brahm and Lord iva act only as Your instruments in
cosmic creation and annihilation, which are ultimately done by You, the
Supreme Lord, in Your invisible aspect of time.
Uddhava here explains that in fact Lord Ka Himself will cause the
death of Jarsandha, and Bhma will merely be the instrument. The
Supreme Lord, through His invisible potency of time, creates and
annihilates the entire cosmic situation, whereas great demigods such as
Lord Brahm and Lord iva are merely the instruments of the Lord's will.
Therefore Bhma will have no difficulty acting as the Lord's instrument to
kill the powerful Jarsandha. In this way, by the Lord's arrangement, His
devotee Bhma will be glorified.
TEXT 9
gyanti te viada-karma gheu devyo
rj sva-atru-vadham tma-vimokaa ca
gopya ca kujara-pater janaktmajy
pitro ca labdha-ara munayo vaya ca
gyantithey sing; teYour; viadaspotless; karmadeeds; gheuin
their homes; devyathe godly wives; rjmof the kings; svaof
their; atruenemy; vadhamthe killing; tmaof themselves;
vimokaamthe deliverance; caand; gopyathe cowherd girls of
Vraja; caand; kujaraof the elephants; pateof the lord; janakaof
King Janaka; tma-jyof the daughter (Stdev, the wife of Lord
Rmacandra); pitroof Your parents; caand; labdhawho have
attained; arashelter; munayasages; vayamwe; caalso.
In their homes, the godly wives of the imprisoned kings sing of Your

2025

noble deedsabout how You will kill their husbands' enemy and
deliver them. The gops also sing Your glorieshow You killed the
enemy of the elephant king, Gajendra; the enemy of Sta, daughter of
Janaka; and the enemies of Your own parents as well. So also do the
sages who have obtained Your shelter glorify You, as do we ourselves.
Great sages and devotees had informed the grief-stricken wives of the
imprisoned kings that Lord Ka would arrange for the killing of
Jarsandha and would thus save them from their crisis. These godly
women would thus sing the glories of the Lord at home, and when their
children would cry for their fathers, their mothers would tell them,
"Child, do not cry. r Ka will save your father." In fact, the Lord has
saved many devotees in the past, as described here.
TEXT 10
jarsandha-vadha ka
bhry-arthyopakalpate
prya pka-vipkena
tava cbhimata kratu
jarsandha-vadhathe killing of Jarsandha; kaO Ka; bhri
immense; arthyavalue; upakalpatewill produce; pryacertainly;
pkaof accumulated karma; vipkenaas the reaction; tavaby You;
caand; abhimatafavored; kratuthe sacrifice.
O Ka, the killing of Jarsandha, which is certainly a reaction of his
past sins, will bring immense benefit. Indeed, it will make possible the
sacrificial ceremony You desire.
rdhara Svm explains that the word bhry-artha, "immense benefit,"
signifies that with the death of Jarsandha it will become easy to kill the
demon iupla and to realize other objectives. The great commentator
rdhara Svm further explains that the term pka indicates that the kings
will be saved as a result of their piety, and that the term vipkena indicates
that Jarsandha will die as a result of his wickedness. In either case, the
plan Uddhava has proposed is most favorable for the execution of the
great Rjasya sacrifice, desired by both the Lord and His pure devotees
the Pavas, headed by King Yudhihira.

2026

TEXT 11
r-uka uvca
ity uddhava-vaco rjan
sarvato-bhadram acyutam
devarir yadu-vddh ca
ka ca pratyapjayan
r-uka uvcaukadeva Gosvm said; itithus stated; uddhavavacathe words of Uddhava; rjanO King (Parkit); sarvatain all
ways; bhadramauspicious; acyutaminfallible; deva-ithe sage of
the demigods, Nrada; yadu-vddhthe Yadu elders; caand; ka
Lord Ka; caand also; pratyapjayanpraised it in response.
ukadeva Gosvm said: O King, Devari Nrada, the Yadu elders and
Lord Ka all welcomed Uddhava's proposal, which was entirely
auspicious and infallible.
rla rdhara Svm explains that the term acyutam indicates that
Uddhava's proposal was "fortified by logical reasoning." Furthermore,
ukadeva Gosvm specifically indicates by the term yadu-vddh that it
was the senior members, not the junior ones, who welcomed the
proposal. Young princes such as Aniruddha did not like Uddhava's
proposal, since they were eager to fight Jarsandha's army immediately.
TEXT 12
athdiat prayya
bhagavn devak-suta
bhtyn druka-jaitrdn
anujpya gurn vibhu
athathen; diatordered; prayyain preparation for leaving;
bhagavnthe Supreme Lord; devak-sutathe son of Devak; bhtyn
His servants; druka-jaitra-dnheaded by Druka and Jaitra;
anujpyataking permission; gurnfrom His superiors; vibhuthe
almighty one.
The almighty Personality of Godhead, the son of Devak, begged His
superiors for permission to leave. Then He ordered His servants,
headed by Druka and Jaitra, to prepare for departure.

2027

The superiors mentioned here are personalities such as Vasudeva, Lord

Ka's father.
TEXT 13
nirgamayyvarodhn svn
sa-sutn sa-paricchadn
sakaraam anujpya
yadu-rja ca atru-han
stopanta sva-ratham
ruhad garua-dhvajam
nirgamayyamaking go; avarodhnwives; svnHis; sawith; sutn
their sons; sawith; paricchadntheir baggage; sakaraamLord
Balarma; anujpyataking leave of; yadu-rjamthe King of the Yadus
(Ugrasena); caand; atru-hanO killer of enemies (Parkit); staby
His driver; upantambrought; svaHis; rathamchariot; ruhatHe
mounted; garuaof Garua; dhvajamwhose flag.
O slayer of enemies, after He had arranged for the departure of His
wives, children and baggage and taken leave of Lord Sakaraa and
King Ugrasena, Lord Ka mounted His chariot, which had been
brought by His driver. It flew a flag marked with the emblem of Garua.
Having accepted Uddhava's proposal, Lord Ka first proceeded with His
wives, family and entourage to the royal city of Indraprastha, the capital
of the Pavas. The rest of this chapter describes Lord Ka's journey to
that city and how He was received there by His loving devotees. In
Indraprastha Lord Ka explained to the Pavas His plan to first kill
Jarsandha and then perform the Rjasya sacrifice, and with their full
agreement He proceeded, with Bhmasena, to settle accounts with the
wicked king.
Vivantha Cakravart hkura explains that Lord Ka's wives had also
been invited to the Rjasya sacrifice and were eager to go. The
description of the colorful royal procession begins with the following
verse.
TEXT 14
tato ratha-dvipa-bhaa-sdi-nyakai
karlay parivta tma-senay

2028

mdaga-bhery-naka-akha-gomukhai
praghoa-ghoita-kakubho nirakramat
tatathen; rathaof His chariots; dvipaelephants; bhaainfantry;
sdiand cavalry; nyakaiwith leaders; karlayfearsome;
parivtasurrounded; tmapersonal; senayby His army;
mdagaby mdaga drums; bherbher horns; nakakettledrums;
akhaconchshells; go-mukhaiand go-mukha horns; praghoaby
the resounding; ghoitafilled with vibrations; kakubhaall directions;
nirakramatHe went out.
As the vibrations resounding from mdagas, bhers, kettledrums,
conchshells and gomukhas filled the sky in all directions, Lord Ka
set out on His journey. He was accompanied by the chief officers of His
corps of chariots, elephants, infantry and cavalry and surrounded on all
sides by His fierce personal guard.
TEXT 15
n-vji-kcana-ibikbhir acyuta
sahtmaj patim anu su-vrat yayu
varmbarbharaa-vilepana-sraja
su-savt nbhir asi-carma-pibhi
nhuman; vjiwith powerful carriers; kcanagolden; ibikbhi
with palanquins; acyutamLord Ka; saha-tmajalong with their
children; patimtheir husband; anufollowing; su-vratHis faithful
wives; yayuwent; varafine; ambarawhose clothes; bharaa
ornaments; vilepanafragrant oils and ointments; srajaand garlands;
suwell; savtencompassed; nbhiby soldiers; asiswords;
carmaand shields; pibhiin whose hands.
Lord Acyuta's faithful wives, along with their children, followed the
Lord on golden palanquins carried by powerful men. The queens were
adorned with fine clothing, ornaments, fragrant oils and flower
garlands, and they were surrounded on all sides by soldiers carrying
swords and shields in their hands.
According to rdhara Svm, the word vji indicates that some of Lord
Ka's queens were transported by horse-drawn conveyances.

2029

TEXT 16
narora-go-mahia-kharvatary-ana
kareubhi parijana-vra-yoita
sv-alakt kaa-kui-kambalmbardyupaskar yayur adhiyujya sarvata
naraby human carriers; uracamels; gobulls; mahiabuffalo;
kharadonkeys; avatarmules; anabullock carts; kareubhiand
female elephants; parijanaof the household; vraand of public use;
yoitathe women; su-alaktwell decorated; kaamade of grass;
kuihuts; kambalablankets; ambaraclothing; diand so on;
upaskarwhose paraphernalia; yayuthey went; adhiyujyahaving
loaded; sarvataon all sides.
On all sides proceeded finely adorned women-attendants of the royal
household, as well as courtesans. They rode on palanquins and camels,
bulls and buffalo, donkeys, mules, bullock carts and elephants. Their
conveyances were fully loaded with grass tents, blankets, clothes and
other items for the trip.
rla Vivantha Cakravart explains that the household attendants
mentioned here included washerwomen and other helpers.
TEXT 17
bala bhad-dhvaja-paa-chatra-cmarair
varyudhbharaa-kira-varmabhi
divubhis tumula-rava babhau raver
yathrava kubhita-timigilormibhi
balamthe army; bhathuge; dhvajawith flagpoles; paabanners;
chatraumbrellas; cmaraiand yak-tail fans; varaexcellent;
yudhawith weapons; bharaajewelry; kirahelmets; varmabhi
and armor; divduring the day; aubhiby the rays; tumula
tumultuous; ravamwhose sound; babhaushone brilliantly; raveof
the sun; yathlike; aravaan ocean; kubhitaagitated; timigila
whose timigila fish; rmibhiand waves.
The Lord's army boasted royal umbrellas, cmara fans and huge
flagpoles with waving banners. During the day the sun's rays reflected
brightly from the soldiers' fine weapons, jewelry, helmets and armor.

2030

Thus Lord Ka's army, noisy with shouts and clatter, appeared like an
ocean stirring with agitated waves and timigila fish.
TEXT 18
atho munir yadu-patin sabhjita
praamya ta hdi vidadhad vihyas
niamya tad-vyavasitam htrhao
mukunda-sandaraana-nirvtendriya
atha uand then; munithe sage (Nrada); yadu-patinby Ka, the
Lord of the Yadus; sabhjitahonored; praamyabowing down; tam
to Him; hdiin his heart; vidadhatplacing Him; vihyasthrough the
sky; niamyahaving heard; tatHis; vyavasitamaffirmed intention;
htahaving accepted; arhaaworship; mukundaof Lord Ka;
sandaraanaby the meeting; nirvtapeaceful; indriyawhose senses.
Honored by r Ka, the chief of the Yadus, Nrada Muni bowed
down to the Lord. All of Nrada's senses were satisfied by his meeting
with Lord Ka. Thus, having heard the decision of the Lord and
having been worshiped by Him, Nrada placed Him firmly within his
heart and departed through the sky.
TEXT 19
rja-dtam uvceda
bhagavn prayan gir
m bhaia dta bhadra vo
ghtayiymi mgadham
rjaof the kings; dtamto the messenger; uvcaHe said; idamthis;
bhagavnthe Supreme Lord; prayanpleasing him; girwith His
word s; m bhaiado not fear; dtaO messenger; bhadrammay
there be all good; vafor you; ghayiymiI shall arrange for the
killing; mgadhamof the King of Magadha (Jarsandha).
With pleasing words the Lord addressed the messenger sent by the
kings: "My dear messenger, I wish all good fortune to you. I shall
arrange for the killing of King Magadha. Do not fear."

2031

The statement ma bhaia, "do not fear," is in the plural, being intended
for both the messenger and the kings. Similarly, the expression bhadra
va, "blessings unto you," is also in the plural, expressing a similar intent.
TEXT 20
ity ukta prasthito dto
yath-vad avadan npn
te 'pi sandarana aure
pratyaikan yan mumukava
itithus; uktaaddressed; prasthitadeparted; dtathe messenger;
yath-vataccurately; avadathe told; npnthe kings; tethey; api
and; sandaranamthe audience; aureof Lord Ka; pratyaikan
awaited; yatbecause; mumukavabeing eager for liberation.
Thus addressed, the messenger departed and accurately relayed the
Lord's message to the kings. Eager for freedom, they then waited
expectantly for their meeting with Lord Ka.
The great Vaiava scholar rla Jva Gosvm comments here that by
force of circumstances the kings began focusing their attention on Lord
Ka alone.
TEXT 21
narta-sauvra-mars
trtv vinaana hari
girn nadr atyya
pura-grma-vrajkarn
narta-sauvra-marnnarta (the province of Dvrak), Sauvra (eastern
Gujarat) and the desert (of Rajasthan); trtvcrossing through;
vinaanamVinaana, the district of Kuruketra; hariLord Ka;
girnhills; nadand rivers; atyyapassing; puracities; grma
villages; vrajacow pastures; karnand quarries.
As He traveled through the provinces of narta, Sauvra, Marudea and
Vinaana, Lord Hari crossed rivers and passed mountains, cities,
villages, cow pastures and quarries.

2032

TEXT 22
tato dadvat trtv
mukundo 'tha sarasvatm
pacln atha matsy ca
akra-prastham athgamat
tatathen; dadvatmthe river Dadvat; trtvcrossing;
mukundaLord Ka; athathen; sarasvatmthe river Sarasvat;
paclnthe Pacla province; athathen; matsynthe Matsya
province; caalso; akra-prasthamto Indraprastha; athaand;
gamatHe came.
After crossing the rivers Dadvat and Sarasvat, He passed through
Pacla and Matsya and finally came to Indraprastha.
TEXT 23
tam upgatam karya
prto durdarana nnm
ajta-atrur niragt
sopadhyya suhd-vta
tamHim; upgatamarrived; karyahearing; prtapleased;
durdaranamrarely seen; nmby humans; ajta-atruKing
Yudhihira, whose enemy was never born; niragtcame out; sawith;
upadhyyahis priests; suhtby relatives; vtasurrounded.
King Yudhihira was delighted to hear that the Lord, whom human
beings rarely see, had now arrived. Accompanied by his priests and
dear associates, the King came out to meet Lord Ka.
TEXT 24
gta-vditra-ghoea
brahma-ghoea bhyas
abhyayt sa hkea
pr pram ivdta
gtaof song; vditraand instrumental music; ghoeawith the
sound; brahmaof the Vedas; ghoeawith the sound; bhyas

2033

abundant; abhyaytwent forth; sahe; hkeamto Lord Ka;

prthe senses; pramconsciousness, or the air of life; ivaas;
dtareverential.
As songs and musical instruments resounded along with the loud
vibration of Vedic hymns, the King went forth with great reverence to
meet Lord Hkea, just as the senses go forth to meet the
consciousness of life.
Lord Ka is here described as Hkea, the Lord of the senses, and King
Yudhihira's rushing to the Lord is compared to the senses eagerly
joining the consciousness of life. Without consciousness, the senses are
useless; indeed, the senses function through consciousness. Similarly,
when the individual souls are bereft of Ka consciousness, love of God,
they enter into a useless and illusory struggle called material existence.
Pure devotees like King Yudhihira are never bereft of the Lord's
association, for they keep Him always within their heart, and yet they feel
special ecstasy when they see the Lord after long separation, as described
here.
TEXT 25
dv viklinna-hdaya
ka snehena pava
cird da priyatama
sasvaje 'tha puna puna
dvseeing; viklinnamelted; hdayahis heart; kamLord
Ka; snehenawith affection; pavathe son of Pu; cirtafter
a long time; damseen; priya-tamamhis dearmost friend; sasvajehe
embraced Him; athathereupon; puna punaagain and again.
The heart of King Yudhihira melted with affection when he saw his
dearmost friend, Lord Ka, after such a long separation, and he
embraced the Lord again and again.
TEXT 26
dorbhy parivajya rammallaya
mukunda-gtra n-patir hatubha
lebhe par nirvtim aru-locano

2034

hyat-tanur vismta-loka-vibhrama
dorbhymwith his arms; parivajyaembracing; ramof the goddess
of fortune; amalafaultless; alayamthe abode; mukundaof Lord
Ka; gtramthe body; n-patithe king; hatadestroyed; aubha
all of whose bad fortune; lebheachieved; parmthe highest; nirvtim
joy; arutears; locanain whose eyes; hyatexhilarated; tanu
whose body; vismtaforgetting; lokaof the mundane realm;
vibhramathe illusory affairs.
The eternal form of Lord Ka is the everlasting residence of the
goddess of fortune. As soon as King Yudhihira embraced Him, the
King became free of all the contamination of material existence. He
immediately felt transcendental bliss and merged in an ocean of
happiness. There were tears in his eyes, and his body shook due to
ecstasy. He completely forgot that he was living in this material world.
The above translation is taken from rla Prabhupda's Ka.
TEXT 27
ta mtuleya parirabhya nirvto
bhma smayan prema-jalkulendriya
yamau kir ca suhttama mud
pravddha-bp parirebhire 'cyutam
tamHim; mtuleyamhis mother's brother's son; parirabhya
embracing; nirvtafilled with joy; bhmaBhmasena; smayan
laughing; premadue to love; jalawith the water (tears); kulafilled;
indriyawhose eyes; yamauthe twins (Nakula and Sahadeva); kirt
Arjuna; caand; suht-tamamtheir dearmost friend; mudwith
pleasure; pravddhaprofuse; bpwhose tears; parirebhirethey
embraced; acyutamthe infallible Lord.
Then Bhma, his eyes brimming with tears, laughed with joy as he
embraced his maternal cousin, Ka. Arjuna and the twinsNakula
and Sahadevaalso joyfully embraced their dearmost friend, the
infallible Lord, and they cried profusely.
TEXT 28

2035

arjunena parivakto
yambhym abhivdita
brhmaebhyo namasktya
vddhebhya ca yathrhata
mnino mnaym sa
kuru-sjaya-kaikayn
arjunenaby Arjuna; parivaktaembraced; yambhymby the twins;
abhivditaoffered obeisances; brhmaebhyato the brhmaas;
namasktyabowing down; vddhebhyato the elders; caand; yatharhataaccording to etiquette; mninathe honorable ones; mnaym
saHe honored; kuru-sjaya-kaikaynthe Kurus, Sjayas and
Kaikayas.
After Arjuna had embraced Him once more and Nakula and Sahadeva
had offered Him their obeisances, Lord Ka bowed down to the
brhmaas and elders present, thus properly honoring the respectable
members of the Kuru, Sjaya and Kaikaya clans.
rla rdhara Svm mentions that since Arjuna was considered Lord
Ka's social equal, when Arjuna tried to bow down to Him, Lord Ka
held Arjuna by his arms so that he could only embrace Him. The twins,
however, being junior cousins, bowed down and grasped Lord Ka's
feet.
TEXT 29
sta-mgadha-gandharv
vandina copamantria
mdaga-akha-paaha
v-paava-gomukhai
brhma cravindka
tuuvur nantur jagu
stabards; mgadhachroniclers; gandharvdemigods known for
their singing; vandinaeulogists; caand; upamantriajesters;
mdagawith mdaga drums; akhaconchshells; paaha
kettledrums; vvs; paava-a smaller drum; gomukhaiand
gomukha horns; brhma-brhmaas; ca-as well; aravinda-akamthe
lotus-eyed Lord; tuuvuglorified with hymns; nantudanced;

2036

jagu-sang.
Stas, Mgadhas, Gandharvas, Vands, jesters and brhmaas all
glorified the lotus-eyed Lordsome reciting prayers, some dancing and
singingas mdagas, conchshells, kettledrums, vs, paavas and
gomukhas resounded.
TEXT 30
eva suhdbhi paryasta
puya-loka-ikhmai
sastyamno bhagavn
vivelakta puram
evamthus; su-hdbhiby His well-wishing relatives; paryasta
surrounded; puya-lokaof persons of pious renown; ikh-maithe
crest jewel; sastyamnabeing glorified; bhagavnthe Supreme
Lord; viveaentered; alaktamdecorated; puramthe city.
Thus surrounded by His well-wishing relatives and praised on all sides,
Lord Ka, the crest jewel of the justly renowned, entered the
decorated city.
rla Prabhupda writes, "While Lord Ka was entering the city, all the
people were talking among themselves about the glories of the Lord,
praising His transcendental name, quality, form, etc."
TEXTS 31-32
sasikta-vartma kari mada-gandha-toyai
citra-dhvajai kanaka-toraa-pra-kumbhai
mtmabhir nava-dukla-vibhaa-sraggandhair nbhir yuvatibhi ca virjamnam
uddpta-dpa-balibhi prati-sadma jla
niryta-dhpa-rucira vilasat-patkam
mrdhanya-hema-kalaai rajatoru-gair
jua dadara bhavanai kuru-rja-dhma
sasiktasprinkled with water; vartmawhose roads; karimof
elephants; madaof the liquid exuding from their foreheads; gandha

2037

fragrant; toyaiwith the water; citracolorful; dhvajaiwith flags;

kanakagolden; toraawith gateways; pra-kumbhaiand full
waterpots; madecorated; tmabhiwhose bodies; navanew;
duklawith fine garments; vibhaaornaments; srakflower
garlands; gandhaiand aromatic sandalwood paste; nbhiwith men;
yuvatibhiwith young women; caalso; virjamnamresplendent;
uddptalit; dpawith lamps; balibhiand offerings of tribute; prati
each; sadmahome; jlafrom the holes of latticed windows; niryta
drifting; dhpawith incense smoke; ruciramattractive; vilasat-waving;
patkamwith banners; mrdhanyaon the roofs; hema-gold; kalaai
with domes; rajataof silver; urularge; gaiwith platforms;
juamadorned; dadaraHe saw; bhavanai-with homes; kuru-rjaof
the King of the Kurus; dhmathe domain.
The roads of Indraprastha were sprinkled with water perfumed by the
liquid from elephants' foreheads, and colorful flags, golden gateways
and full waterpots enhanced the city's splendor. Men and young girls
were beautifully arrayed in fine, new garments, adorned with flower
garlands and ornaments, and anointed with aromatic sandalwood paste.
Every home displayed glowing lamps and respectful offerings, and from
the holes of the latticed windows drifted incense, further beautifying
the city. Banners waved, and the roofs were decorated with golden
domes on broad silver bases. Thus Lord Ka saw the royal city of the
King of the Kurus.
rla Prabhupda adds in this connection: "Lord Ka thus entered the
city of the Pavas, enjoyed the beautiful atmosphere and slowly
proceeded ahead."
TEXT 33
prpta niamya nara-locana-pna-ptram
autsukya-vilathita-kea-dukla-bandh
sadyo visjya gha-karma pat ca talpe
drau yayur yuvataya sma narendra-mrge
prptamarrived; niamyahearing; naraof men; locanaof the eyes;
pnaof drinking; ptramthe object, or reservoir; autsukyaout of
their eagerness; vilathitaloosened; keatheir hair; duklaof their
dresses; bandhand the knots; sadyaimmediately; visjya

2038

abandoning; ghaof the household; karmatheir work; patntheir

husbands; caand; talpein bed; draumto see; yayuwent;
yuvatayathe young girls; smaindeed; nara-indraof the king;
mrgeonto the road.
When the young women of the city heard that Lord Ka, the reservoir
of pleasure for human eyes, had arrived, they hurriedly went onto the
royal road to see Him. They abandoned their household duties and even
left their husbands in bed, and in their eagerness the knots of their hair
and garments came loose.
TEXT 34
tasmin su-sakula ibhva-ratha-dvipadbhi
kam sa-bhryam upalabhya ghdhirh
nryo vikrya kusumair manasopaguhya
su-svgata vidadhur utsmaya-vkitena
tasminon that (road); suvery; sakulecrowded; ibhawith
elephants; avahorses; rathachariots; dvi-padbhiand foot soldiers;
kamLord Ka; sa-bhryamwith His wives; upalabhyacatching
sight of; ghaof the homes; adhirhhaving climbed to the tops;
nryathe women; vikryascattering; kusumaiflowers; manasin
their minds; upaguhyaembracing Him; su-svgatamheartfelt welcome;
vidadhuthey gave Him; utsmayabroadly smiling; vkitenawith
their glances.
The royal road being quite crowded with elephants, horses, chariots
and foot soldiers, the women climbed to the top of their houses, where
they caught sight of Lord Ka and His queens. The city ladies
scattered flowers upon the Lord, embraced Him in their minds and
expressed their heartfelt welcome with broadly smiling glances.
rla rdhara Svm comments that the ladies communicated through
their affectionate glances, their eager inquiries as to the comfort of Lord
Ka's trip, and so on. In other words, in their ecstasy they intensely
desired to serve the Lord.
TEXT 35
cu striya pathi nirkya mukunda-patns

2039

tr yathoupa-sah kim akry ambhi

yac caku purua-maulir udra-hsa
llvaloka-kalayotsavam tanoti
cusaid; striyathe women; pathiupon the road; nirkyaseeing;
mukundaof Lord Ka; patnthe wives; trstars; yathlike;
uu-pathe moon; sahaccompanying; kimwhat; akriwas done;
ambhiby them; yatsince; cakumfor their eyes; puruaof
men; maulithe diadem; udrawide; hsawith smiles; llplayful;
avalokaof His glances; kalaywith a small portion; utsavama
festival; tanotiHe bestows.
Observing Lord Mukunda's wives passing on the road like stars
accompanying the moon, the women exclaimed, "What have these
ladies done so that the best of men bestows upon their eyes the joy of
His generous smiles and playful sidelong glances?"
TEXT 36
tatra tatropasagamya
paur magala-paya
cakru sapary kya
re-mukhy hatainasa
tatra tatrain various places; upasagamyaapproaching; paur
citizens of the city; magalaauspicious offerings; payain their
hands; cakruperformed; saparymworship; kyafor Lord
Ka; reof occupational guilds; mukhythe leaders; hata
eradicated; enasawhose sins.
In various places citizens of the city came forward holding auspicious
offerings for Lord Ka, and sinless leaders of occupational guilds
came forward to worship the Lord.
rla Prabhupda writes, "While Lord Ka was thus passing on the road,
at intervals some of the opulent citizens, who were all rich, respect able
and freed from sinful activities, presented auspicious articles to the Lord,
just to offer Him a reception to the city. Thus they worshiped Him as
humble servitors."

2040

TEXT 37
anta-pura-janai prty
mukunda phulla-locanai
sa-sambhramair abhyupeta
prviad rja-mandiram
anta-puraof the imperial precinct; janaiby the people; prty
lovingly; mukundaLord Ka; phullablossoming; locanaiwhose
eyes; sa-sambhramaiin a flurry; abhyupetaapproached with
greetings; prviatHe entered; rjaroyal; mandiramthe palace.
With wide-open eyes, the members of the royal household came
forward in a flurry to lovingly greet Lord Mukunda, and thus the Lord
entered the royal palace.
TEXT 38
pth vilokya bhrtreya
ka tri-bhuvanevaram
prttmotthya paryakt
sa-snu pariasvaje
pthQueen Kunt; vilokyaseeing; bhrtreyamher brother's son;
kamLord Ka; tri-bhuvanaof the three worlds; varamthe
master; prtafull of love; tmwhose heart; utthyarising;
paryaktfrom her couch; sa-snutogether with her daughter-in-law
(Draupad); pariasvajeembraced.
When Queen Pth saw her nephew Ka, the master of the three
worlds, her heart became filled with love. Rising from her couch with
her daughter-in-law, she embraced the Lord.
Queen Kunt's daughter-in-law is the famous Draupad.
TEXT 39
govinda gham nya
deva-deveam dta
pjy nvidat ktya
pramodopahato npa

2041

govindamLord Ka; ghamto His quarters; nyabringing; deva

of all gods; deva-amthe Supreme God and controller; dta
reverential; pjymin the ritual worship; na avidatdid not know;
ktyamthe details of performance; pramodaby his great joy;
upahataoverwhelmed; npathe King.
King Yudhihira respectfully brought Lord Govinda, the Supreme God
of gods, to his personal quarters. The King was so overcome with joy
that he could not remember all the rituals of worship.
rla Prabhupda writes, "As he brought Ka within the palace, King
Yudhihira became so confused in his jubilation that he practically forgot
what he was to do at that time in order to receive Ka and worship Him
properly."
TEXT 40
pit-svasur guru-str
ka cakre 'bhivdanam
svaya ca kay rjan
bhaginy cbhivandita
pitHis father's; svasuof the sister (Kunt); guruof His elders;
strmand of the wives; kaLord Ka; cakreperformed;
abhivdanamoffering of obeisances; svayamHimself; caand;
kayby K (Draupad); rjanO King (Parkit); bhaginyby
His sister (Subhadr); caalso; abhivanditabowed down to.
Lord Ka bowed down to His aunt and the wives of His elders, O
King, and then Draupad and the Lord's sister bowed down to Him.
rla Prabhupda writes, "Lord Ka delightfully offered His respectful
obeisances to Kunt and other elderly ladies of the palace. His younger
sister, Subhadr, was also standing there with Draupad, and both offered
their respectful obeisances unto the lotus feet of the Lord."
TEXTS 41-42
vav sacodit k
ka-patn ca sarvaa
narca rukmi saty
bhadr jmbavat tath

2042

klind mitravind ca
aiby ngnajit satm
any cbhygat ys tu
vsa-sra-maandibhi
varvby her mother-in-law (Kunt); sacoditencouraged; k
Draupad; ka-patnKa's wives; caand; sarvaaall of them;
narcashe worshiped; rukmimRukmi; satymSatyabhm;
bhadrm jmbavatmBhadr and Jmbavat; tathalso; klindm
mitravindm caKlind and Mitravind; aibymthe descendant of
King ibi; ngnajitmNgnajit; satmchaste; anyothers; caas
well; abhygatthose who had come there; ywho; tuand;
vsawith clothing; srakflower garlands; maanajewelry;
dibhiand so on.
Encouraged by her mother-in-law, Draupad worshiped all of Lord
Ka's wives, including Rukmi; Satyabhm; Bhadr; Jmbavat;
Klind; Mitravind, the descendant of ibi; the chaste Ngnajit; and
the other queens of the Lord who were present. Draupad honored them
all with such gifts as clothing, flower garlands and jewelry.
TEXT 43
sukha nivsaym sa
dharma-rjo janrdanam
sa-sainya snugmatya
sa-bhrya ca nava navam
sukhamcomfortably; nivsaym saaccommodated; dharma-rja-the
king of religiosity, Yudhihira; janrdanamLord Ka; sa-sainyam
with His army; sa-anugawith His servants; amatyamand ministers; sabhryamwith His wives; caand; navam navamnewer and newer.
King Yudhihira arranged for Ka's rest and saw to it that all who
came along with Himnamely His queens, soldiers, ministers and
secretarieswere comfortably situated. He arranged that they would
experience a new feature of reception every day while staying as guests
of the Pavas.
This translation is taken from rla Prabhupda's Ka.

2043

TEXTS 44-45
tarpayitv khavena
vahni phlguna-sayuta
mocayitv maya yena
rje divy sabh kt
uvsa katicin msn
rja priya-cikray
viharan ratham ruhya
phlgunena bhaair vta
tarpayitvsatisfying; khavenawith the Khava forest; vahnim
the fire-god; phlgunaby Arjuna; sayutaaccompanied; mocayitv
saving; mayamthe demon Maya; yenaby whom; rjefor the King
(Yudhihira); divycelestial; sabhassembly hall; ktmade;
uvsaHe resided; katicitseveral; msnmonths; rjato the King;
priyapleasure; cikraywith a desire to give; viharansporting;
rathamHis chariot; ruhyariding; phlgunenawith Arjuna;
bhaaiby guards; vtasurrounded.
Desiring to please King Yudhihira, the Lord resided at Indraprastha
for several months. During His stay, He and Arjuna satisfied the firegod by offering him the Khava forest, and they saved Maya Dnava,
who then built King Yudhihira a celestial assembly hall. The Lord also
took the opportunity to go riding in His chariot in the company of
Arjuna, surrounded by a retinue of soldiers.
rla Prabhupda writes in Ka, "It was during this time that Lord r
Ka, with the help of Arjuna, for the satisfaction of the fire-god, Agni,
allowed Agni to devour the Khava forest. During the forest fire, Ka
saved the demon Maysura, who was hiding in the forest. Upon being
saved, Maysura felt obliged to the Pavas and Lord Ka, and he
constructed a wonderful assembly house within the city of Hastinpura.
In this way, Lord Ka, in order to please King Yudhihira, remained in
the city of Hastinpura for several months. During His stay, He enjoyed
strolling here and there. He used to drive on chariots along with Arjuna,
and many warriors and soldiers used to follow them."
Thus end the purports of the humble servants of His Divine Grace A.C.

2044

Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-first Chapter

of the rmad-Bhgavatam, entitled "The Lord Travels to Indraprastha."

2045

72. The Slaying of the Demon Jarsandha

This chapter describes how Lord Ka heard King Yudhihira's request

and then arranged for Bhmasena to defeat Jarsandha.
One day King Yudhihira addressed Lord Ka as He sat in the royal
assembly: "My Lord, I wish to perform the Rjasya sacrifice. In this
sacrifice people uninterested in Your devotional service will be able to see
firsthand the superiority of Your devotees and the inferiority of
nondevotees. They will also be able to see Your lotus feet."
Lord Ka extolled Yudhihira's proposition: "Your scheme is so
excellent that it will spread your fame throughout the universe. Indeed,
all living beings should desire that this sacrifice be performed. To make
this sacrifice possible, however, you must first defeat all the kings of the
earth and collect all the necessary paraphernalia."
Satisfied with Lord Ka's words, King Yudhihira sent his brothers to
conquer the various directions. After they had conquered-or won the
fealty of-the kings in their assigned directions, they brought back
abundant wealth to Yudhihira. They informed him, however, that
Jarsandha could not be defeated. As King Yudhihira pondered how he
could subdue Jarsandha, r Ka revealed to him the means for doing
so, following the previous advice of Uddhava.
Bhma, Arjuna and r Ka then disguised themselves as brhmaas and
went to the palace of Jarsandha, who was very devoted to the
brahminical class. They introduced themselves as brhmaas to King
Jarsandha, flattering him by praising his reputation for hospitality, and
requested him to grant their desire. Seeing the marks of bowstrings on
their limbs, Jarsandha concluded that they were warriors and not
brhmaas, but still, even though fearful, he promised to fulfill whatever
desire they might have. At that point Lord Ka discarded His disguise
and asked Jarsandha to fight Him in one-to-one combat. But Jarsandha
refused, claiming that Ka was a coward because He had once fled the
battlefield. Jarsandha also declined to fight Arjuna on the plea that he
was inferior in age and size. But Bhma he considered a worthy opponent.
Thus Jarsandha handed Bhma a club and took up another himself, and

2046

they all went outside the city to begin the fight.

After the fight had gone on for some time, it became clear that the two
opponents were too equally matched for either to gain victory. Lord Ka
then split a small tree branch in half, thus showing Bhma how to kill
Jarsandha. Bhma threw Jarsandha to the ground, stepped on one of his
legs, seized the other with his arms and proceeded to tear him apart from
his genitals to his head.
Seeing Jarsandha dead, his relatives and subjects cried out in
lamentation. Lord Ka then appointed Jarsandha's son ruler of
Magadha and released the kings Jarsandha had imprisoned.
TEXTS 1-2
r-uka uvca
ekad tu sabh-madhya
sthito munibhir vta
brhmaai katriyair vaiyair
bhrtbhi ca yudhihira
cryai kula-vddhai ca
jti-sambandhi-bndhavai
vatm eva caitem
bhyedam uvca ha
r-uka uvcaukadeva Gosvm said; ekadonce; tuand; sabh
of the royal assembly; madhyein the midst; sthitaseated;
munibhiby sages; vtasurrounded; brhmaai katriyai vaiyai
by brhmaas, katriyas and vaiyas; bhrtbhiby his brothers; ca
and; yudhihiraKing Yudhihira; cryaiby his spiritual masters;
kulaof the family; vddhaiby the elders; caalso; jtiby blood
relatives; sambandhiin-laws; bndhavaiand friends; vatmas
they listened; evaindeed; caand; etemall of them; bhya
addressing (Lord Ka); idamthis; uvca hahe said.
ukadeva Gosvm said: One day, as King Yudhihira sat in the royal
assembly surrounded by eminent sages, brhmaas, katriyas and
vaiyas, and also by his brothers, spiritual masters, family elders, blood
relations, in-laws and friends, he addressed Lord Ka as everyone
listened.

2047

TEXT 3
r-yudhihira uvca
kratu-rjena govinda
rjasyena pvan
yakye vibhtr bhavatas
tat sampdaya na prabho
r-yudhihira uvcar Yudhihira said; kratuof major fire
sacrifices; rjenawith the king; govindaO Ka; rjasyenanamed
Rjasya; pvanpurifying; yakyeI wish to worship; vibht-the
opulent expansions; bhavataof Yourself; tatthat; sampdaya-please
allow to happen; nafor us; prabhoO master.
r Yudhihira said: O Govinda, I desire to worship Your auspicious,
opulent expansions by the Rjasya sacrifice, the king of Vedic
ceremonies. Please make our endeavor a success, my Lord.
rla rdhara Svm states that the word vibht refers to Lord Ka's
expansions (an), and rla Vivantha Cakravart hkura further
explains that here the word vibht refers to Lord Ka's opulent
expansions within this world, such as the demigods and other empowered
beings. Thus rla Prabhupda treats this verse as follows in Ka, the
Supreme Personality of Godhead: "My dear Lord Ka, the sacrifice known
as the Rjasya yaja is to be performed by the emperor, and it is
considered to be the king of all sacrifices. By performing this sacrifice, I
wish to satisfy all the demigods, who are Your empowered representatives
within this material world, and I wish that You will kindly help me in this
great adventure so that it may be successfully executed. As far as the
Pavas are concerned, we have nothing to ask from the demigods. We
are personally satisfied by being Your devotees. As you say in the
Bhagavad-gt, 'Persons who are bewildered by material desires worship
the demigods,' but our purpose is different. I want to perform this
Rjasya sacrifice and invite the demigods to show them that they have
no power independent of You. They are all Your servants, and You are the
Supreme Personality of Godhead. Foolish persons with a poor fund of
knowledge consider Your Lordship an ordinary human being. Sometimes
they try to find fault in You, and sometimes they defame You. Therefore I
wish to perform the Rjasya yaja. I wish to invite all the demigods,
beginning from Lord Brahm, Lord iva and other exalted chiefs of the

2048

heavenly planets, and in that great assembly of the demigods from all
parts of the universe, I want to substantiate that You are the Supreme
Personality of Godhead and that everyone is Your servant."
TEXT 4
tvat-pduke avirata pari ye caranti
dhyyanty abhadra-naane ucayo ganti
vindanti te kamala-nbha bhavpavargam
sate yadi ta ia a nnye
tvatYour; pdukeslippers; aviratamconstantly; parifully; ye
who; carantiserve; dhyyantimeditate upon; abhadraof inauspicious
things; naanewhich (cause) the destruction; ucayapurified;
gantiand describe in their words; vindantiobtain; tethey;
kamala(like a) lotus; nbhaO You whose navel; bhavaof material
life; apavargamthe cessation; sateharbor desires; yadiif; te
they; ia(attain) the desired objects; aO Lord; nanot; anye
other persons.
Purified persons who constantly serve, meditate upon and glorify Your
shoes, which destroy everything inauspicious, are sure to obtain
freedom from material existence, O lotus-naveled one. Even if they
desire something in this world, they obtain it, whereas othersthose
who do not take shelter of Youare never satisfied, O Lord.
rla Prabhupda writes in this connection that liberated, Ka conscious
persons "do not even desire to become freed from this material existence
or to enjoy material opulences; their desires are fulfilled by Ka
conscious activities. As far as we [King Yudhihira] are concerned, we are
fully surrendered unto Your lotus feet, and by Your grace we are so
fortunate to see You personally. Therefore, naturally we have no desire for
material opulences. The verdict of the Vedic wisdom is that You are the
Supreme Personality of Godhead. I want to establish this fact, and I also
want to show the world the difference between accepting You as the
Supreme Personality of Godhead and accepting You as an ordinary
powerful historical person. I wish to show the world that one can attain
the highest perfection of life simply by taking shelter at Your lotus feet,
exactly as one can satisfy the branches, twigs, leaves and flowers of an
entire tree simply by watering the root. Thus, if one takes to Ka

2049

consciousness, his life becomes fulfilled both materially and spiritually."

rla Vivantha Cakravart similarly explains King Yudhihira's
statement: "We feel no great urgency to perform the Rjasya sacrifice,
nor do we have any personal interest, since we are already seeing Your
lotus feet and by Your boundless mercy have been taken into Your
personal association. But in this world there are some whose hearts are
contaminated and who thus think You are not the Supreme Personality of
Godhead but an ordinary man. Or else they find fault with You and even
criticize You. This is an arrow piercing our hearts.
"Therefore, to extract this arrow from our heart, we must call to this
placeon the pretext of the RjasyaBrahm, Rudra and other wise
brahmacrs and demigods who reside in each of the fourteen planetary
systems. When such an exalted congregation has assembled, it will be
incumbent upon them to first arrange for the agra-pj, or the first
worship for the most worthy person present. And when they are directly
shown that You, Lord Ka, are the Supreme Personality of Godhead, the
arrow piercing our heart will be removed."
TEXT 5
tad deva-deva bhavata cararavindasevnubhvam iha payatu loka ea
ye tv bhajanti na bhajanty uta vobhaye
nih pradaraya vibho kuru-sjaynm
tattherefore; deva-devaO Lord of lords; bhavataYour; caraaaravindato the lotus feet; sevof service; anubhvamthe power;
ihain this world; payatumay they see; lokathe populace; ea
this; yewho; tvmYou; bhajantiworship; na bhajantido not
worship; uta vor else; ubhayemof both; nihmthe status;
pradarayaplease show; vibhoO all-powerful one; kuru-sjaynm
of the Kurus and Sjayas.
Therefore, O Lord of lords, let the people of this world see the power of
devotional service rendered to Your lotus feet. Please show them, O
almighty one, the position of those Kurus and Sjayas who worship
You, and the position of those who do not.
Here we clearly see the heart of a preacher. The great devotee Yudhihira
Mahrja implores Lord Ka to demonstrate plainly the result of

2050

worshiping Him and the result of not worshiping Him. If the people of the
world could understand this, they could begin to recognize that Ka is
the Supreme Personality of Godhead and that everyone's ultimate selfinterest lies in surrendering to Him. As confirmed by great authorities,
Yudhihira Mahrja is a pure devotee of the Lord, and thus his actual
motivation in discharging his duties as a king was to establish the
supremacy of Lord Ka as the Supreme Personality of Godhead. This is
the real purport of the activities of the Pavas, which are described in
both the rmad-Bhgavatam and the Mahbhrata.
TEXT 6
na brahmaa sva-para-bheda-matis tava syt
sarvtmana sama-da sva-sukhnubhte
sasevat sura-taror iva te prasda
sevnurpam udayo na viparyayo 'tra
nanot; brahmaaof the Absolute Truth; svaof own; paraand
other's; bhedadifferential; matimentality; tavaof You; sytthere
can be; sarvaof all beings; tmanaof the Soul; samaequal; da
whose vision; svawithin Himself; sukhaof happiness; anubhte
whose experience; sasevatmfor those who properly worship; surataroof the heavenly desire tree; ivaas if; teYour; prasdagrace;
sevwith the service; anurpamin accordance; udayadesirable
results; nanot; viparyayacontradiction; atrain this.
Within Your mind there can be no such differentiation as "This one is
mine, and that is another's," because You are the Supreme Absolute
Truth, the Soul of all beings, always equipoised and enjoying
transcendental happiness within Yourself. Just like the heavenly desire
tree, You bless all who properly worship You, granting their desired
fruits in proportion to the service they render You. There is nothing
wrong in this.
rla rdhara Svm explains that a desire tree has no material
attachments or partiality but simply bestows its fruits upon those who
deserve them, and not upon others. Jva Gosvm Prabhupda adds that a
desire tree does not think, "This person is fit to worship me, but that
other person is not." Rather, a desire tree is satisfied with all who properly
serve it. And the Lord acts in the same way, as explained here by King

2051

Yudhihira.
rla Vivantha Cakravart adds that no one should accuse Lord Ka of
being envious of one person and showing favoritism toward another.
Since the Lord is sva-sukhnubhti, experiencing His own happiness
within Himself, He has nothing to gain or lose in relation to conditioned
souls. Rather, He reciprocates according to how they approach Him. rla
Prabhupda very nicely sums up this point as follows in his rendering of
King Yudhihira's statement: "If one takes to Ka consciousness, his
life becomes fulfilled both materially and spiritually. This does not mean
that You are partial to the Ka conscious person and indifferent to the
non-Ka conscious person. You are equal to everyone; that is Your
declaration. You cannot be partial to one and not interested in others,
because You are sitting in everyone's heart as the Supersoul and giving
everyone the respective results of his fruitive activities. You give every
living entity the chance to enjoy this material world as he desires. As the
Supersoul, You are sitting in the body along with the living entity, giving
him the results of his own actions as well as opportunities to turn toward
Your devotional service by developing Ka consciousness. You openly
declare that one should surrender unto You, giving up all other
engagements, and that You will take charge of him, giving him relief from
the reactions of all sins. You are like the desire tree in the heavenly
planets, which awards benediction according to one's desires. Everyone is
free to achieve the highest perfection, but if one does not so desire, then
Your awarding of lesser benedictions is not due to partiality."
TEXT 7
r-bhagavn uvca
samyag vyavasita rjan
bhavat atru-karana
kaly yena te krtir
lokn anubhaviyati
r-bhagavn uvcathe Supreme Lord said; samyakperfectly;
vyavasitamdetermined; rjanO King; bhavatby you; atruof
enemies; karanaO tormentor; kalyauspicious; yenaby which;
teyour; krtifame; loknall the worlds; anubhaviyatiit will see.
The Supreme Personality of Godhead said: Your decision is perfect, O
King, and thus your noble fame will spread to all the worlds, O

2052

tormentor of your enemies.

Lord Ka here concurs with King Yudhihira's decision that the
Rjasya sacrifice should be performed. The Lord further agrees that there
is nothing unfair in the fact that one result is achieved by those who
worship Him, and another by those who do not. The great Bhgavatam
commentators point out that by addressing King Yudhihira as atrukarana, "tormentor of enemies," Lord Ka is imparting to him the
potency to conquer all the enemy kings. Thus Ka predicted that King
Yudhihira's noble fame would spread to all the worlds, and in fact it has.
TEXT 8
pit-devn
suhdm api na prabho
sarvem api bhtnm
psita kratu-r ayam
mfor the sages; pitdeparted forefathers; devnmand
demigods; suhdmfor the friends; apialso; naour; prabho
master; sarvemfor all; apias well; bhtnmliving beings;
psitadesirable; kratuof major Vedic sacrifices; rking; ayam
this.
Indeed, My lord, for the great sages, the forefathers and the demigods,
for Our well-wishing friends and, indeed, for all living beings, the
performance of this king of Vedic sacrifices is desirable.
TEXT 9
vijitya npatn sarvn
ktv ca jagat vae
sambhtya sarva-sambhrn
harasva mah-kratum
vijityaconquering; n-patnthe kings; sarvnall; ktvmaking;
caand; jagatmthe earth; vaeunder your control; sambhtya
collecting; sarvaall; sambhrnthe paraphernalia; harasvaexecute;
mahgreat; kratumthe sacrifice.
First conquer all kings, bring the earth under your control and collect

2053

all the required paraphernalia; then execute this great sacrifice.

TEXT 10
ete te bhrtaro rja
loka-pla-sambhav
jito 'smy tmavat te 'ha
durjayo yo 'kttmabhi
etethese; teyour; bhrtarabrothers; rjanO King; lokaof the
planets; plafrom the ruling demigods; aaas partial expansions;
sambhavborn;
jitaconquered;
asmiam;
tma-vatselfcontrolled; teby you; ahamI; durjayaunconquerable; yawho;
akta-tmabhiby those who have not conquered their senses.
These brothers of yours, O King, have taken birth as partial expansions
of the demigods ruling various planets. And you are so self-controlled
that you have conquered even Me, who am unconquerable for those
who cannot control their senses.
rla Prabhupda writes in Ka, "It is said that Bhma was born of the
demigod Vyu and that Arjuna was born of the demigod Indra, whereas
King Yudhihira himself was born of the demigod Yamarja." rla
Prabhupda goes on to state, "Lord Ka told King Yudhihira that He
becomes conquered by the love of one who has conquered his senses. One
who has not conquered his senses cannot conquer the Supreme
Personality of Godhead. This is the secret of devotional service.
To conquer the senses means to engage them constantly in the service of
the Lord. The specific qualification of all the Pava brothers was that
they always engaged their senses in the service of the Lord. One who thus
engages his senses becomes purified, and with purified senses one can
actually render service to the Lord. The Lord can thus be conquered by
the devotee through loving transcendental service."
TEXT 11
na kacin mat-para loke
tejas yaas riy
vibhtibhir vbhibhaved
devo 'pi kim u prthiva

2054

nanot; kacitany person; matto Me; paramone who is dedicated;

lokein this world; tejasby his strength; yaasfame; riybeauty;
vibhtibhiopulences; vor; abhibhavet-can overcome; devaa
demigod; apieven; kim uwhat to speak of; prthiva-a ruler of the
earth.
No one in this world, even a demigodwhat to speak of an earthly
kingcan defeat My devotee with his strength, beauty, fame or riches.
Here Lord Ka assures King Yudhihira that he will have no problem
conquering the worldly kings, since the King is a pure devotee and the
Lord's pure devotees can never be conquered, even by the demigods, what
to speak of earthly kings. Although materialists are proud of their power,
fame, beauty and opulence, they can never surpass the pure devotees of
the Lord in any of these categories.
TEXT 12
r-uka uvca
niamya bhagavad-gta
prta phulla-mukhmbuja
bhrtn dig-vijaye 'yukta
viu-tejopabhitn
r-uka uvcar uka said; niamyahearing; bhagavatof the
Supreme Lord; gtamthe song; prtapleased; phullablossoming;
mukhahis face; ambujalotuslike; bhrtnhis brothers; dikof all
the directions; vijayein the conquest; ayuktaengaged; viuof Lord
Viu; tejawith the potency; upabhitnfortified.
ukadeva Gosvm said: Upon hearing these words sung by the
Supreme Lord, King Yudhihira became joyful, and his face blossomed
like a lotus. Thus he sent forth his brothers, who were empowered with
Lord Viu's potency, to conquer all directions.
TEXT 13
sahadeva dakiasym
diat saha sjayai
dii pratcy nakulam
udcy savyascinam

2055

prcy vkodara matsyai

kekayai saha madrakai
sahadevamSahadeva; dakiasymto the south; diathe ordered;
sahawith; sjayaithe warriors of the Sjaya clan; diito the
direction; pratcymwestern; nakulamNakula; udcymto the north;
savyascinamArjuna; prcymto the east; vkodaramBhma;
matsyaithe Matsyas; kekayaithe Kekayas; sahatogether with;
madrakaiand the Madrakas.
He sent Sahadeva to the south with the Sjayas, Nakula to the west
with the Matsyas, Arjuna to the north with the Kekayas, and Bhma to
the east with the Madrakas.
TEXT 14
te vijitya npn vr
jahrur digbhya ojas
ajta-atrave bhri
dravia npa yakyate
tethey; vijityadefeating; npnkings; vrthe heroes; jahru
brought; digbhyafrom the different directions; ojasby their personal
strength; ajta-atraveto Yudhihira Mahrja, whose enemy was never
born; bhriabundant; draviamwealth; npaO King (Parkit);
yakyatewho was intending to perform sacrifice.
After defeating many kings with their prowess, these heroic brothers
brought back abundant wealth for Yudhihira Mahrja, who was
intent on performing the sacrifice, O King.
rla Prabhupda writes, "It may be noted that by dispatching his younger
brothers to conquer in different directions, King Yudhihira did not
actually intend that they declare war with the kings. Actually, the brothers
started for different directions to inform the respective kings about King
Yudhihira's intention to perform the Rjasya sacrifice. The kings were
thus informed that they were required to pay taxes for the execution of
the sacrifice. This payment of taxes to Emperor Yudhihira meant that
the king accepted his subjugation before him. In case of a king's refusal to
act accordingly, there was certainly a fight. Thus by their influence and

2056

strength, the brothers conquered all the kings in different directions, and
they were able to bring in sufficient taxes and presentations. These were
brought before King Yudhihira by his brothers."
TEXT 15
rutvjita jarsandha
npater dhyyato hari
hopya tam evdya
uddhavo yam uvca ha
rutvhearing;
ajitamunconquered;
jarsandhamJarsandha;
npatethe King; dhyyataas he pondered; hariLord Ka;
hatold; upyamthe means; tamto him; evaindeed; dyathe
original person; uddhavaUddhava; yamwhich; uvca hahad
spoken.
When King Yudhihira heard that Jarsandha remained undefeated, he
set to pondering, and then the primeval Lord, Hari, told him the means
Uddhava had described for defeating Jarsandha.
TEXT 16
bhmaseno 'rjuna ko
brahma-linga-dhars traya
jagmur girivraja tta
bhadratha-suto yata
bhmasena arjuna kaBhmasena, Arjuna and Ka; brahmaof
brhmaas; ligathe guises; dharwearing; trayathe three;
jagmuwent; girivrajamto the fortress city Girivraja; ttamy dear
(Parkit); bhadratha-sutathe son of Bhadratha (Jarsandha); yata
where.
Thus Bhmasena, Arjuna and Ka disguised themselves as brhmaas
and went to Girivraja, my dear King, where the son of Bhadratha was
to be found.
TEXT 17
te gatvtithya-vely

2057

gheu gha-medhinam
brahmaya samayceran
rjany brahma-ligina
tethey; gatvgoing; tithyafor receiving uninvited guests;
velymat the appointed hour; gheuin his residence; ghamedhinamfrom the religious householder; brahmayamrespectful to
brhmaas; samayceranbegged; rjanythe kings; brahmaliginaappearing with the signs of brhmaas.
Disguised as brhmaas, the royal warriors approached Jarsandha at
home during the appointed hour for receiving guests. They submitted
their entreaty to that dutiful householder, who was especially respectful
to the brahminical class.
rla Prabhupda writes, "King Jarsandha was a very dutiful householder,
and he had great respect for the brhmaas. He was a great fighter, a
katriya king, but he was never neglectful of the Vedic injunctions.
According to Vedic injunctions, the brhmaas are considered to be the
spiritual masters of all other castes. Lord Ka, Arjuna and Bhmasena
were actually katriyas, but they dressed themselves as brhmaas, and at
the time when King Jarsandha was to give charity to the brhmaas and
receive them as guests, they approached him."
TEXT 18
rjan viddhy atithn prptn
arthino dram gatn
tan na prayaccha bhadra te
yad vaya kmaymahe
rjanO King; viddhiplease know; atithnguests; prptnarrived;
arthinadesirous of gain; dramfrom far away; gatncome; tat
that; nato us; prayacchaplease grant; bhadramall good, te-unto
you; yatwhatever; vayamwe; kmaymaheare desiring.
[Ka, Arjuna and Bhma said:] O King, know us to be needy guests
who have come to you from afar. We wish all good unto you. Please
grant us whatever we desire.

2058

TEXT 19
ki durmara titik
kim akryam asdhubhi
ki na deya vadnyn
ka para sama-darinm
kimwhat; durmaramintolerable; titikmfor the patient; kim
what; akryamimpossible to do; asdhubhifor the impious; kim
what; na deyamimpossible to give away; vadnynmfor the generous;
kawho; paraseparate; samaequal; darinmfor those whose
vision.
What can the tolerant not bear? What will the wicked not do? What will
the generous not give in charity? And who will those of equal vision see
as an outsider?
In the previous verse, Lord Ka and the two Pava brothers, Bhma
and Arjuna, requested Jarsandha to grant them whatever they asked of
him. Here they explain why there is no need for them to specify their
desire.
The cryas comment on this verse as follows: Jarsandha might be
thinking, "What if you request my son, from whom separation would be
intolerable?"
To this possible objection Ka and the Pavas reply, "For a tolerant
person, nothing is intolerable."
Similarly, Jarsandha could object, "What if you ask me to give my body
or my precious jewels and other ornaments, which are meant to be given
to my sons, not to ordinary beggars?"
To this they reply, "For the generous, what is not to be donated in
charity?" In other words, everything is to be given.
Jarsandha might also object that he could be giving charity to his
enemies. To this his guests counter with the statement ka para samadarinm: "For those with equal vision, who is a stranger?"
Thus r Ka and the Pavas encouraged Jarsandha to simply agree
to grant their request without further discussion.
TEXT 20
yo 'nityena arrea
sat geya yao dhruvam

2059

ncinoti svaya kalpa

sa vcya ocya eva sa
yawho; anityenatemporary; arreawith the material body;
satmby saints; geyamto be glorified; yaafame; dhruvam
permanent; na cinotidoes not acquire; svayamhimself; kalpa
capable; sahe; vcyacontemptible; ocyapitiable; evaindeed;
sahe.
He indeed is to be censured and pitied who, though able to do so, fails
to achieve with his temporary body the lasting fame glorified by great
saints.
TEXT 21
haricandro rantideva
uchavtti ibir bali
vydha kapoto bahavo
hy adhruvea dhruva gat
haricandra rantidevaHaricandra and Rantideva; ucha-vtti
Mudgala, who lived by gathering grains left behind in the fields after the
harvest; ibi baliibi and Bali; vydhathe hunter; kapotathe
pigeon; bahavamany; hiindeed; adhruveaby the temporary;
dhruvamto the permanent; gatwent.
Haricandra, Rantideva, Uchavtti Mudgala, ibi, Bali, the legendary
hunter and pigeon, and many others have attained the permanent by
means of the impermanent.
Here Lord Ka and the two Pavas are pointing out to Jarsandha
that one can use the temporary material body to achieve a permanent
situation in life. Because Jarsandha was a materialist, they appealed to his
natural interest in the heavenly planets, where life lasts so long that it
appears permanent to people on earth.
rla rdhara Svm briefly summarizes the history of the personalities
mentioned in this verse: "To pay off his debts to Vivmtra, Haricandra
sold everything he had, including his wife and children. Yet even after
attaining the status of a cala, he did not become discouraged; thus he
went to heaven, together with all the inhabitants of Ayodhy. Rantideva,

2060

after going without even water for forty-eight days, somehow obtained
some food and water, but then some beggars came and he gave it all away
to them. In this way he attained Brahmaloka. Mudgala followed the
practice of gathering grains left behind in the fields after the harvest. Yet
still he was hospitable toward uninvited guests, even after his family had
been suffering in poverty for six months. Thus he also went to
Brahmaloka.
"To protect a pigeon who had taken shelter of him, King ibi gave his
own flesh to a hawk and attained heaven. Bali Mahrja gave all his
property to Lord Hari when the Lord disguised Himself as a dwarf
brhmaa (Vmanadeva), and so Bali gained the Lord's personal
association. The pigeon and his mate gave their own flesh to a hunter as a
show of hospitality, and thus they were taken to heaven in a celestial
airplane. When the hunter understood their situation in the mode of
goodness, he also became renounced, and thus he gave up hunting and
went off to perform severe austerities. Because he was freed of all sins,
after his body burned to death in a forest fire he was elevated to heaven.
Thus many personalities have attained enduring life on higher planets by
means of the temporary material body."
TEXT 22
r-uka uvca
svarair ktibhis ts tu
prakohair jy-hatair api
rjanya-bandhn vijya
da-prvn acintayat
r-uka uvcaukadeva Gosvm said; svaraiby their voices;
ktibhitheir bodily statures; tnthem; tuhowever; prakohai
by (seeing) their forearms; jyby bowstrings; hataiimprinted; api
even; rjanyaof royalty; bandhnas family members; vijya
recognizing; daseen; prvnpreviously; acintayathe considered.
ukadeva Gosvm said: From the sound of their voices, their physical
stature and the marks of bowstrings on their forearms, Jarsandha
could tell that his guests were of the royal order. He began to think he
had seen them somewhere before.
The cryas point out that Jarsandha had seen Lord Ka, Bhmasena

2061

and Arjuna at Draupad's svaya-vara ceremony. Since they had come

begging in the guise of brhmaas, Jarsandha thought they must be lowclass katriyas, as indicated here by the word rjanya-bandhn.
TEXT 23
rjanya-bandhavo hy ete
brahma-ligni bibhrati
dadni bhikita tebhya
tmnam api dustyajam
rjanya-bandhavarelatives of katriyas; hiindeed; etethese;
brahmaof brhmaas; lignithe signs; bibhratithey are wearing;
dadniI should give; bhikitamwhat is begged; tebhyato them;
tmnammy own body; apieven; dustyajamimpossible to give up.
[Jarsandha thought:] These are surely members of the royal order
dressed as brhmaas, but still I must grant their request for charity,
even if they beg me for my own body.
Here Jarsandha reveals his strong commitment to charity, especially
when begged by brhmaas.
TEXTS 24-25
baler nu ryate krtir
vitat dikv akalma
aivaryd bhraitasypi
vipra-vyjena viun
riya jihratendrasya
viave dvija-rpie
jnann api mahm prdd
vryamo 'pi daitya-r
baleof Bali; nuis it not so; ryateare heard; krtithe glories;
vitatwidespread; dikuin all directions; akalmaspotless;
aivarytfrom his powerful position; bhraitasyawho was made to
fall; apieven though; vipraof a brhmaa; vyjenain the guise;
viunby Lord Viu; ryamthe opulence; jihratwho wanted to
take away; indrasyaof Indra; viaveto Viu; dvija-rpieappearing
as a brhmaa; jnanaware; apialthough; mahmthe whole earth;

2062

prdthe gave; vryamabeing forbidden; apieven; daityaof the

demons; rthe king.
Indeed, the spotless glories of Bali Mahrja are heard throughout the
world. Lord Viu, wishing to recover Indra's opulence from Bali,
appeared before him in the guise of a brhmaa and made him fall from
his powerful position. Though aware of the ruse and forbidden by his
guru, Bali, king of the demons, still gave Viu the whole earth in
charity.
TEXT 26
jvat brhmarthya
ko nv artha katra-bandhun
dehena patamnena
nehat vipula yaa
jvatwho is alive; brhmaa-arthyafor the benefit of brhmaas;
kawhat; nuat all; arthause; katra-bandhunwith a fallen
katriya; dehenaby his body; patamnenaabout to fall; na hatwho
is not endeavoring; vipulamfor extensive; yaaglory.
What is the use of an unqualified katriya who goes on living but fails
to gain everlasting glory by working with his perishable body for the
benefit of brhmaas?
TEXT 27
ity udra-mati prha
krjuna-vkodarn
he vipr vriyat kmo
dadmy tma-iro 'pi va
itithus; udragenerous; matiwhose mentality; prhasaid; kaarjuna-vkodarn-to Ka, Arjuna and Bhma; he vipraO learned
brhmaas; vriyatmlet it be chosen; kmawhat you desire;
dadmiI will give; tmamy own; irahead; apieven; vato
you.
[ukadeva Gosvm continued:] Thus making up his mind, the generous

2063

Jarsandha addressed Ka, Arjuna and Bhma: "O learned brhmaas,

choose whatever you wish. I will give it to you, even if it is my own
head."
TEXT 28
r-bhagavn uvca
yuddha no dehi rjendra
dvandvao yadi manyase
yuddhrthino vaya prpt
rjany nnya-kkia
r-bhagavn uvcathe Supreme Lord (Ka) said; yuddhambattle;
nato us; dehiplease give; rja-indraO exalted King; dvandvaa
as a one-on-one duel; yadiif; manyaseyou think it proper; yuddha
for a fight; arthinadesirous; vayamwe; prpthave come here;
rjanymembers of the royal order; nanot; anyaanything else;
kkiawanting.
The Supreme Lord said: O exalted King, give us battle in the form of a
duel, if you think it fitting. We are princes and have come to beg a fight.
We have no other request to make of you.
TEXT 29
asau vkodara prthas
tasya bhrtrjuno hy ayam
anayor mtuleya m
ka jnhi te ripum
asauthat one; vkodaraBhma; prthathe son of Pth; tasyahis;
bhrtbrother; arjunaArjuna; hiindeed; ayamthis other;
anayoof the two of them; mtuleyamthe maternal cousin; mmMe;
kamKa; jnhiplease know; teyour; ripumenemy.
Over there is Bhma, son of Pth, and this is his brother Arjuna. Know
Me to be their maternal cousin, Ka, your enemy.
TEXT 30

2064

evam vedito rj
jahsoccai sma mgadha
ha cmarito mand
yuddha tarhi dadmi va
evamthus; veditainvited; rjathe King; jahsalaughed; uccai
out loud; smaindeed; mgadhaJarsandha; hahe said; caand;
amaritaintolerant; mandO fools; yuddhambattle; tarhithen;
dadmiI will give; vato you.
[ukadeva Gosvm continued:] Thus challenged, Magadharja laughed
out loud and contemptuously said, "All right, you fools, I'll give you a
fight!
rla Vivantha Cakravart comments that Jarsandha felt inner
satisfaction because he thought that his enemies had been humiliated by
having to dress like brhmaas to approach him. Thus the crya
understands Jarsandha's mind as follows: "O weak ones, forget the
botheration of fighting. Why not just accept my head? By dressing
yourselves as brhmaas begging charity, you have made your heroism set
like the sun, but if somehow you have not lost your courage, I will give
you battle."
The crya finally points out that the goddess of learning intends the
phrase amarito mand to read amarito 'mand. In other words, Lord
Ka and the Pavas are amand, "never foolish." And that is why
they chose the best tactic for doing away once and for all with the cruel
Jarsandha.
TEXT 31
na tvay bhru yotsye
yudhi viklava-tejas
mathur sva-pur tyaktv
samudra araa gata
nanot; tvaywith You; bhrucowardly; yotsyeI will fight;
yudhiin battle; viklavaimpaired; tejaswhose strength; mathurm
Mathur; svaYour own; purmcity; tyaktvleaving; samudramto
the ocean; araamfor shelter; gatagone.
"But I will not fight with You, Ka, for You are a coward. Your

2065

strength abandoned You in the midst of battle, and You fled Your own
capital of Mathur to take shelter in the sea.
TEXT 32
aya tu vayastulyo
nti-sattvo na me sama
arjuno na bhaved yoddh
bhmas tulya-balo mama
ayamthis; tuon the other hand; vayasin age; atulyaunequal;
nanot; atimuch; sattvahaving strength; nanot; meto me;
samaevenly matched; arjunaArjuna; na bhavetshould not be;
yoddhthe contender; bhmaBhma; tulyaequal; balain
strength; mamawith me.
"As for this one, Arjuna, he is not as old as I, nor is he very strong.
Since he is no match for me, he should not be the contender. Bhma,
however, is as strong as I am."
TEXT 33
ity uktv bhmasenya
prdya mahat gadm
dvity svayam dya
nirjagma purd bahi
itithus; uktvsaying; bhmasenyato Bhmasena; prdyagiving;
mahatma large; gadmclub; dvitymanother; svayamhimself;
dyataking; nirjagmahe went out; purtfrom the city; bahito
the outside.
Having said this, Jarsandha offered Bhmasena a huge club, took up
another himself and went outside the city.
TEXT 34
tata samekhale vrau
sayuktv itaretaram
jaghnatur vajra-kalpbhy

2066

gadbhy raa-durmadau
tatathen; samekhaleon the level fighting grounds; vrauthe two
heroes; sayuktauengaged; itara-itarameach other; jaghnatu
struck; vajra-kalpbhymlike lightning bolts; gadbhymwith their
clubs; raaby the fight; durmadaudriven to a mad fury.
The two heroes thus began battling each other on the level fighting
grounds outside the city. Maddened with the fury of combat, they
struck each other with their lightning-bolt-like clubs.
TEXT 35
maalni vicitri
savya dakiam eva ca
carato uubhe yuddha
naayor iva ragio
maalniarcs; vicitriskillful; savyamto the left; dakiamto
the right; eva caalso; caratoof them who were moving; uubhe
appeared splendid; yuddhamthe fight; naayoof actors; ivalike;
ragioon a stage.
As they skillfully circled left and right, like actors dancing on a stage,
the fight presented a magnificent spectacle.
Jarsandha and Bhma here demonstrate their expertise in the use of
clubs. Thus it can be understood that both fighters were fearless and
steady even in the rage of battle.
TEXT 36
tata caa-ca-abdo
vajra-nipesa-sannibha
gadayo kiptayo rjan
dantayor iva dantino
tatathen; caa-ca-abdathe clattering sound; vajraof lightning;
nipeathe crash; sannibharesembling; gadayoof their clubs;
kiptayobeing swung; rjanO King (Parkit); dantayo-of the tusks;
ivaas if; dantinoof elephants.

2067

When Jarsandha's and Bhmasena's clubs loudly collided, O King, the

sound was like the impact of the big tusks of two fighting elephants, or
the crash of a thunderbolt in a flashing electrical storm.
This translation is based on rla Prabhupda's Ka.
TEXT 37
te vai gade bhuja-javena niptyamne
anyonyato 'sa-kai-pda-karoru-jatrum
cr-babhvatur upetya yathrka-khe
sayudhyator dviradayor iva dpta-manvyo
tethey; vaiindeed; gadethe two clubs; bhujaof their arms;
javenaby the rapid force; niptyamnebeing powerfully swung;
anyonyataagainst one another; asatheir shoulders; kaihips;
pdafeet; karahands; ru-thighs; jatrumand collarbones; cr
crushed; babhvatubecame; upetyacontacting; yathas; arkakhetwo branches of arka trees; sayudhyatofighting vigorously;
dviradayoof a pair of elephants; ivaas; dptainflamed; manvyo
whose anger.
They swung their clubs at each other with such speed and force that as
the clubs struck their shoulders, hips, feet, hands, thighs and
collarbones, the weapons were crushed and broken like branches of
arka trees with which two enraged elephants furiously attack each
other.
TEXT 38
ittha tayo prahatayor gadayor n-vrau
kruddhau sva-muibhir aya-sparaair apim
abdas tayo praharator ibhayor ivsn
nirghta-vajra-paruas tala-tanottha
itthamin this manner; tayotheir; prahatayobeing ruined;
gadayothe clubs; nramong human beings; vrauthe two great
heroes; kruddhauangry; svatheir own; muibhiwith the fists;
ayalike iron; sparaaiwhose touch; apimthey battered;
abdathe sound; tayoof them; praharatostriking; ibhayoof
two elephants; ivaas; stbecame; nirghtacrashing; vajralike

2068

thunder; paruaharsh; talaof their palms; tanaby the hitting;

uttharaised.
Their clubs thus ruined, those great heroes among men angrily
pummeled each other with their iron-hard fists. As they slapped each
other, the sound resembled the crash of elephants colliding or harsh
thunderclaps.
TEXT 39
tayor eva praharato
sama-ik-balaujaso
nirvieam abhd yuddham
aka-javayor npa
tayoof the two; evamthus; praharatostriking; samaequal;
ikwhose training; balastrength; ojasoand stamina; nirvieam
indecisive; abhtwas; yuddhamthe fight; akaundiminished;
javayowhose exertion; npaO King.
As they thus fought, this contest between opponents of equal training,
strength and stamina reached no conclusion. And so they kept on
fighting, O King, without any letup.
Some cryas include the following two verses in the text of this chapter,
and rla Prabhupda has also translated them in Ka:
eva tayor mah-rja
yudhyato sapta-viati
dinni niragas tatra
suhd-van nii tihato
ekad mtuleya vai
prha rjan vkodara
na akto 'ha jarsandha
nirjetu yudhi mdhava
"Thus, O King, they continued to fight for twenty-seven days. At the end
of each day's fighting, both lived at night as friends in Jarsandha's palace.
Then on the twenty-eighth day, O King, Vkodara [Bhma] told his

2069

maternal cousin, 'Mdhava, I cannot defeat Jarsandha in battle.' "

TEXT 40
atror janma-mt vidv
jvita ca jar-ktam
prtham pyyayan svena
tejascintayad dhari
atroof the enemy; janmathe birth; mtand death; vidvn
knowing; jvitamthe bringing to life; caand; jarby the demoness
Jar; ktamdone; prthamBhma, the son of Pth; pyyayan
empowering; svenawith His own; tejaspotency; acintayatthought;
hariLord Ka.
Lord Ka knew the secret of His enemy Jarsandha's birth and death,
and also how he had been given life by the demoness Jar. Considering
all this, Lord Ka imparted His special power to Bhma.
rla Prabhupda writes that Lord Ka "knew the mystery of the birth of
Jarsandha. Jarsandha was born in two different parts from two different
mothers. When his father saw that the baby was useless, he threw the two
parts in the forest, where they were later found by a black-hearted witch
named Jar. She managed to join the two parts of the baby from top to
bottom. Knowing this, Lord Ka therefore also knew how to kill him."
TEXT 41
sacintyr-vadhopya
bhmasymogha-darana
daraym sa viapa
payann iva sajay
sacintyahaving thought; aritheir enemy; vadhafor killing;
upyamabout the means; bhmasyato Bhma; amogha-daranathe
Supreme Lord, whose vision is infallible; daraym sashowed;
viapama tree branch; payantearing apart; ivaas if; sajayas a
sign.
Having determined how to kill the enemy, that Lord of infallible vision
made a sign to Bhma by tearing in half a small branch of a tree.

2070

TEXT 42
tad vijya mah-sattvo
bhma praharat vara
ghtv pdayo atru
ptaym sa bh-tale
tatthat;
vijyaunderstanding;
mahgreat;
sattvawhose
strength; bhmaBhma; praharatmof fighters; varathe best;
ghtvseizing; pdayoby the feet; atrumhis enemy; ptaym
asahe made him fall; bh-taleto the ground.
Understanding this sign, mighty Bhma, the best of fighters, seized his
opponent by the feet and threw him to the ground.
TEXT 43
ekam pda padkramya
dorbhym anya praghya sa
gudata paym sa
kham iva mah-gaja
ekamone; pdamleg; padwith his foot; kramyastanding on top
of; dorbhymwith his two hands; anyamthe other; praghyataking
hold of; sahe; gudatabeginning from the anus; paym satore
him asunder; khma tree branch; ivaas; mahgreat; gajaan
elephant.
Bhma pressed down on one leg with his foot while grabbing
Jarsandha's other leg in his hands, and just as a great elephant might
break the branch of a tree, Bhma tore Jarsandha apart from the anus
upward.
TEXT 44
eka-pdoru-vaakai-pha-stansake
eka-bhv-aki-bhr-kare
akale dadu praj
ekawith one; pdaleg; ruthigh; vaatesticle; katihip;

2071

phaside of the back; stanachest; asakeand shoulder; ekawith

one; bhuarm; akieye; bhreyebrow; kareand ear; akaletwo
pieces; dadusaw; prajthe citizens.
The King's subjects then saw him lying in two separate pieces, each
with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow and
ear, and with half a back and chest.
TEXT 45
hh-kro mahn sn
nihate magadhevare
pjaym satur bhma
parirabhya jaycyatau
hh-kraa cry of lamentation; mahngreat; starose; nihate
having been killed; magadha-varethe lord of the Magadha province;
pjaym satuthe two of them honored; bhmamBhma;
parirabhyaembracing; jayaArjuna; acyutauand Ka.
With the death of the lord of Magadha, a great cry of lamentation arose,
while Arjuna and Ka congratulated Bhma by embracing him.
TEXT 46
sahadeva tat-tanaya
bhagavn bhta-bhvana
abhyaicad ameytm
magadhn pati prabhu
mocaym sa rjanyn
saruddh mgadhena ye
sahadevamnamed Sahadeva; tathis (Jarsandha's); tanayamson;
bhagavnthe Personality of Godhead; bhtaof all living beings;
bhvanathe sustainer; abhyaicatcoronated; ameya-tmthe
immeasurable one; magadhnmof the Magadhas; patimas the master;
prabhuthe Lord; mocaym saHe released; rjanynthe kings;
saruddhimprisoned; mgadhenaby Jarsandha; yewho.
The immeasurable Supreme Personality of Godhead, the sustainer and

2072

benefactor of all living beings, coronated Jarsandha's son, Sahadeva, as

the new ruler of the Magadhas. The Lord then freed all the kings
Jarsandha had imprisoned.
rla Prabhupda writes, "Although Jarsandha was killed, neither Ka
nor the two Pava brothers made a claim to the throne. Their purpose
in killing Jarsandha was to stop him from creating a disturbance against
the proper discharge of world peace. A demon always creates
disturbances, whereas a demigod always tries to keep peace in the world.
The mission of Lord Ka is to give protection to the righteous persons
and to kill the demons who disturb a peaceful situation. Therefore Lord
Ka immediately called for the son of Jarsandha, whose name was
Sahadeva, and with due ritualistic ceremonies He asked him to occupy the
seat of his father and reign over the kingdom peacefully. Lord Ka is the
master of the whole cosmic creation, and He wants everyone to live
peacefully and execute Ka consciousness. After installing Sahadeva on
the throne, He released all the kings and princes who had been
imprisoned unnecessarily by Jarsandha."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-second
Chapter, of the rmad-Bhgavatam, entitled "The Slaying of the Demon
Jarsandha."

2073

73. Lord Ka Blesses the Liberated Kings

This chapter relates how Lord r Ka, after freeing the kings
imprisoned by Jarsandha, mercifully gave them His audience and
bestowed royal gifts upon them.
When Lord Ka freed the 20,800 kings Jarsandha had imprisoned, they
immediately fell to the ground to pay Him obeisances. Then they stood
with joined palms and began to pray to Him. Seeing their imprisonment
as an act of mercy by the Lord to smash their false pride, the kings prayed
only to be granted whatever would facilitate their perpetual remembrance
of His lotus feet.
The Lord assured the kings that their prayer would be fulfilled. He
instructed them, "Worship Me by performing Vedic sacrifices, and protect
your subjects in accordance with the principles of religion. Fixing your
minds on Me, beget progeny, and remain always equipoised in happiness
and distress. Thus at the end of your lives you will surely attain Me."
Lord Ka then saw to it that the kings were properly bathed and
dressed, and He had Sahadeva offer them flower garlands, sandalwood
pulp, fine clothing and other things suitable for kings. After having them
adorned with jewels and golden ornaments, He seated them on chariots
and sent them off to their respective kingdoms. In accordance with the
orders the Lord had given them, they began to carry out their various
duties once again.
Lord Ka, Bhma and Arjuna then departed for Indraprastha, where they
met with King Yudhihira and related to him everything that had
happened.
TEXTS 1-6
r-uka uvca
ayute dve atny aau
niruddh yudhi nirjit
te nirgat giridroy
malin mala-vsasa

2074

kut-km uka-vadan
sarodha-parikarit
dadus te ghana-yma
pta-kaueya-vsasam
rvatska catur-bhu
padma-garbhruekaam
cru-prasanna-vadana
sphuran-makara-kualam
padma-hasta gad-akha
rathgair upalakitam
kira-hra-kaakakai-strgadcitam
bhrjad-vara-mai-grva
nivta vana-mlay
pibanta iva cakurbhy
lihanta iva jihvay
jighranta iva nsbhy
rambhanta iva bhubhi
praemur hata-ppmno
mrdhabhi pdayor hare
r-uka uvcaukadeva Gosvm said; ayuteten thousands; dve
two; atnihundreds; aaueight; niruddhimprisoned; yudhiin
battle; nirjitdefeated; tethey; nirgatcoming out; giridroym
in the fortress of Giridro, Jarsandha's capital; malindirty; mala
dirty; vsasawhose clothes; kutby hunger; kmemaciated;
ukadried up; vadanfaces; sarodhaby their bondage;
parikaritgreatly weakened; dadusaw; tethey; ghanalike a
cloud; ymamdark blue; ptayellow; kaueyaof silk; vsasam
whose clothing; rvatsaby the distinctive sign known as rvatsa;
akammarked; catufour; bhumhaving arms; padmaof a lotus;
garbhalike the whorl; aruapink; kaameyes; crucharming;
prasannaand pleasant; vadanamface; sphuratgleaming; makara
shaped like sea monsters; kualamwith earrings; padmaa lotus;
hastamin His hand; gadby His club; akhaconchshell; rathaagaiand disc weapon; upalakitamidentified; kirawith a helmet;

2075

hrajeweled necklace; kaakagold bracelets; kai-strabelt;

agadaand armlets; acitamdecorated; bhrjatbrilliant; vara
excellent; maia jewel (the Kaustubha); grvamon His neck;
nivtamhanging (from His neck); vanaof forest flowers; mlaywith
a garland; pibantadrinking; ivaas if; cakurbhymwith their eyes;
lihantalicking; ivaas if; jihvaywith their tongues; jighranta
smelling; ivaas if; nsbhymwith their nostrils; rambhanta
embracing; ivaas if; bhubhiwith their arms; praemuthey bowed
down; hatadestroyed; ppmnawhose sins; mrdhabhiwith their
heads; pdayoat the feet; hareof Lord Ka.
ukadeva Gosvm said: Jarsandha had defeated 20,800 kings in
combat and thrown them into prison. As these kings emerged from the
Giridro fortress, they appeared dirty and shabbily dressed. They were
emaciated by hunger, their faces were dried up, and they were greatly
weakened by their long imprisonment.
The kings then beheld the Lord before them. His complexion was dark
blue like the color of a cloud, and He wore a yellow silk garment. He
was distinguished by the rvatsa mark on His chest, His four mighty
arms, the pinkish hue of His eyes, which resembled the whorl of a
lotus, His lovely, cheerful face, His gleaming makara earrings and the
lotus, club, conchshell and disc in His hands. A helmet, a jeweled
necklace, a golden belt, and golden bracelets and armlets decorated His
form, and on His neck He wore both the brilliant, precious Kaustubha
gem and a garland of forest flowers. The kings seemed to drink His
beauty with their eyes, lick Him with their tongues, relish His fragrance
with their nostrils and embrace Him with their arms. Their past sins
now eradicated, the kings all bowed down to Lord Hari, placing their
heads at His feet.
TEXT 7
ka-sandaranhlda
dhvasta-sarodhana-klam
praaasur hkea
grbhi prjalayo np
ka-sandaranaof seeing Lord Ka; hldaby the ecstasy;

2076

dhvastaeradicated; sarodhanaof imprisonment; klamwhose

weariness; praaasuthey praised; hk-amthe supreme master
of the senses; grbhiwith their words; prjalayawith joined palms;
npthe kings.
The ecstasy of beholding Lord Ka having dispelled the weariness of
their imprisonment, the kings stood with joined palms and offered
words of praise to that supreme master of the senses.
TEXT 8
rjna cu
namas te deva-devea
prapannrti-harvyaya
prapannn phi na ka
nirvin ghora-saste
rjna cuthe kings said; namaobeisances; teto You; devaof
the demigods; devaof the lords; aO Supreme Lord; prapannaof
those who are surrendered; rtiof the distress; haraO remover;
avyayaO inexhaustible one; prapannnsurrendered; phiplease
save; naus; kaO Ka; nirvindespondent; ghoraterrible;
sastefrom material existence.
The kings said: Obeisances to You, O Lord of the ruling demigods, O
destroyer of Your surrendered devotees' distress. Since we have
surrendered to You, O inexhaustible Ka, please save us from this
terrible material life, which has made us so despondent.
TEXT 9
naina nthnusymo
mgadha madhusdana
anugraho yad bhavato
rj rjya-cyutir vibho
nanot; enamwith this; nthaO master; anusymado we find
fault; mgadhamthe King of Magadha; madhusdanaO Ka;
anugrahamercy; yatsince; bhavataYour; rjmof kings;
rjyafrom their dominion; cyutithe falling; vibhoO almighty one.

2077

O master, Madhusdana, we do not blame this King of Magadha, since

it is actually by Your mercy that kings fall from their royal position, O
almighty Lord.
It is significant that upon seeing Lord Ka and thus becoming purified
of their sins, the kings did not feel any mundane hatred or bitterness
toward Jarsandha, who had imprisoned them. Simply by seeing Lord
Ka, the kings came to the position of Ka consciousness and spoke
these verses, which show deep spiritual wisdom.
TEXT 10
rjyaivarya-madonnaddho
na reyo vindate npa
tvan-my-mohito 'nity
manyate sampado 'cal
rjyawith sovereignty; aivaryaand opulence; madaby the
intoxication; unnaddhabecoming unrestrained; nadoes not; reya
real benefit; vindateobtain; npaa king; tvatYour; myby the
potency of illusion; mohitadeluded; anitytemporary; manyatehe
thinks; sampadaassets; acalpermanent.
Infatuated with his opulence and ruling power, a king loses all selfrestraint and cannot obtain his true welfare. Thus bewildered by Your
illusory energy, he imagines his temporary assets to be permanent.
The word unnaddha indicates that one who is intoxicated by false pride
goes beyond the boundaries of proper behavior. Human life is meant to be
governed by dharma, spiritual principles for gradual advancement to the
perfection of Ka consciousness. Blinded by wealth and power,
however, a foolish person does not hesitate to act whimsically, against the
laws of nature and God. Unfortunately, this is now the situation in the
prosperous Western countries.
TEXT 11
mga-t yath bl
manyanta udakayam
eva vaikrik mym
ayukt vastu cakate

2078

mga-tma mirage; yathas; blmen of childish intelligence;

manyanteconsider; udakaof water; ayama reservoir; evamin the
same way; vaikrikmsubject to transformations; mymthe material
illusion; ayuktthose who lack discrimination; vastusubstance;
cakatesee as.
Just as men of childish intelligence consider a mirage in the desert to be
a pond of water, so those who are irrational look upon the illusory
transformations of My as substantial.
TEXTS 12-13
vaya pur r-mada-naa-dayo
jigaysy itaretara-spdha
ghnanta praj sv ati-nirgh prabho
mtyu puras tvvigaayya durmad
ta eva kdya gabhra-rahas
durante-vryea viclit riya
klena tanv bhavato 'nukampay
vinaa-darp caraau smarma te
vayamwe; purpreviously; rof opulence; madaby the
intoxication; naalost; dayawhose sight; jigaywith the desire
of conquering; asythis (earth); itara-itarawith one another;
spdhaquarreling; ghnantaattacking; prajcitizens; svour
own; atiextremely; nirghcruel; prabhoO Lord; mtyumdeath;
purain front; tvYou; avigaayyadisregarding; durmad
arrogant; tethey (ourselves); evaindeed; kaO Ka; adyanow;
gabhramysterious; rahaswhose movement; durantairresistible;
vryeawhose power; viclitforced to depart; riyafrom our
opulence; klenaby time; tanvYour personal form; bhavataYour;
anukampayby the mercy; vinaadestroyed; darpwhose pride;
caraauthe two feet; smarmamay we remember; teYour.
Previously, blinded by the intoxication of riches, we wanted to conquer
this earth, and thus we fought one another to achieve victory,
mercilessly harassing our own subjects. We arrogantly disregarded You,
O Lord, who stood before us as death. But now, O Ka, that powerful
form of Yours called time, moving mysteriously and irresistibly, has

2079

deprived us of our opulences. Now that You have mercifully destroyed

our pride, we beg simply to remember Your lotus feet.
TEXT 14
atho na rjyam mga-ti-rpita
dehena avat patat ruj bhuv
upsitavya sphaymahe vibho
kriy-phala pretya ca kara-rocanam
atha uhenceforward; nanot; rjyamkingdom; mga-tilike a
mirage; rpitamwhich appears; dehenaby the material body; avat
perpetually; patatsubject to demise; rujmof diseases; bhuvthe
birthplace; upsitavyamto be served; sphaymahedo we hanker for;
vibhoO almighty Lord; kriyof pious work; phalamthe fruit;
pretyahaving passed to the next life; caand; karafor the ears;
rocanamenticement.
Never again will we hanker for a miragelike kingdoma kingdom that
must be slavishly served by this mortal body, which is simply a source
of disease and suffering and which is declining at every moment. Nor, O
almighty Lord, will we hanker to enjoy the heavenly fruits of pious
work in the next life, since the promise of such rewards is simply an
empty enticement for the ears.
One must work very hard to maintain a kingdom or political sovereignty.
And yet the body, which works so hard to maintain one's political power,
is itself doomed. At every moment the mortal body moves toward death,
and all along the way the body is subject to many painful diseases. The
whole affair of mundane power is thus a waste of time for the pure soul,
who needs to revive his dormant Ka consciousness.
The Vedic scriptures and other religious scriptures contain many
promises of prosperity and heavenly enjoyment in the next life for one
who acts piously in this life. Such promises are pleasing to the ears, but
they are nothing more than that. Material enjoyment, whether in heaven
or in hell, is a type of illusion for the pure soul. By the personal
association of Lord Ka, the fortunate kings have now realized the
higher spiritual reality beyond the phantasmagoria of the material
creation.

2080

TEXT 15
ta na samdiopya
yena te carabjayo
smtir yath na viramed
api sasaratm iha
tamthat; nato us; samdiaplease instruct; upyamthe means;
yenaby which; teYour; caraaof the feet; abjayolotuslike;
smtiremembrance; yathas; na virametmay not cease; apieven;
sasaratmfor those traveling through the cycle of birth and death;
ihain this world.
Please tell us how we may constantly remember Your lotus feet, though
we continue in the cycle of birth and death in this world.
One can constantly remember the Lord only by His mercy. Such
remembrance is the easy method to obtain supreme liberation, as
explained in Bhagavad-gt (8.14):
ananya-cet satata
yo m smarati nityaa
tasyha sulabha prtha
nitya-yuktasya yogina
"For one who always remembers Me without deviation, I am easy to
obtain, O son of Pth, because of his constant engagement in devotional
service."
The words api sasaratm iha indicate that the kings were approaching
Lord Ka not merely for liberation but rather for the boon of always
being able to remember His lotus feet. Such constant remembrance is a
symptom of love, and love of Godhead is the actual goal of life.
TEXT 16
kya vsudevya
haraye paramtmane
praata-klea-nya
govindya namo nama
kyato Ka; vsudevyathe son of Vasudeva; harayethe
Supreme Lord, Hari; parama-tmanethe Supersoul; praataof those

2081

who have surrendered; kleaof the distress; nyato the destroyer;

govindyato Govinda; nama namarepeated obeisances.
TEXT 17
r-uka uvca
sastyamno bhagavn
rjabhir mukta-bandhanai
tn ha karuas tta
araya lakay gir
r-uka uvcaukadeva Gosvm said; sastyamabeing nicely
praised; bhagavnthe Supreme Lord; rjabhiby the kings; mukta
freed; bandhanaifrom their bondage; tnto them; haHe spoke;
karuamerciful; ttamy dear (King Parkit); arayathe giver of
shelter; lakaywith gentle; girwords.
ukadeva Gosvm said: Thus the kings, now freed from bondage,
glorified the Supreme Lord. Then, my dear Parkit, that merciful
bestower of shelter spoke to them in a gentle voice.
TEXT 18
r-bhagavn uvca
adya prabhti vo bhp
mayy tmany akhilevare
su-dh jyate bhaktir
bham asita tath
r-bhagavn uvcathe Supreme Lord said; adya prabhtibeginning
from now; vayour; bh-pO kings; mayifor Me; tmanithe Self;
akhilaof all; varethe controller; suvery; dhfirm; jyatewill
arise; bhaktidevotion; bhamassuredly; asitamwhat is desired;
tathso.
The Supreme Personality of Godhead said: From now on, my dear
kings, you will have firm devotion to Me, the Supreme Self and the Lord
of all that be. I assure you this will come to pass, just as you desire.
TEXT 19

2082

diy vyavasita bhp

bhavanta ta-bhia
ry-aivarya-madonnha
paya unmdaka nm
diyfortunate; vyavasitamyour resolve; bhpO kings;
bhavantayou; tatruthfully; bhiaspeaking; rof opulence;
aivaryaand power; madadue to the intoxication; unnhamlack of
restraint; payeI see; unmdakammaddening; nmfor human
beings.
Fortunately you have come to the proper conclusion, my dear kings,
and what you have spoken is true. I can see that human beings' lack of
self-restraint, which arises from their intoxication with opulence and
power, simply leads to madness.
TEXT 20
haihayo nahuo veo
rvao narako 'pare
r-madd bhrait sthnd
deva-daitya-narevar
haihaya nahua veaHaihaya (Krtavrya), Nahua and Vea;
rvaa narakaRvaa and Naraka; apareothers also; rdue to
opulence; madtbecause of their intoxication; bhraitmade to fall;
sthntfrom their positions; devaof demigods; daityademons;
naraand men; varrulers.
Haihaya, Nahua, Vea, Rvaa, Naraka and many other rulers of
demigods, men and demons fell from their elevated positions because of
infatuation with material opulence.
As described by rdhara Svm, because Haihaya stole the desire cow of
Lord Paraurma's father, Jamadagni, Paraurma killed him and his
impudent sons. Nahua became puffed up when he temporarily assumed
the post of Indra. When out of pride Nahua ordered some brhmaas to
carry him in a palanquin to an illicit meeting with Lord Indra's chaste
wife, ac, the brhmaas made him fall down from his position and
become an old man. King Vena was similarly mad, and when he insulted

2083

the brhmaas they killed him by loud incantations of the syllable hum.
Rvaa was a famous ruler of the Rkasas, but out of lust he kidnapped
mother St, and thus her husband, Lord Rmacandra, killed him. Naraka
was a ruler of the Daityas who dared to steal mother Aditi's earrings, and
for his offense he was also killed. Thus throughout history powerful
leaders have fallen from their positions because they became intoxicated
with their so-called opulence.
TEXT 21
bhavanta etad vijya
dehdy utpdyam anta-vat
m yajanto 'dhvarair yukt
praj dharmea rakyatha
bhavantayou; etatthis; vijyaunderstanding; deha-dithe
material body and so forth; utpdyamsubject to birth; anta-vathaving
an end; mmMe; yajantaworshiping; adhvaraiwith Vedic
sacrifices; yukthaving clear intelligence; prajyour citizens;
dharmeaaccording to religious principles; rakyathayou should
protect.
Understanding that this material body and everything connected with it
have a beginning and an end, worship Me by Vedic sacrifices, and with
clear intelligence protect your subjects in accordance with the
principles of religion.
TEXT 22
santanvanta praj-tantn
sukha dukha bhavbhavau
prpta prpta ca sevanto
mac-citt vicariyatha
santanvantagenerating; prajof progeny; tantnlines; sukham
happiness; dukhamdistress; bhavabirth; abhavauand death;
prptam prptamas they are encountered; caand; sevanta
accepting; mat-cittwith minds fixed on Me; vicariyathayou should
go about.
As you live your lives, begetting generations of progeny and

2084

encountering happiness and distress, birth and death, always keep your
minds fixed on Me.
TEXT 23
udsn ca dehdv
tmrm dhta-vrat
mayy veya mana samya
mm ante brahma ysyatha
udsnindifferent; caand; deha-dauto the body and so on; tmarmself-satisfied; dhtaholding firmly; vratto your vows;
mayiupon Me; veyaconcentrating; manathe mind; samyak
completely; mmto Me; antein the end; brahmathe Absolute Truth;
ysyathayou will go.
Be detached from the body and everything connected to it. Remaining
self-satisfied, steadfastly keep your vows while concentrating your
minds fully on Me. In this way you will ultimately attain Me, the
Supreme Absolute Truth.
TEXT 24
r-uka uvca
ity diya npn ko
bhagavn bhuvanevara
te nyayukta purun
striyo majjana-karmai
r-uka uvcaukadeva Gosvm said; itithus; diyaordering;
npnthe kings; kaKa; bhagavnthe Supreme Lord;
bhuvanaof all the worlds; varathe master; temof them;
nyayuktaengaged; purunmenservants; striyaand women;
majjanaof cleansing; karmaiin the work.
ukadeva Gosvm said: Having thus instructed the kings, Lord Ka,
the supreme master of all the worlds, engaged male and female servants
in bathing and grooming them.

2085

TEXT 25
sapary kraym sa
sahadevena bhrata
naradevocitair vastrair
bhaai srag-vilepanai
saparymservice; kraym saHe had done; sahadevenaby
Sahadeva, the son of Jarsandha; bhrataO descendant of Bharata; naradevakings; ucitaibefitting; vastraiwith clothing; bhaai
ornaments; srakflower garlands; vilepanaiand sandalwood paste.
O descendant of Bharata, the Lord then had King Sahadeva honor them
with offerings of clothing, jewelry, garlands and sandalwood paste, all
suitable for royalty.
TEXT 26
bhojayitv varnnena
su-sntn samalaktn
bhogai ca vividhair yukts
tmbldyair npocitai
bhojayitvfeeding; varaexcellent; annenawith food; suproperly;
sntnbathed; samalaktnwell decorated; bhogaiwith objects of
enjoyment; caand; vividhaivarious; yuktnbestowed; tmbla
betel nut; dyaiand so on; npakings; ucitaibefitting.
After they had been properly bathed and adorned, Lord Ka saw to it
that they dined on excellent food. He also presented them with various
items befitting the pleasure of kings, such as betel nut.
TEXT 27
te pjit mukundena
rjno ma-kual
virejur mocit klet
prv-ante yath grah
tethey; pjithonored; mukundenaby Lord Ka; rjnathe
kings; magleaming; kualwhose earrings; virejuappeared

2086

splendid; mocitreleased; kletfrom their distress; prvof the

rainy season; anteat the end; yathas; grahthe planets (such as
the moon).
Honored by Lord Mukunda and freed from tribulation, the kings shone
splendidly, their earrings gleaming, just as the moon and other celestial
bodies shine brilliantly in the sky at the end of the rainy season.
TEXT 28
rathn sad-avn ropya
mai-kcana-bhitn
prayya suntair vkyai
sva-den pratyaypayat
rathnchariots; satfine; avnwith horses; ropyahaving them
mount; maiwith jewels; kcanaand gold; bhitndecorated;
prayyagratifying; suntaiwith pleasant; vkyaiwords; svato
their own; denkingdoms; pratyaypayatHe sent off.
Then the Lord arranged for the kings to be seated on chariots drawn by
fine horses and adorned with jewels and gold, and pleasing them with
gracious words, He sent them off to their own kingdoms.
TEXT 29
ta eva mocit kcchrt
kena su-mahtman
yayus tam eva dhyyanta
ktni ca jagat-pate
tethey; evamthus; mocitfreed; kcchrtfrom difficulty;
kenaby Ka; su-mah-tmanthe greatest of personalities;
yayuthey went; tamon Him; evaalone; dhyyantameditating;
ktnithe deeds; caand; jagat-pateof the Lord of the universe.
Thus liberated from all difficulty by Ka, the greatest of personalities,
the kings departed, and as they went they thought only of Him, the
Lord of the universe, and of His wonderful deeds.

2087

TEXT 30
jagadu praktibhyas te
mah-purua-ceitam
yathnvasad bhagavs
tath cakrur atandrit
jagadutold; praktibhyato their ministers and other associates; te
they (the kings); mah-puruaof the Supreme Person; ceitamthe
activities; yathas; anvasatHe instructed; bhagavnthe Lord;
tathso; cakruthey did; atandritwithout becoming lax.
The kings told their ministers and other associates what the Personality
of Godhead had done, and then they diligently carried out the orders
He had imparted to them.
TEXT 31
jarsandha ghtayitv
bhmasenena keava
prthbhy sayuta pryt
sahadevena pjita
jarsandhamJarsandha; ghtayitvhaving had killed; bhmasenena
by Bhmasena; keavaLord Ka; prthbhyamby the two sons of
Pth (Bhma and Arjuna); sayutaaccompanied; prytHe
departed; sahadevenaby Sahadeva; pjitaworshiped.
Having arranged for Bhmasena to kill Jarsandha, Lord Keava
accepted worship from King Sahadeva and then departed with the two
sons of Pth.
TEXT 32
gatv te khava-prastha
akhn dadhmur jitraya
harayanta sva-suhdo
durhd csukhvah
gatvarriving;
tethey;
khava-prasthamat
Indraprastha;
akhntheir conchshells; dadhmublew; jitahaving defeated;

2088

arayatheir enemy; harayantadelighting; svatheir; suhda

well-wishers; durhdmto their enemies; caand; asukhadispleasure;
vahbringing.
When they arrived at Indraprastha, the victorious heroes blew their
conchshells, bringing joy to their well-wishing friends and sorrow to
their enemies.
TEXT 33
tac chrutv prta-manasa
indraprastha-nivsina
menire mgadha nta
rj cpta-manoratha
tatthat; rutvhearing; prtapleased; manasain their hearts;
indraprastha-nivsinathe residents of Indraprastha; menire
understood; mgadhamJarsandha; ntamput to rest; rjthe King
(Yudhihira); caand; ptaachieved; mana-rathawhose desires.
The residents of Indraprastha were very pleased to hear that sound, for
they understood that now the King of Magadha had been put to rest.
King Yudhihira felt that his desires were now fulfilled.
TEXT 34
abhivandytha rjna
bhmrjuna-janrdan
sarvam rvay cakrur
tman yad anuhitam
abhivandyaoffering their respects; athathen; rjnamthe King;
bhma-arjuna-janrdanBhma, Arjuna and Ka; sarvam
everything; rvaym cakruthey told; tmanby themselves; yat
what; anuhitamexecuted.
Bhma, Arjuna and Janrdana offered their respects to the King and
informed him fully about what they had done.
TEXT 35

2089

niamya dharma-rjas tat

keavennukampitam
nandru-kal mucan
prem novca kicana
niamyahearing; dharma-rjathe king of religion, Yudhihira; tat
that; keavenaby Lord Ka; anukampitamthe mercy; nandaof
ecstasy; aru-kalmtears; mucanshedding; premout of love; na
uvcahe did not say; kicanaanything.
Upon hearing their account of the great favor Lord Keava had
mercifully shown him, King Dharmarja shed tears of ecstasy. He felt
such love that he could not say anything.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-third Chapter,
of the rmad-Bhgavatam, entitled "Lord Ka Blesses the Liberated
Kings."

2090

74. The Deliverance of iupla at the Rjasya Sacrifice

This chapter describes how Lord Ka received the honor of first

worship during the Rjasya sacrifice, and how He killed iupla.
After glorifying Lord Ka, King Yudhihira selected qualified
brhmaas such as Bharadvja, Gautama and Vasiha to serve as the
priests of the Rjasya sacrifice. Then many exalted guests of all the four
social orders arrived to see the sacrificial performance.
As the sacrifice proceeded, the ritual of "first worship" had to be
performed, and the members of the assembly were called upon to decide
who would receive this honor. Sahadeva spoke up: "r Ka, the
Supreme Lord, is indeed the most exalted person, for He Himself
comprises all the deities worshiped by Vedic sacrifice. In His role as the
Supersoul in the heart, He arranges for everyone in the universe to engage
in his particular kind of work, and by His mercy alone human beings can
perform various kinds of pious activities and receive the resultant
benefits. One who worships Him worships all living entities. Surely Lord
Ka should be worshiped first."
Nearly everyone in the assembly agreed with Sahadeva's proposal and
loudly congratulated him. Thus King Yudhihira happily worshiped Lord
Ka. After bathing His feet, the King took the wash water and sprinkled
it on his head, and his wives, younger brothers, ministers and relatives
also sprinkled that water on their heads. Then everyone shouted, "All
victory, all victory!" and bowed down to Lord Ka as flowers rained
down from above.
iupla, however, could not tolerate this worship and glorification of r
Ka. He stood up from his seat and harshly rebuked the wise elders for
choosing Ka to be worshiped first. "After all" he said, "this Ka is
outside the system of Vedic social and spiritual orders and the society of
respectable families. He follows no principles of religion and has no good
qualities."
Even as iupla continued to blaspheme Him in this way, Lord Ka
remained silent. But many members of the assembly covered their ears
and quickly left the hall, while the Pava brothers raised their weapons

2091

and prepared to kill iupla. Lord Ka stopped them from attacking,

however, and instead used His Sudarana disc to decapitate the offender.
At that moment an effulgent spark of light rose out of iupla's dead
body and entered the transcendental body of Lord Ka. Having lived
through three births as the enemy of the Lord, iupla now attained the
liberation of syujya, merging into Him, by dint of his constant
meditation on Him.
King Yudhihira then distributed profuse gifts to the respected guests of
the assembly and to the priests, and finally he executed the purificatory
oblations known as the pryacitta-homa, which counteract errors made
during the sacrifice. Yudhihira's Rjasya sacrifice having now been
completed, Lord Ka took His leave from the King and set off for
Dvrak in the company of His wives and ministers.
Duryodhana could not bear to see this abundant manifestation of King
Yudhihira's prosperity, but apart from him, everyone happily praised the
glories of the Rjasya sacrifice and of the Lord of all sacrifices, r Ka.
TEXT 1
r-uka uvca
eva yudhihiro rj
jarsandha-vadha vibho
kasya cnubhva ta
rutv prtas tam abravt
r-uka uvcaukadeva Gosvm said; evamthus; yudhihira
Yudhihira; rjthe King; jarsandha-vadhamthe killing of
Jarsandha; vibhoof the almighty; kasyaLord Ka; caand;
anubhvamthe (display of) power; tamthat; rutvhearing of;
prtapleased; tamHim; abravthe addressed.
ukadeva Gosvm said: Having thus heard of the killing of Jarsandha,
and also of almighty Ka's wonderful power, King Yudhihira
addressed the Lord as follows with great pleasure.
TEXT 2
r-yudhihira uvca
ye syus trai-lokya-gurava
sarve lok mahevar

2092

vahanti durlabha labdv

irasaivnusanam
r-yudhihira uvcar Yudhihira said; yewho; syuthere are;
trai-lokyaof the three worlds; guravaspiritual masters; sarveall;
lok(the inhabitants of) the planets; mah-varand the great
controlling demigods; vahantithey carry; durlabhamrarely obtained;
labdhvhaving obtained; irason their heads; evaindeed;
anusanam(Your) command.
r Yudhihira said: All the exalted spiritual masters of the three
worlds, together with the inhabitants and rulers of the various planets,
carry on their heads Your command, which is rarely obtained.
rla Prabhupda renders Mahrja Yudhihira's statement as follows:
"My dear Ka, O eternal form of bliss and knowledge, all the exalted
directors of the affairs of this material world, including Lord Brahm,
Lord iva and King Indra, are always anxious to receive and carry out
orders from You, and whenever they are fortunate enough to receive such
orders, they immediately take them and keep them in their hearts."
TEXT 3
sa bhavn aravindko
dnnm a-mninm
dhatte 'nusana bhmas
tad atyanta-viambanam
saHe; bhavnYourself; aravinda-akathe lotus-eyed Lord;
dnnmof those who are wretched; arulers; mninmwho
presume themselves; dhattetakes upon Himself; anusanamthe order;
bhmanO
all-pervading
one;
tatthat;
atyantaextreme;
viambanampretense.
That You, the lotus-eyed Supreme Lord, accept the orders of wretched
fools who presume themselves rulers is a great pretense on Your part, O
all-pervading one.
rla Prabhupda writes, "[Yudhihira said,] 'O Ka, You are unlimited,
and although we sometimes think of ourselves as royal kings and rulers of
the world and become puffed up over our paltry positions, we are very

2093

poor in heart. Actually, we are fit to be punished by You, but the wonder
is that instead of punishing us, You so kindly and mercifully accept our
orders and carry them out properly. Others are very surprised that Your
Lordship can play the part of an ordinary human, but we can understand
that You are performing these activities just like a dramatic artist.' "
TEXT 4
na hy ekasydvityasya
brahmaa paramtmana
karmabhir vardhate tejo
hrasate ca yath rave
nanot; hiindeed; ekasyaof the one; advityasyawithout a second;
brahmaathe Absolute Truth; parama-tmanathe Supreme Soul;
karmabhiby activities; vardhateincreases; tejathe power;
hrasatediminishes; caand; yathas; raveof the sun.
But of course the power of the Absolute Truth, the Supreme Soul, the
primeval one without a second, is neither increased nor diminished by
His activities, any more than the sun's power is by its movements.
rla Prabhupda writes in Ka: "[King Yudhihira said,] 'Your real
position is always exalted, exactly like that of the sun, which always
remains at the same temperature, both during the time of its rising and
the time of its setting. Although we feel the difference in temperature
between the rising and the setting sun, the temperature of the sun never
changes. You are always transcendentally equipoised, and thus You are
neither pleased nor disturbed by any condition of material affairs. You are
the Supreme Brahman, the Personality of Godhead, and for You there are
no relativities.' "
rla rdhara Svm quotes a similar statement from the Vedic mantras: na
karma vardhate no kanyn (atapatha Brhmaa 14.7.2.28, Taittirya
Brhmaa 3.12.9.7 and Bhad-rayaka Upaniad 4.4.23). "He is not
increased by His activities, nor does He become lesser." As explained here
by King Yudhihira, the Lord is one without a second. There is no other
entity in His supreme category, and thus it is simply by His causeless
mercy that He agrees to carry out the orders of His pure devotees, like
Mahrja Yudhihira. There is certainly no loss of status for the Supreme
Personality of Godhead when He thus extends His causeless mercy to His

2094

surrendered devotees.
TEXT 5
na vai te 'jita bhaktn
mamham iti mdhava
tva taveti ca nn-dh
panm iva vaikt
nanot; vaiindeed; teYour; ajitaO unconquerable one;
bhaktnmof the devotees; mama aham iti"mine" and "I"; mdhava
O Ka; tvam tava iti"you" and "yours"; caand; nnof differences;
dhmentality; panmof animals; ivaas if; vaiktperverted.
O unconquerable Mdhava, even Your devotees make no distinctions of
"I" and "mine," "you" and "yours," for this is the perverted mentality of
animals.
An ordinary person thinks, "I am so attractive, intelligent and wealthy
that people should simply serve me and do what I want. Why should I
obey anyone else?" This proud, separatist mentality is also found in
animals who battle one another for supremacy. Such a mentality is
conspicuously absent in the mind of an advanced devotee, and it is
certainly absent in the sublime, omniscient mind of the Supreme
Personality of Godhead.
TEXT 6
r-uka uvca
ity uktv yajiye kle
vavre yuktn sa tvija
knumodita prtho
brhman brahma-vdina
r-uka uvcaukadeva Gosvm said; itithus; uktvspeaking;
yajiyeappropriate for the sacrifice; kleat the time; vavrechose;
yuktnsuitable; sahe; tvijasacrificial priests; kaby Lord
Ka; anumoditasanctioned; prthathe son of Pth (Yudhihira);
brhmanbrhmaas; brahmaof the Vedas; vdinaexpert
authorities.

2095

ukadeva Gosvm said: Having said this, King Yudhihira waited until
the proper time for the sacrifice was at hand. Then with Lord Ka's
permission he selected suitable priests, all expert authorities on the
Vedas, to execute the sacrifice.
The great Bhgavatam commentator rdhara Svm explains that the
proper time for the sacrifice mentioned here was the spring.
TEXTS 7-9
dvaipyano bharadvja
sumantur gotamo 'sita
vasiha cyavana kavo
maitreya kavaas trita
vivmitro vmadeva
sumatir jaimini kratu
paila pararo gargo
vaiampyana eva ca
atharv kayapo dhaumyo
rmo bhrgava suri
vtihotro madhucchand
vraseno 'ktavraa
dvaipyana bharadvjaDvaipyana (Vedavysa) and Bharadvja;
sumantu gotama asitaSumantu, Gotama and Asita; vasiha
cyavana kavaVasiha, Cyavana and Kava; maitreya kavaa
tritaMaitreya, Kavasa and Trita; vivmitra vmadevaVivmitra
and Vmadeva; sumati jaimini kratuSumati, Jaimini and Kratu;
paila parara gargaPaila, Parara and Garga; vaiampyana
Vaiampyana; eva caalso; atharv kayapa dhaumyaAtharv,
Kayapa and Dhaumya; rma bhrgavaPraurma, the descendant of
Bhgu; surisuri; vtihotra madhucchandVtihotra and
Madhucchand; vrasena aktavraaVrasena and Aktavraa.
He selected Ka-dvaipyana, Bharadvja, Sumantu, Gotama and Asita,
along with Vasiha, Cyavana, Kava, Maitreya, Kavaa and Trita. He
also selected Vivmitra, Vmadeva, Sumati, Jaimini, Kratu, Paila and
Parara, as well as Garga, Vaiampyana, Atharv, Kayapa, Dhaumya,
Rma of the Bhrgavas, suri, Vtihotra, Madhucchand, Vrasena and

2096

Aktavraa.
King Yudhihira invited all these exalted brhmaas to act in different
capacities as priests, advisers and so on.
TEXTS 10-11
upahts tath cnye
droa-bhma-kpdaya
dhtarra saha-suto
vidura ca mah-mati
brhma katriy vaiy
dr yaja-didkava
tatreyu sarva-rjno
rj praktayo npa
upahtinvited; tathalso; caand; anyeothers; droa-bhmakpa-dayaheaded by Droa, Bhma and Kpa; dhtarra
Dhtarra; saha-sutatogether with his sons; viduraVidura; ca
and; mah-matigreatly intelligent; brhma katriy vaiy
drbrhmaas, katriyas, vaiyas and dras; yajathe sacrifice;
didkavaeager to see; tatrathere; yucame; sarvaall; rjna
kings; rjmof the kings; praktayathe entourages; npaO King.
O King, others who were invited included Droa, Bhma, Kpa,
Dhtarra with his sons, the wise Vidura, and many other brhmaas,
katriyas, vaiyas and dras, all eager to witness the sacrifice. Indeed,
all the kings came there with their entourages.
TEXT 12
tatas te deva-yajana
brhma svara-lgalai
kv tatra yathmnya
dkay cakrire npam
tatathen; tethey; deva-yajanamthe place for worshiping the
demigods; brhmathe brhmaas; svaragold; lgalaiwith
plows; kvfurrowing; tatrathere; yath-mnyamaccording to
the standard authorities; dkaym cakrirethey initiated; npamthe

2097

King.
The brhmaa priests then plowed the sacrificial ground with golden
plowshares and initiated King Yudhihira for the sacrifice in
accordance with the traditions set down by standard authorities.
TEXTS 13-15
haim kilopakara
varuasya yath pur
indrdayo loka-pl
virici-bhava-sayut
sa-ga siddha-gandharv
vidydhara-mahorag
munayo yaka-raksi
khaga-kinnara-cra
rjna ca samht
rja-patnya ca sarvaa
rjasya samyu sma
rja pu-sutasya vai
menire ka-bhaktasya
spapannam avismit
haimfashioned out of gold; kilaindeed; upakarautensils;
varuasyaof Varua; yathas; purin the past; indra-daya
headed by Lord Indra; loka-plthe rulers of planets; virici-bhavasayutincluding Lord Brahm and Lord iva; sa-gawith their
attendants;
siddha-gandharvthe
Siddhas
and
Gandharvas;
vidydharathe Vidydharas; mah-uragand great serpents;
munayathe exalted sages; yaka-raksithe Yaka and Rkasa
demons; khaga-kinnara-crathe celestial birds, the Kinnaras and the
Craas; rjnakings; caand; samhtinvited; rjaof the
kings; patnyathe wives; caalso; sarvaafrom everywhere;
rjasyamto the Rjasya sacrifice; samyu smathey came; rja
of the King; pu-sutasyathe son of Pu; vaiindeed; menirethey
considered; ka-bhaktasyafor the devotee of Lord Ka; suupapannam-quite appropriate; avismitnot surprised.

2098

The utensils used in the sacrifice were made of gold, just as in the
ancient Rjasya performed by Lord Varua. Indra, Brahm, iva and
many other planetary rulers; the Siddhas and Gandharvas with their
entourage; the Vidydharas; great serpents; sages; Yakas; Rkasas;
celestial birds; Kinnaras; Craas; and earthly kingsall were invited,
and indeed they all came from every direction to the Rjasya sacrifice
of King Yudhihira, the son of Pu. They were not in the least
astonished to see the opulence of the sacrifice, since it was quite
appropriate for a devotee of Lord Ka.
Mahrja Yudhihira was universally famous as a great devotee of Lord
Ka, and thus nothing was impossible for him.
TEXT 16
ayjayan mah-rja
yjak deva-varcasa
rjasyena vidhi-vat
pracetasam ivmar
ayjayanthey performed the sacrifice; mah-rjamfor the great King;
yjakthe sacrificial priests; devaof demigods; varcasapossessing
the power; rjasyenathe Rjasya; vidhi-vataccording to the
prescriptions of the Vedas; pracetasamVarua; ivaas; amarthe
demigods.
The priests, as powerful as gods, performed the Rjasya sacrifice for
King Yudhihira in accordance with the Vedic injunctions, just as the
demigods had previously performed it for Varua.
TEXT 17
stye 'hany avan-plo
yjakn sadasas-patn
apjayan mah-bhgn
yath-vat su-samhita
styeof extracting the soma juice; ahanion the day; avan-plathe
King; yjaknthe sacrificers; sadasaof the assembly; patnthe
leaders; apjayatworshiped; mah-bhgngreatly exalted; yathvat
correctly; su-samhitawith careful attention.

2099

On the day of extracting the soma juice, King Yudhihira properly and
very attentively worshiped the priests and the most exalted
personalities of the assembly.
rla Prabhupda writes in Ka: "According to the Vedic system,
whenever there is an arrangement for sacrifice, the members participating
in the sacrifice are offered the juice of the soma plant. The juice of the
soma plant is a kind of life-giving beverage. On the day of extracting the
soma juice, King Yudhihira very respectfully received the special priest
who had been engaged to detect any mistake in the formalities of
sacrificial procedures. The idea is that the Vedic mantras must be
enunciated perfectly and chanted with the proper accent; if the priests
who are engaged in this business commit any mistake, the checker, or
referee priest, immediately corrects the procedure, and thus the ritualistic
performances are perfectly executed. Unless it is perfectly executed, a
sacrifice cannot yield the desired result. In this age of Kali there is no such
learned brhmaa or priest available; therefore, all such sacrifices are
forbidden. The only sacrifice recommended in the stras is the chanting
of the Hare Ka mantra."
TEXT 18
sadasygryrharha vai
vimanta sabh-sada
ndhyagacchann anaikntyt
sahadevas tadbravt
sadasyaof the members of the assembly; agryafirst; arhaaworship;
arhamhim who deserves; vaiindeed; vimantapondering over;
sabhin the assembly; sada-those seated; na adhyagacchanthey could
not come to a conclusion; anaika-antytbecause of the great number (of
qualified candidates); sahadevaSahadeva, the younger brother of
Mahrja Yudhihira; tadthen; abravtspoke.
The members of the assembly then pondered over who among them
should be worshiped first, but since there were many personalities
qualified for this honor, they were unable to decide. Finally Sahadeva
spoke up.
rla Prabhupda writes, "Another important procedure is that the most

2100

exalted personality in the assembly of such a sacrificial ceremony is first

offered worship.... This particular ceremony is called agra-pj. Agra
means 'first,' and pj means 'worship.' This agra-pj is similar to the
election of a president. In the sacrificial assembly, all the members were
very exalted. Some proposed to elect one person as the perfect candidate
for accepting agra-pj, and others proposed someone else.
As the great crya Jva Gosvm points out, Text 15 of this chapter states
that the members of the assembly were not astonished at the opulence of
the sacrifice, since they knew that King Yudhihira was a devotee of Lord
Ka. Still, Text 18 now states that the assembly could not select the
most deserving candidate for being worshiped first. This indicates that
many of the brhmaas present were not fully realized transcendentalists
but rather conventional brhmaas uncertain of the supreme conclusion
of Vedic wisdom.
Similarly, crya Vivantha comments that the undecided members of
the assembly were the less intelligent ones, and not such exalted
personalities as Brahm, iva and Dvaipyana Vysadeva, who thought,
"Since today no one is asking our opinion, why should we say anything?
Furthermore, here is Sahadeva, who is renowned for his sharp skill in
analyzing all sorts of circumstances. He can help appoint the person who
is to be worshiped first. Only if he somehow fails to speak or cannot
understand the situation will we speak up, despite no one's having
inquired from us." Having made up their minds in this way, the greatest
personalities remained silent. This is how Vivantha Cakravart advises
us to understand what occurred in the assembly.
TEXT 19
arhati hy acyuta raihya
bhagavn stvat pati
ea vai devat sarv
dea-kla-dhandaya
arhatideserves; hiindeed; acyutainfallible Ka; raihyamthe
supreme position; bhagavnthe Supreme Lord; stvatmof the
Ydavas; patithe chief; eaHe; vaicertainly; devatdemigods;
sarvall; deathe place (for the sacrifice); klathe time; dhana
the material paraphernalia; dayaand so on.
[Sahadeva said:] Certainly it is Acyuta, the Supreme Personality of

2101

Godhead and chief of the Ydavas, who deserves the highest position.
In truth, He Himself comprises all the demigods worshiped in sacrifice,
along with such aspects of the worship as the sacred place, the time and
the paraphernalia.
TEXTS 20-21
yad-tmakam ida viva
kratava ca yad-tmak
agnir hutayo mantr
skhya yoga ca yat-para
eka evdvityo 'sv
aitad-tmyam ida jagat
tmantmraya sabhy
sjaty avati hanty aja
yat-tmakamfounded upon whom; idamthis; vivamuniverse;
kratavagreat sacrificial performances; caand; yat-tmakfounded
upon whom; agnithe sacred fire; hutayathe oblations; mantr
the incantations; skhyamthe doctrine of philosophic investigation;
yogathe art of meditation; caand; yatat whom; paraaimed;
ekaone; evaalone; advityawithout a second; asauHe; aitattmyamfounded upon Him; idamthis; jagatuniverse; tman
through Himself (i.e., His energies); tmaHimself alone; raya
having as His shelter; sabhyO members of the assembly; sjatiHe
creates; avatimaintains; hantiand destroys; ajathe unborn.
This entire universe is founded upon Him, as are the great sacrificial
performances, with their sacred fires, oblations and mantras. Skhya
and yoga both aim toward Him, the one without a second. O assembly
members, that unborn Lord, relying solely on Himself, creates,
maintains and destroys this cosmos by His personal energies, and thus
the existence of this universe depends on Him alone.
TEXT 22
vividhnha karmi
janayan yad-avekay
hate yad aya sarva

2102

reyo dharmdi-lakaam
vividhnivarious; ihain this world; karmimaterial activities;
janayangenerating; yatby whose; avekaygrace; hateendeavors;
yatinasmuch; ayamthis world; sarvaentire; reyafor the ideals;
dharma-direligiosity and so on; lakaamcharacterized as.
He creates the many activities of this world, and thus by His grace the
whole world endeavors for the ideals of religiosity, economic
development, sense gratification and liberation.
TEXT 23
tasmt kya mahate
dyat paramrhaam
eva cet sarva-bhtnm
tmana crhaa bhavet
tasmttherefore; kyato Lord Ka; mahatethe Supreme;
dyatmshould be given; paramathe greatest; arhaamhonor;
evamin this manner; cetif; sarvaof all; bhtnmliving beings;
tmanaof oneself; caand; arhaamhonoring; bhavetwill be.
Therefore we should give the highest honor to Ka, the Supreme
Lord. If we do so, we will be honoring all living beings and also our
own selves.
TEXT 24
sarva-bhttma-bhtya
kynanya-darine
deya ntya prya
dattasynantyam icchat
sarvaof all; bhtabeings; tmathe Soul; bhtyawho comprises;
kyato Lord Ka; ananyanever as separate; darinewho sees;
deyam(honor) should be given; ntyato the peaceful; prya
perfectly complete; dattasyaof what is given; nantyamunlimited
increase; icchatby him who desires.
Anyone who wishes the honor he gives to be reciprocated infinitely

2103

should honor Ka, the perfectly peaceful and perfectly complete Soul
of all beings, the Supreme Lord, who views nothing as separate from
Himself.
rla Prabhupda writes as follows: "[Sahadeva said:] 'Ladies and
gentlemen, it is superfluous to speak about Ka, because every one of
you exalted personalities knows the Supreme Brahman, Lord Ka, for
whom there are no material differences between body and soul, between
energy and the energetic, or between one part of the body and another.
Since everyone is part and parcel of Ka, there is no qualitative
difference between Ka and all living entities. Everything is an
emanation of Ka's energies, the material and spiritual energies. Ka's
energies are like the heat and light of the fire; there is no difference
between the quality of heat and light and the fire itself.... He should
therefore be offered the first worship of this great sacrifice, and no one
should disagree. Ka is present as the Supersoul in every living being,
and if we can satisfy Him, then automatically every living being becomes
satisfied.' "
TEXT 25
ity uktv sahadevo 'bht
t knubhva-vit
tac chrutv tuuvu sarve
sdhu sdhv iti sattam
itithus; uktvspeaking; sahadevaSahadeva; abhtbecame;
tmsilent; kaof Lord Ka; anubhva-the influence; vit
who knew well; tatthis; rutvhearing; tuuvupraised; sarveall;
sdhu sdhu iti"excellent, excellent!"; satof saintly persons; tam
the best.
[ukadeva Gosvm continued:] Having said this, Sahadeva, who
understood Lord Ka's powers, fell silent. And having heard his
words, all the saintly persons present congratulated him, exclaiming
"Excellent! Excellent!"
TEXT 26
rutv dvijerita rj

2104

jtv hrda sabh-sadm

samarhayad dhkea
prta praaya-vihvala
rutvhearing; dvijaby the brhmaas; ritamwhat was pronounced;
rjthe King, Yudhihira; jtvunderstanding; hrdamthe inner
thoughts; sabh-sadmof the members of the assembly; samarhayat
fully worshiped; hkeamLord Ka; prtapleased; praayaby
love; vihvalaoverwhelmed.
The King was delighted to hear this pronouncement of the brhmaas,
from which he understood the mood of the entire assembly.
Overwhelmed with love, he fully worshiped Lord Ka, the master of
the senses.
TEXTS 27-28
tat-pdv avanijypa
iras loka-pvan
sa-bhrya snujmtya
sa-kuumbo vahan mud
vsobhi pta-kaueyair
bhaai ca mah-dhanai
arhayitvru-prko
nakat samavekitum
tatHis; pdaufeet; avanijyawashing; pathe water; irason
his head; lokathe world; pvanwhich purifies; sawith; bhrya
his wife; sawith; anujahis brothers; amtyaand his ministers; sa
with; kuumbahis family; vahancarrying; mudwith pleasure;
vsobhiwith garments; ptayellow; kaueyaisilk; bhaaiwith
jewelry; caand; mah-dhanaiprecious; arhayitvhonoring; aru
with tears; prafilled; akawhose eyes; na aakathe was unable;
samavekitumto look upon Him directly.
After bathing Lord Ka's feet, Mahrja Yudhihira joyfully sprinkled
the water upon his own head, and then upon the heads of his wife,
brothers, other family members and ministers. That water purifies the
whole world. As he honored the Lord with presentations of yellow

2105

silken garments and precious jeweled ornaments, the King's tear-filled

eyes prevented him from looking directly at the Lord.
TEXT 29
ittha sabhjita vkya
sarve prjalayo jan
namo jayeti nemus ta
nipetu pupa-vaya
itthamin this manner; sabhjitamhonored; vkyaseeing; sarveall;
prjalayawith palms joined in supplication; janthe people;
nama"obeisances to You"; jaya"all victory to You"; itiso saying;
nemuthey bowed down; tamto Him; nipetufell; pupaof
flowers; vayashowers.
When they saw Lord Ka thus honored, nearly all who were present
joined their palms reverentially, exclaiming "Obeisances to You! All
victory to You!" and then bowed down to Him. Flowers rained down
from above.
TEXT 30
ittha niamya damaghoa-suta sva-phd
utthya ka-gua-varana-jta-manyu
utkipya bhum idam ha sadasy amar
sarvayan bhagavate paruy abhta
itthamthus; niamyahearing; damaghoa-sutathe son of
Damaghoa (iupla); svahis; phtfrom the seat; utthyarising;
ka-guaof the great qualities of Lord Ka; varanaby the
descriptions; jtaaroused; manyuwhose anger; utkipyawaving;
bhumhis arms; idamthis; hahe said; sadasiin the midst of the
assembly; amarintolerant; sarvayanaddressing; bhagavateat
the Supreme Lord; paruiharsh words; abhtahaving no fear.
The intolerant son of Damaghoa became infuriated upon hearing the
glorification of Lord Ka's transcendental qualities. He stood up from
his seat and, angrily waving his arms, fearlessly spoke to the entire
assembly the following harsh words against the Supreme Lord.

2106

rla Prabhupda writes, "In that meeting, King iupla was also present.
He was an avowed enemy of Ka for many reasons, especially because of
Ka's having stolen Rukmi from the marriage ceremony; therefore, he
could not tolerate such honor to Ka and glorification of His qualities.
Instead of being happy to hear the glories of the Lord, he became very
angry."
rla Vivantha Cakravart mentions that the reason iupla did not
object when Sahadeva proposed Ka for the agra-pj is that iupla
wanted to ruin King Yudhihira's sacrifice. If iupla had argued earlier
against Lord Ka's receiving the first worship and another person had
been selected, the sacrifice would have then proceeded normally.
Therefore iupla allowed Ka to be selected, waited until the worship
was over, and then spoke up, hoping in this way to demonstrate that the
sacrifice was now spoiled. Thus he would ruin the endeavor of Mahrja
Yudhihira. In this regard the crya quotes the following smti
reference: apjy yatra pjyante pjyn ca vyatikrama. "In the place
where those who are not to be worshiped are worshiped, there is offense
to those who are actually worshipable." There is also the following
statement: pratibadhnti hi reya pjyapjya-vyatikrama. "Improperly
understanding who is to be worshiped and who is not to be worshiped
will impede one's progress in life."
TEXT 31
o duratyaya kla
iti satyavat sruti
vddhnm api yad buddhir
bla-vkyair vibhidyate
athe supreme controller; duratyayaunavoidable; klatime;
itithus; satya-vattruthful; srutithe revealed statement of the
Vedas; vddhnmof elder authorities; apieven; yatsince; buddhi
the intelligence; blaof a boy; vkyaiby the words; vibhidyateis
diverted.
[iupla said:] The statement of the Vedas that time is the unavoidable
controller of all has indeed been proven true, since the intelligence of
wise elders has now become diverted by the words of a mere boy.

2107

TEXT 32
yya ptra-vid reh
m mandhva bla-bhtam
sadasas-pataya sarve
ko yat sammato 'rhae
yyamall of you; ptraof worthy candidates; vidmof knowers;
rehthe best; m mandhvamplease do not heed; blaof a boy;
bhitamthe statements; sadasa-patayaO leaders of the assembly;
sarveall; kaKa; yatthe fact that; sammatachosen;
arhaefor being honored.
O leaders of the assembly, you know best who is a fit candidate for
being honored. Therefore you should not heed the words of a child
when he claims that Ka deserves to be worshiped.
TEXTS 33-34
tapo-vidy-vrata-dharn
jna-vidhvasta-kalman
paraman brahma-nih
loka-plai ca pjitn
sadas-patn atikramya
gopla kula-psana
yath kka puroa
sapary katham arhati
tapaausterity; vidyVedic knowledge; vratasevere vows; dharn
who maintain; jnaby spiritual understanding; vidhvastaeradicated;
kalmanwhose impurities; paramatopmost; nsages; brahmato
the Absolute Truth; nihndedicated; loka-plaiby the rulers of the
planetary systems; caand; pjitnworshiped; sada-patnleaders of
the assembly; atikramyapassing over; goplaa cowherd; kulaof His
family; psanathe disgrace; yathas; kkaa crow; puroam
the sacred rice cake (offered to the demigods); saparymworship;
kathamhow; arhatideserves.
How can you pass over the most exalted members of this assembly
topmost sages dedicated to the Absolute Truth endowed with powers of

2108

austerity, divine insight and strict adherence to severe vows, sanctified

by knowledge and worshiped even by the rulers of the universe? How
does this cowherd boy, the disgrace of His family, deserve your
worship, any more than a crow deserves to eat the sacred puroa rice
cake?
The great commentator rdhara Svm has analyzed iupla's words as
follows. The term go-pla means not only "cowherd" but also "protector
of the Vedas and the earth." Similarly, kula-psana has a double
meaning. iupla intended it to mean "the disgrace of His family," which
is its meaning when divided as above. But the word may also be analyzed
as ku-lapm asana, giving a totally different meaning. Kulapm indicates
those who prattle with crooked words contrary to the Vedas, and asana,
derived from the verb asayati, means "destroyer." In other words, he
was praising Lord Ka as "He who vanquishes all misguided and
frivolous speculations about the nature of truth." Similarly, although
iupla wanted to compare Lord Ka to a crow with the words yath
kka, these words may also be divided yath a-kka. In that case,
according to rla rdhara Svm, the word kka is a combination of ka
and ka, which indicate material happiness and misery. Thus Lord Ka
is akka in the sense that He is beyond all material misery and happiness,
being on the pure, transcendental platform. Finally, iupla was right in
saying the Lord Ka does not deserve merely the puroa rice cake,
offered to the lesser demigods as a substitute for the heavenly beverage
soma. In fact, Lord Ka deserves to receive everything that we possess,
since He is the ultimate proprietor of everything, including ourselves.
Thus we should give Lord Ka our life and soul, not merely a ritualistic
offering of rice cakes.
TEXT 35
varrama-kulpeta
sarva-dharma-bahi-kta
svaira-vart guair hna
sapary katham arhati
varaof the principles of the four occupational orders of society;
ramaof the four spiritual orders; kulaand of proper family
upbringing; apetadevoid; sarvafrom all; dharmacodes of religious
duty; bahi-ktaexcluded; svairaindependently; vartbehaving;

2109

guaiqualities; hnalacking; saparymworship; kathamhow;

arhatideserves.
How does one who follows no principles of the social and spiritual
orders or of family ethics, who has been excluded from all religious
duties, who behaves whimsically, and who has no good qualitieshow
does such a person deserve to be worshiped?
rla Prabhupda comments, "Actually, Ka does not belong to any
caste, nor does He have to perform any occupational duty. It is stated in
the Vedas that the Supreme Lord has nothing to do as His prescribed duty.
Whatever has to be done on His behalf is executed by His different
energies.... iupla indirectly praised Ka by saying that He is not
within the jurisdiction of Vedic injunction. This is true because He is the
Supreme Personality of Godhead. That He has no qualities means that
Ka has no material qualities, and because He is the Supreme
Personality of Godhead, He acts independently, not caring for
conventions or social or religious principles."
TEXT 36
yaytinai hi kula
apta sadbhir bahi-ktam
vth-pna-rata avat
sapary katham arhati
yaytinby Yayti; emtheir; hiindeed; kulamdynasty; aptam
was cursed; sadbhiby well-behaved persons; bahi-ktamostracized;
vthwantonly; pnato drinking; ratamaddicted; avatalways;
saparymworship; kathamhow; arhatidoes He deserve.
Yayti cursed the dynasty of these Ydavas, and ever since then they
have been ostracized by honest men and addicted to liquor. How, then,
does Ka deserve to be worshiped?
rla Vivantha Cakravart gives the inner meaning of the words of
iupla to show how he continued unintentionally glorifying Lord Ka
and His Yadu dynasty: "Even though the Yadus were cursed by Yayti,
they have been relieved [bahis-ktam] of this curse by great saints, and
consequently they have been raised to a position of royal sovereignty by
such persons as Krtavrya. Thus they have become absorbed in pna,

2110

protecting the earth. Considering all this, how does Ka, the chief of the
Yadus, deserve useless [vth] worship? Rather, He deserves opulent
worship."
TEXT 37
brahmari-sevitn den
hitvaite 'brahma-varcasam
samudra durgam ritya
bdhante dasyava praj
brahma-iby great brhmaa sages; sevitngraced; denlands (like
Mathur); hitvabandoning; etethese (Ydavas); abrahma-varcasam
where brahminical principles are not observed; samudramthe ocean;
durgama fortress; rityataking shelter of; bdhantethey cause
trouble; dasyavathieves; prajto their subjects.
These Ydavas have abandoned the holy lands inhabited by saintly
sages and have instead taken shelter of a fortress in the sea, a place
where no brahminical principles are observed. There, just like thieves,
they harass their subjects.
The words brahmari-sevitn den ("holy lands inhabited by saintly
sages") allude to the district of Mathur. rla Prabhupda writes,
"iupla went crazy because of Ka's being elected the supreme, first
worshiped person in that meeting, and he spoke so irresponsibly that it
appeared that he had lost all his good fortune."
TEXT 38
evam-dny abhadri
babhe naa-magala
novca kicid bhagavn
yath siha iv-rutam
evamsuch; dniand more; abhadriharsh words; babhehe
spoke; naaruined; magalawhose good fortune; na uvcaHe did
not say; kicitanything; bhagavnthe Supreme Lord; yathjust as;
sihaa lion; ivof a jackal; rutamthe cry.
[ukadeva Gosvm continued:] Bereft of all good fortune, iupla
spoke these and other insults. But the Supreme Lord said nothing, just

2111

as a lion ignores a jackal's cry.

TEXT 39
bhagavan-nindana rutv
dusaha tat sabh-sada
karau pidhya nirjagmu
apanta cedi-pa ru
bhagavatof the Supreme Lord; nindanamcriticism; rutvhearing;
dusahamintolerable; tatthat; sabh-sadathe members of the
assembly; karautheir ears; pidhyacovering; nirjagmuwent away;
apantacursing; cedi-pamthe King of Cedi (iupla); ruangrily.
Upon hearing such intolerable blasphemy of the Lord, several members
of the assembly covered their ears and walked out, angrily cursing the
King of Cedi.
TEXT 40
nind bhagavata vas
tat-parasya janasya v
tato npaiti ya so 'pi
yty adha suktc cyuta
nindmcriticism; bhagavataof the Supreme Lord; vanhearing;
tatto Him; parasyawho is dedicated; janasyaof a person; vor;
tatafrom that place; na apaitidoes not go away; yawho; sahe;
apiindeed; ytigoes; adhadown; su-kttfrom the good results of
his pious works; cyutafallen.
Anyone who fails to immediately leave the place where he hears
criticism of the Supreme Lord or His faithful devotee will certainly fall
down, bereft of his pious credit.
TEXT 41
tata pu-sut kruddh
matsya-kaikaya-sjay
udyudh samuttasthu

2112

iupla-jighsava
tatathen; pu-sutthe sons of Pu; kruddhangered;
matsya-kaikaya-sjaythe Matsyas, Kaikayas and Sjayas; utyudhholding up their weapons; samuttasthustood; isuplajighsavadesiring to kill iupla.
Then the sons of Pu became furious, and together with the warriors
of the Matsya, Kaikaya and Sjaya clans, they rose up from their seats
with weapons poised, ready to kill iupla.
TEXT 42
tata caidyas tv asambhrnto
jaghe khaga-carma
bhartsayan ka-pakyn
rja sadasi bhrata
tatathen; caidyaiupla; tubut; asambhrntaunshaken;
jaghe-took up; khagahis sword; carmaand shield; bhartsayaninsulting; kaof Ka; pakynthe proponents; rjathe kings;
sadasiin the assembly; bhrataO descendant of Bharata.
Undaunted, iupla then took up his sword and shield in the midst of
all the assembled kings, O Bhrata, and hurled insults at those who
sided with Lord Ka.
TEXT 43
tvad utthya bhagavn
svn nivrya svaya ru
ira kurnta-cakrea
jahra patato ripo
tvatat that point; utthyarising; bhagavnthe Supreme Lord;
svnHis own (devotees); nivryastopping; svayamHimself; ru
angrily; irathe head; kurasharp; antawhose edge; cakreawith
His disc weapon; jahrasevered; patataattacking; ripoof His
enemy.
At that point the Supreme Lord stood up and checked His devotees. He

2113

then angrily sent forth His razor-sharp disc and severed the head of His
enemy as he was attacking.
rla Vivantha Cakravart hkura explains the Lord's action as follows:
If Lord Ka had done nothing, there probably would have been a savage
fight on the sacrificial grounds, and thus the whole ceremony would have
been drenched in blood, spoiling the sanctified atmosphere. Therefore, in
order to protect the Rjasya sacrifice of Ka's beloved devotee
Yudhihira, the Lord immediately severed iupla's head with His razorsharp disc in such a way that not a drop of blood fell within the sacrificial
grounds.
TEXT 44
abda kolhalo 'thsc
chiuple hate mahn
tasynuyyino bhp
dudruvur jvitaiia
abdaa sound; kolhalauproar; athathereupon; st-there was;
iupleiupla; hatebeing killed; mahnhuge; tasyahis;
anuyyinafollowers; bhpkings; dudruvufled; jvitatheir
lives; eiahoping to save.
When iupla was thus killed, a great roar and howl went up from the
crowd. Taking advantage of that disturbance, the few kings who were
supporters of iupla quickly left the assembly out of fear for their
lives.
The above translation is taken from rla Prabhupda's Ka, the Supreme
Personality of Godhead.
TEXT 45
caidya-dehotthita jyotir
vsudevam upviat
payat sarva-bhtnm
ulkeva bhuvi khc cyut
caidyaof iupla; dehafrom the body; utthitamrisen; jyotia
light; vsudevamLord Ka; upviatentered; payatmas they
watched; sarvaall; bhtnmliving beings; ulka meteor; ivaas if;

2114

bhuvion the earth; khtfrom the sky; cyutfallen.

An effulgent light rose from iupla's body and, as everyone watched,
entered Lord Ka just like a meteor falling from the sky to the earth.
In this connection, the cryas remind us that iupla is actually one of
the Lord's eternal associates playing the part of a belligerent demon. Thus
to most observers it appeared that iupla achieved the impersonal
liberation of merging into Lord Ka's bodily effulgence. In fact, after
being liberated from his mortal frame, iupla returned to the side of his
master, the Supreme Lord of the spiritual world. The following verse
further explains this.
TEXT 46
janma-traynuguitavaira-sarabdhay dhiy
dhyyas tan-mayat yto
bhvo hi bhava-kraam
janmabirths; trayathree; anuguitaextending through; vairaby
enmity; sarabdhayobsessed; dhiywith a mentality; dhyyan
meditating; tat-mayatmoneness with Him; ytaattained; bhva
one's attitude; hiindeed; bhavaof rebirth; kraamthe cause.
Obsessed with hatred of Lord Ka throughout three lifetimes,
iupla attained the Lord's transcendental nature. Indeed, one's
consciousness determines one's future birth.
iupla and his friend Dantavakra, who will be killed by Ka in
Chapter Seventy-eight, were previously Jaya and Vijaya, two gatekeepers
in Vaikuha. Because of an offense, the four Kumras cursed them to
take three births in the material world as demons. The first birth was as
Hirayka and Hirayakaipu, the second as Rvaa and Kumbhakara,
and the third as iupla and Dantavakra. In each birth they were
completely absorbed in enmity toward the Lord and were slain by Him.
rla Prabhupda explains the position of iupla as follows: "Although
iupla acted as the enemy of Ka, he was not for a single moment out
of Ka consciousness. He was always absorbed in thought of Ka, and
thus he got first the salvation of syujya-mukti, merging into the existence
of the Supreme, and finally became reinstated in his original position of

2115

personal service. The Bhagavad-gt corroborates the fact that one who is
absorbed in the thought of the Supreme Lord at the time of death
immediately enters the kingdom of God after quitting his material body."
The Third and Seventh cantos of the rmad-Bhgavatam elaborately
describe the incident wherein the Lord's personal associates were cursed
to come to the material world as His enemies. In this connection, rla
Vivantha Cakravart quotes the following verse (SB 7.1.47):
vairnubandha-tvrea
dhynencyuta-stmatm
ntau punar hare prva
jagmatur viu-pradau
"These two associates of Lord ViuJaya and Vijayamaintained a
feeling of enmity for a very long time. Because of always thinking of Ka
in this way, they regained the shelter of the Lord, having returned home,
back to Godhead."
TEXT 47
tvigbhya sa-sadasyebhyo
dakin vipulm adt
sarvn sampjya vidhi-vac
cakre 'vabhtham eka-r
tvigbhyato the priests; sa-sadasyebhyaalong with the members of
the assembly; dakimgifts in gratitude; vipulmabundant; adthe
gave; sarvnall of them; sampjyaproperly worshiping; vidhi-vat
according to scriptural injunctions; cakreexecuted; avabhthamthe
purificatory bathing of the sponsor of the sacrifice and the washing of the
sacrificial utensils that mark the end of a major sacrifice; eka-rthe
emperor, Yudhihira.
Emperor Yudhihira gave generous gifts to the sacrificial priests and
the members of the assembly, properly honoring them all in the manner
prescribed by the Vedas. He then took the avabhtha bath.
TEXT 48
sdhayitv kratu rja

2116

ko yogevarevara
uvsa katicin msn
suhdbhir abhiycita
sdhayitvaccomplishing; kratuthe soma sacrifice; rjaof the
King; kaLord Ka; yoga-varaof the masters of mystic power;
varathe supreme master; uvsaresided; katicitsome; msn
months; su-hdbhiby His well-wishers; abhiycitabegged.
Thus r Ka, the Lord of all masters of mystic yoga, saw to the
successful execution of this great sacrifice on behalf of King
Yudhihira. Afterwards, the Lord stayed with His intimate friends for a
few months at their earnest request.
Although Lord Ka is the master of all masters of yoga, such as Lord
iva, still He was controlled by King Yudhihira's pure love. Thus the
Lord personally saw to the successful completion of the King's sacrificial
performance. And after that He agreed to stay with His dear friends in
Indraprastha for a few more months.
TEXT 49
tato 'nujpya rjnam
anicchantam apvara
yayau sa-bhrya smtya
sva-pura devak-suta
tatathen; anujpyarequesting leave; rjnamof the King;
anicchantamwho did not want it; apialthough; varathe Supreme
Lord; yayauwent; sa-bhryawith His wives; sa-amtya-and with His
ministers; svato His own; puramcity; devak-sutathe son of
Devak.
Then the Lord, the son of Devak, took the reluctant permission of the
King and returned to His capital with His wives and ministers.
TEXT 50
varita tad upkhyna
may te bahu-vistaram
vaikuha-vsinor janma

2117

vipra-pt puna puna

varitamrelated; tatthat; upkhynamaccount; mayby me; teto
you; bahumuch; vistaramin detail; vaikuha-vsinoof the two
residents of the eternal kingdom of God (namely, the doorkeepers Jaya
and Vijaya); janmathe material birth; vipraof brhmaas (the four
Kumras); ptdue to the curse; puna punaagain and again.
I have already described to you in detail the history of the two residents
of Vaikuha who had to undergo repeated births in the material world
because of being cursed by brhmaas.
TEXT 51
rjasyvabhthyena
snto rj yudhihira
brahma-katra-sabh-madhye
uubhe sura-r iva
rjasyaof the Rjasya sacrifice; avabhthyenaby the final, avabhtya
ritual; sntabathed; rj yudhihiraKing Yudhihira; brahmakatraof brhmaas and katriyas; sabhof the assembly; madhyein
the midst; uubhehe appeared brilliant; suraof the demigods; r
the King (Lord Indra); ivalike.
Purified in the final, avabhthya ritual, which marked the successful
completion of the Rjasya sacrifice, King Yudhihira shone among the
assembled brhmaas and katriyas like the King of the demigods
himself.
TEXT 52
rj sabhjit sarve
sura-mnava-khecar
ka kratu ca asanta
sva-dhmni yayur mud
rjby the King; sabhjithonored; sarveall; surathe demigods;
mnavahumans; khe-carand travelers of the sky (minor demigods
and demons); kamLord Ka; kratumthe sacrifice; caand;

2118

asantapraising; svato their own; dhmnidomains; yayu

went; mudhappily.
The demigods, humans and residents of intermediate heavens, all
properly honored by the King, happily set off for their respective
domains while singing the praises of Lord Ka and the great sacrifice.
According to rdhara Svm, the term khecar here refers to the
pramathas, mystic yogs who accompany Lord iva.
TEXT 53
duryodhanam te ppa
kali kuru-kulmayam
yo na sehe rya spht
dv pu-sutasya tm
duryodhanamDuryodhana; teexcept; ppamsinful; kalimthe
empowered expansion of the age of Kali; kuru-kulaof the Kuru dynasty;
mayamthe disease; yawho; na sehecould not tolerate; ryam
the opulences; sphtmflourishing; dvseeing; pu-sutasyaof
the son of Pu; tmthat.
[All were satisfied] except sinful Duryodhana, the personification of the
age of quarrel and the disease of the Kuru dynasty. He could not bear to
see the flourishing opulence of the son of Pu.
rla Prabhupda writes, "Duryodhana by nature was very envious
because of his sinful life, and he appeared in the dynasty of the Kurus as a
chronic disease personified in order to destroy the whole family." rla
rdhara Svm mentions that Duryodhana hated pure religious principles.
TEXT 54
ya ida krtayed vio
karma caidya-vadhdikam
rja-moka vitna ca
sarva-ppai pramucyate
yawho; idamthese; krtayetchants; vioof Lord Viu;
karmaactivities; caidya-vadhathe killing of iupla; dikamand so
on; rjaof the kings (who were imprisoned by Jarsandha); mokam

2119

the deliverance; vitnamthe sacrifice; caand; sarvafrom all;

ppaisinful reactions; pramucyatehe is freed.
One who recites these activities of Lord Viu, including the killing of
iupla, the deliverance of the kings and the performance of the
Rjasya sacrifice, is freed from all sins.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-fourth
Chapter, of the rmad-Bhgavatam, entitled "The Deliverance of iupla
at the Rjasya Sacrifice."

2120

75. Duryodhana Humiliated

This chapter describes the glorious conclusion of the Rjasya sacrifice,

and how Prince Duryodhana was humiliated in King Yudhihira's palace.
At the time of Mahrja Yudhihira's Rjasya sacrifice, many of his
relatives and well-wishers endeavored to please him by performing
necessary services. When the sacrifice was complete, the King adorned the
priests, the exalted members of the assembly and his own relatives with
fragrant sandalwood paste, flower garlands and fine clothing. Then they
all went to the banks of the Ganges to perform the ritual bathing that
marks the end of the sponsor's period of initiation for the sacrifice. Before
the final bathing, there was much sporting in the river among the male
and female participants. Sprinkled with aromatic water and other liquids,
Draupad and the other ladies appeared most beautiful, their faces shining
with bashful laughter.
After the priests had executed the final rituals, the King and his queen,
rmat Draupad, bathed in the Ganges. Then all those present who
belonged to the orders of varrama bathed. Yudhihira put on new
clothes and worshiped the learned brhmaas, his family, friends and
well-wishers, each in the particular manner suitable for them, and offered
them all various gifts. The guests then departed for their homes. But King
Yudhihira was so anxious about his imminent separation from those
who were dear to him that he compelled several of his relatives and
closest friends, including Lord Ka, to remain in Indraprastha a bit
longer.
King Yudhihira's royal palace had been constructed by Maya Dnava,
who had endowed it with many wonderful features and opulences. King
Duryodhana burned with envy when he saw these riches. One day,
Yudhihira was seated with Lord Ka in his royal assembly hall.
Attended by his subordinates and family members, he was manifesting
magnificence equal to that of Lord Indra. At that time Duryodhana
entered the hall in a fitful mood. Bewildered by the mystic craft of Maya
Dnava, Duryodhana mistook parts of the solid floor for water and thus
lifted his garment, while in one place he fell into the water, mistaking it

2121

for the solid floor. When Bhmasena, the ladies of the court and the royal
princes present saw this, they began to laugh. Although Mahrja
Yudhihira tried to stop them, Lord Ka encouraged their laughter.
Thoroughly embarrassed, Duryodhana left the assembly hall in a fury and
immediately departed for Hastinpura.
TEXTS 1-2
r-rjovca
ajta-atros tam dv
rjasya-mahodayam
sarve mumudire brahman
n-dev ye samgat
duryodhana varjayitv
rjna saraya sur
iti ruta no bhagavas
tatra kraam ucyatm
r-rj uvcathe King (Parkit) said; ajta-atroof Yudhihira,
whose enemy was never born; tamthat; dvseeing; rjasyaof the
Rjasya sacrifice; mahgreat; udayamthe festiveness; sarveall;
mumudirewere delighted; brahmanO brhmaa (ukadeva); ndevthe kings; yewho; samgatassembled; duryodhanam
Duryodhana; varjayitvexcepting; rjnakings; satogether with;
ayasages; surand demigods; itithus; rutamheard; naby
us; bhagavanmy lord; tatrafor that; kraamthe reason; ucyatm
please speak.
Mahrja Parkit said: O brhmaa, according to what I have heard
from you, all the assembled kings, sages and demigods were delighted
to see the wonderful festivities of King Ajtaatru's Rjasya sacrifice,
with the sole exception of Duryodhana. Please tell me why this was so,
my lord.
TEXT 3
r-bdaryair uvca
pitmahasya te yaje
rjasye mahtmana
bndhav paricaryy

2122

tasysan prema-bandhan
r-baryani uvcar Bdaryai (ukadeva Gosvm) said;
pitmahasyaof the grandfather; teyour; yajeat the sacrifice;
rjasyethe Rjasya; mah-tmanaof the great soul; bndhav
family members; paricaryymin humble service; tasyafor him;
sanwere situated; prema-by love; bandhanwho were bound.
r Bdaryai said: At the Rjasya sacrifice of your saintly
grandfather, his family members, bound by their love for him, engaged
themselves in humble services on his behalf.
King Yudhihira did not force his relatives to accept different tasks at the
sacrifice. Rather, out of their love for him they volunteered for such
duties.
TEXTS 4-7
bhmo mahnasdhyako
dhandhyaka suyodhana
sahadevas tu pjy
nakulo dravya-sdhane
guru-urae jiu
ka pdvanejane
pariveae drupada-j
karo dne mah-man
yuyudhno vikara ca
hrdikyo vidurdaya
bhlka-putr bhry-dy
ye ca santardandaya
nirpit mah-yaje
nn-karmasu te tad
pravartante sma rjendra
rja priya-cikrava
bhmaBhma; mahnasaof the kitchen; adhyakathe supervisor;
dhanaof the treasury; adhyakathe supervisor; suyodhana
Suyodhana (Duryodhana); sahadevaSahadeva; tuand; pjymin
worshiping (guests as they arrived); nakulaNakula; dravyaneeded

2123

items; sdhanein procuring; guruof respectable elders; uraein

serving; jiuArjuna; kaKa; pdafeet; avanejanein
washing; pariveaein distributing (food); drupada-jthe daughter of
Drupada (Draupad); karaKara; dnein giving gifts; mahman
magnanimous; yuyudhna vikara caYuyudhna and Vikara;
hrdikya vidura-dayaHrdikya (Ktavarm), Vidura and others;
bhlka-putrthe sons of Bhlka-rja; bhn-dyheaded by
Bhrirav; yewho; caand; santardana-dayaSantardana and so
on; nirpitengaged; mahvast; yajeat the sacrifice; nn
various; karmasuin duties; tethey; tadat that time; pravartante
smacarried on; rja-indraO best of kings (Parkit); rjaof the
King (Yudhihira); priyagratification; cikravawishing to do.
Bhma supervised the kitchen, Duryodhana looked after the treasury,
while Sahadeva respectfully greeted the arriving guests. Nakula
procured needed items, Arjuna attended the respectable elders, and
Ka washed everyone's feet, while Draupad served food, and
generous Kara gave out the gifts. Many others, such as Yuyudhna;
Vikara, Hrdikya; Vidura; Bhrirav and other sons of Bhlka; and
Santardana, similarly volunteered for various duties during the
elaborate sacrifice. They did so because of their eagerness to please
Mahrja Yudhihira, O best of kings.
TEXT 8
tvik-sadasya-bahu-vitsu suhttameu
sv-ieu snta-samarhaa-dakibhi
caidye ca stvata-pate caraa pravie
cakrus tatas tv avabhtha-snapana dyu-nadym
tvikthe priests; sadasyathe prominent members of the assembly who
helped officiate in the sacrifice; bahu-vitsuthose who were greatly
learned; suht-tameuand the best well-wishers; suwell; ieubeing
honored; sntawith pleasing words; samarhaaauspicious offerings;
dakibhiand gifts expressing gratitude; caidyethe King of Cedi
(iupla); caand; stvata-pateof the Lord of the Stvatas (Ka);
caraamthe feet; praviehaving entered; cakruthey executed;
tatathen; tuand; avabhtha-snapanamthe avabhtha bath, which
completed the sacrifice; dyuof heaven; nadymin the river (the

2124

Yamun).
After the priests, the prominent delegates, the greatly learned saints
and the King's most intimate well-wishers had all been properly
honored with pleasing words, auspicious offerings and various gifts as
remuneration, and after the King of Cedi had entered the lotus feet of
the Lord of the Stvatas, the avabhtha bath was performed in the
divine river Yamun.
The gifts offered to the distinguished guests included valuable jewelry.
TEXT 9
mdaga-akha-paavadhundhury-naka-gomukh
vditri vicitri
nedur vabhthotsave
mdagamdaga drums; akhaconchshells; paavasmaller drums;
dhundhuria kind of large military drum; nakakettledrums; gomukha wind instrument; vditrimusic; vicitrivariegated;
nedusounded; vabhthaof the avabhtha bath; utsaveduring the
celebration.
During the avabhtha celebration, the music of many kinds of
instruments resounded, including mdagas, conchshells, panavas,
dhundhuris, kettledrums and gomukha horns.
TEXT 10
nrtakyo nantur h
gyak ythao jagu
v-veu-talonndas
te sa divam aspat
nrtakyafemale dancers; nantudanced; hjoyful; gyak
singers; ythaain groups; jagusang; vof vs; veu-flutes;
talaand hand cymbals; unndathe loud sound; temtheir; sait;
divamthe heavens; aspattouched.
Female dancers danced with great joy, and choruses sang, while the

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loud vibrations of vns, flutes and hand cymbals reached all the way to
the heavenly regions.
TEXT 11
citra-dhvaja-patkgrair
ibhendra-syandanrvabhi
sv-alaktair bhaair bhp
niryay rukma-mlina
citraof various colors; dhvajawith flags; patkaand banners;
agraiexcellent; ibhawith elephants; indralordly; syandana
chariots; arvabhiand horses; su-alaktaiwell ornamented;
bhaaiwith foot soldiers; bh-pthe kings; niryayudeparted;
rukmagold; mlinawearing necklaces.
All the kings, wearing gold necklaces, then set off for the Yamun. They
had flags and banners of various colors and were accompanied by
infantrymen and well-adorned soldiers riding lordly elephants, chariots
and horses.
TEXT 12
yadu-sjaya-kmbojakuru-kekaya-koal
kampayanto bhuva sainyair
yayamna-pura-sar
yadu-sjaya-kmbojathe Yadus, Sjayas and Kmbojas; kuru-kekayakoalthe Kurus, Kekayas and Koalas; kampayantamaking
tremble; bhuvamthe earth; sainyaiwith their armies; yajamnathe
performer of the sacrifice (Mahrja Yudhihira); pura-sarplacing
in their front.
The massed armies of the Yadus, Sjayas, Kmbojas, Kurus, Kekayas
and Koalas made the earth tremble as they followed Yudhihira
Mahrja, the performer of the sacrifice, in procession.
TEXT 13

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sadasyartvig-dvija-reh
brahma-ghoea bhyas
devari-pit-gandharvs
tuuvu pupa-varia
sadasyathe officiating witnesses; tvikthe priests; dvijaand
brhmaas; rehmost excellent; brahmaof the Vedas; ghoea
with sounding; bhyasabundant; devathe demigods; idivine
sages; pitforefathers; gandharvand singers of heaven; tuuvu
recited praises; pupaflowers; variaraining down.
The assembly officials, the priests and other excellent brhmaas
resoundingly vibrated Vedic mantras, while the demigods, divine sages,
Pits and Gandharvas sang praises and rained down flowers.
TEXT 14
sv-alakt nar nryo
gandha-srag-bhambarai
vilimpantyo 'bhisicantyo
vijahrur vividhai rasai
su-alaktwell decorated; narmen; nryaand women;
gandhawith sandalwood paste; srakflower garlands; bhaa
jewelry;
ambaraiand
clothing;
vilimpantyasmearing;
abhiicantyaand sprinkling; vijahruthey played; vividhai
various; rasaiwith liquids.
Men and women, all adorned with sandalwood paste, flower garlands,
jewelry and fine clothing, sported by smearing and sprinkling one
another with various liquids.
TEXT 15
taila-gorasa-gandhodaharidr-sndra-kukumai
pumbhir lipt pralimpantyo
vijahrur vra-yoita
tailawith vegetable oil; go-rasayogurt; gandha-udaperfumed water;

2127

haridrturmeric; sndraplentiful; kukumaiand with vermilion

powder; pumbhiby the men; liptsmeared; pralimpantya
smearing them in turn; vijahruplayed; vra-yoitathe courtesans.
The men smeared the courtesans with plentiful oil, yogurt, perfumed
water, turmeric and kukuma powder, and the courtesans playfully
smeared the men with the same substances.
rla Prabhupda describes this scene as follows: "The men and women of
Indraprastha, their bodies smeared with scents and floral oils, were nicely
dressed in colorful garments and decorated with garlands, jewels and
ornaments. They were all enjoying the ceremony, and they threw on each
other liquid substances like water, oil, milk, butter and yogurt. Some even
smeared these on each other's bodies. In this way, they were enjoying the
occasion. The professional prostitutes were also engaged by jubilantly
smearing these liquid substances on the bodies of the men, and the men
reciprocated in the same way. All the liquid substances had been mixed
with turmeric and saffron, and their color was a lustrous yellow."
TEXT 16
gupt nbhir niragamann upalabdhum etad
devyo yath divi vimna-varair n-devyo
t mtuleya-sakhibhi pariicyamn
sa-vra-hsa-vikasad-vadan vireju
guptguarded; nbhiby soldiers; niragamanthey went out;
upalabdhumto see first-hand; etatthis; devyathe wives of the
demigods; yathas; diviin the sky; vimnaon their airplanes;
varaiexcellent; n-devyathe queens (of King Yudhihira); t
they; mtuleyaby their maternal cousins (Lord Ka and His brothers,
such as Gada and Sraa); sakhibhiand by their friends (such as Bhma
and Arjuna); pariicyamnbeing sprinkled; sa-vrashy; hsawith
smiles; vikasatblossoming; vadanwhose faces; virejuthey
appeared splendid.
Surrounded by guards, King Yudhihira's queens came out on their
chariots to see the fun, just as the demigods' wives appeared in the sky
in celestial airplanes. As maternal cousins and intimate friends
sprinkled the queens with liquids, the ladies' faces bloomed with shy

2128

smiles, enhancing the queens' splendid beauty.

The maternal cousins referred to here are Lord Ka and such brothers of
His as Gada and Sraa, and the friends mentioned are such persons as
Bhma and Arjuna.
TEXT 17
t devarn uta sakhn siicur dtbhi
klinnmbar vivta-gtra-kucoru-madhy
autsukya-mukta-kavarc cyavamna-mly
kobha dadhur mala-dhiy rucirair vihrai
tthey, the queens; devarntheir husband's brothers; utaand also;
sakhntheir friends; siicuthey squirted; dtbhiwith syringes;
klinnadrenched; ambarwhose dresses; vivtavisible; gtra
whose arms; kucabreasts; ru-thighs; madhyand waists; autsukya
due to their excitement; muktaloosened; kavartfrom the braids of
their hair; cyavamnaslipping; mlywhose small flower garlands;
kobhamagitation; dadhuthey created; maladirty; dhiyamfor
those whose consciousness; ruciraicharming; vihraiwith their
play.
As the queens squirted water from syringes at their brothers-in-law and
other male companions, their own garments became drenched,
revealing their arms, breasts, thighs and waists. In their excitement, the
flowers fell from their loosened braids. By these charming pastimes
they agitated those with contaminated consciousness.
rla Prabhupda writes, "Such behavior between pure males and females
is enjoyable, but persons who are materially contaminated become
lustful."
TEXT 18
sa samr ratham ruha
sad-ava rukma-mlinam
vyarocata sva-patnbhi
kriybhi kratu-r iva
sahe; samrthe emperor, Yudhihira; rathamhis chariot;
ruhamounted; satexcellent; avamwhose horses; rukma

2129

golden; mlinamwith hangings; vyarocatahe shone forth; svapatnbhiwith his wives; kriybhiwith its rituals; kratuof sacrifices;
rthe king (Rjasya); ivaas if.
The emperor, mounted upon his chariot drawn by excellent horses
wearing golden collars, appeared splendid in the company of his wives,
just like the brilliant Rjasya sacrifice surrounded by its various
rituals.
King Yudhihira with his queens appeared like the personified Rjasya
sacrifice surrounded by its beautiful rituals.
TEXT 19
patn-samyjvabhthyai
caritv te tam tvija
cnta snpay cakrur
gagy saha kay
patn-sayjathe ritual performed by the sponsor of the sacrifice and
his wife consisting of oblations to Soma, Tva, the wives of certain
demigods, and Agni; avabhthyaiand the rituals which solemnize the
completion of the sacrifice; caritvhaving executed; tethey; tam
him; tvijathe priests; cntamhaving sipped water for purification;
snpaym cakruthey had him bathe; gagymin the Ganges; saha
along with; kayDraupad.
The priests led the King through the execution of the final rituals of
patn-sayja and avabhthya. Then they had him and Queen Draupad
sip water for purification and bathe in the Ganges.
TEXT 20
deva-dundubhayo nedur
nara-dundubhibhi samam
mumucu pupa-vari
devari-pit-mnav
devaof demigods; dundubhayakettledrums; neduresounded;
naraof human beings; dundubhibhikettledrums; samamtogether
with; mumucureleased; pupaof flowers; varidownpours;

2130

devademigods; isages; pitforefathers; mnavand humans.

The kettledrums of the gods resounded, along with those of human
beings. Demigods, sages, forefathers and humans all poured down
showers of flowers.
TEXT 21
sasnus tatra tata sarve
varrama-yut nar
mah-ptaky api yata
sadyo mucyeta kilbit
sasnubathed; tatrathere; tataafter this; sarveall; vararamathe social system of sanctified occupational and spiritual orders;
yutwho belonged to; narhumans; mahgreatly; ptakone
who is sinful; apieven; yataby which; sadyaimmediately;
mucyetacan be freed; kilbitfrom contamination.
All the citizens belonging to the various orders of vara and rama
then bathed in that place, where even the most grievous sinner can
immediately be freed from all sinful reactions.
TEXT 22
atha rjhate kaume
paridhya sv-alakta
tvik-sadasya-viprdn
narcbharambarai
athanext; rjthe King; ahateunused; kaumea pair of silken
garments; paridhyaputting on; su-alaktanicely ornamented;
tvikthe priests; sadasyathe officiating members of the assembly;
viprathe brhmaas; dnand others; narcahe worshiped;
bharaawith ornaments; ambaraiand clothing.
Next the King put on new silken garments and adorned himself with
fine jewelry. He then honored the priests, assembly officials, learned
brhmaas and other guests by presenting them with ornaments and
clothing.

2131

rla Prabhupda writes, "The King not only dressed himself and
decorated himself, but he also gave clothing and ornaments to all the
priests and to the others who had participated in the yajas. In this way
he worshiped them all."
TEXT 23
bandh jtn npn mitrasuhdo 'ny ca sarvaa
abhkna pjaym sa
nryaa-paro npa
bandhnhis more distant relatives; jtnhis immediate family
members; npnthe kings; mitrahis friends; suhdaand wellwishers; anynothers; caalso; sarvaain all sorts of ways;
abhkamconstantly; pjaym saworshiped; nryaa-para
devoted to Lord Nryaa; npathe King.
In various ways King Yudhihira, who had totally dedicated his life to
Lord Nryaa, continuously honored his relatives, his immediate
family, the other kings, his friends and well-wishers, and all others
present as well.
TEXT 24
sarve jan sura-ruco mai-kuala-sragua-kacuka-dukla-mahrghya-hr
nrya ca kuala-yuglaka-vnda-juavaktra-riya kanaka-mekhalay vireju
sarveall; janthe men; suralike the demigods; rucawhose
effulgent complexions; maijeweled; kualawith earrings; srak
flower garlands; uaturbans; kacukajackets; duklasilk
garments; mah-arghyavery precious; hrand pearl necklaces;
nryathe women; caand; kualaof earrings; yugawith pairs;
alaka-vndaand locks of hair; juaadorned; vaktraof whose faces;
riyathe beauty; kanakagold; mekhalaywith belts; virejushone
brilliantly.
All the men there shone like demigods. They were adorned with
jeweled earrings, flower garlands, turbans, waistcoats, silk dhots and

2132

valuable pearl necklaces. The lovely faces of the women were beautified
by their matched earrings and locks of hair, and they all wore golden
belts.
TEXTS 25-26
athartvijo mah-l
sadasy brahma-vdina
brahma-katriya-vi-udrrjno ye samgat
devari-pit-bhtni
loka-pl sahnug
pjits tam anujpya
sva-dhmni yayur npa
athathen; tvijathe priests; mah-lof exalted character;
sadasythe officials of the sacrifice; brahmaof the Vedas; vdina
expert authorities; brahmathe brhmaas; katriyakatriyas; vi
vaiyas; drand dras; jnathe kings; yewho; samgat
had come; devathe demigods; isages; pitforefathers; bhtni
and ghostly spirits; lokaof the planets; plthe rulers; sahawith;
anugtheir
followers;
pjitworshiped;
tamfrom
him;
anujpyataking permission; svatheir own; dhmnito the abodes;
yayuthey went; npaO King (Parkit).
Then the highly cultured priests, the great Vedic authorities who had
served as sacrificial witnesses, the specially invited kings, the
brhmaas, katriyas, vaiyas, dras, demigods, sages, forefathers and
mystic spirits, and the chief planetary rulers and their followersall of
them, having been worshiped by King Yudhihira, took his permission
and departed, O King, each for his own abode.
TEXT 27
hari-dsasya rjare
rjasya-mahodayam
naivtpyan praasanta
piban martyo 'mta yath

2133

hariof Lord Ka; dsasyaof the servant; rja-eof the saintly

King; rjasyaof the Rjasya sacrifice; mah-udayamthe great
celebration; nanot; evaindeed; atpyanthey became satiated;
praasantaglorifying; pibandrinking; martyaa mortal man;
amtamimmortal nectar; yathas.
As they all glorified the wonderful Rjasya-yaja performed by that
great saintly King and servant of Lord Hari, they were not satiated, just
as an ordinary man is never satiated when drinking nectar.
TEXT 28
tato yudhihiro rj
suht-sambandhi-bndhavn
prem nivraym sa
ka ca tyga-ktara
tatathen; yudhihira rjKing Yudhihira; suhthis friends;
sambandhifamily members; bndhavnand relatives; premout of
love; nivraym sastopped them; kamLord Ka; caand;
tygaby separation; ktaradistressed.
At that time Rj Yudhihira stopped a number of his friends,
immediate family members and other relatives from departing, among
them Lord Ka. Out of love Yudhihira could not let them go, for he
felt the pain of imminent separation.
TEXT 29
bhagavn api tatrga
nyvtst tat-priya-kara
prasthpya yadu-vr ca
smbd ca kuasthalm
bhagavnthe Supreme Lord; apiand; tatrathere; agamy dear
(King Parkit); nyvtstremained; tatfor his (Yudhihira's);
priyampleasure; karaacting; prasthpyasending; yadu-vrnthe
heroes of the Yadu dynasty; caand; smba-dnheaded by Smba; ca
and; kuasthalmto Dvrak.

2134

My dear Parkit, the Supreme Lord remained there for some time to
please the King, after first sending Smba and the other Yadu heroes
back to Dvrak.
TEXT 30
ittha rj dharma-suto
manoratha-mahravam
su-dustara samuttrya
kensd gata-jvara
itthamin this manner; rjthe King; dharmaof the lord of religion
(Yamarja); sutathe son; mana-rathaof his desires; mahhuge;
aravamthe ocean; suvery; dustaramdifficult to cross; samuttrya
successfully crossing; kenathrough the agency of Lord Ka; st
he became; gata-jvarafreed of his feverish condition.
Thus King Yudhihira, the son of Dharma, was at last relieved of his
burning ambition, having by the grace of Lord Ka successfully
crossed the vast and formidable ocean of his desires.
The previous chapters of rmad-Bhgavatam clearly explain that King
Yudhihira intensely desired to demonstrate to the world the supremacy
of Ka, the Supreme Personality of Godhead, and the blessings received
by those who surrender to Him. To do this, King Yudhihira performed
the Rjasya sacrifice, a very difficult task.
rla Prabhupda writes in this connection: "In the material world,
everyone has a particular type of desire to be fulfilled, but one is never
able to fulfill his desires to his full satisfaction. But King Yudhihira,
because of his unflinching devotion to Ka, could fulfill all his desires
successfully by the performance of the Rjasya sacrifice. From the
description of the Rjasya yaja, it appears that such a function is a great
ocean of opulent desires. It is not possible for an ordinary man to cross
over such an ocean; nevertheless, by the grace of Lord Ka, King
Yudhihira was able to cross over it very easily, and thus he became freed
from all anxieties."
TEXT 31
ekadnta-pure tasya

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vkya duryodhana riyam

atapyad rjasyasya
mahitva ccyuttmana
ekadone day; anta-purewithin the palace; tasyahis (Mahrja
Yudhihira's); vkyaobserving; duryodhanaDuryodhana; ryam
opulence; atapyathe was pained; rjasyasyaof the Rjasya sacrifice;
mahitvamthe greatness; caand; acyuta-tmanaof him (King
Yudhihira) whose very soul was Lord Acyuta.
One day Duryodhana, while observing the riches of King Yudhihira's
palace, felt greatly disturbed by the magnificence of both the Rjasya
sacrifice and its performer, the King, whose life and soul was Lord
Acyuta.
TEXT 32
yasmis narendra-ditijendra-surendra-lakmr
nn vibhnti kila viva-sjopakpt
tbhi patn drupada-rja-sutopatasthe
yasy viakta-hdaya kuru-r atapyat
yasminin which (palace); nara-indraof the kings among men; ditijaindraof the kings of the demons; sura-indraand of the kings of the
demigods; lakmthe opulences; nnvariegated; vibhntiwere
manifest; kilaindeed; viva-sjby the cosmic manufacturer (Maya
Dnava); upakptprovided; tbhiwith them; patnher husbands,
the Pavas; drupada-rjaof King Drupada; sutthe daughter,
Draupad; upatastheserved; yasymto whom; viaktaattached;
hdayawhose heart; kuru-rthe Kuru prince, Duryodhana;
atapyatlamented.
In that palace all the collected opulences of the kings of men, demons
and gods were brilliantly manifest, having been brought there by the
cosmic inventor, Maya Dnava. With those riches Draupad served her
husbands, and Duryodhana, the prince of the Kurus, lamented because
he was very much attracted to her.
TEXT 33

2136

yasmin tad madhu-pater mahi-sahasra

ro-bharea anakai kvaad-aghri-obham
madhye su-cru kuca-kukuma-oa-hra
rman-mukha pracala-kuala-kuntalhyam
yasminin which; tadat that time; madhuof Mathur; pateof the
Lord; mahithe queens; sahasramthousands; roof their hips;
bhareawith the weight; anakaislowly; kvaattinkling; aghri
of whose feet; obhamthe charm; madhyeat the middle (the waist); sucruvery attractive; kucafrom their breasts; kukumawith the
kukuma powder; oareddened; hramwhose pearl necklaces; rmatbeautiful; mukhamwhose faces; pracalamoving; kualawith
earrings; kuntalaand locks of hair; hyamrichly endowed.
Lord Madhupati's thousands of queens were also staying in the palace.
Their feet moved slowly, weighed down by their hips, and the bells on
their feet tinkled charmingly. Their waists were very slender, the
kukuma from their breasts reddened their pearl necklaces, and their
swaying earrings and flowing locks of hair enhanced the exquisite
beauty of their faces.
rla Prabhupda writes, "After looking at such beauties in the palace of
King Yudhihira, Duryodhana became envious. He became especially
envious and lustful upon seeing the beauty of Draupad because he had
cherished a special attraction for her from the very beginning of her
marriage with the Pavas. In the marriage selection assembly of
Draupad, Duryodhana had also been present, and with other princes he
had been very much captivated by the beauty of Draupad, but he had
failed to achieve her."
TEXTS 34-35
sabhy maya-kpty
kvpi dharma-suto 'dhir
vto 'nugair bandhubhi ca
kenpi sva-caku
sna kcane skd
sane maghavn iva
pramehya-ry jua

2137

styamna ca vandibhi
sabhymin the assembly hall; mayaby Maya Dnava; kptym
constructed; kva apion one occasion; dharma-sutathe son of
Yamarja (Yudhihira); adhirthe emperor; vtaaccompanied;
anugaiby his attendants; bandhubhiby his family members; ca
and; kenaby Lord Ka; apialso; svahis own; cakueye;
snaseated; kcanemade of gold; sktin person; saneon a
throne; maghavnLord Indra; ivaas if; pramehyaof Brahm, or of
supreme rulership; riywith the opulences; juajoined;
styamnabeing praised; caand; vandibhiby the court poets.
It so happened that Emperor Yudhihira, the son of Dharma, was
sitting just like Indra on a golden throne in the assembly hall built by
Maya Dnava. Present with him were his attendants and family
members, and also Lord Ka, his special eye. Displaying the
opulences of Brahma himself, King Yudhihira was being praised by
the court poets.
rla rdhara Svm explains that Lord Ka is described here as
Yudhihira's special eye since He advised the King on what was beneficial
and what was not.
TEXT 36
tatra duryodhano mn
parto bhrtbhir npa
kira-ml nyaviad
asi-hasta kipan ru
tatrathere; duryodhanaDuryodhana; mnproud; parta
surrounded; bhrtbhiby his brothers; npaO King; kirawearing
a crown; mland a necklace; nyaviatentered; asia sword; hasta
in his hand; kipaninsulting (the doorkeepers); ruangrily.
Proud Duryodhana, holding a sword in his hand and wearing a crown
and necklace, angrily went into the palace in the company of his
brothers, O King, insulting the doorkeepers as he entered.
rla Prabhupda writes that Duryodhana "was always in an envious and
angry mood, and therefore, on a slight provocation, he spoke sharply with

2138

the doorkeepers and became angry."

TEXT 37
sthale 'bhyaghd vastrnta
jala matv sthale 'patat
jale ca sthala-vad bhrnty
maya-my-vimohita
sthaleon solid ground; abhyaghthe picked up; vastraof his
garment; antamthe end; jalamwater; matvthinking; sthaleand in
another place; apatathe fell; jaleinto water; caand; sthalasolid
ground; vatas if; bhrntyby the illusion; mayaof Maya Dnava;
myby the magic; vimohitabewildered.
Bewildered by the illusions created through Maya Dnava's magic,
Duryodhana mistook the solid floor for water and lifted the end of his
garment. And elsewhere he fell into the water, mistaking it for the solid
floor.
TEXT 38
jahsa bhmas ta dv
striyo npatayo pare
nivryam apy aga
rj knumodit
jahsalaughed; bhmaBhma; tamhim; dvseeing; striyathe
women; n-patayakings; apareand others; nivryambeing
checked; apieven though; agamy dear (Parkit); rjby the King
(Yudhihira); kaby Lord Ka; anumoditapproved.
My dear Parkit, Bhma laughed to see this, and so did the women,
kings and others. King Yudhihira tried to stop them, but Lord Ka
showed His approval.
rla Vivantha Cakravart mentions that King Yudhihira tried to check
the laughter by glancing at the women and Bhma. Lord Ka, however,
gave approval with a gesture of His eyebrows. The Lord had come to the
earth to remove the burden of wicked kings, and this incident was not
unrelated to the Lord's purpose.

2139

TEXT 39
sa vrito 'vag-vadano ru jvalan
nikramya t prayayau gajhvayam
h-heti abda su-mahn abht satm
ajta-atrur viman ivbhavat
babhva t bhagavn bhuvo bhara
samujjihrur bhramati sma yad-d
sahe, Duryodhana; vritaembarrassed; avkheld down;
vadanawhose face; ruwith anger; jvalanburning; nikramya
exiting; tmsilently; prayayauhe went off; gaja-hvayamto
Hastinpura; h-h iti"alas, alas"; abdathe sound; su-mahnvery
great; abhtarose; satmfrom the saintly persons; ajta-atruKing
Yudhihira; vimandepressed; ivasomewhat; abhavatbecame;
babhvawas; tmsilent; bhagavnthe Supreme Lord; bhuvaof
the earth; bharamthe burden; samujjihruwanting to remove;
bhramati sma(Duryodhana) became deluded; yatwhose; dby the
glance.
Humiliated and burning with anger, Duryodhana turned his face down,
left without uttering a word and went back to Hastinpura. The saintly
persons present loudly cried out, "Alas, alas !" and King Yudhihira
was somewhat saddened. But the Supreme Lord, whose mere glance
had bewildered Duryodhana, remained silent, for His intention was to
remove the burden of the earth.
rla Prabhupda writes, "When Duryodhana left in such an angry mood,
everyone regretted the incident, and King Yudhihira also became very
sorry. But despite all occurrences, Ka was silent. He did not say
anything against or in favor of the incident. It appeared that Duryodhana
had been put into illusion by the supreme will of Lord Ka, and this was
the beginning of the enmity between the two sects of the Kuru dynasty.
This appeared to be a part of Ka's plan in His mission to decrease the
burden of the world."
TEXT 40
etat te 'bhihita rjan
yat po 'ham iha tvay
suyodhanasya daurtmya

2140

rjasye mah-kratau
etatthis; teto you; abhihitamspoken; rjanO King; yatwhat;
paasked; ahamI; ihain this regard; tvayby you;
suyodhanasyaof
Suyodhana
(Duryodhana);
daurtmyamthe
dissatisfaction; rjasyeduring the Rjasya; mah-kratauthe great
sacrifice.
I have now replied to your question, O King, concerning why
Duryodhana was dissatisfied on the occasion of the great Rjasya
sacrifice.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto Seventy-fifth Chapter
of the rmad-Bhgavatam, entitled "Duryodhana Humiliated."

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76. The Battle Between lva and the Vis

This chapter relates how the demon lva acquired a huge and terrifying
airship, how he used it to attack the Vis in Dvrak, and how Lord
Pradyumna was taken from the battlefield during the fighting that ensued.
lva was one of the kings who had been defeated at the time of Rukmidev's marriage. Having vowed then that he would rid the earth of all the
Ydavas, he began worshiping Lord iva each day by eating only a palmful
of dust. After a year had passed, iva appeared before lva and asked him
to choose a benediction. lva begged for a flying machine that could go
anywhere and that would strike terror into the hearts of demigods,
demons and humans alike. Lord iva granted this request and had Maya
Dnava construct for lva a flying iron city named Saubha. lva took
this vehicle to Dvrak, where he and his huge army laid siege to the city.
From his airplane lva bombarded Dvrak with tree trunks, boulders
and other missiles, and he produced a mighty whirlwind that obscured
everything with dust.
When Pradyumna, Styaki and the other Yadu heroes saw the plight of
Dvrak and her residents, they went out to do battle with lva's forces.
Pradyumna, the best of warriors, destroyed with His divine weapons all of
lva's illusory magic, and He also bewildered lva himself. Thus lva's
airplane began wandering aimlessly on the earth, in the sky and on the
tops of mountains. But then a follower of lva's named Dyumn struck
Pradyumna on the chest with his club, whereupon Pradyumna's chariot
driver, thinking his master seriously injured, carried Him from the
battlefield. But Pradyumna quickly regained consciousness and sharply
criticized His driver for doing this.
TEXT 1
r-uka uvca
athnyad api kasya
u karmdbhuta npa
kr-nara-arrasya
yath saubha-patir hata

2142

r-uka uvcaukadeva Gosvm said; athanow; anyatanother;

apiyet; kasyaof Lord Ka; uplease hear; karmadeed;
adbhutamwonderful; npaO King; krfor playing; nara
humanlike; arrasyawhose body; yathhow; saubha-patithe lord
of Saubha (lva); hatakilled.
ukadeva Gosvm said: Now please hear, O King, another wondrous
deed performed by Lord Ka, who appeared in His humanlike body to
enjoy transcendental pastimes. Hear how He killed the master of
Saubha.
TEXT 2
iupla-sakha lvo
rukmiy-udvha gata
yadubhir nirjita sakhye
jarsandhdayas tath
iupla-sakhaa friend of iupla's; lvanamed lva; rukmiudvheto Rukmi's wedding; gatahaving come; yadubhiby the
Yadus; nirjitadefeated; sakhyein battle; jarsandha-daya
Jarsandha and others; tathas well.
lva was a friend of iupla's. When he attended the wedding of
Rukmi, the Yadu warriors defeated him in battle, along with
Jarsandha and the other kings.
TEXT 3
lva pratijm akaroc
chvat sarva-bhbhujm
aydav km kariye
paurua mama payata
lvalva; pratijma promise; akarotmade; vatmas they
listened; sarvaall; bh-bhujmthe kings; aydavmdevoid of
Ydavas; kmmthe earth; kariyeI will make; pauruamprowess;
mamamy; payatajust see.
lva swore in the presence of all the kings: "I will rid the earth of

2143

Ydavas. Just see my prowess!"

TEXT 4
iti mha pratijya
deva pau-pati prabhum
rdhaym sa npa
pu-mui sakd grasan
itiwith these words; mhathe fool; pratijyahaving vowed;
devamthe lord; pau-patimiva, the protector of animallike men;
prabhumhis master; radhaym saworshiped; npathe King;
puof dust; muima handful; saktonce (daily); grasaneating.
Having thus made his vow, the foolish King proceeded to worship Lord
Paupati [iva] as his deity by eating a handful of dust each day, and
nothing more.
TEXT 5
savatsarnte bhagavn
u-toa um-pati
varea cchandaym sa
lva araam gatam
savatsaraof a year; anteat the end; bhagavnthe great lord; utoahe who is quickly pleased; um-patithe master of Um;
vareawith a benediction; chandaym sahad him choose; lvam
lva; araamfor shelter; gatamapproached.
The great Lord Umpati is known as "he who is quickly pleased," yet
only at the end of a year did he gratify lva, who had approached him
for shelter, by offering him a choice of benedictions.
lva worshiped Lord iva, who is famous as utoa, "one who is quickly
satisfied." And yet Lord iva did not come to lva for an entire year
because, being bhagavn, a great, all-knowing personality, he understood
that any benediction given to Lord Ka's enemy would be fruitless. Still,
as stated by the words araam gatam, lva had come to Lord iva for
shelter, and thus to maintain the standard principle that a worshiper

2144

receives a benediction, Lord iva offered one to lva.

TEXT 6
devsura-manuy
gandharvoraga-rakasm
abhedya kma-ga vavre
sa yna vi-bhaam
devaby demigods; asurademons; manuymand humans;
gandharvaby Gandharvas; uragacelestial serpents; rakasmand
Rkasa spirits; abhedyamindestructible; kmaat will; gamtraveling;
vavrechose; sahe; ynama vehicle; vifor the Vis;
bhaamterrifying.
lva chose a vehicle that could be destroyed by neither demigods,
demons, humans, Gandharvas, Uragas nor Rkasas, that could travel
anywhere he wished to go, and that would terrify the Vis.
TEXT 7
tatheti giridio
maya para-pura-jaya
pura nirmya lvya
prdt saubham ayas-mayam
tathso be it; itihaving thus said; giri-aby Lord iva; dia
ordered; mayaMaya Dnava; paraof the enemy; puramthe cities;
jayawho conquers; purama city; nirmyaconstructing; lvyato
lva; prdthe gave; saubhamnamed Saubha; ayaof iron;
mayammade.
Lord iva said, "So be it." On his order, Maya Dnava, who conquers
his enemies' cities, constructed a flying iron city named Saubha and
presented it to lva.
TEXT 8
sa labdhv kma-ga yna
tamo-dhma dursadam
yayas dvravat lvo

2145

vaira vi-kta smaran

sahe; labdhvobtaining; kma-gammoving at his will; ynamthe
vehicle;
tamaof
darkness;
dhmaabode;
dursadam
unapproachable; yayauwent; dvravatmto Dvrak; lvalva;
vairamthe enmity; vi-ktamshown by the Vis; smaran
remembering.
This unassailable vehicle was filled with darkness and could go
anywhere. Upon obtaining it, lva went to Dvrak, remembering the
Vis' enmity toward him.
TEXTS 9-11
nirudhya senay lvo
mahaty bharatarabha
pur babhajopavann
udynni ca sarvaa
sa-gopuri dvri
prsdla-tolik
vihrn sa vimngryn
nipetu astra-vaya
il-drum canaya
sarp sra-arkar
pracaa cakravto 'bhd
rajascchdit dia
nirudhyabesieging; senaywith an army; lvalva; mahaty
large; bharata-abhaO best of the Bharatas; purmthe city; babhaja
he broke up; upavannthe parks; udyannigardens; caand;
sarvaaall around; sa-gopuriwith towers; dvriand gateways;
prsdamansions; alaobservatories; tolikand surrounding
walls; vihrnrecreational areas; sahe, lva; vimnaof airships;
agrytfrom the best; nipetuthere fell; astraof weapons; vaya
torrents; ilstones; drumand trees; caalso; aanaya
thunderbolts;
sarpsnakes;
sra-arkarand
hailstones;
pracaafierce; cakravtaa whirlwind; abhtarose; rajaswith
dust; cchdditcovered; diaall the directions.

2146

lva besieged the city with a large army, O best of the Bharatas,
decimating the outlying parks and gardens, the mansions along with
their observatories, towering gateways and surrounding walls, and also
the public recreational areas. From his excellent airship he threw down
a torrent of weapons, including stones, tree trunks, thunderbolts,
snakes and hailstones. A fierce whirlwind arose and blanketed all
directions with dust.
TEXT 12
ity ardyamn saubhena
kasya nagar bham
nbhyapadyata a rjas
tri-purea yath mah
itithus; ardyamntormented; saubhenaby the airplane Saubha;
kasyaof Lord Ka; nagarthe city; bhamterribly; na
abhyapadyatacould not have; ampeace; rjanO King; tri-purea
by the three aerial cities of the demons; yathas; mahthe earth.
Thus terribly tormented by the airship Saubha, Lord Ka's city had no
peace, O King, just like the earth when it was attacked by the three
aerial cities of the demons.
TEXT 13
pradyumno bhagavn vkya
bdhyamn nij praj
ma bhaiety abhyadhd vro
rathrho mah-ya
pradyumnaPradyumna;
bhagavnthe
Lord;
vkyaseeing;
bdhyamnbeing harassed; nijHis own; prajsubjects; m
bhaiado not fear; itithus; abhyadhtaddressed; vrathe great
hero; rathaon His chariot; rhamounted; mahimmense;
yawhose glory.
Seeing His subjects so harassed, the glorious and heroic Lord
Pradyumna told them, "Do not fear," and mounted His chariot.

2147

TEXTS 14-15
styaki crudea ca
smbo 'krra sahnuja
hrdikyo bhnuvinda ca
gada ca uka-sraau
apare ca mahev-s
ratha-ythapa-ythap
niryayur dait gupt
rathebhva-padtibhi
styaki crudea caStyaki and Crudea; smbaSmba;
akrraand
Akrra;
sahawith;
anujayounger
brothers;
hrdikyaHrdikya; bhnuvindaBhnuvinda; caand; gadaGada;
caand; uka-sraauuka and Sraa; apareothers; caalso;
maheminent; iv-sarchers; rathaof chariot (warriors); ythapaof the leaders; ytha-pthe leaders; niryayuthey went out;
daitwearing armor; guptprotected; rathaby (soldiers on)
chariots; ibhaelephants; avaand horses; padtibhiand by foot
soldiers.
The chief commanders of the chariot warriorsStyaki, Crudea,
Smba, Akrra and his younger brothers, along with Hrdikya,
Bhnuvinda, Gada, uka and Sraawent out of the city with many
other eminent bowmen, all girded in armor and protected by
contingents of soldiers riding on chariots, elephants and horses, and
also by companies of infantry.
TEXT 16
tata pravavte yuddha
lvn yadubhi saha
yathsur vibudhais
tumula loma-haraam
tatathen; pravavtebegan; yuddhama battle; lvnmof the
followers of lva; yadubhi sahawith the Yadus; yathjust like;
asurmof the demons; vibudhaiwith the demigods; tumulam
tumultuous; loma-haraammaking bodily hair stand on end.

2148

A tumultuous, hair-raising battle then commenced between lva's

forces and the Yadus. It equaled the great battles between the demons
and demigods.
TEXT 17
t ca saubha-pater my
divystrai rukmi-suta
kaena naym sa
naia tama ivoa-gu
tthose; caand; saubha-pateof the master of Saubha; mythe
magic illusions; divyadivine; astraiwith weapons; rukmi-suta
the son of Rukmi (Pradyumna); kaenain an instant; naym sa
destroyed; naiamof the night; tamathe darkness; ivaas; ua
warm; guwhose rays (the sun).
With His divine weapons Pradyumna instantly destroyed all of lva's
magic illusions, in the same way that the warm rays of the sun dissipate
the darkness of night.
TEXTS 18-19
vivydha paca-viaty
svara-pukhair ayo-mukhai
lvasya dhvajin-pla
arai sannata-parvabhi
atentayac chlvam
ekaikensya sainikn
daabhir daabhir netn
vhanni tribhis tribhi
vivydhaHe shot; pacafive; viatyplus twenty; svaragold;
pukhaiwhose shafts; ayairon; mukhaiwhose heads; lvasya
of lva; dhvajin-plamthe commander-in-chief; araiwith arrows;
sannatalevel; parvabhiwhose joints; atenawith one hundred;
atayatHe struck; lvamlva; eka-ekenawith one each; asya
his; sainiknofficers; daabhi daabhiwith ten each; netnthe
chariot drivers; vhannithe carriers; tribhi tribhiwith three each.

2149

Lord Pradyumna's arrows all had gold shafts, iron heads and perfectly
smooth joints. With twenty-five of them He struck down lva's
commander-in-chief [Dyumn], and with one hundred He struck lva
himself. Then He pierced lva's officers with one arrow each, his
chariot drivers with ten arrows each, and his horses and other carriers
with three arrows each.
TEXT 20
tad adbhuta mahat karma
pradyumnasya mahtmana
dv ta pjaym su
sarve sva-para-sainik
tatthat;
adbhutamamazing;
mahatmighty;
karmafeat;
pradyumnasyaof Pradyumna; mah-tmanathe great personality;
dvseeing; tamHim; pjaym suhonored; sarveall; svaof
His own side; paraand of the enemy side; sainikthe soldiers.
When they saw the glorious Pradyumna perform that amazing and
mighty feat, all the soldiers on both sides praised Him.
TEXT 21
bahu-rpaika-rpa tad
dyate na ca dyate
my-maya maya-kta
durvibhvya parair abht
bahuwith many; rpaforms; ekawith one; rpamform; tatthat
(Saubha airship); dyateis seen; nanot; caand; dyateis seen;
my-mayammagical; mayaby Maya Dnava; ktammade;
durvibhvyamimpossible to find; paraiby the enemy (the Ydavas);
abhtit became.
At one moment the magic airship built by Maya Dnava appeared in
many identical forms, and the next moment it was again only one.
Sometimes it was visible, and sometimes not. Thus lva's opponents
could never be sure where it was.

2150

TEXT 22
kvacid bhmau kvacid vyomni
giri-mrdhni jale kvacit
alta-cakra-vad bhrmyat
saubha tad duravasthitam
kvacitat one moment; bhmauon the earth; kvacitat one moment;
vyomniin the sky; giriof a mountain; mrdhnion the top; jale-in the
water; kvacitat one moment; alta-cakraa whirling firebrand; vat
like; bhrmyatwandering; saubhamSaubha; tatthat; duravasthitam
never remaining in one place.
From one moment to the next the Saubha airship appeared on the earth,
in the sky, on a mountain peak or in the water. Like a whirling, flaming
baton, it never remained in any one place.
TEXT 23
yatra yatropalakyeta
sa-saubha saha-sainika
lvas tatas tato 'muca
charn stvata-ythap
yatra yatrawherever; upalakyetawould appear; sa-saubhawith
Saubha; saha-sainikawith his soldiers; lvalva; tata tatain
each of those locations; amucanthey released; arntheir arrows;
stvataof the Yadus; ytha-pthe chiefs of the army.
Wherever lva would appear with his Saubha ship and his army, there
the Yadu commanders would shoot their arrows.
TEXT 24
arair agny-arka-sasparair
-via-dursadai
pyamna-purnka
lvo 'muhyat pareritai
araiby the arrows; agnilike fire; arkaand like the sun;
sasparaiwhose contact; of a snake; vialike the poison;

2151

dursadaiintolerable; pyamnadistressed; purawhose aerial city;

ankaand whose army; lvalva; amuhyatbecame bewildered;
paraby the enemy; ritaishot.
lva became bewildered upon seeing his army and aerial city thus
harassed by his enemy's arrows, which struck like fire and the sun and
were as intolerable as snake venom.
rla rdhara Svm explains that the arrows of the Yadu commanders
burned like fire, struck simultaneously from all sides like the sun's rays,
and, like snake venom, were lethal by a single touch.
TEXT 25
lvnkapa-astraughair
vi-vr bhrdit
na tatyaj raa sva sva
loka-dvaya-jigava
lvaof lva; anka-paof the leaders of the army; astraof weapons;
oghaiby floods; vi-vrthe heroes of the Vi clan; bha
extremely; arditpained; na tatyajuthey did not abandon; raam
the places on the battlefield; svam svameach their own; lokathe
worlds; dvayatwo; jigavawishing to conquer.
Because the heroes of the Vi clan were eager for victory in this world
and the next, they did not abandon their assigned posts on the
battlefield, even though the downpour of weapons hurled by lva's
commanders tormented them.
rla Prabhupda writes, "The heroes of the Yadu dynasty were
determined to either die on the battlefield or gain victory. They were
confident of the fact that if they would die in the fighting they would
attain a heavenly planet, and if they would come out victorious they
would enjoy the world."
TEXT 26
lvmtyo dyumn nma
pradyumna prak prapita
sdya gaday maurvy
vyhatya vyanadad bal

2152

lva-amtyalva's minister; dyumn nmanamed Dyumn;

pradyumnam-Pradyumna; prkpreviously; prapitahurt; sdya
confronting; gadaywith his club; maurvymade of carbonized iron;
vyhatyastriking; vyanadatroared; balpowerful.
lva's minister Dyumn, previously wounded by r Pradyumna, now
ran up to Him and, roaring loudly, struck Him with his club of black
steel.
TEXT 27
pradyumna gaday sravaka-sthalam ari-damam
apovha rat sto
dharma-vid druktmaja
pradyumnamPradyumna; gadayby the club; rashattered;
vaka-sthalamwhose chest; arimof enemies; damamthe subduer;
apovharemoved; ratfrom the battlefield; staHis chariot driver;
dharmaof his religious duty; vitthe expert knower; druka-tmaja
the son of Druka (Lord Ka's driver).
Pradyumna's driver, the son of Druka, thought that his valiant master's
chest had been shattered by the club. Knowing well his religious duty,
he removed Pradyumna from the battlefield.
rla Vivantha Cakravart explains that actually Lord Pradyumna has a
sac-cid-nanda body, an eternal, spiritual form that can never be wounded
by mundane weapons. Druka's son, however, was a great devotee of the
Lord, and out of intense love he feared for the safety of his master and
thus removed Him from the battlefield.
rla Prabhupda writes, "The name of lva's commander-in-chief was
Dyumn. He was very powerful, and although bitten by twenty-five of
Pradyumna's arrows, he suddenly attacked Pradyumna with his fierce
club and struck Him so strongly that Pradyumna became unconscious.
Immediately there was a roaring, 'Now He is dead! Now He is dead!' The
force of the club on Pradyumna's chest was very severe, enough to tear
asunder the chest of an ordinary man."
TEXT 28

2153

labdha-samjo muhrtena
kri srathim abravt
aho asdhv ida sta
yad ran me 'pasarpaam
labdhaattaining; sajaconsciousness; muhrtenain a moment;
krithe son of Lord Ka; srathimto His chariot driver; abravt
said; ahoah; asdhuimproper; idamthis; staO driver; yat
which; ratfrom the battlefield; meMy; apasarpaambeing taken
away.
Quickly regaining consciousness, Lord Ka's son Pradyumna said to
His charioteer, "O driver, this is abominablefor Me to have been
removed from the battlefield!
TEXT 29
na yadn kule jta
ryate raa-vicyuta
vin mat klba-cittena
stena prpta-kilbit
nanot; yadnmof the Yadus; kulein the family; jtaone who
was born; ryateis heard of; raathe battlefield; vicyutawho
abandoned; vinexcept for; matMe; klbalike that of a eunuch;
cittenawhose mentality; stenabecause of the driver; prptagotten;
kilbitstain.
"Except for Me, no one born in the Yadu dynasty has ever been known
to abandon the battlefield. My reputation has now been stained by a
driver who thinks like a eunuch.
TEXT 30
ki nu vakye 'bhisagamya
pitarau rma-keavau
yuddht samyag apakrnta
pas tatrtmana kamam
kimwhat; nuthen; vakyewill I say; abhisagamyameeting;

2154

pitarauwith My fathers; rma-keavauBalarma and Ka; yuddht

from the battle; samyakaltogether; apakrntafled; pa
questioned; tatrain that case; tmanafor My self; kamamfitting.
"What will I say to My fathers, Rma and Keava, when I return to
Them after having simply fled the battle? What can I tell Them that will
befit My honor?
r Pradyumna here uses the word pitarau, "fathers," loosely. Lord
Balarma was of course His uncle.
TEXT 31
vyakta me kathayiyanti
hasantyo bhrt-jmaya
klaibya katha katha vra
tavnyai kathyat mdhe
vyaktamcertainly; meMy; kathayiyantiwill speak of; hasantya
laughing; bhrt-jmayaMy brothers' wives; klaibyamunmanliness;
kathamhow; kathamhow; vraO hero; tavaYour; anyaiby Your
enemies; kathyatmtell us; mdhein battle.
"Certainly My sisters-in-law will laugh at Me and say, 'O hero, tell us
how in the world Your enemies turned You into such a coward in
battle.' "
TEXT 32
srathir uvca
dharma vijnatyuman
ktam etan may vibho
sta kcchra-gata raked
rathina srathi rath
srathi uvcathe driver said; dharmamprescribed duty; vijnatby
one who properly understood; yu-manO long-lived one; ktam
done; etatthis; mayby me; vibhoO my Lord; staa driver;
kcchrainto difficulty; gatamgone; raketshould protect;
rathinamthe master of the chariot; srathimhis charioteer; raththe
chariot owner.

2155

The driver replied: O long-lived one, I have done this knowing full well
my prescribed duty. O my Lord, the chariot driver must protect the
master of the chariot when he is in danger, and the master must also
protect his driver.
TEXT 33
etad viditv tu bhavn
maypovhito rat
upasa pareeti
mrcchito gaday hata
etatthis; viditvknowing; tuindeed; bhavnYou; mayby me;
apovhitaremoved; ratfrom the battlefield; upasahurt;
pareaby the enemy; itithus thinking; mrcchitaunconscious;
gadayby his club; hatastruck.
With this rule in mind, I removed You from the battlefield, since You
had been struck unconscious by Your enemy's club and I thought You
were seriously injured.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-sixth Chapter,
of the rmad-Bhgavatam, entitled "The Battle Between lva and the
Vis."

2156

77. Lord Ka Slays the Demon lva

This chapter describes how Lord r Ka disposed of lva, the master

of deception, and destroyed his airship Saubha.
Having been removed from the battlefield, Pradyumna was extremely
ashamed, and He ordered His driver to take His chariot once again into
the presence of Dyumn. As Pradyumna fought with Dyumn, other Yadu
heroes like Gada, Styaki, and Smba began to create havoc among lva's
army. The battle continued in this way for twenty-seven days and nights.
When Lord Ka returned to Dvrak, He found it under siege. At once
He ordered Druka to drive Him onto the battlefield. Suddenly lva
noticed the Lord and threw his spear at Ka's charioteer, but the Lord
shattered the weapon into hundreds of pieces and pierced lva and his
Saubha vehicle with numerous arrows. lva responded by shooting an
arrow that struck Ka's left arm. Amazingly, the Lord dropped the
rga bow He was holding in His left hand. The demigods watching the
battle cried out in alarm upon seeing the bow fall, while lva took the
opportunity to insult Ka.
Lord Ka then struck lva with His club, but the demon, vomiting
blood, disappeared. A moment later a man came before Lord Ka and,
after offering Him obeisances, introduced himself as a messenger from
mother Devak. The man informed the Lord that His father, Vasudeva,
had been kidnapped by lva. Upon hearing this, Lord Ka seemed to
lament like an ordinary man. lva then led forward someone who looked
just like Vasudeva, decapitated him and took the head with him into his
Saubha airship. Lord r Ka, however, could understand the magic
tricks of lva. Thus He pierced lva with a shower of arrows and struck
the Saubha vehicle with His club, demolishing it. lva descended from
his airplane and rushed toward Lord Ka to attack Him, but the Lord
took up His Sudarana disc and severed lva's head from his body.
With the killing of lva, the demigods in the sky played kettledrums in
jubilation. The demon Dantavakra then took a vow to avenge his friend
lva's death.

2157

TEXT 1
r-uka uvca
sa upaspya salila
daito dhta-krmuka
naya m dyumata prva
vrasyety ha srathim
r-uka uvcaukadeva Gosvm said; saHe (Pradyumna);
upaspyatouching; salilamwater; daitafastening His armor;
dhta-taking up; krmukaHis bow; nayatake; mamMe;
dyumataof Dyumn; prvamto the side; vrasyaof the hero; iti
thus; haHe spoke; srathimto His driver.
ukadeva Gosvm said: After refreshing Himself with water, putting on
His armor and picking up His bow, Lord Pradyumna told His driver,
"Take Me back to where the hero Dyumn is standing."
Pradyumna was eager to rectify the discrepancy of His having left the
battlefield when His chariot driver carried Him away unconscious.
TEXT 2
vidhamanta sva-sainyni
dyumanta rukmi-suta
pratihatya pratyavidhyn
nrcair aabhi smayan
vidhamantamsmashing; svaHis; sainynisoldiers; dyumantam
Dyumn; rukmi-sutathe son of Rukmi (Pradyumna); pratihatya
counterattacking; pratyavidhytHe struck back; nrcaiwith special
arrows made of iron; aabhieight; smayanwhile smiling.
In Pradyumna's absence, Dyumn had been devastating His army, but
now Pradyumna counterattacked Dyumn and, smiling, pierced him
with eight nrca arrows.
rla Vivantha Cakravart comments that Pradyumna challenged
Dyumn, saying "Now see if you can strike Me!" After saying this and
allowing Dyumn to shoot his weapons, Pradyumna released His own
deadly arrows.

2158

TEXT 3
caturbhi caturo vhn
stam ekena chanat
dvbhya dhanu ca ketu ca
arenyena vai ira
caturbhiwith four (arrows); caturafour; vhncarriers; stam
the driver; ekenawith one; caand; ahanatHe struck; dvbhym
with two; dhanuthe bow; caand; ketumthe flag; caand; area
with an arrow; anyenaanother; vaiindeed; irathe head.
With four of these arrows He struck Dyumn's four horses, with one
arrow, his driver, with two more arrows, his bow and chariot flag, and
with the last arrow, Dyumn's head.
TEXT 4
gada-styaki-smbdy
jaghnu saubha-pater balam
petu samudre saubhey
sarve sachinna-kandhar
gada-styaki-smba-dyGada, Styaki, Smba and others; jaghnu
they killed; saubha-pateof the master of Saubha (lva); balamthe
army; petuthey fell; samudreinto the ocean; saubheythose who
were standing inside Saubha; sarveall; sachinnacut through;
kandharwhose necks.
Gada, Styaki, Smba and others began killing lva's army, and thus
all the soldiers inside the airship began falling into the ocean, their
necks severed.
TEXT 5
eva yadn lvn
nighnatm itaretaram
yuddha tri-nava-rtra tad
abht tumulam ulbaam
evamthus; yadnmof the Yadus; lvnmand the followers of

2159

lva; nighnatmstriking; itara-itaramone another; yuddhamfight;

trithree times; navanine; rtramfor nights; tatthat; abhtwas;
tumulamtumultuous; ulbaamfearsome.
As the Yadus and lva's followers thus went on attacking one another,
the tumultuous, fearsome battle continued for twenty-seven days and
nights.
TEXTS 6-7
indraprastha gata ka
hto dharma-snun
rjasye 'tha nivtte
iuple ca sasthite
kuru-vddhn anujpya
mun ca sa-sut pthm
nimittny ati-ghori
payan dvravat yayau
indraprasthamto Indraprastha, the capital of the Pavas; gatagone;
kaLord Ka; htacalled; dharma-snunby the son of
Yamarja, religion personified (King Yudhihira); rjasyethe Rjasya
sacrifice; athathen; nivttewhen it was complete; iupleiupla;
caand; sasthitewhen he had been killed; kuru-vddhn-of the elders
of the Kuru dynasty; anujpyataking leave; munnof the sages; ca
and; sawith; sutmher sons (the Pavas); pthmof Queen Kunt;
nimittnibad omens; ativery; ghoriterrible; payanseeing;
dvravatmto Dvrak; yayauHe went.
Invited by Yudhihira, the son of Dharma, Lord Ka had gone to
Indraprastha. Now that the Rjasya sacrifice had been completed and
iupla killed, the Lord began to see inauspicious omens. So He took
leave of the Kuru elders and the great sages, and also of Pth and her
sons, and returned to Dvrak.
TEXT 8
ha cham ihyta
rya-mirbhisagata

2160

rjany caidya-paky
nna hanyu pur mama
haHe said; caand; ahamI; ihato this place (Indraprastha);
ytahaving come; rya-by My elder (brother Balarma); mirathe
distinguished personality; abhisagataaccompanied; rjanykings;
caidya-pakysiding with Caidya (iupla); nnamcertainly;
hanyumust be attacking; purmcity; mamaMy.
The Lord said to Himself: Because I have come here with My respected
elder brother, kings partial to iupla may well be attacking My capital
city.
TEXT 9
vkya tat kadana svn
nirpya pura-rakaam
saubha ca lva-rja ca
druka prha keava
vkyaseeing; tatthat; kadanamdestruction; svnmof His own
men; nirpyaarranging; puraof the city; rakaamfor protection;
saubham-the vehicle Saubha; caand; lva-rjamthe King of the lva
province; caand; drukamto Druka, His chariot driver; prha
spoke; keavaLord Ka.
[ukadeva Gosvm continued:] After He arrived at Dvrak and saw
how His people were threatened with destruction, and also saw lva
and his Saubha airship, Lord Keava arranged for the city's defense and
then addressed Druka as follows.
Lord Ka placed r Balarma in a strategic position to guard the city,
and He also appointed a special guard for r Rukmi and the other
queens inside the palaces. According to rla Vivantha Cakravart, by a
secret route special soldiers conveyed the queens to safety inside Dvrak.
TEXT 10
ratha prpaya me sta
lvasyntikam u vai
sambhramas te na kartavyo

2161

myv saubha-r ayam

rathamchariot; prpayabring; meMy; staO driver; lvasyaof
lva; antikaminto the proximity; uquickly; vaiindeed;
sambhramabewilderment; teby you; na kartavyashould not be
experienced; my-va great magician; saubha-rlord of Saubha;
ayamthis.
[Lord Ka said:] O driver, quickly take My chariot near lva. This
lord of Saubha is a powerful magician; don't let him bewilder you.
TEXT 11
ity ukta codaym sa
ratham sthya druka
vianta dadu sarve
sve pare crunujam
itithus; uktatold; codaym sahe drove forward; rathamthe
chariot; sthyataking control of it; drukaDruka; viantam
entering; dadusaw; sarveeveryone; sveHis own men; parethe
opposite party; caalso; arua-anujamthe younger brother of Arua
(Garua, on Lord Ka's flag).
Thus ordered, Druka took command of the Lord's chariot and drove
forth. As the chariot entered the battlefield, everyone there, both friend
and foe, caught sight of the emblem of Garua.
TEXT 12
lva ca kam lokya
hata-prya-balevara
prharat ka-staya
akti bhma-rav mdhe
lvalva; caand; kamLord Ka; lokyaseeing; hata
destroyed; pryavirtually; balaof an army; varathe master;
prharathe cast; ka-styaat Ka's chariot driver; aktimhis
spear; bhmafrightening; ravmwhose roaring sound; mdheon the
battlefield.

2162

When lva, the master of a decimated army, saw Lord Ka

approaching, he hurled his spear at the Lord's charioteer. The spear
roared frighteningly as it flew across the battlefield.
TEXT 13
tm patant nabhasi
maholkm iva rahas
bhsayant dia auri
syakai atadhcchinat
tmthat; patantmflying toward; nabhasiin the sky; mahgreat;
ulkma
meteor;
ivalike;
rahasswiftly;
bhsayantm
illuminating; diathe directions; auriLord Ka; syakaiwith
His arrows; atadhin hundreds of pieces; acchinatcut.
lva's hurtling spear lit up the whole sky like a mighty meteor, but
Lord auri tore the great weapon into hundreds of pieces with His
arrows.
TEXT 14
ta ca oaabhir viddhv
bnai saubha ca khe bhramat
avidhyac chara-sandohai
kha srya iva ramibhi
tamhim, lva; caand; oaabhiwith sixteen; viddhvpiercing;
baiarrows; saubhamSaubha; caalso; khein the sky; bhramat
wandering; avidhyatHe struck; araof arrows; sandohaiwith
torrents; khamthe sky; sryathe sun; ivaas; ramibhiwith its
rays.
Lord Ka then pierced lva with sixteen arrows and struck the
Saubha airship with a deluge of arrows as it darted about the sky.
Firing His arrows, the Lord appeared like the sun flooding the heavens
with its rays.
TEXT 15

2163

lva aures tu do savya

sa-rga rga-dhanvana
bibheda nyapatad dhastc
chrgam st tad adbhutam
lvalva; aureof Lord Ka; tubut; dothe arm; savyam
left; sawith; rgamthe Lord's bow, called rga; rgadhanvanaof Him who is called rga-dhanv; bibhedastruck;
nyapatatfell; hasttfrom His hand; rgamthe rga bow; ast
was; tatthis; adbhutamamazing.
lva then managed to strike Lord Ka's left arm, which held His bow
rga, and, amazingly, rga fell from His hand.
TEXT 16
hh-kro mahn sd
bhtn tatra payatm
ninadya saubha-r uccair
idam ha janrdanam
hh-kraa cry of dismay; mahngreat; starose; bhtnm
among the living beings; tatrathere; payatmwho were witnessing;
ninadyaroaring; saubha-rthe lord of Saubha; uccailoudly; idam
this; ha-said; janrdanamto Lord Ka.
Those who witnessed this all cried out in dismay. Then the master of
Saubha roared loudly and addressed Lord Janrdana.
TEXTS 17-18
yat tvay mha na sakhyur
bhrtur bhry htekatm
pramatta sa sabh-madhye
tvay vypdita sakh
ta tvdya niitair bair
aparjita-mninam
naymy apunar-vtti
yadi tiher mamgrata

2164

yatsince; tvayby You; mhaO fool; naour; sakhyuof the

friend (iupla); bhrtuof (Your) brother (or more exactly, cousin);
bhrythe bride; httaken away; katmas (we) looked on;
pramattainattentive; sahe, iupla; sabhthe assembly (of the
Rjasya sacrifice); madhyewithin; tvayby You; vypditakilled;
sakhmy friend; tam tvYou Yourself; adyatoday; niitaisharp;
baiwith arrows; aparjitainvincible; mninamwho presume
Yourself; naymiI will send; apuna-vttimto the realm of no return;
yadiif; tiheYou will stand; mamaof me; agratain front.
[lva said:] You fool! Because in our presence You kidnapped the bride
of our friend iupla, Your own cousin, and because You later
murdered him in the sacred assembly while he was inattentive, today
with my sharp arrows I will send You to the land of no return! Though
You think Yourself invincible, I will kill You now if You dare stand
before me.
TEXT 19
r-bhagavn uvca
vth tva katthase manda
na payasy antike 'ntakam
paurusa darayanti sma
r na bahu-bhia
r-bhagavn uvcathe Supreme Lord said; vthin vain; tvamyou;
katthaseboast; mandaO dull one; na payasiyou do not see; antike
near;
antakamdeath;
pauruamtheir
prowess;
darayanti
demonstrate; smaindeed; rheroes; nanot; bahumuch;
bhiaspeaking.
The Supreme Lord said: O dullard, you boast in vain, since you fail to
see death standing near you. Real heroes do not talk much but rather
show their prowess in action.
TEXT 20
ity uktv bhagav chlva
gaday bhma-vegay
tata jatrau sarabdha

2165

sa cakampe vamann ask

itithus; uktvspeaking; bhagavnthe Lord; lvamlva; gaday
with His club; bhmafearsome; vegaywhose force and speed;
tatastruck; jatrauon the collarbone; sarabdhainfuriated; sa
he; cakampetrembled; vamanvomiting; askblood.
Having said this, the furious Lord swung His club with frightening
power and speed and hit lva on the collarbone, making him tremble
and vomit blood.
TEXT 21
gady sannivtty
lvas tv antaradhyata
tato muhrta gatya
purua irascyutam
devaky prahito 'smti
natv prha vaco rudan
gadymthe club; sannivttymwhen it was withdrawn; lva
lva; tubut; antaradhyatadisappeared; tatathen; muhrteafter a
moment; gatyacoming; puruaa man; iraswith his head;
acyutamto Lord Ka; devakyby mother Devak; prahitasent;
asmiI am; itiso saying; natvbowing down; prhahe spoke;
vacathese words; rudancrying.
But as soon as Lord Acyuta withdrew His club, lva disappeared from
sight, and a moment later a man approached the Lord. Bowing his head
down to Him, he announced, "Devak has sent me," and, sobbing, spoke
the following words.
TEXT 22
ka ka mah-bho
pit te pit-vatsala
baddhvpanta lvena
saunikena yath pau
ka kaO Ka, Ka; mah-bhoO mighty-armed one; pit

2166

father; teYour; pitto Your parents; vatsalaO You who are so

affectionate; baddhvbeing captured; apantataken away; lvena
by lva; saunikenaby a butcher; yathas; paua domestic animal.
[The man said:] O Ka, Ka, mighty-armed one, who are so
affectionate to Your parents! lva has seized Your father and taken him
away, as a butcher leads an animal to slaughter.
TEXT 23
niamya vipriya ko
mnus prakti gata
vimanasko gh snehd
babhe prkto yath
niamyahearing; vipriyamdisturbing words; kaLord Ka;
mnumhumanlike; praktima nature; gatahaving assumed;
vimanaskaunhappy; ghcompassionate; snehtout of love;
babheHe spoke; prktaan ordinary person; yathlike.
When He heard this disturbing news, Lord Ka, who was playing the
role of a mortal man, showed sorrow and compassion, and out of love
for His parents He spoke the following words like an ordinary
conditioned soul.
TEXT 24
katha rmam asambhrnta
jitvjeya sursurai
lvenlpyas nta
pit me balavn vidhi
kathamhow; rmamLord Balarma; asambhrntamnever confused;
jitvdefeating; ajeyamundefeatable; suraby demigods; asuraiand
demons; lvenaby lva; alpyasvery small; ntataken; pit
father; meMy; bala-vnpowerful; vidhifate.
[Lord Ka said:] Balarma is ever vigilant, and no demigod or demon
can defeat Him. So how could this insignificant lva defeat Him and
abduct My father? Indeed, fate is all-powerful!

2167

TEXT 25
iti bruve govinde
saubha-r pratyupasthita
vasudevam ivnya
ka cedam uvca sa
itithus; bruvesaying; govindeLord Ka; saubha-rthe master
of Saubha (lva); pratyupasthitacame forward; vasudevamVasudeva,
Lord Ka's father; ivaas if; nyaleading; kamto Lord Ka;
caand; idamthis; uvcasaid; sahe.
After Govinda spoke these words, the master of Saubha again appeared,
apparently leading Vasudeva before the Lord. lva then spoke as
follows.
TEXT 26
ea te janit tto
yad-artham iha jvasi
vadhiye vkatas te 'mum
a cet phi blia
eathis; teYour; janitfather who begot You; ttadear; yatarthamfor whose sake; ihain this world; jvasiYou live; vadhiyeI
shall kill; vkata teas You witness; amumhim; aable; cetif;
phisave him; bliaO childish one.
[lva said:] Here is Your dear father, who begot You and for whose
sake You are living in this world. I shall now kill him before Your very
eyes. Save him if You can, weakling!
TEXT 27
eva nirbhartsya myv
khagennakadundubhe
utktya ira dya
kha-stha saubha samviat
evamthus; nirbhartsyamocking; my-vthe magician; khagena
with his sword; nakadundubheof r Vasudeva; utktyacutting off;

2168

irathe head; dyataking it; khain the sky; sthamsituated;

saubhamSaubha; samviathe entered.
After he had mocked the Lord in this way, the magician lva appeared
to cut off Vasudeva's head with his sword. Taking the head with him, he
entered the Saubha vehicle, which was hovering in the sky.
TEXT 28
tato muhrta praktv upapluta
sva-bodha ste sva-jannuagata
mahnubhvas tad abudhyad sur
my sa lva-prast mayoditm
tatathen; muhrtamfor a moment; praktauin ordinary (human)
nature; upaplutaabsorbed; sva-bodha(although) fully selfcognizant; steHe remained; sva-janafor His dear ones;
anuagatadue to His affection; mah-anubhvathe possessor of
great powers of perception; tatthat; abudhyatrecognized; surm
demoniac; mymthe illusory magic; saHe; lvaby lva;
prastmutilized; mayaby Maya Dnava; uditmdeveloped.
By nature Lord Ka is full in knowledge, and He possesses unlimited
powers of perception. Yet for a moment, out of great affection for His
loved ones, He remained absorbed in the mood of an ordinary human
being. He soon recalled, however, that this was all a demoniac illusion
engineered by Maya Dnava and employed by lva.
TEXT 29
na tatra dta na pitu kalevara
prabuddha jau samapayad acyuta
svpna yath cmbara-cria ripu
saubha-stham lokya nihantum udyata
nanot; tatrathere; dtamthe messenger; nanor; pituof His
father; kalevaramthe body; prabuddhaalert; jauon the battlefield;
samapayatsaw; acyutaLord Ka; svpnamin a dream; yath
like; caand; ambarain the sky; criammoving; ripumHis enemy
(lva); saubha-sthamsitting in the Saubha plane; lokyaseeing;

2169

nihantumto kill him; udyataHe prepared.

Now alert to the actual situation, Lord Acyuta saw before Him on the
battlefield neither the messenger nor His father's body. It was as if He
had awakened from a dream. Seeing His enemy flying above Him in his
Saubha plane, the Lord then prepared to kill him.
TEXT 30
eva vadanti rjare
aya ke ca nnvit
yat sva-vco virudhyeta
nna te na smaranty uta
evamso; vadantisay; rja-eO sage among kings (Parkit);
ayasages; ke casome; nanot; anvitreasoning correctly; yat
since; svatheir own; vcawords; virudhyetaare contradicted;
nnamfor certain; tethey; na smarantido not remember; uta
indeed.
Such is the account given by some sages, O wise King, but those who
speak in this illogical way are contradicting themselves, having
forgotten their own previous statements.
If someone thinks that Lord Ka was actually bewildered by lva's
magic and that the Lord was subjected to ordinary mundane lamentation,
such an opinion is illogical and contradictory, since it is well known that
Lord Ka is the Supreme Personality of Godhead, transcendental and
absolute. This will be further explained in the following verses.
TEXT 31
kva oka-mohau sneho v
bhaya v ye 'ja-sambhav
kva ckhaita-vijnajnaivaryas tv akhaita
kvawhere; okalamentation; mohauand bewilderment; sneha
material affection; vor; bhayamfear; vor; yethose which; aj
out of ignorance; sambhavborn; kva caand where, on the other
hand; akhaitainfinite; vijnawhose perception; jna

2170

knowledge; aivaryaand power; tubut; akhaitathe infinite

Supreme Lord.
How can lamentation, bewilderment, material affection or fear, all born
out of ignorance, be ascribed to the infinite Supreme Lord, whose
perception, knowledge and power are all similarly infinite?
rla Prabhupda writes, "Lamentation, aggrievement and bewilderment
are characteristics of conditioned souls, but how can such things affect
the person of the Supreme, who is full of knowledge, power and all
opulence? Actually, it is not at all possible that Lord Ka was misled by
the mystic jugglery of lva. He was displaying His pastime of playing the
role of a human being."
All the great Bhgavatam commentators conclude that grief, illusion,
attachment and fear, which arise out of ignorance of the soul, can never
be present in the transcendental dramatic pastimes enacted by the Lord.
rla Jva Gosvm gives many examples from Ka's pastimes to
illustrate this point. For instance, when the cowherd boys entered the
mouth of Aghsura, Lord Ka was apparently astonished. Similarly,
when Brahm took away Lord Ka's cowherd boyfriends and calves, the
Lord at first began to look for them as if He did not know where they
were. Thus the Lord plays the part of an ordinary human being so as to
relish transcendental pastimes with His devotees. One should never think
the Personality of Godhead is an ordinary person, as ukadeva Gosvm
explains in this and the following verse.
TEXT 32
yat-pda-sevorjitaytma-vidyay
hinvanty andytma-viparyaya-graham
labhanta tmyam anantam aivara
kuto nu moha paramasya sad-gate
yatwhose; pdaof the feet; sevby service; rjitaymade strong;
tma-vidyayby self-realization; hinvantithey dispel; andi
beginningless;
tmaof
the
self;
viparyaya-grahamthe
misidentification; labhantethey attain; tmyamin a personal
relationship with Him; anantameternal; aivaramglory; kutahow,
nu-indeed; mohabewilderment; paramasyafor the Supreme; satof
saintly devotees; gatethe destination.

2171

By virtue of self-realization fortified by service rendered to His feet,

devotees of the Lord dispel the bodily concept of life, which has
bewildered the soul since time immemorial. Thus they attain eternal
glory in His personal association. How, then, can that Supreme Truth,
the destination of all genuine saints, be subject to illusion?
As a result of fasting the body becomes weak, and one thinks, "I am
emaciated." Similarly, sometimes a conditioned soul thinks, "I am happy"
or "I am unhappy"ideas based on the bodily concept of life. Simply by
serving the lotus feet of Lord Ka, however, devotees become free from
this bodily concept of life. So how could such illusion possibly affect the
Supreme Personality of Godhead at any time?
TEXT 33
ta astra-pgai praharantam ojas
lva arai aurir amogha-vikrama
viddhvcchinad varma dhanu iro-mai
saubha ca atror gaday ruroja ha
tamHim; astraof weapons; pgaiwith torrents; praharantam
attacking; ojaswith great force; lvamlva; araiwith His
arrows; auriLord Ka; amoghanever exhibited in vain;
vikramawhose prowess; viddhvpiercing; acchinatHe broke;
varmathe armor; dhanuthe bow; iraon the head; maimthe
jewel; saubhamthe Saubha vehicle; caand; atroof His enemy;
gadaywith His club; rurojaHe broke; haindeed.
While lva continued to hurl torrents of weapons at Him with great
force, Lord Ka, whose prowess never fails, shot His arrows at lva,
wounding him and shattering his armor, bow and crest jewel. Then
with His club the Lord smashed His enemy's Saubha airship.
rla Prabhupda writes, "Then lva thought that Ka had been
bewildered by his mystic representations, he became encouraged and
began to attack the Lord with greater strength and energy by showering
volumes of arrows upon Him. But the enthusiasm of lva can be
compared to the speedy march of flies into a fire. Lord Ka, by hurling
His arrows with unfathomable strength, injured lva, whose armor, bow
and jeweled helmet all scattered into pieces. With a crashing blow from

2172

Ka's club, lva's wonderful airplane burst into pieces and fell into the
sea."
The fact that lva's insignificant mystic power could not bewilder Lord
Ka is here emphatically demonstrated.
TEXT 34
tat ka-hasteritay vicrita
papta toye gaday sahasradh
visjya tad bh-talam sthito gadm
udyamya lvo 'cyutam abhyagd drutam
tatthat (Saubha); ka-hastaby Lord Ka's hand; ritaywielded;
vicritamshattered; paptait fell; toyeinto the water; gadayby
the club; sahasradhinto thousands of pieces; visjyaabandoning;
tatit; bh-talamon the ground; sthitastanding; gadmhis club;
udyamyataking up; lvalva; acyutamLord Ka; abhyagt
attacked; drutamswiftly.
Shattered into thousands of pieces by Lord Ka's club, the Saubha
airship plummeted into the water. lva abandoned it, stationed himself
on the ground, took up his club and rushed toward Lord Acyuta.
TEXT 35
dhvata sa-gada tasya bhu
bhallena chittvtha rathgam adbhutam
vadhya lvasya layrka-sannibha
bibhrad babhau srka ivodaycala
dhvatarunning toward Him; sa-gadamcarrying his club; tasya
his; bhumarm; bhallenawith a special kind of arrow; chittv
severing; athathen; ratha-agamHis disc weapon; adbhutam
wonderful; vadhyafor the killing; lvasyaof lva; layaat the time
of universal annihilation; arkathe sun; sannibhamexactly resembling;
bibhratholding; babhauHe shone; sa-arkatogether with the sun;
ivaas if; udayaof the sunrise; acalathe mountain.
As lva rushed at Him, the Lord shot a bhalla dart and cut off his arm
that held the club. Having finally decided to kill lva, Ka then
raised His Sudarana disc weapon, which resembled the sun at the time

2173

of universal annihilation. The brilliantly shining Lord appeared like the

easternmost mountain bearing the rising sun.
TEXT 36
jahra tenaiva ira sa-kuala
kira-yukta puru-myino hari
vajrea vtrasya yath purandaro
babhva hheti vacas tad nm
jahraHe removed; tenawith it; evaindeed; irathe head; sa
with; kualamearrings; kiracrown; yuktamwearing; puruvast;
myinaof the possessor of magical powers; hariLord Ka;
vajreawith his thunderbolt weapon; vtrasyaof Vtrsura; yathas;
purandaraLord Indra; babhvathere arose; h-h iti"alas, alas";
vacavoices; tadthen; nmof (lva's) men.
Employing His disc, Lord Hari removed that great magician's head with
its earrings and crown, just as Purandara had used his thunderbolt to
cut off Vtra's head. Seeing this, all of lva's followers cried out, "Alas,
alas!"
TEXT 37
tasmin nipatite ppe
saubhe ca gaday hate
nedur dundubhayo rjan
divi deva-gaerit
sakhnm apaciti kurvan
dantavakro rubhyagt
tasminhe; nipatitehaving fallen; ppesinful; saubhethe Saubha
vehicle; caand; gadayby the club; hatebeing destroyed; nedu
there resounded; dundubhayakettledrums; rjanO King (Parkit);
diviin the sky; deva-gaaby groups of demigods; ritplayed;
sakhnmfor his friends; apacitimrevenge; kurvanintending to carry
out; dantavakraDantavakra; rangrily; abhyagtran forward.
With the sinful lva now dead and his Saubha airship destroyed, the
heavens resounded with kettledrums played by groups of demigods.

2174

Then Dantavakra, wanting to avenge the death of his friends, furiously

attacked the Lord.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-seventh
Chapter, of the rmad-Bhgavatam, entitled "Lord Ka Slays the Demon
lva."

2175

78. The Killing of Dantavakra, Vidratha and Romaharaa

This chapter relates how Lord Ka killed Dantavakra and Vidratha,

visited Vndvana, and then returned to Dvrak. It also describes how
Lord Baladeva killed the offensive Romaharaa Sta.
Intent upon avenging the death of his friend lva, Dantavakra appeared
on the battlefield with club in hand. Lord Ka took up His own club
and came before him. Dantavakra then insulted the Lord with harsh
words and struck Him a terrific blow on the head. Without budging in the
slightest, Lord Ka bludgeoned Dantavakra's chest, shattering his heart.
Dantavakra had a brother named Vidratha, and he became distraught at
Dantavakra's death. Taking up his sword, Vidratha confronted r Ka,
but the Lord cut off Vidratha's head with His Sudarana disc. Lord Ka
then visited Vndvana for two months, and finally He returned to
Dvrak.
When Lord Baladeva heard that the Pavas and Kauravas were about to
go to war, in order to remain neutral He left Dvrak on the pretext of
going on pilgrimage. The Lord bathed in sacred places such as Prabhsa,
Tritakpa and Vila, and eventually He came to the holy Naimiraya
forest, where great sages were performing an extended fire sacrifice.
While being worshiped by the assembled sages and offered a seat of
honor, the Lord noticed that Romaharaa Sta, sitting on the speaker's
seat, had failed to stand in deference to Him. Greatly angered by this
offense, Lord Balarma killed Romaharaa by touching him with the tip
of a blade of kua grass.
The assembled sages were disturbed by what Lord Baladeva had done, and
they said to Him, "You have unknowingly killed a brhmaa. Therefore,
even though You are above the Vedic injunctions, we request You to set a
perfect example for the general populace by atoning for this sin." Then r
Baladeva, following the Vedic maxim that "one's son takes birth as one's
own self," granted to Romaharaa's son Ugrarav the position of
speaker of the Puras, and in accordance with the sages' desires He
promised Ugrarav a long life with unfailing sensory capacity.
Wanting to do something more for the sages, Lord Baladeva promised to

2176

kill a demon named Balvala, who had been polluting their sacrificial
arena. Finally, on the sages' advice, He agreed to go on a year-long
pilgrimage of all the holy places in India.
TEXTS 1-2
r-uka uvca
iuplasya lvasya
paurakasypi durmati
para-loka-gatn ca
kurvan prokya-sauhdam
eka padti sakruddho
gad-pi prakampayan
padbhym im mah-rja
mah-sattvo vyadyata
r-uka uvcaukadeva Gosvm said; iuplasyafor iupla;
lvasyalva; paurakasyaPauraka; apialso; durmatievilhearted (Dantavakra); para-lokato the next world; gatnwho had
gone; caand; kurvandoing; prokyafor those who have passed
away; sauhdamact of friendship; ekaalone; padtion foot;
sakruddhainfuriated; gada club; piin his hand;
prakampayanmaking tremble; padbhymwith his feet; imamthis
(earth); mah-rjaO great King (Parkit); mahgreat; sattvawhose
physical power; vyadyatawas seen.
ukadeva Gosvm said: Acting out of friendship for iupla, lva and
Pauraka, who had all passed on to the next world, the wicked
Dantavakra appeared on the battlefield in a great rage, O King. All
alone, on foot and wielding a club in his hand, the mighty warrior
shook the earth with his footsteps.
TEXT 3
ta tathyntam lokya
gadm dya satvara
avaplutya ratht ka
sindhu veleva pratyadht
tamhim; tathin this way; yntamapproaching; lokyaseeing;

2177

gadmHis club; dyataking; satvaraquickly; avaplutyaleaping

down; rathtfrom His chariot; kaLord Ka; sindhumthe sea;
velthe shore; ivaas; pratyadhtchecked.
Seeing Dantavakra approach, Lord Ka quickly picked up His club,
jumped down from His chariot and stopped His advancing opponent
just as the shore holds back the ocean.
rla Prabhupda writes, "When Ka appeared before Dantavakra, his
heroic march was immediately stopped, just as the great furious waves of
the ocean are stopped by the beach."
TEXT 4
gadm udyamya kro
mukunda prha durmada
diy diy bhavn adya
mama di-patha gata
gadmhis club; udyamyawielding; krathe King of Kara
(Dantavakra); mukundamto Lord Ka; prhasaid; durmada
intoxicated by foolish pride; diyby good fortune; diyby good
fortune; bhavnYou; adyatoday; mamamy; diof the sight;
pathaminto the path; gatacome.
Raising his club, the reckless King of Kara said to Lord Mukunda,
"What luck! What luckto have You come before me today!
rla rdhara Svm explains that after having waited for three lifetimes,
Dantavakra, formerly a gatekeeper in Vaikuha, could now return to the
spiritual world. Therefore the transcendental meaning of his statement is:
"How fortunate! How fortunate I am that today I can return to my
constitutional position in the spiritual world!"
In the next verse, Dantavakra will refer to Ka as mtuleya, a maternal
cousin. Dantavakra's mother, rutarav, was the sister of Ka's father,
Vasudeva.
TEXT 5
tva mtuleyo na ka
mitra-dhru m jighsasi
atas tv gaday manda

2178

haniye vajra-kalpay
tvamYou; mtuleyamaternal cousin; naour; kaO Ka;
mitrato my friends; dhrukwho have committed violence; mmme;
jighsasiYou wish to kill; atatherefore; tvmYou; gadaywith
my club; mandaO fool; haniyeI will kill; vajra-kalpaylike a
thunderbolt.
"You are our maternal cousin, Ka, but You committed violence
against my friends, and now You want to kill me also. Therefore, fool, I
will kill You with my thunderbolt club.
The cryas have given the following alternate grammatical division of the
third line of this verse: atas tv gaday amanda, in which case
Dantavakra says, "My dear Lord Ka, You are amanda [not foolish], and
therefore with Your powerful club You will now send me back home,
back to Godhead." This is the inner meaning of this verse.
TEXT 6
tarhy nyam upaimy aja
mitr mitra-vatsala
bandhu-rpam ari hatv
vydhi deha-cara yath
tarhithen; nyampayment of my debt; upaimiI will achieve;
ajaO unintelligent one; mitrmto my friends; mitra-vatsala
who am affectionate to my friends; bandhuof a family member; rpam
in the form; arimthe enemy; hatvhaving killed; vydhima disease;
deha-caramin one's body; yathlike.
"Then, O unintelligent one, I who am obliged to my friends will have
repaid my debt to them by killing You, my enemy disguised as a
relative, who are like a disease within my body."
According to the cryas, the word aja indicates that in comparison to
Lord Ka, no one is more intelligent. Further, the word bandhu-rpam
indicates that Lord Ka is actually everyone's true friend, and vydhim
indicates that Lord Ka is the Supersoul, the object of meditation within
the heart, who takes away our mental distress. Furthermore, the cryas
translate the word hatv as jtv; in other words, by knowing Ka

2179

properly one can actually liberate all of one's friends.

TEXT 7
eva rkais tudan vkyai
ka totrair iva dvipam
gadaytayan mrdhni
siha-vad vyanadac ca sa
evamthus; rkaiharsh; tudanharassing; vkyaiwith words;
kamLord Ka; totraiwith goads; ivaas if; dvipaman
elephant; gadaywith his club; atayathe struck Him; mrdhnion
the head; siha-vatlike a lion; vyanadatroared; caand; sahe.
Thus trying to harass Lord Ka with harsh words, as one might prick
an elephant with sharp goads, Dantavakra struck the Lord on the head
with his club and roared like a lion.
TEXT 8
gadaybhihato 'py jau
na cacla yaddvaha
ko 'pi tam ahan gurvy
kaumodaky stanntare
gadayby the club; abhihatahit; apialthough; jauon the
battlefield; na cacladid not move; yadu-udvahathe deliverer of the
Yadus; kaLord Ka; apiand; tamhim, Dantavakra; ahan
struck; gurvyheavy; kaumodakywith His club, named Kaumodak;
stana-antarein the middle of his chest.
Although hit by Dantavakra's club, Lord Ka, the deliverer of the
Yadus, did not budge from His place on the battlefield. Rather, with His
massive Kaumodak club the Lord struck Dantavakra in the middle of
his chest.
TEXT 9
gad-nirbhinna-hdaya
udvaman rudhira mukht
prasrya kea-bhv-aghrn

2180

dharay nyapatad vyasu

gadby the club; nirbhinnabroken to pieces; hdayahis heart;
udvamanvomiting; rudhiramblood; mukhtfrom his mouth;
prasryathrusting outward; keahis hair; bhuarms; aghrnand
legs; dharaymon the ground; nyapatathe fell; vyasulifeless.
His heart shattered by the club's blow, Dantavakra vomited blood and
fell lifeless to the ground, his hair disheveled and his arms and legs
sprawling.
TEXT 10
tata skmatara jyoti
kam viad adbhutam
payat sarva-bhtn
yath caidya-vadhe npa
tatathen; skma-taramvery subtle; jyotia light; kamLord
Ka; viatentered; adbhutamamazing; payatmas they watched;
sarvaall; bhtnmliving beings; yathjust as; caidya-vadhewhen
iupla was killed; npaO King (Parkit).
A most subtle and wondrous spark of light then [rose from the demon's
body and] entered Lord Ka while everyone looked on, O King, just
as when iupla was killed.
TEXT 11
vidrathas tu tad-bhrt
bhrt-oka-paripluta
gacchad asi-carmbhym
ucchvasas taj-jighsay
vidrathaVidratha; tubut; tathis, Dantavakra's; bhrtbrother;
bhrtfor his brother; okain sorrow; pariplutasubmerged;
gacchatcame forward; asiwith sword; carmbhymand shield;
ucchvasanbreathing heavily; tatHim, Lord Ka; jighsay
wanting to kill.
But then Dantavakra's brother Vidratha, immersed in sorrow over his

2181

brother's death, came forward breathing heavily, sword and shield in

hand. He wanted to kill the Lord.
TEXT 12
tasya cpatata ka
cakrea kura-nemin
iro jahra rjendra
sa-kira sa-kualam
tasyaof him; caand; patatawho was attacking; kaLord
Ka; cakreawith His Sudarana disc; kuralike a razor, neminwhose edge; irathe head; jahraremoved; rja-indraO best of
kings; sawith; kiramhelmet; sawith; kualamearrings.
O best of kings, as Vidratha fell upon Him, Lord Ka used His razoredged Sudarana disc to remove his head, complete with its helmet and
earrings.
TEXTS 13-15
eva saubha ca lva ca
dantavakra sahnujam
hatv durviahn anyair
ita sura-mnavai
munibhi siddha-gandharvair
vidydhara-mahoragai
apsarobhi pit-gaair
yakai kinnara-craai
upagyamna-vijaya
kusumair abhivarita
vta ca vi-pravarair
vivelakt purm
evamthus; saubhamthe vehicle Saubha; caand; lvamlva; ca
and; dantavakramDantavakra; sahatogether with; anujamhis
younger brother, Vidratha; hatvhaving killed; durviahn
insurmountable; anyaiby others; itapraised; suraby demigods;
mnavaiand men; munibhiby sages; siddhaby perfected mystics;

2182

gandharvaiand by heavenly singers; vidydharaby residents of the

Vidydhara planet; mah-uragaiand celestial serpents; apsarobhiby
dancing girls of heaven; pit-gaaiby elevated forefathers; yakai
Yakas; kinnara-craaiand by Kinnaras and Craas; upagyamna
being chanted; vijayawhose victory; kusumaiwith flowers;
abhivaritarained upon; vtasurrounded; caand; vipravaraiby the most eminent of the Vis; viveaHe entered;
alaktmdecorated; purmHis capital, Dvrak.
Having thus destroyed lva and his Saubha airship, along with
Dantavakra and his younger brother, all of whom were invincible before
any other opponent, the Lord was praised by demigods, human beings
and great sages, by Siddhas, Gandharvas, Vidydharas and Mahoragas,
and also by Apsars, Pits, Yakas, Kinnaras and Craas. As they sang
His glories and showered Him with flowers, the Supreme Lord entered
His festively decorated capital city in the company of the most eminent
Vis.
TEXT 16
eva yogevara ko
bhagavn jagad-vara
yate pau-dn
nirjito jayatti sa
evamin this fashion; yogaof mystic yoga; varathe Lord; ka
Ka; bhagavnthe Personality of Godhead; jagatof the universe;
varathe Lord; yateseems; paulike animals; dnmto those
whose sight; nirjitadefeated; jayatiis victorious; itias if; saHe.
Thus Lord Ka, the Supreme Personality of Godhead, the master all
mystic power and Lord of the universe, is ever victorious. Only those of
beastly vision think He sometimes suffers defeat.
rla Vivantha Cakravart gives the following elaborate commentary on
this section of rmad-Bhgavatam:
Concerning the killing of Dantavakra, the Uttara-khaa (279) of the
Padma Pura contains further details in the following prose passage: atha
iupla nihata rutv dantavakra kena saha yoddhu mathurm
jagma. kas tu tac chrutv ratham ruhya mathurm yayau. "Then,

2183

hearing that iupla had been killed, Dantavakra went to Mathur to

fight against Ka. When Ka, moreover, heard of this, He mounted
His chariot and went to Mathur."
Tayor dantavakra-vsudevayor aho-rtra mathur-dvri sagrma
samavartata. kas tu gaday ta jaghna. sa tu crita-sarvgo vajranirbhinno mahdhara iva gatsur avani-tale nipapta. so 'pi hare srpyea
yogi-gamya nitynanda-sukha-da vata parama padam avpa:
"Between the two of themDantavakra and Lord Vsudevathere then
began a battle at the gate of Mathur that lasted all day and night. Finally
Ka struck Dantavakra with His club, at which point Dantavakra fell
lifeless to the ground, all his limbs smashed like a mountain shattered by
a lightning bolt. Dantavakra achieved the liberation of gaining a form
equal to the Lord's, and thus he also achieved the Lord's eternal, supreme
abode, attainable by perfect yogs, which bestows the happiness of
everlasting spiritual bliss."
Ittha jaya-vijayau sanakdi-pa-vyjena kevala bhagavato llrtha
sastv avatrya janma-traye 'pi tenaiva nihatau janma-trayvasne
muktim avptau: "So it was that Jaya and Vijayaapparently because of
being cursed by Sanaka and his brothers but actually to facilitate the
Supreme Lord's pastimesdescended to this material world and in three
consecutive lifetimes were killed by the Lord Himself. Then, at the
completion of these three lifetimes, they attained liberation."
In this passage of the Padma Pura the words kas tu tac chrutv,
"when Ka heard of this," indicate that the Lord heard from Nrada,
who travels as swiftly as the mind, that Dantavakra had gone to Mathur.
Therefore immediately after killing lva, without first entering Dvrak,
the Lord reached the vicinity of Mathur in a single moment on His
chariot, which also moves as swiftly as the mind, and there He saw
Dantavakra. Thus it is that even today, by the gate of Mathur facing the
direction of Dvrak, there is a village known in the vernacular as Datih,
a name derived from the Sanskrit dantavakra-ha, "killer of Dantavakra."
This village was founded by Ka's great-grandson Vajra.
In the same section of the Padma Pura, these statements follow: ko
'pi ta hatv yamunm uttrya nanda-vraja gatv sotkahau pitarv
abhivdyvsya tbhy sru-sekam ligita sakala-gopa-vddhn
praamya bahu-vastrbharadibhis tatra-sthn santarpaym sa. "And
after killing him [ Vidratha], Ka crossed the Yamun and went to the
cowherd village of Nanda, where He honored and consoled His aggrieved

2184

parents. They drenched Him with tears and embraced Him, and then the
Lord offered obeisances to the elder cowherd men and gratified all the
residents with abundant gifts of clothing, ornaments and so on."
klindy puline ramye
puya-vka-samcite
gopa-nrbhir ania
kraym sa keava
ramya-keli-sukhenaiva
gopa-vea-dhara prabhu
bahu-prema-rasentra
msa-dvayam uvsa ha
"Lord Keava sported continuously with the cowherd women on the
Klind's charming bank, which was filled with pious trees. Thus the
Supreme Lord, assuming the appearance of a cowherd, resided there for
two months, enjoying the pleasure of intimate pastimes in various moods
of loving reciprocation."
Atha tatra-sth nanda-gopdaya sarve jan putra-drdi-sahit vsudevaprasdena divya-rpa-dhar vimnam rh parama vaikuha-lokam
avpu. kas tu nanda-gopa-vrajaukas sarve nirmaya sva-pada
dattv divi deva-gaai sastyamno dvravat vivea: "Then, by Lord
Vsudeva's grace, Nanda and all the other residents of that place, together
with their children and wives, assumed their eternal, spiritual forms,
boarded a celestial airplane and ascended to the supreme Vaikuha
planet [Goloka Vndvana]. Lord Ka, however, after bestowing on
Nanda Gopa and all the other inhabitants of Vraja His own transcendental
abode, which is free of all disease, traveled through the sky and returned
to Dvrak as demigods chanted His praises."
rla Rpa Gosvm comments as follows on this passage in his Laghubhgavatmta (1.488-89):
vrajeder aa-bht
ye drody avtaran
kas tn eva vaikuhe
prhiod iti smpratam

2185

prehebhyo 'pi priyatamair

janair gokula-vsibhi
vndraye sadaivsau
vihra kurute hari
"Since Droa and other demigods had previously descended to earth to
merge as partial expansions into the King of Vraja and other devotees of
Vndvana, at this time it was these demigod expansions whom Lord
Ka sent off to Vaikuha. Lord Hari is perpetually enjoying pastimes in
Vndvana with His intimate devotees, the residents of Gokula, who are
dearer to Him than even His most dear other devotees."
In the passage of the Padma Pura, the word putra in the phrase nandagopdaya sarve jan putra-drdi-sahit ("Nanda Gopa and the others,
together with their children and wives") refers to such sons as Ka,
rdm and Subala, while the word dra refers to such wives as r
Yaod and Krtid, the mother of Rdhr. The phrase sarve jan ("all
the people") refers to everyone living in the district of Vraja. Thus they all
went to the topmost Vaikuha planet, Goloka. The phrase divya-rpadhar indicates that in Goloka they engage in pastimes appropriate to
demigods, not those suited to humans, as in Gokula. Just as during Lord
Rmacandra's incarnation the residents of Ayodhy were transported to
Vaikuha in their selfsame bodies, so in this incarnation of Ka the
residents of Vraja attained to Goloka in theirs.
Lord Ka's journey from Dvrak to Vraja is confirmed by the following
passage of rmad-Bhgavatam (1.11.9): yarhy ambujkpasasra bho
bhavn kurn madhn vtha suhd-didkay/ tatrbda-koi-pratima kao
bhavet. "O lotus-eyed Lord, whenever You go away to Mathur,
Vndvana or Hastinpura to meet Your friends and relatives, every
moment of Your absence seems like a million years." Lord Ka had been
harboring a desire to go see His friends and relatives in Vraja ever since
Lord Baladeva had gone there, but His mother, father and other elders in
Dvrak had refused to give Him permission. Now, however, after the
killing of lva, when Ka heard from Nrada that Dantavakra had gone
to Mathur, no one could object to the Lord's going there immediately
without first entering Dvrak. And after killing Dantavakra, He would
have the opportunity to meet with His friends and relatives living in
Vraja.
Thinking like this, and also remembering Uddhava's allusion to the gops

2186

in the words gyanti te viada-karma (SB 10.71.9), He went to Vraja,

dispelling the feelings of separation of the inhabitants. For two months
Lord Ka enjoyed in Vndvana just as before, previous to His leaving
there to kill Kasa in Mathur. Then, at the end of two months, He
withdrew His Vraja pastimes from mundane eyes by taking the demigod
portions of His parents and other relatives and friends to Vaikuha.
Thus, in one complete plenary manifestation He went to Goloka in the
spiritual world, in another He remained perpetually enjoying in Vraja
while invisible to material eyes, and in yet another He mounted His
chariot and returned alone to Dvrak. The people of aurasena province
thought that after killing Dantavakra Ka had paid a visit to His parents
and other dear ones and now was returning to Dvrak. The people of
Vraja, on the other hand, could not understand where He had suddenly
disappeared to, and so they were totally astonished.
Furthermore, ukadeva considered that Parkit Mahrja might think,
"How is it that the same Ka who caused the cowherds to attain
Vaikuha in their selfsame bodies also caused the residents of Dvrak to
attain such an inauspicious condition in the course of His mauala-ll?"
Thus the King might consider the arrangement unfair because of his own
affinity for the Yadus. That is why ukadeva Gosvm did not allow him
to hear this pastime, which, as mentioned above, is related in the Uttarakhaa of r Padma Pura.
In r Vaiava-toa, Santana Gosvm's commentary on the Tenth
Canto, we find the following sequential list of pastimes: First was the
journey on the occasion of the solar eclipse, then the Rjasya assembly,
then the gambling match and attempted disrobing of Draupad, then the
Pavas' exile to the forest, then the killing of lva and Dantavakra,
then Ka's visit to Vndvana, and finally the winding up of the
Vndvana pastimes.
TEXT 17
rutv yuddhodyama rma
kur saha pavai
trthbhieka-vyjena
madhya-stha prayayau kila
rutvhearing; yuddhafor battle; udyamamthe preparations;
rmaLord Balarma; kurmof the Kurus; sahawith; pavai
the Pavas; trthain holy places; abhiekaof bathing; vyjenaon

2187

the pretext; madhya-sthaneutral; prayayauHe departed; kila

indeed.
Lord Balarma then heard that the Kurus were preparing for war with
the Pavas. Being neutral, He departed on the pretext of going to
bathe in holy places.
Both Duryodhana and Yudhihira were dear to Lord Balarma, and so to
avoid an awkward situation He departed. Furthermore, after killing the
demon Vidratha, Lord Ka put aside His weapons, but Lord Balarma
still had to kill Romaharaa and Balvala to finish relieving the earth of
her burden of demons.
TEXT 18
sntv prabhse santarpya
devari-pit-mnavn
sarasvat prati-srota
yayau brhmaa-savta
sntvhaving bathed; prabhseat Prabhsa; santarpyaand having
honored; devathe demigods; isages; pitforefathers; mnavn
and human beings; sarasvatmto the river Sarasvat; prati-srotam
which flows toward the sea; yayauHe went; brhmaa-savta
surrounded by brhmaas.
After bathing at Prabhsa and honoring the demigods, sages, forefathers
and prominent human beings, He went in the company of brhmaas to
the portion of the Sarasvat that flows westward into the sea.
TEXTS 19-20
pthdaka bindu-saras
tritakpa sudaranam
vila brahma-trtha ca
cakra prc sarasvatm
yamunm anu yny eva
gagm anu ca bhrata
jagma naimia yatra
aya satram sate

2188

pthubroad; udakamwhose water; bindu-sarathe lake Bindusarovara; trita-kpam sudaranamthe pilgrimage places known as
Tritakpa and Sudarana; vilam brahma-trtham caVila and Brahmatrtha; cakramCakra-trtha; prcmflowing east; sarasvatmthe
Sarasvat River; yamunmthe Yamun River; anualong; yniwhich;
evaall; gagmthe Ganges; anualong; caalso; bhrataO
descendant of Bharata (Parkit Mahrja); jagmaHe visited;
naimiamthe Naimia forest; yatrawhere; ayagreat sages;
satraman elaborate sacrifice; satewere performing.
Lord Balarma visited the broad Bindu-saras Lake, Tritakpa,
Sudarana, Vila, Brahma-trtha, Cakra-trtha and the eastward-flowing
Sarasvat. He also went to all the holy places along the Yamun and the
Ganges, O Bhrata, and then He came to the Naimia forest, where great
sages were performing an elaborate sacrifice.
TEXT 21
tam gatam abhipretya
munayo drgha-satria
abhinandya yath-nyya
praamyotthya crcayan
tamHim; gatamarrived; abhipretyarecognizing; munayathe
sages; drghafor a long time; satriawho had been engaged in the
sacrificial performance; abhinandyagreeting; yathas; nyyam
correct; praamyabowing down; utthyahaving stood up; caand;
rcayanthey worshiped.
Recognizing the Lord upon His arrival, the sages, who had been
engaged in their sacrificial rituals for a long time, greeted Him properly
by standing up, bowing down and worshiping Him.
TEXT 22
so 'rcita sa-parvra
ktsana-parigraha
romaharaam sna
mahare iyam aikata

2189

saHe; arcitaworshiped; satogether with; parvraHis

entourage; ktahaving done; sanaof a seat; parigrahaacceptance;
romaharaamRomaharaa Sta; snamseated; mah-eof the
greatest of sages, Vysadeva; iyamthe disciple; aikatasaw.
After being thus worshiped along with His entourage, the Lord accepted
a seat of honor. Then He noticed that Romaharaa, Vysadeva's
disciple, had remained seated.
TEXT 23
apratyutthyina stam
akta-prahvajalim
adhysna ca tn vipr
cukopodvkya mdhava
apratyutthyinamwho had failed to stand up; stamthe son of a mixed
marriage between a katriya father and brhmaa mother; aktawho had
not done; prahvaabowing down; ajalimand joining of palms;
adhysnamsitting higher; caand; tnthan those; viprnlearned
brhmaas; cukopabecame angry; udvkyaseeing; mdhavaLord
Balarma.
Lord Balarma became extremely angry upon seeing how this member
of the sta caste had failed to stand up, bow down or join his palms,
and also how he was sitting above all the learned brhmaas.
Romaharaa had failed to greet Lord Balarma in any of the standard
ways for welcoming a superior personality. Also, despite being of a lower
caste, he sat in a seat above the assembly of exalted brhmaas.
TEXT 24
yasmd asv imn viprn
adhyste pratiloma-ja
dharma-pls tathaivsmn
vadham arhati durmati
yasmtbecause; asauhe; imnthan these; viprnbrhmaas;
adhysteis sitting higher; pratiloma-jaborn from an improperly
mixed marriage; dharmaof the principles of religion; plnthe

2190

protector; tath evaalso; asmnMyself; vadhamdeath; arhatihe

deserves; durmatifoolish.
[Lord Balarma said:] Because this fool born from an improperly mixed
marriage sits above all these brhmaas and even above Me, the
protector of religion, he deserves to die.
TEXTS 25-26
er bhagavato bhtv
iyo 'dhtya bahni ca
setihsa-purni
dharma-stri sarvaa
adntasyvintasya
vth paita-mnina
na guya bhavanti sma
naasyevjittmana
eof the sage (Vysadeva); bhagavatathe incarnation of Godhead;
bhtvbecoming; iyaa disciple; adhtyastudying; bahnimany;
caand; satogether with; itihsaepic histories; purniand
Puras; dharma-stri-the scriptures describing the religious duties of
man; sarvaafully; adntasyafor him who is not self-controlled;
avintasyanot humble; vthvainly; paitaa scholarly authority;
mninathinking himself; na guyanot leading to good qualities;
bhavanti smathey have become; naasyaof a stage performer; iva
like; ajitaunconquered; tmanawhose mind.
Although he is a disciple of the divine sage Vysa and has thoroughly
learned many scriptures from him, including the lawbooks of religious
duties and the epic histories and Puras, all this study has not
produced good qualities in him. Rather, his study of the scriptures is
like an actor's studying his part, for he is not self-controlled or humble
and vainly presumes himself a scholarly authority, though he has failed
to conquer his own mind.
One might argue that Romaharaa committed an innocent mistake when
he failed to recognize Lord Balarma, but such an argument is refuted
here by Lord Balarma's strong criticism.

2191

TEXT 27
etad-artho hi loke 'sminn
avatro may kta
vadhy me dharma-dhvajinas
te hi ptakino 'dhik
etatfor this; arthapurpose; hiindeed; lokeinto the world;
asminthis; avatradescent; mayby Me; ktadone; vadhyto
be killed; meby Me; dharma-dhvajinathose who pose as religious;
tethey; hiindeed; ptakinasinful; adhikmost.
The very purpose of My descent into this world is to kill such
hypocrites who pretend to be religious. Indeed, they are the most sinful
rascals.
Lord Balarma was not prepared to overlook Romaharaa's offense. The
Lord had descended specifically to eliminate those who claim to be great
religious leaders but do not even respect the Supreme Personality of
Godhead.
TEXT 28
etvad uktv bhagavn
nivtto 'sad-vadhd api
bhvitvt ta kugrea
kara-sthenhanat prabhu
etvatthis much; uktvsaying; bhagavnthe Personality of Godhead;
nivttastopped; asatthe impious; vadhtfrom killing; api
although; bhvitvtbecause it was inevitable; tamhim, Romaharaa;
kuaof kua grass; agreawith the tip of a blade; karain His hand;
sthenaheld; ahanatkilled; prabhuthe Lord.
[ukadeva Gosvm continued:] Although Lord Balarma had stopped
killing the impious, Romaharaa's death was inevitable. Thus, having
spoken, the Lord killed him by picking up a blade of kua grass and
touching him with its tip.
rla Prabhupda writes, "Lord Balarma had avoided taking part in the
Battle of Kuruketra, and yet because of His position as an incarnation,
the reestablishment of religious principles was His prime duty.

2192

Considering these points, He killed Romaharaa Sta simply by striking

him with a kua straw, which was nothing but a blade of grass. If someone
questions how Lord Balarma could kill Romaharaa Sta simply by
striking him with a blade of kua grass, the answer is given in the rmadBhgavatam by the use of the word prabhu (master). The Lord's position is
always transcendental, and because He is omnipotent He can act as He
likes without being obliged to follow the material laws and principles.
Thus it was possible for Him to kill Romaharaa Sta simply by striking
him with a blade of kua grass.''
TEXT 29
hheti-vdina sarve
munaya khinna-mnas
cu sakaraa devam
adharmas te kta prabho
h-h"alas, alas"; itithus; vdinasaying; sarveall; munayathe
sages; khinnadisturbed; mnaswhose minds; cuthey told;
sakaraamBalarma; devamthe Supreme Lord; adharmaan
irreligious act; teby You; ktadone; prabhoO master.
All the sages cried out, "Alas, alas !" in great distress. They told Lord
Sakaraa, "O master, You have committed an irreligious act!
TEXT 30
asya brahmsana dattam
asmbhir yadu-nandana
yu ctmklama tvad
yvat satra sampyate
asyahis; brahma-sanamthe spiritual master's seat; dattamgiven;
asmbhiby us; yadu-nandanaO darling of the Yadus; yulong life;
caand; tmabodily; aklamamfreedom from trouble; tvatfor that
long; yvatuntil; satramthe sacrifice; sampyateis completed.
"O favorite of the Yadus, we gave him the seat of the spiritual master
and promised him long life and freedom from physical pain for as long
as this sacrifice continues.

2193

Although Romaharaa was not a brhmaa, having been born of a mixed

marriage, he was invested with that status by the assembled sages and
thus given the brahmsana, the seat of the chief officiating priest.
TEXTS 31-32
ajnataivcaritas
tvay brahma-vadho yath
yogevarasya bhavato
nmnyo 'pi niymaka
yady etad-brahma-hatyy
pvana loka-pvana
cariyati bhav lokasagraho 'nanya-codita
ajnatnot knowing; evaonly; caritadone; tvayby You;
brahmaof a brhmaa; vadhathe killing; yathactually; yogaof
mystic power; varasyafor the Lord; bhavataYourself; nanot;
mnyascriptural injunction; apieven; niymakaregulator;
yadiif; etatfor this; brahmaof a brhmaa; hatyykilling;
pvanampurifying atonement; lokaof the world; pvanaO purifier;
cariyatiexecutes; bhavnYour good self; loka-sagrahabenefit for
the people in general; ananyaby no one else; coditaimpelled.
"You have unknowingly killed a brhmaa. Of course, even the
injunctions of revealed scripture cannot dictate to You, the Lord of all
mystic power. But if by Your own free will You nonetheless carry out
the prescribed purification for this slaying of a brhmaa, O purifier of
the whole world, people in general will greatly benefit by Your
example."
TEXT 33
r-bhagavn uvca
cariye vadha-nirvea
loknugraha-kmyay
niyama prathame kalpe
yvn sa tu vidhyatm
r-bhagavn uvcathe Supreme Lord said; cariyeI will execute;

2194

vadhafor the killing; nirveamatonement; lokafor the people in

general; anugrahacompassion; kmyaydesiring to show; niyama
the regulative injunction; prathamein the primary; kalperitual;
yvnas much; sathat; tuindeed; vidhyatmplease prescribe.
The Personality of Godhead said: I will certainly perform the atonement
for this killing, since I wish to show compassion to the people in
general. Please, therefore, prescribe for Me whatever ritual is to be done
first.
TEXT 34
drgham yur bataitasya
sattvam indriyam eva ca
sita yat tad brte
sdhaye yoga-myay
drghamlong; yulife span; bataoh; etasyafor him; sattvam
strength; indriyamsensory power; eva caalso; sitampromised;
yatwhich; tatthat; brteplease say: sdhaye-I shall make happen;
yoga-myayby My mystic power.
O sages, just say the word, and by My mystic power I shall restore
everything you promised him-long life, strength and sensory power.
TEXT 35
aya cu
astrasya tava vryasya
mtyor asmkam eva ca
yath bhaved vaca satya
tath rma vidhyatm
aya cuthe sages said; astrasyaof the weapon (the blade of kua
grass); tavaYour; vryasyapotency; mtyoof the death; asmkam
our; eva caalso; yathso that; bhavetmay remain; vacathe words;
satyamtrue; taththus; rmaO Rma; vidhyatmplease arrange.
The sages said: Please see to it, O Rma, that Your power and that of
Your kua weapon, as well as our promise and Romaharaa's death, all

2195

remain intact.
TEXT 36
r-bhagavn uvca
tm vai putra utpanna
iti vednusanam
tasmd asya bhaved vakt
yur-indriya-sattva-vn
r-bhagavn uvcathe Supreme Lord said; tmone's self; vai
indeed; putrathe son; utpannaborn; itithus; veda-anusanam
the instruction of the Vedas; tasmttherefore; asyahis (son); bhavet
should be; vaktthe speaker; yulong life; indriyastrong senses;
sattvaand physical power; vnpossessing.
The Supreme Lord said: The Vedas instruct us that one's own self takes
birth again as one's son. Thus let Romaharaa's son become the
speaker of the Puras, and let him be endowed with long life, strong
senses and stamina.
rla rdhara Svm quotes the following Vedic verse to illustrate the
principle enunciated here by Lord Balarma:
agd agt sambhavasi
hdayd abhijyase
tm vai putra-nmsi
sajva arada atam
"You have taken birth from my various limbs and have arisen from my
very heart. You are my own self in the form of my son. May you live
through a hundred autumns." This verse appears in the atapatha
Brhmaa (14.9.8.4) and the Bhad-rayaka Upaniad (6.4.8).
TEXT 37
ki va kmo muni-reh
brtha karavy atha
ajnatas tv apaciti
yath me cintyat budh

2196

kimwhat; vayour; kmadesire; muniof sages; rehO best;

brtaplease say; ahamI; karavishall do it; athaand then;
ajnatawho does not know; tuindeed; apacitimthe atonement;
yathproperly; mefor Me; cintyatmplease think of; budhO
intelligent ones.
Please tell Me your desire, O best of sages, and I shall certainly fulfill it.
And, O wise souls, please carefully determine My proper atonement,
since I do not know what it might be.
Lord Balarma here sets a perfect example for people in general by
humbly submitting Himself before the qualified brhmaas.
TEXT 38
aya cu
ilvalasya suto ghoro
balvalo nma dnava
sa dayati na satram
etya parvai parvai
aya cuthe sages said; ilvalasyaof Ilvala; sutathe son;
ghorafearsome; balvala nmanamed Balvala; dnavademon;
sahe; dayaticontaminates; naour; satramsacrifice; etya
coming; parvai parvaion each new-moon day.
The sages said: A fearsome demon named Balvala, the son of Ilvala,
comes here every new-moon day and contaminates our sacrifice.
First the sages tell Lord Balarma the favor they would like Him to do for
them.
TEXT 39
ta ppa jahi drha
tan na uraa param
pya-oita-vin-mtrasur-msbhivariam
tamthat; ppamsinful person; jahiplease kill; drhaO
descendant of Darha; tatthat; nato us; uraamservice;
parambest; pyapus; oitablood; vitfeces; mtraurine; sur

2197

wine; msaand meat; abhivariamwho pours down.

O descendant of Darha, please kill that sinful demon, who pours
down pus, blood, feces, urine, wine and meat upon us. This is the best
service You can do for us.
TEXT 40
tata ca bhrata vara
partya su-samhita
caritv dvdaa-mss
trtha-sny viudhyasi
tatathen; caand; bhratam varamthe land of Bhrata (India);
partyacircumambulating; su-samhitain a serious mood; caritv
performing penances; dvdaatwelve; msnmonths; trthaat holy
places of pilgrimage; snybathing; viudhyasiYou will be purified.
Thereafter, for twelve months, You should circumambulate the land of
Bhrata in a mood of serious meditation, executing austerities and
bathing at various holy pilgrimage sites. In this way You will become
purified.
rla Jva Gosvm points out that the word viudhyasi means that Lord
Balarma would achieve spotless fame by setting such a perfect example
for the people in general.
rla Prabhupda writes, "The brhmaas could understand the purpose of
the Lord, and thus they suggested that He atone in a manner which would
be beneficial to them."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-eighth
Chapter, of the rmad-Bhgavatam, entitled "The Killing of Dantavakra,
Vidratha and Romaharaa."

2198

79. Lord Balarma Goes on Pilgrimage

This chapter describes how Lord Baladeva satisfied the brhmaas by

killing Balvala, bathed at various holy pilgrimage sites and attempted to
dissuade Bhmasena and Duryodhana from fighting.
At the sacrificial arena of the sages at Naimiraya forest, a harsh wind
began to blow on the new-moon day, spreading the obnoxious smell of
pus and obscuring everything with dust. The demon Balvala then
appeared there with a trident in his hand, his massive body pitch black
and his face very frightening. Lord Baladeva caught the demon with His
plow and then struck him a ferocious blow on the head with His club,
killing him. The sages chanted Lord Baladeva's glories and presented Him
with lavish gifts.
Lord Balarma then began His pilgrimage, during which He visited many
holy trthas. When He heard news of the battle between the Kurus and
Pavas, the Lord went to Kuruketra to try to stop the duel between
Bhma and Duryodhana. But He could not dissuade them from fighting, so
deep was their enmity. Understanding that the fight was the arrangement
of fate, Lord Baladeva left the battlefield and returned to Dvrak.
Some time later, Balarma again went to the Naimiraya forest, where
the sages performed a number of fire sacrifices on His behalf. Lord
Baladeva reciprocated by granting the sages transcendental knowledge
and revealing to them His eternal identity.
TEXT 1
r-uka uvca
tata parvay upvtte
pracaa pu-varaa
bhmo vyur abhd rjan
pya-gandhas tu sarvaa
r-uka uvcaukadeva Gosvm said; tatathen; parvaithe newmoon day; upvttewhen it came; pracaafierce; pudust;
varaaraining; bhmafrightening; vyua wind; abhtarose;

2199

rjanO King (Parkit); pyaof pus; gandhathe smell; tuand;

sarvaaall over.
ukadeva Gosvm said: Then, on the new-moon day, O King, a fierce
and frightening wind arose, scattering dust all about and spreading the
smell of pus everywhere.
TEXT 2
tato 'medhya-maya vara
balvalena vinirmitam
abhavad yaja-ly
so 'nvadyata la-dhk
tatathen; amedhyaabominable things; mayamfull of; varama
rain; balvalenaby Balvala; vinirmitamproduced; abhavatoccurred;
yajaof the sacrifice; lymupon the arena; sahe, Balvala;
anvadyataappeared after this; laa trident; dhkcarrying.
Next, onto the sacrificial arena came a downpour of abominable things
sent by Balvala, after which the demon himself appeared, trident in
hand.
TEXTS 3-4
ta vilokya bhat-kya
bhinnjana-cayopamam
tapta-tmra-ikh-maru
darogra-bhru-ku-mukham
sasmra mala rma
para-sainya-vidraam
hala ca daitya-damana
te tram upatasthatu
tamhim; vilokyaseeing; bhatimmense; kyamwhose body;
bhinnabroken; ajanaof black eye-makeup; cayaa pile; upamam
resembling; taptaburning; tmra(colored like) copper; ikhwhose
topknot; marumand beard; darwith its teeth; ugrafearsome;
bhruof eyebrows; kuwith furrows; mukhamwhose face; sasmra

2200

remembered; malamHis club; rmaLord Balarma; para

opposing; sainyaarmies; vidraamwhich tears asunder; halamHis
plow; caand; daityademons; damanamwhich subdues; tethey;
tramat once; upatasthatupresented themselves.
The immense demon resembled a mass of black carbon. His topknot
and beard were like molten copper, and his face had horrible fangs and
furrowed eyebrows. Upon seeing him, Lord Balarma thought of His
club, which tears to pieces His enemies' armies, and His plow weapon,
which punishes the demons. Thus summoned, His two weapons
appeared before Him at once.
TEXT 5
tam kya halgrea
balvala gagane-caram
malenhanat kruddho
mrdhni brahma-druha bala
tamhim; kyapulling toward Him; halaof His plow; agreawith
the front end; balvalamBalvala; gaganein the sky; caramwho was
moving; malenawith His club; ahanatstruck; kruddhaangry;
mrdhnion the head; brahmaof brhmaas; druhamthe harasser;
balaLord Balarma.
With the tip of His plow Lord Balarma caught hold of the demon
Balvala as he flew through the sky, and with His club the Lord angrily
struck that harasser of brhmaas on the head.
TEXT 6
so 'patad bhuvi nirbhinnalalo 'sk samutsjan
mucann rta-svara ailo
yath vajra-hato 'rua
sahe, Balvala; apatatfell; bhuvito the ground; nirbhinnacracked
open; lalahis forehead; askblood; samutsjangushing;
mucanreleasing; rtaof agony; svarama sound; ailaa
mountain; yathlike; vajraby a lightning bolt; hatastruck;

2201

aruareddish.
Balvala cried out in agony and fell to the ground, his forehead cracked
open and gushing blood. He resembled a red mountain struck by a
lightning bolt.
According to the cryas, the demon appeared reddish with blood, like a
mountain red with oxide.
TEXT 7
sastutya munayo rma
prayujyvitathia
abhyaican mah-bhg
vtra-ghna vibudh yath
sastutyasincerely praising; munayathe sages; rmamLord
Balarma; prayujyaawarding; avitathainfallible; iabenedictions;
abhyaicanceremoniously
bathed;
mah-bhgthe
great
personalities; vtraof Vtrsura; ghnamthe killer (Lord Indra);
vibudhthe demigods; yathas.
The exalted sages honored Lord Rma with sincere prayers and
awarded Him infallible blessings. Then they performed His ritual bath,
just as the demigods had formally bathed Indra when he killed Vtra.
TEXT 8
vaijayant dadur ml
r-dhmmlna-pakaj
rmya vsas divye
divyny bharani ca
vaijayantmnamed Vaijayant; daduthey gave; mlmthe flower
garland; rof the goddess of fortune; dhmathe abode; amlna
unfading; pakajmmade of lotus flowers; rmyato Lord Balarma;
vsasa pair of (upper and lower) garments; divyedivine; divyni
divine; bharanijewelry; caand.
They gave Lord Balarma a Vaijayant garland of unfading lotuses in
which resided the goddess of fortune, and they also gave Him a set of

2202

divine garments and jewelry.

TEXT 9
atha tair abhyanujta
kauikm etya brhmaai
sntv sarovaram agd
yata sarayr sravat
athathen; taiby them; abhyanujtagiven leave; kauikmto the
Kauik River; etyacoming; brhmaaiwith brhmaas; sntv
bathing; sarovaramto the lake; agtwent; yatafrom which;
saraythe Saray River; sravatflows out.
Then, given leave by the sages, the Lord went with a contingent of
brhmaas to the Kauik River, where He bathed. From there He went
to the lake from which flows the river Saray.
TEXT 10
anu-srotena saray
praygam upagamya sa
sntv santarpya devdn
jagma pulahramam
anufollowing; srotenaits current; saraymalong the Saray;
praygamto Prayga; upagamyacoming; saHe; sntvbathing;
santarpyapropitiating; deva-dnthe demigods and so on; jagmaHe
went; pulaha-ramamto the hermitage of Pulaha i.
The Lord followed the course of the Saray until He came to Prayga,
where He bathed and then performed rituals to propitiate the demigods
and other living beings. Next He went to the rama of Pulaha i.
Pulahrama is also known as Hari-ketra.
TEXTS 11-15
gomat gaak sntv
vip oa pluta
gay gatv pitn iv

2203

gag-sgara-sagame
upaspya mahendrdrau
rma dvbhivdya ca
sapta-godvar ve
pamp bhmarath tata
skanda dv yayau rma
r-aila girilayam
dravieu mah-puya
dvdri vekaa prabhu
kma-ko pur kc
kver ca sarid-varm
r-rangkhya mah-puya
yatra sannihito hari
abhdri hare ketra
daki mathur tath
smudra setum agamat
mah-ptaka-nanam
gomatmat the Gomat River; gaakmthe Gaak River; sntv
bathing; vipmat the Vip River; oein the oa River; plutahaving immersed Himself; gaymto Gay; gatvgoing; pitn-His
forefathers; ivworshiping; gagof the Ganges; sgaraand the
ocean; sagameat the confluence; upaspyatouching water (bathing);
mah-indra-adrauat
the
Mahendra
Mountain;
rmamLord
Paraurma; dvseeing; abhivdyahonoring; caand; saptagodvarm(going) to the convergence of the seven Godvars; vem
the Ve River; pampmthe Pamp River; bhmarathm-and the
Bhmarath River; tatathen; skandamLord Skanda (Krttikeya);
dvseeing; yayauwent; rmaLord Balarma; r-ailamto raila; giri-aof Lord iva; layamthe residence; dravieuin the
southern provinces; mahmost; puyampious; dvseeing;
adrimthe hill; vekaamknown as Vekaa (the abode of Lord Blaj);
prabhuthe Supreme Lord; kma-komto Kmako; purm
kcmto Kcpuram; kvermto the Kver; caand; saritof
rivers; varmthe greatest; r-raga-khyamknown as r-raga;
mah-puyammost pious place; yatrawhere; sannihitamanifested;

2204

hariLord Ka (in the form of Ragantha); abha-adrimthe

abha Mountain; hareof Lord Viu; ketramthe place; dakim
mathurmthe southern Mathur (Madurai, the abode of Goddess
Mnk); tathalso; smudramon the ocean; setumto the bridge
(Setubandha); agamatHe went; mahthe greatest; ptakasins;
nanamwhich destroys.
Lord Balarma bathed in the Gomat, Gaak and Vip rivers, and
also immersed Himself in the oa. He went to Gay, where He
worshiped His forefathers, and to the mouth of the Ganges, where He
performed purifying ablutions. At Mount Mahendra He saw Lord
Paraurma and offered Him prayers, and then He bathed in the seven
branches of the Godvar River, and also in the rivers Ve, Pamp and
Bhmarath. Then Lord Balarma met Lord Skanda and visited r-aila,
the abode of Lord Giria. In the southern provinces known as Draviadea the Supreme Lord saw the sacred Vekaa Hill, as well as the cities
of Kmako and Kc, the exalted Kver River and the most holy
r-raga, where Lord Ka has manifested Himself. From there He
went to abha Mountain, where Lord Ka also lives, and to the
southern Mathur. Then He came to Setubandha, where the most
grievous sins are destroyed.
Usually one goes to Gay to worship deceased forefathers. But as rla
Vivantha Cakravart explains, although Lord Balarma's father and
grandfather were still alive, it was on His father's order that He carefully
worshiped His forefathers at Gay. Drawing insight from the Vaiavatoa, the crya further explains that although Lord Balarma was in the
immediate proximity of Jaganntha Pur, He did not go there, since He
wanted to avoid the embarrassment of having to worship Himself among
the forms of r Ka, Balabhadra and Subhadr.
TEXTS 16-17
tatryutam add dhenr
brhmaebhyo halyudha
ktaml tmrapar
malaya ca kulcalam
tatrgastya samsna
namasktybhivdya ca

2205

yojitas tena crbhir

anujto gato 'ravam
dakia tatra kanykhy
durg dev dadara sa
tatrathere (at Setubandha, known also as Rmevaram); ayutamten
thousand; adtHe gave away; dhencows; brahmaebhyato
brhmaas; hala-yudhaLord Balarma, whose weapon is the plow;
ktamlmto the Ktaml River; tmraparmthe Tmrapar River;
malayamMalaya; caand; kula-acalamthe principal mountain range;
tatrathere; agastyamto Agastya i; samsnamsitting (in
meditation); namasktyabowing down; abhivdyaglorifying; caand;
yojitagranted;
tenaby
him;
caand;
rbhiblessings;
anujtagiven permission to leave; gataHe went; aravamto the
ocean; dakiamsouthern; tatrathere; kany-khymknown as
Kany-kumr; durgm devmGoddess Durg; dadarasaw; saHe.
There at Setubandha [Rmevaram] Lord Halyudha gave brhmaas
ten thousand cows in charity. He then visited the Ktaml and
Tmrapar rivers and the great Malaya Mountains. In the Malaya range
Lord Balarma found Agastya i sitting in meditation. After bowing
down to the sage, the Lord offered him prayers and then received
blessings from him. Taking leave from Agastya, He proceeded to the
shore of the southern ocean, where He saw Goddess Durg in her form
of Kany-kumr.
TEXT 18
tata phlgunam sdya
pacpsarasam uttamam
viu sannihito yatra
sntvsparad gavyutam
tatathen;
phlgunamPhlguna;
sdyareaching;
pacaapsarasamthe lake of the five Apsars; uttamamexalted; viuthe
Supreme Lord, Viu; sannihitamanifested; yatrawherein; sntv
bathing; asparatHe touched (as part of the ritual in giving as charity);
gavacows; ayutamten thousand.
Next He went to Phlguna-trtha and bathed in the sacred Pacpsar

2206

Lake, where Lord Viu had directly manifested Himself. At this place
He gave away another ten thousand cows.
TEXTS 19-21
tato 'bhivrajya bhagavn
kerals tu trigartakn
gokarkhya iva-ketra
snnidhya yatra dhrjae
ry dvaipyan dv
rprakam agd bala
tp payo nirvindhym
upaspytha daakam
praviya revm agamad
yatra mhimat pur
manu-trtham upaspya
prabhsa punar gamat
tatathen; abhivrajyatraveling; bhagavnthe Supreme Lord;
keralnthrough the kingdom of Kerala; tuand; trigartaknTrigarta;
gokara-khyamnamed Gokara (on the coast of the Arabian Sea in
northern Karnataka); iva-ketramthe place sacred to Lord iva;
snnidhyammanifestation; yatrawhere; dhrjaeof Lord iva;
rymthe honored goddess (Prvat, wife of Lord iva); dvaipaon an
island (off the coast near Gokara); ayanmwho resides; dvseeing;
rprakamto the holy district of rpraka; agtwent; balaLord
Balarma; tpm payom nirvindhymto the Tp, Payo and
Nirvindhy rivers; upaspyatouching water; athanext; daakam
the Daaka forest; praviyaentering; revmto the Rev River;
agamatHe went; yatrawhere; mhimat purthe city of Mhimat;
manu-trthamto Manu-trtha; upaspyatouching water; prabhsam
to Prabhsa; punaagain; gamatHe came.
The Supreme Lord then traveled through the kingdoms of Kerala and
Trigarta, visiting Lord iva's sacred city of Gokara, where Lord
Dhrjai [iva] directly manifests himself. After also visiting Goddess
Prvat, who dwells on an island, Lord Balarma went to the holy
district of rpraka and bathed in the Tp, Payo and Nirvindhy

2207

rivers. He next entered the Daaka forest and went to the river Rev,
along which the city of Mhimat is found. Then He bathed at Manutrtha and finally returned to Prabhsa.
TEXT 22
rutv dvijai kathyamna
kuru-pava-sayuge
sarva-rjanya-nidhana
bhra mene hta bhuva
rutvhearing; dvijaiby brhmaas; kathyamnambeing related;
kuru-pavabetween the Kurus and the Pavas; sayugein the
battle; sarvaof all; rjanyakings; nidhanamthe annihilation;
bhramthe burden; meneHe thought; htamremoved; bhuvaof
the earth.
The Lord heard from some brhmaas how all the kings involved in the
battle between the Kurus and Pavas had been killed. From this He
concluded that the earth was now relieved of her burden.
TEXT 23
sa bhma-duryodhanayor
gadbhy yudhyator mdhe
vrayiyan vinaana
jagma yadu-nandana
saHe, Lord Balarma; bhma-duryodhanayoBhma and Duryodhana;
gadbhymwith clubs; yudhyatowho were fighting; mdheon the
battlefield; vrayiyanintending to stop; vinaanamto the battlefield;
jagmawent; yaduof the Yadus; nandanathe beloved son (Lord
Balarma).
Wanting to stop the club fight then raging between Bhma and
Duryodhana on the battlefield, Lord Balarma went to Kuruketra.
TEXT 24
yudhihiras tu ta dv

2208

yamau krjunv api

abhivdybhavas tu
ki vivakur ihgata
yudhihiraKing Yudhihira; tubut; tamHim, Lord Balarma;
dvseeing; yamauthe twin brothers, Nakula and Sahadeva; kaarjunauLord Ka and Arjuna; apialso; abhivdyaoffering
obeisances; abhavanthey were; tumsilent; kimwhat; vivaku
intending to say; ihahere; gatahas come.
When Yudhihira, Lord Ka, Arjuna and the twin brothers Nakula
and Sahadeva saw Lord Balarma, they offered Him respectful
obeisances but said nothing, thinking "What has He come here to tell
us?"
rla Prabhupda writes, "The reason they were silent was that Lord
Balarma was somewhat affectionate toward Duryodhana, who had
learned from Balarmaj the art of fighting with a club. Thus, when the
fighting was going on, King Yudhihira and the others thought that
Balarma might have come there to say something in favor of
Duryodhana, and therefore they remained silent."
TEXT 25
gad-p ubhau dv
sarabdhau vijayaiiau
maalni vicitri
carantv idam abravt
gadwith clubs; pin their hands; ubhauboth of them,
Duryodhana and Bhma; dvseeing; sarabdhaufurious; vijaya
victory; eiaustriving for; maalnicircles; vicitriartistic;
carantaumoving in; idamthis; abravtHe said.
Lord Balarma found Duryodhana and Bhma with clubs in their hands,
each furiously striving for victory over the other as they circled about
skillfully. The Lord addressed them as follows.
TEXT 26
yuv tulya-balau vrau

2209

he rjan he vkodara
eka prdhika manye
utaika ikaydhikam
yuvmyou two; tulyaequal; balauin prowess; vrauwarriors; he
rjanO King (Duryodhana); he vkodaraO Bhma; ekamone;
prain terms of vital force; adhikamgreater; manyeI consider;
utaon the other hand; ekamone; ikayin terms of training;
adhikamgreater.
[Lord Balarma said:] King Duryodhana! And Bhma! Listen! You two
warriors are equal in fighting prowess. I know that one of you has
greater physical power, while the other is better trained in technique.
Bhma was physically more powerful, but Duryodhana was more
advanced in terms of technique.
TEXT 27
tasmd ekatarasyeha
yuvayo sama-vryayo
na lakyate jayo 'nyo v
viramatv aphalo raa
tasmttherefore; ekatarasyaof either of the two; ihahere; yuvayo
of you; samaequal; vryayowhose prowess; na lakyatecannot be
seen; jayavictory; anyathe opposite (defeat); vor; viramatuit
should stop; aphalafruitless; raathe battle.
Since you are so evenly matched in fighting prowess, I do not see how
either of you can win or lose this duel. Therefore please stop this
useless battle.
TEXT 28
na tad-vkya jaghatur
baddha-vairau nprthavat
anusmarantv anyonya
durukta duktni ca
nanot; tatHis; vkyamwords; jaghatuthe two of them accepted;

2210

baddhafixed; vairauwhose enmity; npaO King (Parkit); arthavatsensible; anusmarantaucontinuing to remember; anyonyamabout
each other; duruktamthe harsh words; duktnithe misdeeds; ca
also.
[ukadeva Gosvm continued:] They did not accept Lord Balarma's
request, O King, although it was logical, for their mutual enmity was
irrevocable. Each of them constantly remembered the insults and
injuries he had suffered from the other.
TEXT 29
dia tad anumanvno
rmo dvravat yayau
ugrasendibhi prtair
jtibhi samupgata
diamfate; tatthat; anumanvnadeciding; rmaLord Balarma;
dvravatmto Dvrak; yayauwent; ugrasena-dibhiheaded by
Ugrasena; prtaidelighted; jtibhiby His family members;
samupgatagreeted.
Concluding that the battle was the arrangement of fate, Lord Balarma
went back to Dvrak. There He was greeted by Ugrasena and His other
relatives, who were all delighted to see Him.
rla Vivantha Cakravart explains that the word diam, "fate," indicates
that the battle between Bhma and Duryodhana had been enjoined by
Lord Ka and set into motion by Him.
TEXT 30
ta punar naimia prptam
ayo 'yjayan mud
kratv-aga kratubhi sarvair
nivttkhila-vigraham
tamHim, Lord Balarma; punaagain; naimiamat Naimiraya;
prptamarrived; ayathe sages; ayjayanengaged in performing
Vedic sacrifices; mudwith pleasure; kratuof all sacrifices; agam
the embodiment; kratubhiwith ritualistic performances; sarvaiall

2211

varieties; nivttawho had renounced; akhilaall; vigrahamwarfare.

Later Lord Balarma returned to Naimiraya, where the sages joyfully
engaged Him, the embodiment of all sacrifice, in performing various
kinds of Vedic sacrifice. Lord Balarma was now retired from warfare.
rla Prabhupda writes, "[When Lord Balarma] went to the holy place
of pilgrimage at Naimiraya,... the sages, saintly persons and brhmaas
all stood up to receive Him. They understood that Lord Balarma,
although a katriya, was now retired from the fighting business. The
brhmaas and the sages, who were always for peace and tranquillity,
were very pleased at this. All of them embraced Balarma with great
affection and induced Him to perform various kinds of sacrifices in that
sacred spot of Naimiraya. Actually Lord Balarma had no business
performing the sacrifices recommended for ordinary human beings; He is
the Supreme Personality of Godhead, and therefore He Himself is the
enjoyer of all such sacrifices. As such, His exemplary action in performing
sacrifices was only to give a lesson to the common man, to show how one
should abide by the injunctions of the Vedas."
TEXT 31
tebhyo viuddha vijna
bhagavn vyatarad vibhu
yenaivtmany ado vivam
tmna viva-ga vidu
tebhyaupon them; viuddhamperfectly pure; vijnamdivine
knowledge; bhagavnthe Supreme Lord; vyataratbestowed; vibhu
the Almighty; yenaby which; evaindeed; tmaniwithin Himself, the
Supreme Lord; adathis; vivamuniverse; tmnamHimself; vivagampervading the universe; viduthey could perceive.
The all-powerful Lord Balarma bestowed upon the sages pure spiritual
knowledge, by which they could see the whole universe within Him and
also see Him pervading everything.
TEXT 32
sva-patyvabhtha-snto
jti-bandhu-suhd-vta

2212

reje sva-jyotsnayevendu
su-vs suhv alakta
svatogether with His; patywife; avabhthawith the avabhtha
ritual, which marks the end of sacrificial initiation; sntahaving
bathed; jtiby His immediate family members; bandhuother
relatives; suhtand friends; vtasurrounded; rejeHe appeared
splendid; sva-jyotsnaywith its own rays; ivaas; induthe moon;
suwell; vsdressed; suhunicely; alaktaadorned.
After executing with His wife the avabhtha ablutions, the beautifully
dressed and ornamented Lord Balarma, encircled by His immediate
family and other relatives and friends, looked as splendid as the moon
surrounded by its effulgent rays.
rla Prabhupda beautifully describes this scene as follows: "Lord
Balarma then took the avabhtha bath, which is taken after finishing
sacrificial performances. After taking His bath, He dressed Himself in new
silken garments and decorated Himself with beautiful jewelry. Amidst His
relatives and friends, He appeared to be a shining full moon amidst the
luminaries in the sky."
TEXT 33
dg-vidhny asakhyni
balasya bala-lina
anantasyprameyasya
my-martyasya santi hi
dk-vidhniof this sort; asakhyniuncountable; balasyaof Lord
Balarma; bala-linamighty; anantasyaunlimited; aprameyasya
immeasurable; myby His illusory energy; martyasyawho appears as
if a mortal; santithere are; hiindeed.
Countless other such pastimes were performed by mighty Balarma, the
unlimited and immeasurable Supreme Lord, whose mystic Yogamy
power makes Him appear to be a human being.
TEXT 34
yo 'nusmareta rmasya

2213

karmy adbhuta-karmaa
sya prtar anantasya
vio sa dayito bhavet
yawhoever; anusmaretaregularly remembers; rmasyaof Lord
Balarma; karmithe activities; adbhutaamazing; karmaaall of
whose activities; syamat dusk; prtaat dawn; anantasyawho is
unlimited; vioto the Supreme Lord, Viu; sahe; dayitadear;
bhavetbecomes.
All the activities of the unlimited Lord Balarma are amazing. Anyone
who regularly remembers them at dawn and dusk will become very dear
to the Supreme Personality of Godhead, r Viu.
rla Prabhupda writes, "Lord Balarma is the original Viu; therefore
anyone remembering these pastimes of Lord Balarma in the morning and
evening will certainly become a great devotee of the Supreme Personality
of Godhead, and thus his life will become successful in all respects."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventy-ninth
Chapter, of the rmad-Bhgavatam, entitled "Lord Balarma Goes on
Pilgrimage."

2214

80. The Brhmaa Sudm Visits Lord Ka in Dvrak

This chapter relates how Lord Ka worshiped His brhmaa friend

Sudm, who came to His palace seeking charity, and how the two of
them discussed the pastimes they had shared while living at the home of
their spiritual master, Sndpani Muni.
The brhmaa Sudm, a personal friend of Lord Ka's, was completely
free of material desires. He maintained himself and his wife with whatever
came of its own accord, and thus they were poverty-stricken. One day
Sudm's wife, unable to find any food to prepare for her husband, went
to him and asked that he visit his friend Ka in Dvrak and beg some
charity. Sudm was reluctant, but when she persisted he agreed to go,
reflecting that an opportunity to see the Lord was extremely auspicious.
His wife begged a few handfuls of flattened rice as a gift for r Ka, and
Sudm set off for Dvrak.
As Sudm approached the palace of Lord Ka's principal wife,
Rukmi-dev, the Lord saw him from a distance. Ka immediately rose
from His seat on Rukmi's bed and embraced His friend with great joy.
Then He sat Sudm down on the bed, washed his feet with His own
hands and sprinkled the wash water on His head. After this He presented
him with various gifts and worshiped him with incense, lamps and so on.
Meanwhile, Rukmi fanned the shabbily dressed brhmaa with a yaktail
whisk. All of this astonished the residents of the palace.
Lord r Ka then took the hand of His friend, and the two of them
reminisced about the things they had done together long ago, while living
in the school of their spiritual master. Sudm pointed out that Ka
engages in the pastime of acquiring an education only to set an example
for human society.
TEXT 1
r-rjovca
bhagavan yni cnyni
mukundasya mahtmana
vryy ananta-vryasya

2215

rotum icchmi he prabho

r-rj uvcathe King (Parkit) said; bhagavanmy lord (ukadeva
Gosvm); yniwhich; caand; anyniothers; mukundasyaof Lord
Ka; mah-tmanathe Supreme Soul; vryivalorous deeds;
anantaunlimited; vryasyawhose valor; rotumto hear; icchmiI
wish; he prabhoO master.
King Parkit said: My lord, O master, I wish to hear about other
valorous deeds performed by the Supreme Personality of Godhead,
Mukunda, whose valor is unlimited.
TEXT 2
ko nu rutvsakd brahmann
uttamaloka-sat-kath
virameta viea-jo
viaa kma-mrgaai
kawho; nuindeed; rutvhaving heard; asaktrepeatedly;
brahmanO brhmaa; uttama-lokaof Lord Ka; sat
transcendental; kathtopics; virametacan desist; vieathe essence
(of life); jawho knows; viaadisgusted; kmafor material
desire; mrgaaiwith seeking.
O brhmaa, how could anyone who knows the essence of life and is
disgusted with endeavoring for sense gratification give up the
transcendental topics of Lord Uttamaloka after hearing them
repeatedly?
rla Vivantha Cakravart comments herein that we see many persons
who, even after hearing the topics of the Lord repeatedly, give up their
spiritual dedication. The crya replies that the word viea-ja is
therefore significant here. Those who have actually understood the
essence of life do not give up Ka consciousness. A further qualification
is to be viaa kma-mrgaai, disgusted with material sense
gratification. These two qualities are complementary. One who has
experienced the real taste of Ka consciousness automatically becomes
disgusted with the inferior taste of material pleasure. Such a genuine
hearer of the topics of Ka cannot give up hearing about the Lord's

2216

fascinating pastimes.
TEXT 3
s vg yay tasya gun gte
karau ca tat-karma-karau mana ca
smared vasanta sthira-jagameu
oti tat-puya-kath sa kara
sthat (is); vkpower of speech; yayby which; tasyaHis;
gunqualities; gteone describes; karaupair of hands; caand;
tatHis; karmawork; karaudoing; manamind; caand; smaret
remembers; vasantamdwelling; sthirawithin the unmoving;
jagameuand moving; otihears; tatHis; puyasanctifying;
kathtopics; sathat (is); karaan ear.
Actual speech is that which describes the qualities of the Lord, real
hands are those that work for Him, a true mind is that which always
remembers Him dwelling within everything moving and nonmoving,
and actual ears are those that listen to sanctifying topics about Him.
While continuing from the previous verse to glorify the sense of hearing
dedicated to the Lord, King Parkit mentions the other senses also, so
that we gain a complete picture of Ka consciousness. Here he declares
that without any connection to Ka, the Supreme Lord, all the organs of
the body become useless. A similar statement is made by aunaka i in
the Second Canto, Third Chapter, verses 20 to 24.
rla Vivantha Cakravart mentions that the senses should work
together in Ka consciousness. In other words, whatever the eyes or the
ears experience, the mind should simply remember Ka, who is within
all things.
TEXT 4
iras tu tasyobhaya-ligam namet
tad eva yat payati tad dhi caku
agni vior atha taj-jann
pdodaka yni bhajanti nityam
irahead; tuand; tasyaof Him; ubhayaboth; ligamto the
manifestations; nametbows down; tatthat; evaonly; yatwhich;
payatisees; tatthat; hiindeed; cakueye; agnilimbs;

2217

vioof Lord Viu; athaor; tatHis; jannmof the devotees;

pda-udakamthe water which has washed the feet; yniwhich;
bhajantihonor; nityamregularly.
An actual head is one that bows down to the Lord in His manifestations
among the moving and nonmoving creatures, real eyes are those that
see only the Lord, and actual limbs are those which regularly honor the
water that has bathed the Lord's feet or those of His devotees.
TEXT 5
sta uvca
viu-rtena sampo
bhagavn bdaryai
vsudeve bhagavati
nimagna-hdayo 'bravt
sta uvcaSta Gosvm said; viu-rtenaby Viurta (Mahrja
Parkit); sampawell questioned; bhagavnthe powerful sage;
bdaryaiukadeva; vsudevein Lord Vsudeva; bhagavati-the
Supreme Personality of Godhead; nimagnafully absorbed; hdayahis
heart; abravthe spoke.
Sta Gosvm said: Thus questioned by King Viurta, the powerful
sage Bdaryai replied, his heart fully absorbed in meditation on the
Supreme Personality of Godhead, Vsudeva.
TEXT 6
r-uka uvca
kasyst sakh kacid
brhmao brahma-vittama
virakta indriyrtheu
pranttm jitendriya
r-uka uvcaukadeva Gosvm said; kasyaof Lord Ka; st
there was; sakhfriend (named Sudm); kacita certain;
brhmaabrhmaa; brahmain the Vedas; vit-tamamost learned;
viraktadetached; indriya-artheufrom the objects of sense
enjoyment; prantapeaceful; tmwhose mind; jitaconquered;

2218

indriyawhose senses.
ukadeva Gosvm said: Lord Ka had a certain brhmaa friend
[named Sudm] who was most learned in Vedic knowledge and
detached from all sense enjoyment. Furthermore, his mind was peaceful
and his senses subdued.
TEXT 7
yadcchayopapannena
vartamno ghram
tasya bhry ku-cailasya
kut-km ca tath-vidh
yadcchayof its own accord; upapannenaby what was obtained;
vartamnaexisting; gha-ramin the household order of life;
tasyaof him; bhrythe wife; ku-cailasyawho was poorly dressed;
kutfrom hunger; kmemaciated; caand; tath-vidhsimilarly.
Living as a householder, he maintained himself with whatever came of
its own accord. The wife of that poorly dressed brhmaa suffered
along with him and was emaciated from hunger.
Sudm's chaste wife was also poorly dressed, and whatever food she
obtained she gave to her husband. Thus she remained fatigued from
hunger.
TEXT 8
pati-vrat pati prha
mlyat vadanena s
daridra sdamn vai
vepamnbhigamya ca
pati-vratfaithful to her husband; patimto her husband; prhashe
said; mlyatdrying up; vadanenawith her face; sshe; daridram
poor;
sdamndistressed;
vaiindeed;
vepamntrembling;
abhigamyaapproaching; caand.
The chaste wife of the poverty-stricken brhmaa once approached him,
her face dried up because of her distress. Trembling with fear, she

2219

spoke as follows.
According to rdhara Svm, the chaste lady was especially unhappy
because she could not obtain food to feed her husband. Further, she was
fearful to approach her husband because she knew that he did not want to
beg for anything other than devotion to the Supreme Lord.
TEXT 9
nanu brahman bhagavata
sakh skc chriya pati
brahmaya ca araya ca
bhagavn stvatarabha
nanuindeed; brahmanO brhmaa; bhagavataof your exalted self;
sakhthe friend; sktdirectly; riyaof the supreme goddess of
fortune; patithe husband; brahmayacompassionate to brhmaas;
caand; arayawilling to give shelter; caand; bhagavnthe
Supreme Lord; stvataof the Ydavas; abhathe best.
[Sudm's wife said:] O brhmaa, isn't it true that the husband of the
goddess of fortune is the personal friend of your exalted self? That
greatest of Ydavas, the Supreme Lord Ka, is compassionate to
brhmaas and very willing to grant them His shelter.
rla Vivantha Cakravart explains in his commentary how the
brhmaa's wife anticipated every possible objection her husband might
make to her request that he go to Lord Ka to beg charity. If the
brhmaa might say, "How could the husband of the goddess of fortune
befriend a fallen soul like myself?" she replies by saying that Lord Ka is
brahmaya, very favorably disposed toward the brhmaas. If Sudm
might claim to have no real devotion for the Lord, she replies by saying
that he is a great and wise personality who would surely obtain the shelter
and mercy of the Lord. If the brhmaa might object that Lord Ka is
equally disposed to all the countless unhappy conditioned souls suffering
the fruits of their own karma, she replies that Lord Ka is especially the
Lord of the devotees, and thus even if He Himself did not grant Sudm
His mercy, certainly the devotees engaged in serving the Lord would
mercifully give him some charity. Since the Lord protects the Stvatas, the
members of the Yadu dynasty, what difficulty would there be for Him to

2220

protect a humble brhmaa like Sudm, and what fault would there be in
His doing so?
TEXT 10
tam upaihi mah-bhga
sdhn ca paryaam
dsyati dravia bhri
sdate te kuumbine
tamHim; upaihiapproach; mah-bhagaO fortunate one; sdhnm
of saintly devotees; caand; para-ayaamthe ultimate shelter; dsyati
He will give; draviamwealth; bhriplentiful; sdatesuffering; teto
you; kuumbinewho are maintaining a family.
O fortunate one, please approach Him, the real shelter of all saints. He
will certainly give abundant wealth to such a suffering householder as
you.
TEXT 11
ste 'dhun dvravaty
bhoja-vy-andhakevara
smarata pda-kamalam
tmnam api yacchati
ki nv artha-kmn bhajato
nty-abhn jagad-guru
steis present; adhunnow; dvravatymat Dvrak; bhoja-viandhakaof the Bhojas, Vis and Andhakas; varathe Lord;
smaratato one who remembers; pda-kamalamHis lotus feet;
tmanmHimself; apieven; yacchatiHe gives; kim nuwhat then to
speak of; arthaeconomic success; kmnand sense gratification;
bhajatato one who worships Him; nanot; ativery much;
abhndesirable; jagatof the whole universe; guruthe spiritual
master.
Lord Ka is now the ruler of the Bhojas, Vis and Andhakas and is
staying at Dvrak. Since He gives even His own self to anyone who
simply remembers His lotus feet, what doubt is there that He, the
spiritual master of the universe, will bestow upon His sincere

2221

worshiper prosperity and material enjoyment, which are not even very
desirable?
The brhmaa's wife here implies that since Lord Ka is the ruler of the
Bhojas, Vis and Andhakas, if these opulent rulers merely acknowledge
Sudm as a personal friend of Ka's, they could give him everything he
required.
In this connection rla Vivantha Cakravart comments that since Lord
Ka had at this point put aside His weapons, He no longer traveled
outside His own capital of Dvrak. Thus rla Prabhupda writes in
Ka, the Supreme Personality of Godhead: "[The brhmaa's wife said: ] 'I
have heard that He never leaves His capital city, Dvrak. He is living
there without outside engagements.' "
As mentioned here, material wealth and sense gratification are not very
desirable. The reason for this is that in the long run they give no real
satisfaction. Still, Sudm's wife thought, even if Sudm went to Dvrak
and simply remained silent before the Lord, He would certainly give him
abundant wealth, as well as shelter at His lotus feet, which was Sudm's
real objective.
TEXTS 12-13
sa eva bhryay vipro
bahua prrthito muhu
aya hi paramo lbha
uttamaloka-daranam
iti sacintya manas
gamanya mati dadhe
apy asty upyana kicid
ghe kalyi dyatm
sahe; evamin this way; bhryayby his wife; viprathe
brhmaa; bahuaprofusely; prrthitaentreated; muhuover and
over; ayamthis; hiindeed; paramathe supreme; lbhagain;
uttama-lokaof Lord Ka; daranamthe sight; itiso; sacintya
thinking; manaswithin his mind; gamanyato go; matim dadhehe
made his decision; apiwhether; astithere is; upyanamgift; kicit
some; ghein the house; kalyimy good woman; dyatmplease
give.

2222

[ukadeva Gosvm continued:] When his wife thus repeatedly

implored him in various ways, the brhmaa thought to himself, "To
see Lord Ka is indeed the greatest achievement in life." Thus he
decided to go, but first he told her, "My good wife, if there is anything
in the house I can bring as a gift, please give it to me."
Sudm was naturally humble, and thus although at first he was
dissatisfied with his wife's proposal, finally he settled his mind and
decided to go. Now the last detail was that he had to take a gift for his
friend.
TEXT 14
ycitv caturo mun
viprn pthuka-tauln
caila-khaena tn baddhv
bhartre prdd upyanam
ycitvbegging; caturafour; munfistfuls; viprnfrom the
(neighboring) brhmaas; pthuka-taulnflat rice; cailaof cloth;
khaena-with a ripped piece; tnthem; baddhvtying up; bhartre-to
her husband; prdtshe gave; upyanamgift.
Sudm's wife begged four handfuls of flat rice from neighboring
brhmaas, tied up the rice in a torn piece of cloth and gave it to her
husband as a present for Lord Ka.
TEXT 15
sa tn dya viprgrya
prayayau dvrak kila
ka-sandarana mahya
katha syd iti cintayan
sahe; tnthem; dyataking; vipra-agryathe best of brhmaas;
prayayauwent;
dvrakmto
Dvrak;
kilaindeed;
kasandaranamthe audience of Lord Ka; mahyamfor me; kathamhow; sytwill it happen; itithus; cintayanthinking.
Taking the flat rice, the saintly brhmaa set off for Dvrak, all the
while wondering "How will I be able to have Ka's audience?"

2223

Among other things, Sudm assumed that the gatekeepers would stop
him.
TEXTS 16-17
tri gulmny atyya
tisra kak ca sa-dvija
vipro 'gamyndhaka-vn
ghev acyuta-dharmim
gha dvy-aa-sahasr
mahi harer dvija
viveaikatama rmad
brahmnanda gato yath
trithree; gulmnicontingents of guards; atyyapassing; tisra
three; kakgateways; caand; sa-dvijaaccompanied by
brhmaas; viprathe learned brhmaa; agamyaimpassable; andhakavnmof the Andhakas and Vis; gheubetween the houses;
acyutaLord Ka; dharmimwho follow faithfully; gham
residence; dvitwo; aatimes eight; sahasrmthousands;
mahimof the queens; hareof Lord Ka; dvijathe brhmaa;
viveaentered; ekatamamone of them; r-matopulent; brahmanandamthe bliss of impersonal liberation; gataattaining; yathas
if.
The learned brhmaa, joined by some local brhmaas, passed three
guard stations and went through three gateways, and then he walked by
the homes of Lord Ka's faithful devotees, the Andhakas and Vis,
which ordinarily no one could do. He then entered one of the opulent
palaces belonging to Lord Hari's sixteen thousand queens, and when he
did so he felt as if he were attaining the bliss of liberation.
When the saintly brhmaa entered the precincts of Lord Ka's palaces
and then actually entered one of the palaces, he completely forgot
everything else, and thus his state of mind is compared to that of one who
has just achieved the bliss of spiritual liberation. rla Vivantha
Cakravart quotes from the Padma Pura, Uttara-khaa, wherein we
learn that the brhmaa actually entered the palace of Rukmi: sa tu
rukmiy-anta-pura-dvri kaa t sthita. "He stood for a moment

2224

in silence at the doorway of Queen Rukmi's palace."

TEXT 18
ta vilokycyuto drt
priy-paryakam sthita
sahasotthya cbhyetya
dorbhy paryagrahn mud
tamhim; vilokyaseeing; acyutaLord Ka; drtat a distance;
priyof His beloved consort; paryakamon the bed; sthitaseated;
sahasimmediately; utthyarising; caand; abhyetyacoming
forward; dorbhymin His arms; paryagrahtembraced; mudwith
pleasure.
At that time Lord Acyuta was seated on His consort's bed. Spotting the
brhmaa at some distance, the Lord immediately stood up, went
forward to meet him and with great pleasure embraced him.
TEXT 19
sakhyu priyasya viprarer
aga-sagti-nirvta
prto vyamucad ab-bindn
netrbhy pukarekaa
sakhyuof His friend; priyasyadear; vipra-ethe sagacious
brhmaa; agaof the body; sagaby the contact; atiextremely;
nirvtaecstatic; prtaaffectionate; vyamucatHe released; apof
water; bindndrops; netrbhymfrom His eyes; pukara-kaathe
lotus-eyed Personality of Godhead.
The lotus-eyed Supreme Lord felt intense ecstasy upon touching the
body of His dear friend, the wise brhmaa, and thus He shed tears of
love.
TEXTS 20-22
athopaveya paryake
svayam sakhyu samarhaam
upahtyvanijysya

2225

pdau pdvanejan
agrahc chiras rjan
bhagav loka-pvana
vyalimpad divya-gandhena
candanguru-kukamai
dhpai surabhibhir mitra
pradpvalibhir mud
arcitvvedya tmbla
g ca svgatam abravt
athathen; upaveyahaving him sit; paryakeon the bed; svayam
Himself; sakhyufor His friend; samarhaamitems of worship;
upahtyabringing forward; avanijyawashing; asyahis; pdaufeet;
pda-avanejanthe water which had washed his feet; agraht-He took;
irason His head; rjanO King (Parkit); bhagavn-the Supreme
Lord; lokaof all worlds; pvanathe purifier; vyalimpatHe anointed
him; divyadivine; gandhenawhose fragrance; candanawith
sandalwood paste; agurualoe-wood paste; kukumai-and vermilion;
dhpaiwith incense; surabhibhiaromatic; mitramHis friend;
pradpaof lamps; avalibhiwith rows; mudgladly; arcitv
worshiping; vedyaoffering as refreshment; tmblambetel nut;
gma cow; caand; su-gatamwelcome; abravtHe spoke.
Lord Ka seated His friend Sudm upon the bed. Then the Lord,
who purifies the whole world, personally offered him various tokens of
respect and washed his feet, O King, after which He sprinkled the water
on His own head. He anointed him with divinely fragrant sandalwood,
aguru and kukuma pastes and happily worshiped him with aromatic
incense and arrays of lamps. After finally offering him betel nut and the
gift of a cow, He welcomed him with pleasing words.
TEXT 23
ku-caila malina kma
dvija dhamani-santatam
dev paryacarat skc
cmara-vyajanena vai

2226

kupoor; cailamwhose dress; malinamdirty; kmamemaciated;

dvijamthe brhmaa; dhamani-santatamhis veins visible; devthe
goddess of fortune; paryacaratserved; sktpersonally; cmara
with a yak-tail fan; vyajanenaby fanning; vaiindeed.
By fanning him with her cmara, the divine goddess of fortune
personally served that poor brhmaa, whose clothing was torn and
dirty and who was so thin that veins were visible all over his body.
TEXT 24
anta-pura-jano dv
kenmala-krtin
vismito 'bhd ati-prty
avadhta sabhjitam
anta-puraof the royal palace; janathe people; dvseeing;
kenaby Lord Ka; amalaspotless; krtinwhose fame;
vismitaamazed; abhtthey became; atiintense; prtywith loving
affection; avadhtamthe unkempt brhmaa; sabhjitamhonored.
The people in the royal palace were astonished to see Ka, the Lord of
spotless glory, so lovingly honor this shabbily dressed brhmaa.
TEXTS 25-26
kim anena kta puyam
avadhtena bhiku
riy hnena loke 'smin
garhitendhamena ca
yo 'sau tri-loka-guru
r-nivsena sambhta
paryaka-sth riya hitv
parivakto 'gra-jo yath
kimwhat; anenaby him; ktamwas done; puyampious activity;
avadhtenaunwashed; bhikuby the mendicant; riyof
prosperity; hnenawho is deprived; lokein the world; asminthis;
garhitenacondemned; adhamenalowly; caand; yawho; asau

2227

himself; trithree; lokaof the planetary systems of the universe;

guruby the spiritual master; rof Lakm, the supreme goddess of
fortune; nivsenathe abode; sambhtaserved reverentially;
paryakaon her bed; sthmseated; ryamthe goddess of fortune;
hitvleaving aside; parivaktaembraced; agra-jaan elder brother;
yathas.
[The residents of the palace said:] What pious acts has this unkempt,
impoverished brhmaa performed? People regard him as lowly and
contemptible, yet the spiritual master of the three worlds, the abode of
Goddess r, is serving him reverently. Leaving the goddess of fortune
sitting on her bed, the Lord has embraced this brhmaa as if he were
an older brother.
TEXT 27
kathay cakratur gth
prv guru-kule sato
tmanor lalit rjan
karau ghya parasparam
kathaym cakratuthey discussed; gthtopics; prvof the past;
guru-kulein the school of their spiritual master; satowho used to
reside; tmanoof themselves; lalitcharming; rjanO King
(Parkit); karauhands; ghyataking hold of; parasparameach
other's.
[ukadeva Gosvm continued:] Taking each other's hands, O King,
Ka and Sudm talked pleasantly about how they once lived together
in the school of their guru.
TEXT 28
r-bhagavn uvca
api brahman guru-kuld
bhavat labdha-dakit
samvttena dharma-ja
bhryoh sad na v
r-bhagavn uvcathe Supreme Lord said; apiwhether; brahmanO

2228

brhmaa; guru-kultfrom the spiritual master's school; bhavatby

your good self; labdhahaving received; dakitremuneration;
samvttenareturned; dharmaof religious principles; jaO knower;
bhrya wife; hmarried; sadsuitable; nanot; vor.
The Supreme Lord said: My dear brhmaa, you know well the ways of
dharma. After you offered the gift of remuneration to our guru and
returned home from his school, did you marry a compatible wife or not?
Among civilized human beings, the question of rama, or spiritual order,
is significant. In other words, every human being must execute prescribed
duties as a celibate student, a married man or woman, a retired person or
a renunciant. Since Lord Ka could see that the brhmaa was poorly
dressed, He inquired if His friend had been properly married and was
executing the duties of household life. Since he was not dressed as a
renunciant, he would be without a suitable rama unless he were
properly married.
TEXT 29
pryo gheu te cittam
akma-vihita tath
naivti-pryase vidvan
dhaneu vidita hi me
pryafor the most part; gheuin household affairs; teyour; cittammind; akma-vihitamuninfluenced by material desires; tath-also; na
not; evaindeed; ativery much; pryaseyou take pleasure; vidvanO
wise one; dhaneuin the pursuit of material wealth; viditamit is
known; hiindeed; meby Me.
Even though you are mostly involved in household affairs, your mind is
not affected by material desires. Nor, O learned one, do you take much
pleasure in the pursuit of material wealth. This I am well aware of.
Lord Ka here reveals that in fact He was well aware of His friend's
situation. Sudm was actually learned and spiritually advanced, and
therefore he was not interested in ordinary sense gratification, as is the
common man.
TEXT 30

2229

kecit kurvanti karmi

kmair ahata-cetasa
tyajanta praktr daivr
yathha loka-sagraham
kecitsome people; kurvantiexecute; karmiworldly duties;
kmaiby desires; ahataundisturbed; cetasawhose minds;
tyayantagiving up; praktpropensities; daivcreated by the
Supreme Lord's material energy; yathas; ahamI; loka-sagrahamto
instruct the people in general.
Having renounced all material propensities, which spring from the
Lord's illusory energy, some people execute worldly duties with their
minds undisturbed by mundane desires. They act as I do, to instruct the
general populace.
TEXT 31
kaccid guru-kule vsa
brahman smarasi nau yata
dvijo vijya vijeya
tamasa pram anute
kaccitwhether; guru-kulein the spiritual master's school; vsamresidence; brahmanO brhmaa; smarasiyou remember; nauour;
yatafrom which (spiritual master); dvijaa twice-born person;
vijyaunderstanding; vijeyamwhat needs to be known; tamasa
of ignorance; pramthe transcending; anuteexperiences.
My dear brhmaa, do you remember how we lived together in our
spiritual master's school? When a twice-born student has learned from
his guru all that is to be learned, he can enjoy spiritual life, which lies
beyond all ignorance.
TEXT 32
sa vai sat-karma skd
dvijter iha sambhava
dyo 'ga yatrrami
yathha jna-do guru

2230

sahe; vaiindeed; satsanctified; karmamof duties; sktdirectly; dvi-jteof one who has been twice born; ihain this material
life; sambhavabirth; dyafirst; agaMy dear friend; yatra
through whom; ramimfor the members of all the spiritual orders of
society; yathas; ahamMyself; jnaof divine knowledge; dathe
bestower; guruspiritual master.
My dear friend, he who gives a person his physical birth is his first
spiritual master, and he who initiates him as a twice-born brhmaa
and engages him in religious duties is indeed more directly his spiritual
master. But the person who bestows transcendental knowledge upon
the members of all the spiritual orders of society is one's ultimate
spiritual master. Indeed, he is as good as My own self.
TEXT 33
nanv artha-kovid brahman
varrama-vatm iha
ye may guru vc
taranty ajo bhavravam
nanucertainly; arthaof their true welfare; kovidexpert knowers;
brahmanO brhmaa; varrama-vatmamong those engaged in the
varrama system; ihain this world; yewho; mayby Me; guru
as the spiritual master; vcthrough his words; taranticross beyond;
ajaeasily; bhavaof material life; aravamthe ocean.
Certainly, O brhmaa, of all the followers of the varrama system,
those who take advantage of the words I speak in My form as the
spiritual master and thus easily cross over the ocean of material
existence best understand their own true welfare.
One's father is a natural object of reverence, as is a religious leader who
initiates one into sacred ceremonies and instructs one in general wisdom.
But ultimately the bona fide spiritual master, learned in the
transcendental science and thus able to take one across the ocean of birth
and death to the spiritual worldsuch a guru is most deserving of
worship and respect, for he is the direct representative of the Supreme
Personality of Godhead, as stated here.

2231

TEXT 34
nham ijy-prajtibhy
tapasopaamena v
tuyeya sarva-bhttm
guru-uray yath
nanot; ahamI; ijyby ritual worship; prajtibhymthe higher
birth of brhmaa initiation; tapasby austerity; upaamenaby selfcontrol; vor; tuyeyamcan be satisfied; sarvaof all; bhtabeings;
tmthe Soul; guruto one's spiritual master; urayby faithful
service; yathas.
I, the Soul of all beings, am not as satisfied by ritual worship,
brahminical initiation, penances or self-discipline as I am by faithful
service rendered to one's spiritual master.
The word prajti here indicates either begetting good children or the
second birth obtained by ritual initiation into Vedic culture. Although
both of these are praiseworthy, Lord Ka here states that faithful service
rendered to a bona fide spiritual master is still higher.
TEXTS 35-36
api na smaryate brahman
vtta nivasat gurau
guru-drai coditnm
indhannayane kvacit
pravin mahrayam
apartau su-mahad dvija
vta-varam abht tvra
nihur stanayitnava
apiwhether; naof us; smaryateare remembered; brahmanO
brhmaa; vttamwhat we did; nivasatmwho were living; gurau
with our spiritual master; guruof our guru; draiby the wife;
coditnmwho were sent; indhanafirewood; anayanefor fetching;
kvacitonce; pravinmhaving entered; mah-arayamthe large
forest; apa-tauunseasonal; su-mahatvery great; dvijaO twice-born
one; vtawind; varamand rain; abhtarose; tvramfierce;
nihurharsh; stanayitnavathundering.

2232

O brhmaa, do you remember what happened to us while we were

living with our spiritual master? Once our guru's wife sent us to fetch
firewood, and after we entered the vast forest, O twice-born one, an
unseasonal storm arose, with fierce wind and rain and harsh thunder.
rla Vivantha Cakravart explains that this storm arose during winter
and was therefore unseasonal.
TEXT 37
srya csta gatas tvat
tamas cvt dia
nimna kla jala-maya
na prjyata kicana
sryathe sun; caand; astam gatahaving set; tvatthereupon;
tamasby darkness; caand; vtcovered; diaall the
directions; nimnamlow; klamhigh land; jala-mayamwith water all
around; na prjyatacould not be recognized; kicanaany.
Then, as the sun set, the forest was covered by darkness in every
direction, and with all the flooding we could not distinguish high land
from low.
TEXT 38
vaya bham tatra mahnilmbubhir
nihanyamn mahur ambu-samplave
dio 'vidanto 'tha paraspara vane
ghta-hast paribabhrimtur
vayamwe; bhamthoroughly; tatrathere; mahgreat; anilaby
the wind; ambubhiand water; nihanyamnbeset; muhu
continuously; ambu-samplavein the flooding; diathe directions;
avidantaunable to discern; athathen; parasparameach other's;
vanein the forest; ghtaholding; hasthands; paribabhrimawe
wandered; turdistressed.
Constantly besieged by the powerful wind and rain, we lost our way
amidst the flooding waters. We simply held each other's hands and, in
great distress, wandered aimlessly about the forest.

2233

rla rdhara Svm points out that the verb paribabhrima may be
understood to be the prefix pari with either the verb bh or bhram. In the
case of bhram, it indicates that Ka and Sudm wandered all about, and
in the case of bh, which means "to carry," it indicates that as the two
young boys wandered about, they continued to carry the firewood they
had secured for their spiritual master.
TEXT 39
etad viditv udite
ravau sndpanir guru
anveamo na iyn
cryo 'payad turn
etatthis; viditvknowing; uditewhen it rose; ravauthe sun;
sndpaniSndpani; guruour spiritual master; anveama
searching; nafor us; iynhis disciples; cryaour teacher;
apayatsaw; turnwho were distressed.
Our guru, Sndpani, understanding our predicament, set out after
sunrise to search for us, his disciples, and found us in distress.
TEXT 40
aho he putrak yyam
asmad-arthe 'ti-dukhit
tm vai prinm prehas
tam andtya mat-par
ahoah; he putrakaO children; yyamyou; asmatour; arthefor
the sake; atiextremely; dukhithave suffered; tmthe body;
vaiindeed; prinmfor all living beings; prehathe most dear;
tamthat; andtyadisregarding; matto me; pardedicated.
[Sndpani said:] O my children, you have suffered so much for my
sake! The body is most dear to every living creature, but you are so
dedicated to me that you completely disregarded your own comfort.
TEXT 41
etad eva hi sac-chiyai

2234

kartavya guru-niktam
yad vai viuddha-bhvena
sarvrthtmrpaa gurau
etatthis; evaalone; hicertainly; sattrue; iyaiby disciples;
kartavyamto be done; guruto the spiritual master; niktam
repayment of one's debt; yatwhich; vaiindeed; viuddhacompletely
pure; bhvenawith an attitude; sarva-of all; arthaassets; tm-and
one's body; arpaamthe offering; gurauto one's spiritual master.
This indeed is the duty of all true disciples: to repay the debt to their
spiritual master by offering him, with pure hearts, their wealth and
even their very lives.
One engages one's body to realize one's purposes. The body is also the
basis of the material conception of "I," while one's fortune is the basis of
the conception of "mine." Thus by offering everything to the spiritual
master, one realizes one's self to be an eternal servant of the Lord. The
spiritual master does not exploit the disciple but rather engages him fully
in Ka consciousness for the disciple's eternal benefit.
TEXT 42
tuo 'ha bho dvija-reh
saty santu manorath
chandsy ayta-ymni
bhavantv iha paratra ca
tuasatisfied; ahamI am; bhomy dear ones; dvijaof brhmaas;
rehO best; satyfulfilled; santumay they be; mana-rath
your desires; chandsiVedic mantras; ayta-ymninever growing
old; bhavantumay they be; ihain this world; paratrain the next
world; caand.
You boys are first-class brhmaas, and I am satisfied with you. May all
your desires be fulfilled, and may the Vedic mantras you have learned
never lose their meaning for you, in this world or the next.
Cooked food left sitting for three hours is called yta-yma, indicating
that it has lost its taste, and similarly if a devotee does not remain fixed in
Ka consciousness, the transcendental knowledge that once inspired

2235

him on the spiritual path will lose its "taste," or meaning, for him. Thus
Sndpani Muni blesses his disciples that the Vedic mantras, which reveal
the Absolute Truth, will never lose their meaning for them but will
remain ever fresh in their minds.
TEXT 43
ittha-vidhny anekni
vasat guru-vemani
guror anugraheaiva
pumn pra prantaye
ittham-vidhnilike this; aneknimany things; vasatmby us who
were living; guruof our spiritual master; vemaniin the home; guro
of the spiritual master; anugraheaby the mercy; evasimply; pumn
a person; prafulfilled; prantayefor attaining total peace.
[Lord Ka continued:] We had many similar experiences while living
in our spiritual master's home. Simply by the grace of the spiritual
master a person can fulfill life's purpose and attain eternal peace.
TEXT 44
r-brhmaa uvca
kim asmbhir anirvtta
deva-deva jagad-guro
bhavat satya-kmena
ye vso guror abht
r-brhmaa uvcathe brhmaa said; kimwhat; asmbhiby us;
anirvttamnot achieved; deva-devaO Lord of lords; jagatof the
universe; guroO spiritual master; bhavatwith You; satyafulfilled;
kmenaall whose desires; yemwhose; vsaresidence; guroat
the home of the spiritual master; abhtwas.
The brhmaa said: What could I possibly have failed to achieve, O
Lord of lords, O universal teacher, since I was able to personally live
with You, whose every desire is fulfilled, at the home of our spiritual
master?
Sudm Brhmaa wisely understands his extraordinary good fortune of

2236

having lived with r Ka at the residence of their spiritual master. Thus

whatever external difficulties they experienced were actually an
expression of the Lord's mercy, to teach the importance of service to the
spiritual master.
rla Prabhupda renders the learned brhmaa's feelings as follows:
"[Sudm said:] 'My dear Ka, You are the Supreme Lord and the
supreme spiritual master of everyone, and since I was fortunate enough to
live with You in the house of our guru, I think I have nothing more to do
in the matter of prescribed Vedic duties.' "
TEXT 45
yasya cchando-maya brahma
deha vapana vibho
reyas tasya guruu
vso 'tyanta-viambanam
yasyawhose; chandathe Vedas; mayamconsisting of; brahmathe
Absolute Truth; dehewithin the body; vapanamthe sowing field;
vibhoO almighty Lord; reyasmof auspicious goals; tasyaHis;
guruuwith spiritual masters; vsaresidence; atyantaextreme;
viambanampretense.
O almighty Lord, Your body comprises the Absolute Truth in the form
of the Vedas and is thus the source of all auspicious goals of life. That
You took up residence at the school of a spiritual master is simply one
of Your pastimes in which You play the role of a human being.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eightieth Chapter, of
the rmad-Bhgavatam, entitled "The Brhmaa Sudm Visits Lord
Ka in Dvrak."

2237

81. The Lord Blesses Sudm Brhmaa

This chapter describes how Lord Ka ate a morsel of the flat rice
brought by His friend Sudm and bestowed upon him wealth greater
than that of the King of heaven.
In the course of His loving talks with His friend Sudm, Lord Ka said,
"My dear brhmaa, have you brought any gift for Me from home? I
regard as very significant even the smallest offering from My loving
devotee." But the poor brhmaa was ashamed to present Ka with his
meager gift of flat rice. However, since Lord Ka is the Supersoul
dwelling in all hearts, He knew why Sudm had come to visit Him. So He
grabbed the bundle of flat rice Sudm was hiding and ate a handful of it
with great pleasure. He was about to eat a second morsel when Rukmi
dev stopped Him.
Feeling as if he had gone back to Godhead, Sudm spent that night
comfortably in Lord Ka's palace, and the next morning he set off for
home. As he passed along the highway, he thought of how fortunate he
was to have been so honored by r Ka. Absorbed in this meditation,
Sudm arrived at the place where his home used to be-and he was struck
with great wonder. Instead of his broken-down hovel, he saw a series of
opulent palaces. While he stood astonished, a group of beautiful men and
women came forward to greet him with singing and music. The
brhmaa's wife, wonderfully adorned with celestial jewelry, came out of
the palace and welcomed him with great love and reverence. Sudm
entered his home together with her, thinking that this extraordinary
transformation must have been due to the Supreme Lord's mercy on him.
From then on Sudm lived his life amidst lavish wealth, yet he
maintained his mood of detachment and constantly chanted the glories of
Lord Ka In a short time he broke off all bonds of bodily attachment
and attained to the kingdom of God.
TEXTS 1-2
r-uka uvca
sa ittha dvija-mukhyena

2238

saha sakathayan hari

sarva-bhta-mano-'bhija
smayamna uvca tam
brahmayo brhmaa ko
bhagavn prahasan priyam
prem nirkaenaiva
prekan khalu sat gati
r-uka uvcaukadeva Gosvm said; saHe; itthamin this
manner; dvijaof brhmaas; mukhyenawith the best; sahatogether;
sakathayanconversing; hariLord Hari; sarvaof all; bhtaliving
beings; manathe minds; abhijawho knows perfectly;
smayamnasmiling; uvcasaid; tamto him; brahmayadevoted
to the brhmaas; brhmaamto the brhmaa; kaLord Ka;
bhagavnthe Supreme Personality of Godhead; prahasanlaughing;
priyamat His dear friend; premlovingly; nirkaenawith a glance;
evaindeed; prekanlooking; khaluindeed; satmof the saintly
devotees; gatithe goal.
[ukadeva Gosvm said:] Lord Hari, Ka, perfectly knows the hearts
of all living beings, and He is especially devoted to the brhmaas.
While the Supreme Lord, the goal of all saintly persons, conversed in
this way with the best of the twice-born, He laughed and spoke the
following words to that dear friend of His, the brhmaa Sudm, all
the while smiling and looking upon him with affection.
According to rla rdhara Svm, the words sarva-bhta-mano-'bhija
indicate that since Lord Ka knows the minds of everyone, He could tell
at once that His friend Sudm had brought some flat rice for Him and
was ashamed to present it. According to rla Vivantha Cakravart's
further explanation of this verse, Lord Ka smiled at this moment,
thinking "Yes, I am going to make you show what you brought for Me."
His smile then turned to laughter as He thought, "How long are you going
to keep this precious gift hidden in your cloth?"
Ka glanced toward the bundle hidden inside His friend's garment,
telling Sudm by His loving glance, "The veins showing through your
emaciated skin and your ragged clothes astonish everyone present, but
these symptoms of poverty will last only until tomorrow morning."

2239

Although Lord Ka is Bhagavn, the supreme, independent Lord, He is

always pleased to reciprocate with those who are priya, His cherished
servants. As the indulgent patron of the brhmaa class, He especially
enjoys favoring brhmaas who are additionally qualified by
unconditional devotion to Him.
TEXT 3
r-bhagavn uvca
kim upyanam nta
brahman me bhavat ght
av apy uphta bhaktai
prem bhury eva me bhavet
bhry apy abhaktopahta
na me toya kalpate
r-bhagavn uvcathe Supreme Lord said; kimwhat; upyanamgift;
ntambrought; brahmanO brhmaa; mefor Me; bhavatby you;
ghtfrom your home; auinfinitesimal; apieven; uphtamthing
offered; bhaktaiby devotees; premin pure love; bhriimmense;
evaindeed; mefor Me; bhavetit becomes; bhrihuge; apieven;
abhaktaby nondevotees; upahtampresented; nanot; meMy;
toyafor the satisfaction; kalpateis competent.
The Supreme Lord said: O brhmaa, what gift have you brought Me
from home? I regard as great even the smallest gift offered by My
devotees in pure love, but even great offerings presented by
nondevotees do not please Me.
TEXT 4
patra pupa phala toya
yo me bhakty prayacchati
tad aha bhakty-upahtam
anmi prayattmana
patrama leaf; pupama flower; phalama fruit; toyamwater; ya
whoever; meunto Me; bhaktywith devotion; prayacchatioffers;
tatthat; ahamI; bhakti-upahtamoffered in devotion; anmi
accept; prayata-tmanafrom one in pure consciousness.

2240

If one offers Me with love and devotion a leaf, a flower, a fruit or water,
I will accept it.
These famous words are also spoken by the Lord in Bhagavad-gt (9.26);
the translation and word meanings here are taken from rla Prabhupda's
Bhagavad-gt As It Is.
In the context of the current episode of Sudm's visit to Dvrak, rla
Vivantha Cakravart has kindly continued his explanation of Lord
Ka's statements: This verse is a reply to Sudm's anxiety that his
bringing such an unfit offering was ill-considered. The use of the words
bhakty prayacchati and bhakty-upahtam may seem redundant, since they
both mean "offered with devotion," but bhakty can indicate how the
Lord reciprocates the devotional mood of whoever offers Him something
with love. In other words, Lord Ka here declares that His reciprocation
in a pure loving exchange is not dependent on the external quality of
what is offered. Ka says, "Something may or may not be impressive
and pleasing in its own right, but when My devotee offers it to Me in
devotion, with the expectation that I will enjoy it, it gives Me great
pleasure; in this regard I make no discrimination." The verb anmi, "I
eat," implies that Lord Ka eats even a flower, which is supposed to be
smelled, bewildered as He is by the ecstatic love He feels for His devotee.
Someone might then question the Lord, "So, will You refuse an offering
made to You by a devotee of some other deity?" The Lord answers, "Yes, I
will refuse to eat it." This the Lord states by the phrase prayattmana,
implying "Only by devotional service to Me can one become pure in
heart."
TEXT 5
ity ukto 'pi dviyas tasmai
vrita pataye riya
pthuka-prasti rjan
na pryacchad av-mukha
itithus; uktaaddressed; apialthough; dvijathe brhmaa;
tasmaito Him; vritaembarrassed; patayeto the husband; riya
of the goddess of fortune; pthukaof flat rice; prastimthe palmfuls;
rjanO King (Parkit); na pryacchatdid not offer; avkbowed
down; mukhawhose head.

2241

[ukadeva Gosvm continued:] Even after being addressed in this way,

O King, the brhmaa felt too embarrassed to offer his palmfuls of flat
rice to the husband of the goddess of fortune. He simply kept his head
bowed in shame.
According to crya Vivantha Cakravart, the description here of Ka
as "the husband of the goddess of fortune" implies that Sudm
questioned himself, "How can the Lord of r eat this hard, stale rice?" By
bowing his head, the brhmaa revealed his meditation: "My dear master,
please do not make me ashamed. Even if You request it from me
repeatedly, I will not give this to You. I have made up my mind." But the
Lord countered with His own thought: "The intention you had fixed in
your mind while coming here must not be frustrated, for you are My
devotee."
TEXTS 6-7
sarva-bhttma-dk skt
tasygamana-kraam
vijycintayan nya
r-kmo mbhajat pur
patny pati-vratys tu
sakh priya-cikray
prpto mm asya dsymi
sampado 'martya-durlabh
sarvaof all; bhtaliving beings; tmaof the hearts; dkthe witness;
sktdirect; tasyahis (Sudm's); gamanafor the coming;
kraamthe reason; vijyaunderstanding fully; acintayatHe
thought; nanot; ayamhe; rof opulence; kmadesirous; m
Me; abhajatworshiped; purin the past; patnyof his wife; patito
her husband; vratychastely devoted; tuhowever; sakhMy
friend; priyathe satisfaction; cikraywith the desire of securing;
prptanow come; mmto Me; asyato him; dsymiI will give;
sampadariches; amartyaby the demigods; durlabhunobtainable.
Being the direct witness in the hearts of all living beings, Lord Ka
fully understood why Sudm had come to see Him. Thus He thought,
"In the past My friend has never worshiped Me out of a desire for

2242

material opulence, but now he comes to Me to satisfy his chaste and

devoted wife. I will give him riches that even the immortal demigods
cannot obtain."
rla Vivantha Cakravart comments that the Lord momentarily
wondered, "How has it come about, despite My omniscience, that this
devotee of Mine has fallen into such poverty?" Then, quickly
understanding the situation, He spoke to Himself the words related in this
verse.
But someone may point out that Sudm should not have been so
poverty-stricken, since appropriate enjoyment comes as a by-product of
service to God even for a devotee who has no ulterior motives. This is
confirmed in Bhagavad-gt (9.22):
anany cintayanto m
ye jan paryupsate
te nitybhiyuktn
yoga-kema vahmy aham
"But those who always worship Me with exclusive devotion, meditating
on My transcendental formto them I carry what they lack, and I
preserve what they have."
In response to this point, a distinction must be made between two kinds
of renounced devotees: one kind is inimical to sense gratification, and the
other is indifferent to it. The Supreme Lord does not force sense
gratification upon the devotee who is extremely averse to worldly
enjoyments. This is seen among such great renouncers as Jaa Bharata.
On the other hand, the Lord may give limitless wealth and power to a
devotee who is neither repelled nor attracted by material things, such as
Prahlda Mahrja. Up to this point in his life, Sudm Brhmaa was
totally averse to sense gratification, but now, out of compassion for his
faithful wifeand also because he hankered to have Ka's audiencehe
went to beg from the Lord.
TEXT 8
ittha vicintya vasanc
cra-baddhn dvi-janmana
svaya jahra kim idam
iti pthuka-tauln

2243

itthamin this manner; vicintyathinking; vasantfrom the garment;

crain a strip of cloth; baddhntied up; dvi-janmanaof the twiceborn brhmaa; svayamHimself; jahraHe took hold of; kimwhat;
idamthis; itiso saying; pthuka-taulnthe grains of flat rice.
Thinking like this, the Lord snatched from the brhmaa's garment the
grains of flat rice tied up in an old piece of cloth and exclaimed, "What
is this?
TEXT 9
nanv etad upanta me
parama-prana sakhe
tarpayanty aga m vivam
ete pthuka-taul
nanuwhether; etatthis; upantambrought; mefor Me; parama
supreme; pranamgiving satisfaction; sakheO friend; tarpayanti
ingratiate; agaMy dear; mmMe; vivam(who am) the whole
universe; etethese; phuka-taulgrains of flat rice.
"My friend, have You brought this for Me? It gives Me extreme pleasure.
Indeed, these few grains of flat rice will satisfy not only Me but also the
entire universe."
rla Prabhupda writes in Ka, the Supreme Personality of Godhead: "It
is understood from this statement that Ka, being the original source of
everything, is the root of the entire creation. As watering the root of a tree
immediately distributes water to every part of the tree, so an offering
made to Ka, or any action done for Ka, is to be considered the
highest welfare work for everyone, because the benefit of such an offering
is distributed throughout the creation. Love for Ka becomes
distributed to all living entities."
TEXT 10
iti mui sakj jagdhv
dvity jagdhum dade
tvac chrr jaghe hasta
tat-par paramehina

2244

itithus speaking; muima handful; saktone time; jagdhveating;

dvityama second; jagdhumto eat; dadeHe took; tvatthereupon;
rthe goddess of fortune (Rukmi-dev); jagheseized; hastamthe
hand; tatto Him; pardevoted; parame-sthinaof the Supreme Lord.
After saying this, the Supreme Lord ate one palmful and was about to
eat a second when the devoted goddess Rukmi took hold of His hand.
Queen Rukmi took hold of Ka's hand to prevent Him from eating
any more of the flat rice. According to rpda rdhara Svm, with this
gesture she meant to tell the Lord, "This much of Your grace is sufficient
to assure anyone vast riches, which are merely the play of my glance. But
please do not force me to surrender myself to this brhmaa, as will
happen if You eat one more handful."
rla Vivantha Cakravart explains that by taking hold of the Lord's
hand Rukmi implied, "If You eat all of this wonderful treat Your friend
brought from his house, what will I have left for my friends, co-wives,
servants and myself? There will not be enough left to distribute even one
grain to each of us." And to her maidservant companions she said by her
gesture, "This hard rice will upset my Lord's tender stomach."
rla Prabhupda comments that "when food is offered to Lord Ka with
love and devotion and He is pleased and accepts it from the devotee,
Rukmi-dev, the goddess of fortune, becomes so greatly obliged to the
devotee that she has to personally go to the devotee's home to turn it into
the most opulent home in the world. If one feeds Nryaa sumptuously,
the goddess of fortune, Lakm, automatically becomes a guest in one's
house, which means that one's home becomes opulent."
TEXT 11
etvatla vivtman
sarva-sampat-samddhaye
asmin loke 'tha vmumin
pusas tvat-toa-kraam
etvatthis much; alamenough; vivaof the universe; tmanO
Soul; sarvaof all; sampatopulent assets; samddhayefor the
prospering; asminin this; lokeworld; atha vor else; amuminin
the next; pusafor a person; tvatYour; toasatisfaction;
kraamhaving as its cause.

2245

[Queen Rukmi said:] This is more than enough, O Soul of the

universe, to secure him an abundance of all kinds of wealth in this
world and the next. After all, one's prosperity depends simply on Your
satisfaction.
TEXT 12
brhmaas t tu rajanm
uitvcyuta-mandire
bhuktv ptv sukha mene
tmna svar-gata yath
brhmaathe brhmaa; tmthat; tuand; rajanmnight; uitv
residing; acyutaof Lord Ka; mandirein the palace; bhuktveating;
ptvdrinking; sukhamto his satisfaction; menehe thought;
tmnamhimself; svathe spiritual world; gatamhaving attained;
yathas if.
[ukadeva Gosvm continued:] The brhmaa spent that night in Lord
Acyuta's palace after eating and drinking to his full satisfaction. He felt
as if he had gone to the spiritual world.
TEXT 13
vo-bhte viva-bhvena
sva-sukhenbhivandita
jagma svlaya tta
pathy anavrajya nandita
va-bhteon the following day; vivaof the universe; bhvenaby
the maintainer; svawithin Himself; sukhenawho experiences
happiness; abhivanditahonored; jagmahe went; svato his own;
layamresidence; ttamy dear (King Parkit); pathialong the path;
anuvrajyawalking; nanditadelighted.
The next day, Sudm set off for home while being honored by Lord
Ka, the self-satisfied maintainer of the universe. The brhmaa felt
greatly delighted, my dear King, as he walked along the road.
We are here reminded that Lord Ka maintains the supply of desirable

2246

objects for the whole universe. Therefore it is to be understood that He

was about to manifest for Sudm opulence greater than Indra's. Being
sva-sukha, perfectly complete in His own bliss, the Lord has an unlimited
capacity for bestowing gifts.
According to rla Bhaktisiddhnta Sarasvat hkura, the word
abhivandita indicates that r Ka accompanied Sudm on the road for
a short distance and finally parted with the brhmaa after bowing down
to him and speaking some respectful words.
TEXT 14
sa clabdhv dhana kn
na tu ycitavn svayam
sva-ghn vrito 'gacchan
mahad-darana-nirvta
sahe; caand; alabdhvnot having obtained; dhanamwealth;
ktfrom Lord Ka; nanot; tuhowever; ycitavndid beg;
svayamon his own initiative; svato his; ghnhome; vrita
embarrassed; agacchathe went; mahatof the Supreme Lord; darana
by the audience; nirvtamade joyful.
Although he had apparently received no wealth from Lord Ka,
Sudm was too shy to beg for it on his own. He simply returned home,
feeling perfectly satisfied to have had the Supreme Lord's audience.
TEXT 15
aho brahmaya-devasya
d brahmayat may
yad daridratamo lakmm
lio bibhratorasi
ahoah; brahmayawho is dedicated to brhmaas; devasyaof the
Supreme Lord; daseen; brahmayatthe devotion to brhmaas;
mayby me; yatinasmuch; daridra-tamathe poorest person;
lakmmthe goddess of fortune; liaembraced; bibhratby Him
who carries; urasion His chest.
[Sudm thought:] Lord Ka is known to be devoted to the
brhmaas, and now I have personally seen this devotion. Indeed, He

2247

who carries the goddess of fortune on His chest has embraced the
poorest beggar.
TEXT 16
kvha daridra ppyn
kva ka r-niketana
brahma-bandhur iti smha
bhubhy parirambhita
kvawho am; ahamI; daridrapoor; ppynsinful; kvawho is;
kaKa, the Supreme Personality of Godhead; r-niketanathe
transcendental form of all opulence; brahma-bandhuthe friend of a
brhmaa, not fit even to be called a brhmaa; itithus; smacertainly;
ahamI; bhubhymby the arms; parirambhitaembraced.
Who am I? A sinful, poor friend of a brhmaa. And who is Ka? The
Supreme Personality of Godhead, full in six opulences. Nonetheless, He
has embraced me with His two arms.
This translation is from rla Prabhupda's English rendering of Caitanyacaritmta (Madhya 7.143).
Sudm was so humble that he considered his poverty to be his own fault,
a result of sin. Such a mentality is in accord with the saying, dridrya-doo
gua-ri-n: "The discrepancy of being poor ruins heaps of good
qualities."
TEXT 17
nivsita priy-jue
paryake bhrtaro yath
mahiy vjita rnto
bla-vyajana-hastay
nivsitaseated; priyby His beloved; jueused; paryakeon the
bed; bhrtarabrothers; yathjust as; mahiyby His queen;
vjitafanned; rntatired; blaof (yak-tail) hair; vyajanaa fan;
hastayin whose hand.
He treated me just like one of His brothers, making me sit on the bed of
His beloved consort. And because I was fatigued, His queen personally

2248

fanned me with a yak-tail cmara.

TEXT 18
uray paramay
pda-savhandibhi
pjito deva-devena
vipra-devena deva-vat
uraywith service; paramaysincere; pdaof the feet;
savhanamassaging; dibhiand so on; pjitaworshiped; devadevenaby the Lord of all the demigods; vipra-devenaby the Lord of the
brhmaas; devaa demigod; vatlike.
Although He is the Lord of all demigods and the object of worship for
all brhmaas, He worshiped me as if I were a demigod myself,
massaging my feet and rendering other humble services.
TEXT 19
svargpavargayo pus
rasy bhuvi sampadm
sarvsm api siddhn
mla tac-cararcanam
svargaof heaven; apavargayoand of ultimate liberation; pusmfor
all men; rasymin the subterranean regions; bhuviand on the earth;
sampadmof opulences; sarvsmall; apialso; siddhnmof mystic
perfections; mlamthe root cause; tatHis; caraaof the feet;
arcanamthe worship.
Devotional service to His lotus feet is the root cause of all the
perfections a person can find in heaven, in liberation, in the
subterranean regions and on earth.
TEXT 20
adhano 'ya dhana prpya
mdyann uccair na m smaret
iti kruiko nna

2249

dhana me 'bhri ndadt

adhanapoor person; ayamthis; dhanamriches; prpyaobtaining;
mdyandelighting; uccaiexcessively; nanot; mmMe; smaret
will remember; itithus thinking; kruikacompassionate; nnam
indeed; dhanamwealth; meto me; abhrislight; na dadtHe did
not give.
Thinking "If this poor wretch suddenly becomes rich, he will forget Me
in his intoxicating happiness," the compassionate Lord did not grant me
even a little wealth.
Sudm's statement that Lord Ka bestowed on him "not even a little
wealth" may also be taken to mean that instead of giving him wealth that
was abhuri, "slight," the Lord in fact gave him the immense treasure of
His association. This alternate meaning has been suggested by rla
Vivantha Cakravart.
TEXTS 21-23
iti tac cintayann anta
prpto niya-ghntikam
srynalendu-sakair
vimnai sarvato vtam
vicitropavanodynai
kjad-dvija-kulkulai
protphulla-kamudmbhojakahlrotpala-vribhi
jua sv-alaktai pumbhi
strbhi ca harikibhi
kim ida kasya v sthna
katha tad idam ity abht
itithus; tatthis; cintayanthinking; antainwardly; prpta
arrived; nijahis; ghaof the home; antikamat the vicinity; srya
the sun; analafire; induand the moon; sakairivaling;
vimnaiwith celestial palaces; sarvataon all sides; vtam
surrounded; vicitrawonderful; upavanawith courtyards; udynai
and gardens; kjatcooing; dvijaof birds; kulawith hordes; kulai

2250

swarming; protphullafully bloomed; kumudahaving night-blooming

lotuses; ambhojaday-blooming lotuses; kahlrawhite lotuses; utpala
and water lilies; vribhiwith reservoirs of water; juamadorned;
suwell; alaktaiornamented; pumbhiwith men; strbhiwith
women; caand; harilike those of she-deer; akibhiwhose eyes;
kimwhat; idamthis; kasyawhose; vor; sthnamplace;
kathamhow; tatit; idamthis; itiso; abhthas become.
[ukadeva Gosvm continued:] Thinking thus to himself, Sudm
finally came to the place where his home stood. But that place was now
crowded on all sides with towering, celestial palaces rivaling the
combined brilliance of the sun, fire and the moon. There were
splendorous courtyards and gardens, each filled with flocks of cooing
birds and beautified by ponds in which kumuda, ambhoja, kahlra and
utpala lotuses grew. Finely attired men and doe-eyed women stood in
attendance. Sudm wondered, "What is all this? Whose property is it?
How has this all come about?"
rla rdhara Svm gives the sequence of the brhmaa's thoughts: First,
seeing a great, unfamiliar effulgence, he thought! "What is this?" Then,
noting the palaces, he asked himself, "Whose place is this?" And
recognizing it as his own, he wondered, "How has it become so
transformed?"
TEXT 24
eva mmsamna ta
nar nryo 'mara-prabh
pratyaghan mah-bhga
gta-vdyena bhyas
evamthus; mmsamnamwho was deeply pondering; tamhim;
narthe men; nryaand women; amaralike the demigods';
prabhwhose effulgent complexions; pratyaghangreeted; mahbhgammost fortunate; gtawith singing; vdyenaand instrumental
accompaniment; bhyasloud.
As he continued to ponder in this way, the beautiful menand
maidservants, as effulgent as demigods, came forward to greet their
greatly fortunate master with loud song and instrumental music.

2251

As explained by crya Vivantha Cakravart, the word pratyaghan

("they acknowledged in turn") indicates that first Sudm accepted the
servants within his mind, deciding "My Lord must want me to have
them," and in response to the visible change in his attitude, they
approached him as their master.
TEXT 25
patim gatam karya
patny uddharti-sambhram
nicakrma ght tra
rpi rr ivlayt
patimher husband; gatamcome; karyahearing; patnhis wife;
uddharjubilant; atiextremely; sambhramexcited; nicakrma
she came out; ghtfrom the house; tramquickly; rpi
manifesting her personal form; rthe goddess of fortune; ivaas if;
laytfrom her abode.
When she heard that her husband had arrived, the brhmaa 's wife
quickly came out of the house in a jubilant flurry. She resembled the
goddess of fortune herself emerging from her divine abode.
rla rdhara Svm points out that since Lord Ka had turned
Sudm's home into a heavenly abode, everyone living there now
possessed beautiful bodies and attire appropriate to the residents of
heaven. rla Vivantha Cakravart adds this insight: The night before,
Sudm's poor, emaciated wife had been sleeping in rags under a
crumbling roof, but when she woke in the morning she found herself and
her house wonderfully changed. Only for a moment was she confused;
she then realized that this opulence was the Lord's gift to her husband,
who must be on his way home. Thus she prepared to greet him.
TEXT 26
pati-vrat pati dv
premotkahru-locan
mlitky anamad buddhy
manas pariasvaje
pati-vratdevoted to her husband; patimher husband; dvseeing;
premaof love; utkahawith the eagerness; arutearful; locan

2252

whose eyes; mlitaholding closed; akher eyes; anamatshe bowed

down; buddhywith thoughtful reflection; manaswith her heart;
pariasvajeshe embraced.
When the chaste lady saw her husband, her eyes filled with tears of
love and eagerness. As she held her eyes closed, she solemnly bowed
down to him, and in her heart she embraced him.
TEXT 27
patn vkya visphurant
dev vaimnikm iva
dsn nika-kahn
madhye bhnt sa vismita
patnmhis wife; vkyaseeing; visphurantmappearing effulgent;
devma demigoddess; vaimnikmcome in a heavenly airplane; ivaas
if; dsnmof maidservants; nikalockets; kahnmon whose
necks; madhyein the midst; bhntmshining; sahe; vismita
amazed.
Sudm was amazed to see his wife. Shining forth in the midst of
maidservants adorned with jeweled lockets, she looked as effulgent as a
demigoddess in her celestial airplane.
rla Vivantha Cakravart explains that up to now the Supreme Lord had
kept the brhmaa in his wretched state so that his wife could recognize
him.
TEXT 28
prta svaya tay yukta
pravio nija-mandiram
mai-stambha-atopeta
mahendra-bhavana yath
prtapleased; svayamhimself; tayby her; yuktajoined;
praviahaving entered; nijahis; mandiramhome; maiwith
gems; stambhacolumns; atahundreds; upetamhaving; mahindraof great Indra, the King of heaven; bhavanamthe palace; yath
like.

2253

With pleasure he took his wife with him and entered his house, where
there were hundreds of gem-studded pillars, just as in the palace of
Lord Mahendra.
rla Vivantha Cakravart comments that Sudm was simply astonished
at the sight of his wife. As he wondered, "Who is this demigod's wife who
has approached such a fallen soul as me?" the maidservants informed
him, "This is indeed your wife." At that very moment Sudm's body
became young and beautiful, bedecked in fine clothing and jewelry. The
word prta here indicates that these changes gave him considerable
pleasure.
The famous "Thousand Names of Viu" hymn of the Mahbhrata
immortalizes Sudm's sudden opulence in the following phrase: rdmraka-bhaktrtha-bhmy-ntendra-vaibhava. "Lord Viu is also known
as He who brought Indra's opulence to this earth for the benefit of His
pitiful devotee rdm [Sudm]."
TEXTS 29-32
paya-phena-nibh ayy
dnt rukma-paricchad
paryak hema-dani
cmara-vyajanni ca
sanni ca haimni
mdpastarani ca
muktdma-vilambni
vitnni dyumanti ca
svaccha-sphaika-kuyeu
mah-mrakateu ca
ratna-dpn bhrjamnn
lalan ratna-sayut
vilokya brhmaas tatra
samddh sarva-sampadm
tarkaym sa nirvyagra
sva-samddhim ahaitukm
payaof milk; phenathe foam; nibhresembling; ayybeds;
dntmade of elephant tusks; rukmagolden; paricchadwhose

2254

ornamentation; paryakcouches; hemaof gold; daniwhose

legs; cmara-vyajanniyak-tail fans; caand; sannichairs; caand;
haimnigolden; mdusoft; upastaranicushions; caand; muktdmawith strings of pearls; vilambnihanging; vitnnicanopies;
dyumantigleaming; caand; svacchaclear; sphaikaof crystal glass;
kuyeuupon the walls; mah-mrakateuwith precious emeralds;
caalso;
ratnajeweled;
dpnlamps;
bhrjamnnshining;
lalanwomen; ratnawith jewels; sayutdecorated; vilokya
seeing; brhmaathe brhmaa; tatrathere; samddhthe
flourishing; sarvaall; sampadmof opulences; tarkaym sahe
conjectured; nirvyagrafree from agitation; svahis own; samddhim
about the prosperity; ahaitukmunexpected.
In Sudm's home were beds as soft and white as the foam of milk, with
bedsteads made of ivory and ornamented with gold. There were also
couches with golden legs, as well as royal cmara fans, golden thrones,
soft cushions and gleaming canopies hung with strings of pearls. Upon
the walls of sparkling crystal glass, inlaid with precious emeralds,
shone jeweled lamps, and the women in the palace were all adorned
with precious gems. As he viewed this luxurious opulence of all
varieties, the brhmaa calmly reasoned to himself about his
unexpected prosperity.
TEXT 33
nna bataitan mama durbhagasya
avad daridrasya samddhi-hetu
mah-vibhter avalokato 'nyo
naivopapadyeta yadttamasya
nnam batacertainly; etatof this same person; mamamyself;
durbhagasyawho am unfortunate; avatalways; daridrasyapovertystricken; samddhiof the prosperity; hetucause; mah-vibhteof
Him who possesses the greatest opulences; avalokatathan the glance;
anyaother; nanot; evaindeed; upapadyetais to be found; yaduuttamasyaof the best of the Yadus.
[Sudm thought:] I have always been poor. Certainly the only possible
way that such an unfortunate person as myself could become suddenly

2255

rich is that Lord Ka, the supremely opulent chief of the Yadu
dynasty, has glanced upon Me.
TEXT 34
nanv abruvo diate samaka
yciave bhry api bhri-bhoja
parjanya-vat tat svayam kamo
drhakm abha sakh me
nanuafter all; abruvnanot speaking; diateHe has given;
samakamin His presence; yciaveto him who was intending to beg;
bhriplentiful (wealth); apieven; bhriof plentiful (wealth);
bhojathe enjoyer; parjanya-vatlike a cloud; tatthat; svayam
Himself; kamaseeing; drhakmof the descendants of King
Darha; abhathe most exalted; sakhfriend; memy.
After all, my friend Ka, the most exalted of the Drhas and the
enjoyer of unlimited wealth, noticed that I secretly intended to beg
from Him. Thus even though He said nothing about it when I stood
before Him, He actually bestowed upon me the most abundant riches.
In this way He acted just like a merciful rain cloud.
r Ka is bhri-bhoja, the unlimited enjoyer. He did not tell Sudm
how He was going to fulfill his unspoken request because, according to
rla Vivantha Cakravart, He was thinking at the time, "My dear friend
has given Me these grains of rice, which are greater than all the treasures I
own. Even though in his own house he had no such gift to bring Me, he
took the trouble of begging it from a neighbor. Therefore it is only proper
that I give him something more valuable than all My possessions. But
nothing is equal to or greater than what I possess, so all I can do is give
him such meager things as the treasures of Indra, Brahm and other
demigods." Embarrassed at being unable to properly reciprocate His
devotee's offering, Lord Ka bestowed His favor on the brhmaa
silently. The Lord acted just like a magnanimous rain cloud which
provides the necessities of life for everyone near and far but feels ashamed
that its rain is too insignificant a gift to give in return for the abundant
offerings that farmers make to it. Out of shame the cloud may wait until
nighttime, when the farmers are asleep, before watering their fields.

2256

The chiefs of the Drha clan, with whom Lord Ka is identified in this
verse, were especially renowned for their generosity.
TEXT 35
kicit karoty urv api yat sva-datta
suht-kta phalgv api bhri-kr
mayopata pthukaika-mui
pratyagraht prti-yuto mahtm
kicitinsignificant; karotiHe makes; urugreat; apieven; yat
which; svaby Himself; dattamgiven; suhtby a well-wishing friend;
ktamdone; phalgumeager; apieven; bhrigreat; krmaking;
mayby me; upantambrought; pthukaof flat rice; ekaone;
muimpalmful; pratyagrahtHe accepted; prti-yutawith pleasure;
mah-tmthe Supreme Soul.
The Lord considers even His greatest benedictions to be insignificant,
while He magnifies even a small service rendered to Him by His wellwishing devotee. Thus with pleasure the Supreme Soul accepted a
single palmful of the flat rice I brought Him.
TEXT 36
tasyaiva me sauhda-sakhya-maitrdsya punar janmani janmani syt
mahnubhvena gulayena
viajjatas tat-purua-prasaga
tasyafor Him; evaindeed; memy; sauhdalove; sakhya
friendship; maitrsympathy; dsyamand servitude; puna
repeatedly; janmani janmanilife after life; sytmay be; mahanubhvenawith the supremely compassionate Lord; guaof
transcendental qualities; layenathe reservoir; viajjatawho becomes
thoroughly attached; tatHis; puruaof the devotees; prasagathe
valuable association.
The Lord is the supremely compassionate reservoir of all
transcendental qualities. Life after life may I serve Him with love,
friendship and sympathy, and may I cultivate such firm attachment for
Him by the precious association of His devotees.

2257

As explained by rla Vivantha Cakravart, sauhdam here signifies

affection toward Him who is so compassionate to His devotees, sakhyam
is affinity manifested in the desire to live in His company, maitr is the
attitude of intimate comradeship, and dsyam is the urge to do service.
TEXT 37
bhaktya citr bhagavn hi sampado
rjya vibhtr na samarthayaty aja
adrgha-bodhya vicakaa svaya
payan nipta dhanin madodbhavam
bhaktyato His devotee; citrwonderful; bhagavnthe Supreme
Lord; hiindeed; sampadaopulences; rjyamkingdom; vibht
material assets; na samarthayatidoes not bestow; aja-unborn;
adrghashort; bodhyawhose understanding; vicakanawise;
svayamHimself; payanseeing; niptamthe downfall; dhaninmof
the wealthy; madaof the intoxication of pride; udbhavamthe rise.
To a devotee who lacks spiritual insight, the Supreme Lord will not
grant the wonderful opulences of this world-kingly power and material
assets. Indeed, in His infinite wisdom the unborn Lord well knows how
the intoxication of pride can cause the downfall of the wealthy.
As explained by rla Vivantha Cakravart, the humble brhmaa
Sudm considered himself unworthy of the Supreme Lord's most rare
and valuable benediction, pure devotional service. He reasoned that if he
had any true devotion, the Lord would have granted him perfect,
unflinching devotion rather than the material riches and servants he had
received. Lord Ka would have protected a more serious devotee by
denying him such distractions. The Lord will give a sincere but less
intelligent devotee not as much material wealth as he desires, but only
what will promote his devotional progress. Sudm thought, "A great
saint like Prahlda Mahrja can avoid becoming contaminated by
immeasurable wealth, power and fame, but I must always be wary of
temptation in my new situation."
We may understand that this humble attitude assured Sudm Vipra final
success in his execution of bhakti-yoga by the standard process of hearing
and repeating the glories of Lord Ka.

2258

TEXT 38
ittha vyavasito buddhy
bhakto 'tva janrdane
viayn jyay tyakyan
bubhuje nti-lampaa
itthamin this way; vyavasitafixing his determination; buddhywith
intelligence; bhaktadevoted; atvaabsolutely; janrdaneto Lord
Ka, the shelter of all living beings; viaynthe objects of sense
gratification; jyaywith his wife; tyakyanwanting to renounce;
bubhujehe enjoyed; nanot; atiavaricious.
[ukadeva Gosvm continued:] Thus firmly fixing his determination by
means of his spiritual intelligence, Sudm remained absolutely
devoted to Lord Ka, the shelter of all living beings. Free from
avarice, he enjoyed, together with his wife, the sense pleasures that had
been bestowed upon him, always with the idea of eventually renouncing
all sense gratification.
TEXT 39
tasya vai deva-devasya
harer yaja-pate prabho
brhma prabhavo daiva
na tebhyo vidyate param
tasyaof Him; vaieven; deva-devasyaof the Lord of lords; hare
Ka; yajaof Vedic sacrifice; patethe controller; prabhothe
supreme master; brhmathe brhmaas; prabhavamasters;
daivamdeity; nanot; tebhyathan them; vidyateexists; param
greater.
Lord Hari is the God of all gods, the master of all sacrifices, and the
supreme ruler. But He accepts the saintly brhmaas as His masters,
and so there exists no deity higher than them.
rla Vivantha Cakravart points out that even though r Ka is the
supreme ruler of creation, He accepts the brhmaas as His masters; even
though He is the God of all gods, the brhmaas are His deities; and even
though He is the Lord of all sacrifices, He performs sacrifices to worship

2259

them.
TEXT 40
eva sa vipro bhagavat-suht tad
dv sva-bhtyair ajita parjitam
tad-dhyna-vegodgrathittma-bandhanas
tad-dhma lebhe 'cirata sat gatim
evamthus; sahe; viprathe brhmaa; bhagavatof the Supreme
Lord; suhtthe friend; tadthen; dvseeing; svaHis own;
bhtyaiby the servants; ajitamunconquerable; parjitam
conquered; tatupon Him; dhynaof his meditation; vegaby the
momentum; udgrathitauntied; tmaof the self; bandhanahis
bondage; tatHis; dhmaabode; lebhehe attained; aciratain a
short time; satmof great saints; gatimthe destination.
Thus seeing how the unconquerable Supreme Lord is nonetheless
conquered by His own servants, the Lord's dear brhmaa friend felt
the remaining knots of material attachment within his heart being cut
by the force of his constant meditation on the Lord. In a short time he
attained Lord Ka's supreme abode, the destination of great saints.
Sudm's earthly fortune has been described, and now ukadeva Gosvm
describes the treasure the brhmaa enjoyed in the next world. r Jva
Gosvm mentions that Sudm's last trace of illusion lay in the subtle
pride of being a renounced brhmaa. This trace was also destroyed by his
contemplating the Supreme Lord's submission to His devotees.
TEXT 41
etad brahmaya-devasya
rutv brahmayat nara
labdha-bhvo bhagavati
karma-bandhd vimucyate
etatthis; brahmaya-devasyaof the Supreme Lord, who especially
favors the brhmaas; rutvhearing; brahmayatmof the kindness
toward brhmaas; naraa man; labdhaobtaining; bhvalove;
bhagavatifor the Lord; karmaof material work; bandhtfrom the
bondage; vimucyatebecomes freed.

2260

The Lord always shows brhmaas special favor. Anyone who hears this
account of the Supreme Lord's kindness to brhmaas will come to
develop love for the Lord and thus become freed from the bondage of
material work.
In the introduction to the chapter of Ka, the Supreme Personality of
Godhead that describes this pastime, His Divine Grace rla Prabhupda
comments, "Lord Ka, the Supreme Personality of Godhead, the
Supersoul of all living entities, knows everyone's heart very well. He is
especially inclined to the brhmaa devotees. Lord Ka is also called
brahmaya-deva, which means that He is worshiped by the brhmaas.
Therefore it is understood that a devotee who is fully surrendered unto
the Supreme Personality of Godhead has already acquired the position of
a brhmaa. Without becoming a brhmaa, one cannot approach the
Supreme Brahman, Lord Ka. Ka is especially concerned with
vanquishing the distress of His devotees, and He is the only shelter of
pure devotees."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-first Chapter,
of the rmad-Bhgavatam, entitled "The Lord Blesses Sudm Brhmaa."

2261

82. Ka and Balarma Meet the Inhabitants of Vndvana

This chapter describes how the Ydavas and many other kings met at
Kuruketra during a solar eclipse and discussed topics concerning Lord
Ka. It also relates how Ka met Nanda Mahrja and the other
residents of Vndvana at Kuruketra and gave them great joy.
Hearing that a total eclipse of the sun was soon to occur, people from all
over Bhrata-vara, including the Ydavas, converged at Kuruketra to
earn special pious credit. After the Yadus had bathed and performed other
obligatory rituals, they noticed that kings of Matsya, Unara and other
places had also come, as well as Nanda Mahrja and the cowherd
community of Vraja, who were always feeling the intense anxiety of
separation from Ka. The Ydavas, overjoyed to see all these old friends,
embraced them one by one as they shed tears of happiness. Their wives
also embraced one another with great pleasure.
When Queen Kunt saw her brother Vasudeva and other members of her
family, she put aside her sorrow. Yet still she said to Vasudeva, "O
brother, I am so unfortunate, because all of you forgot me during my
tribulations. Alas, even one's relatives forget a person whom Providence
no longer favors."
Vasudeva replied, "My dear sister, everyone is merely a plaything of fate.
We Ydavas were so harassed by Kasa that we were forced to scatter and
take shelter in foreign lands. So there was no way for us to keep in touch
with you."
The kings present were struck with wonder upon beholding Lord r
Ka and His wives, and they began to glorify the Ydavas for having
gotten the Lord's personal association. Seeing Nanda Mahrja, the
Ydavas were delighted, and each of them embraced him tightly.
Vasudeva also embraced Nanda with great joy and remembered how,
when Vasudeva was tormented by Kasa, Nanda had taken his sons,
Ka and Balarma, under his protection. Balarma and Ka embraced
and bowed down to mother Yaod, but Their throats choked up with
emotion and they could say nothing to her. Nanda and Yaod lifted their
two sons onto their laps and embraced Them, and in this way they

2262

relieved the distress of separation. Rohi and Devak both embraced

Yaod and, remembering the great friendship she had shown them, told
her that the kindness she had done by raising and supporting Ka and
Balarma could not be repaid even with the wealth of Indra.
Then the Supreme Lord approached the young cowherd girls in a
secluded place. He consoled them by pointing out that He is all-pervasive,
being the source of all energies, and thus He implied that they could
never be separated from Him. Having been at long last reunited with
Ka, the gops prayed simply to have His lotus feet manifested in their
hearts.
TEXT 1
r-uka uvca
athaikad dvravaty
vasato rma-kayo
sryoparga su-mahn
st kalpa-kaye yath
r-uka uvcaukadeva Gosvm said; athathen; ekadon one
occasion; dvravatymin Dvrak; vasatowhile They were living;
rma-kayoBalarma and Ka; sryaof the sun; upargaan
eclipse; su-mahnvery great; stthere was; kalpaof Lord Brahm's
day; kayeat the end; yathas if.
ukadeva Gosvm said: Once, while Balarma and Ka were living in
Dvrak, there occurred a great eclipse of the sun, just as if the end of
Lord Brahm's day had come.
As rla Vivantha Cakravart hkura points out, the words atha and
ekad are commonly used in Sanskrit literature to introduce a new topic.
Here they especially indicate that the reunion of the Yadus and Vis at
Kuruketra is being narrated out of chronological sequence.
rla Santana Gosvm explains in his Vaiava-toa commentary that
the events of this eighty-second chapter occur after Lord Baladeva's visit
to Vraja (Chapter 65) and before Mahrja Yudhihira's Rjasya
sacrifice (Chapter 74). This must be so, the crya reasons, since during
the eclipse at Kuruketra all the Kurus, including Dhtarra,
Yudhihira, Bhma and Droa, met in friendship and happily shared the
company of r Ka. At the Rjasya-yaja, on the other hand,

2263

Duryodhana's jealousy against the Pavas became irrevocably inflamed.

Soon after this, Duryodhana challenged Yudhihira and his brothers to
the gambling match, in which he cheated them of their kingdom and
exiled them to the forest. Right after the Pavas' return from exile, the
great Battle of Kuruketra took place, during which Bhma and Droa
were killed. So it is not logically possible for the solar eclipse at
Kuruketra to have happened after the Rjasya sacrifice.
TEXT 2
ta jtv manuj rjan
purastd eva sarvata
samanta-pacaka ketra
yayu reyo-vidhitsay
tamthat; jtvknowing; manujpeople; rjanO King (Parkit);
purasttbeforehand; evaeven; sarvatafrom everywhere; samantapacakamnamed Samanta-pacaka (within the sacred district of
Kuruketra); ketramto the field; yayuwent; reyabenefit;
vidhitsaywishing to create.
Knowing of this eclipse in advance, O King, many people went to the
holy place known as Samanta-pacaka in order to earn pious credit.
Vedic astronomers of five thousand years ago could predict eclipses of the
sun and moon just as well as our modern astronomers can. The
knowledge of the ancient astronomers went much further, however, since
they understood the karmic influences of such events. Solar and lunar
eclipses are generally very inauspicious, with certain rare exceptions. But
just as the otherwise inauspicious Ekda day becomes beneficial when
used for the glorification of Lord Hari, so the time of an eclipse is also
advantageous for fasting and worship.
The holy pilgrimage site known as Samanta-pacaka is located at
Kuruketra, the "sacred ground of the Kurus," where the Kuru kings'
predecessors performed many Vedic sacrifices. The Kurus were thus
advised by learned brhmaas that this would be the best place for them
to observe vows during the eclipse. Long before their time, Lord
Paraurma had done penance at Kuruketra to atone for his killings.
Samanta-pacaka, the five ponds he dug there, were still present at the
end of Dvpara-yuga, as they are even today.

2264

TEXTS 3-6
nikatriy mah kurvan
rma astra-bht vara
np rudhiraughea
yatra cakre mah-hradn
je ca bhagavn rmo
yatrspo 'pi karma
loka sagrhayann o
yathnyo 'ghpanuttaye
mahaty trtha-ytry
tatrgan bhrat praj
vaya ca tathkrravasudevhukdaya
yayur bhrata tat ketra
svam agha kapayiava
gada-pradyumna-smbdy
sucandra-uka-sraai
ste 'niruddho raky
ktavarm ca ytha-pa
nikatriymrid of kings; mahmthe earth; kurvanhaving made;
rmaLord Paraurma; astraof weapons; bhtmof the holders;
varathe greatest; npmof kings; rudhiraof the blood; oghena
with the floods; yatrawhere; cakrehe made; mahgreat; hradn
lakes; jeworshiped; caand; bhagavnthe Supreme Lord; rma
Paraurma; yatrawhere; aspauntouched; apieven though;
karmaby material work and its reactions; lokamthe world in
general; sagrhayaninstructing; athe Lord; yathas if; anya
another person; aghasins; apanuttayein order to dispel; mahatym
mighty; trtha-ytrymon the occasion of the holy pilgrimage; tatra
there; gan-came; bhratof Bhrata-vara; prajpeople; vaya
members of the Vi clan; caand; tathalso; akrra-vasudeva-hukadayaAkrra, Vasudeva, huka (Ugrasena) and others; yayuwent;
bhrataO descendant of Bharata (Parkit); tatthat; ketramto the
holy place; svamtheir own; aghamsins; kapayiavadesirous of
eradicating; gada-pradyumna-smba-dayaGada, Pradyumna, Smba
and others; sucandra-uka-sraaiwith Sucandra, uka and Sraa;

2265

steremained; aniruddhaAniruddha; rakymfor guarding;

ktavarmKtavarm; caand; ytha-paleader of the army.
After ridding the earth of kings, Lord Paraurma, the foremost of
warriors, created huge lakes from the kings' blood at Samantakapacaka. Although he is never tainted by karmic reactions, Lord
Paraurma performed sacrifices there to instruct people in general;
thus he acted like an ordinary person trying to free himself of sins.
From all parts of Bhrata-vara a great number of people now came to
that Samanta-pacaka on pilgrimage. O descendant of Bharata, among
those arriving at the holy place were many Vis, such as Gada,
Pradyumna and Smba, hoping to be relieved of their sins; Akrra,
Vasudeva, huka and other kings also went there. Aniruddha remained
in Dvrak with Sucandra, uka and Sraa to guard the city, together
with Ktavarm, the commander of their armed forces.
According to rla Vivantha Cakravart, r Ka's grandson Aniruddha
remained in Dvrak to protect the city because He is originally Lord
Viu's manifestation as the guardian of the spiritual planet vetadvpa.
TEXTS 7-8
te rathair deva-dhiybhair
hayai ca tarala-plavai
gajair nadadbhir abhrbhair
nbhir vidydhara-dyubhi
vyarocanta mah-tej
pathi kcana-mlina
divya-srag-vastra-sannh
kalatrai khe-car iva
tethey; rathaiwith (soldiers riding) chariots; devaof demigods;
dhiyathe airplanes; bhairesembling; hayaihorses; caand;
tarala(like) waves; plavaiwhose movement; gajaielephants;
nadadbhibellowing; abhraclouds; bhairesembling; nbhiand
foot soldiers; vidydhara(like) Vidydhara demigods; dyubhi
effulgent; vyarocanta(the Ydava princes) appeared resplendent;
mahvery; tejpowerful; pathion the road; kcanagold;
mlinahaving necklaces; divyadivine; srakhaving flower garlands;

2266

vastradress; sannhand armor; kalatraiwith their wives; khecardemigods who fly in the sky; ivaas if.
The mighty Ydavas passed with great majesty along the road. They
were attended by their soldiers, who rode on chariots rivaling the
airplanes of heaven, on horses moving with a rhythmic gait, and on
bellowing elephants as huge as clouds. Also with them were many
infantrymen as effulgent as celestial Vidydharas. The Ydavas were so
divinely dressedbeing adorned with gold necklaces and flower
garlands and wearing fine armorthat as they proceeded along the
road with their wives they seemed to be demigods flying through the
sky.
TEXT 9
tatra sntv mah-bhg
upoya su-samhit
brhmaebhyo dadur dhenr
vsa-srag-rukma-mlin
tatrathere; sntvbathing; mah-bhgthe greatly pious (Ydavas);
upoyafasting; su-samhitwith careful attention; brhmaebhya
to brhmaas; daduthey gave; dhencows; vsawith garments;
srakflower garlands; rukmagold; mlinand necklaces.
At Samanta-pacaka, the saintly Ydavas bathed and then observed a
fast with careful attention. Afterward they presented brhmaas with
cows bedecked with garments, flower garlands and gold necklaces.
TEXT 10
rma-hradeu vidhi-vat
punar plutya vaya
dada sv-anna dvijgryebhya
ke no bhaktir astv iti
rmaof Lord Paraurma; hradeuin the lakes; vidhi-vatin
accordance with scriptural injunctions; punaagain; plutyataking a
bath; vayathe Vis; dadugave; sufine; annamfood; dvija
to brhmaas; agryebhyaexcellent; keto Ka; naour;

2267

bhaktidevotion; astumay there be; itithus.

In accordance with scriptural injunctions, the descendants of Vi
then bathed once more in Lord Paraurma's lakes and fed first-class
brhmaas with sumptuous food. All the while they prayed, "May we
be granted devotion to Lord Ka."
This second bath marked the end of their fasting, on the following day.
TEXT 11
svaya ca tad-anujt
vaya ka-devat
bhuktvopaviviu kma
snigdha-cchyghripghriu
svayamthemselves; caand; tatby Him (Lord Ka); anujt
given permission; vayathe Vis; kaLord Ka; devat
whose exclusive Deity; bhuktveating; upaviviusat down; kmam
at will; snigdhacool; chywhose shade; aghripaof trees;
aghriuat the feet.
Then, with the permission of Lord Ka, their sole object of worship,
the Vis ate breakfast and sat down at their leisure beneath trees that
gave cooling shade.
TEXTS 12-13
tatrgats te dadu
suht-sambandhino npn
matsyonara-kaualyavidarbha-kuru-sjayn
kmboja-kaikayn madrn
kuntn narta-keraln
any caivtma-pakyn
par ca atao npa
nanddn suhdo gopn
gop cotkahit ciram
tatrathere; gatnarrived; tethey (the Ydavas); dadusaw;

2268

suhtfriends; sambandhinaand relatives; npnkings; matsyaunara-kaualya-vidarbha-kuru-sjaynthe

Matsyas,
Unaras,
Kaualyas, Vidarbhas, Kurus and Sjayas; kmboja-kaikaynthe
Kmbojas and Kaikayas; madrnthe Madras; kuntnthe Kunts;
narta-keralnthe nartas and Keralas; anynothers; ca evaalso;
tma-pakynof their own party; parnadversaries; caand;
ataaby the hundreds; npaO King (Parkit); nanda-dnheaded
by Nanda Mahrja; suhdatheir dear friends; gopnthe cowherd
men; gopthe cowherd women; caand; utkahitin anxiety;
ciramfor a long time.
The Ydavas saw that many of the kings who had arrived were old
friends and relativesthe Matsyas, Unaras, Kaualyas, Vidarbhas,
Kurus, Sjayas, Kmbojas, Kaikayas, Madras, Kunts and the kings of
narta and Kerala. They also saw many hundreds of other kings, both
allies and adversaries. In addition, my dear King Parkit, they saw their
dear friends Nanda Mahrja and the cowherd men and women, who
had been suffering in anxiety for so long.
TEXT 14
anyonya-sandarana-hara-rahas
protphulla-hd-vaktra-saroruha-riya
liya gha nayanai sravaj-jal
hyat-tvaco ruddha-giro yayur mudam
anyonyaof each other; sandaranafrom the seeing; haraof the joy;
rahasby the impulse; protphullablooming; htof their hearts;
vaktraand faces; saroruhaof the lotuses; riyawhose beauty;
liyaembracing; ghamtightly; nayanaifrom their eyes; sravat
pouring; jalwater (tears); hyaterupting with hair standing on
end; tvacawhose skin; ruddhachoked; girawhose speech;
yayuthey experienced; mudamdelight.
As the great joy of seeing one another made the lotuses of their hearts
and faces bloom with fresh beauty, the men embraced one another
enthusiastically. With tears pouring from their eyes, the hair on their
bodies standing on end and their voices choked up, they all felt intense
bliss.

2269

TEXT 15
striya ca savkya mitho 'ti-sauhdasmitmalpga-do 'bhirebhire
stanai stann kukuma-paka-ritn
nihatya dorbhi praayru-locan
striyathe women; caand; savkyaseeing; mithaone another;
atiextreme; sauhdawith friendly affection; smita-smiling; amala
pure; apgaexhibiting glances; dawhose eyes; abhirebhirethey
embraced; stanaiwith breasts; stannbreasts; kukumaof saffron;
pakawith paste; ritnsmeared; nihatyapressing; dorbhiwith
their arms; praayaof love; arutears; locanin whose eyes.
The women glanced at one another with pure smiles of loving
friendship. And when they embraced, their breasts, smeared with
saffron paste, pressed against one another as their eyes filled with tears
of affection.
TEXT 16
tato 'bhivdya te vddhn
yavihair abhivdit
sv-gata kuala pv
cakru ka-kath mitha
tatathen; abhivdyaoffering obeisances; tethey; vddhnto their
elders; yavihaiby their younger relatives; abhivditoffered
obeisances; su-gatamcomfortable arrival; kualamand well-being;
pvinquiring about; cakruthey made; kaabout Ka;
kathconversation; mithaamong one another.
They all then offered obeisances to their elders and received respect in
turn from their younger relatives. After inquiring from one another
about the comfort of their trip and their well-being, they proceeded to
talk about Ka.
These are the special dealings of Vaiavas. Even the family
entanglements that delude ordinary conditioned souls are no
encumbrance for those whose family members are all pure devotees of the
Lord. Impersonalists have no capacity for appreciating these intimate

2270

dealings, since their philosophy condemns as illusory any kind of

personal, emotional existence. When followers of impersonalism pretend
to understand the loving relationships of Ka and His devotees, they
only create havoc for themselves and whoever listens to them.
TEXT 17
pth bhrtn svasr vkya
tat-putrn pitarv api
bhrt-patnr mukunda ca
jahau sakathay uca
pthKunt; bhrtnher brothers; svasand sisters; vkyaseeing;
tattheir; putrnchildren; pitarauher parents; apialso; bhrtof
her brothers; patnthe wives; mukundamLord Ka; caalso;
jahaushe gave up; sakathaywhile talking; ucaher sorrow.
Queen Kunt met with her brothers and sisters and their children, and
also with her parents, her brothers' wives and Lord Mukunda. While
talking with them she forgot her sorrow.
Even the constant anxiety of a pure devotee, apparently just the opposite
of the impersonalists' nti, can be an exalted manifestation of love of
God, as exemplified by rmat Kuntdev, the aunt of Lord Ka and
mother of the Pavas.
TEXT 18
kunty uvca
rya bhrtar aha manye
tmnam aktiam
yad v patsu mad-vrt
nnusmaratha sattam
kunt uvcaQueen Kunt said; rya-O respectable one; bhrtaO
brother; ahamI; manyethink; tmnammyself; aktahaving failed
to achieve; iammy desires; yatsince; vaiindeed; patsuin times
of danger; matto me; vrtmwhat occurred; na anusmarathaall of
you do not remember; sat-tammost saintly.
Queen Kunt said: My dear, respectable brother, I feel that my desires
have been frustrated, because although all of you are most saintly, you

2271

forgot me during my calamities.

Here Queen Kunt addresses her brother Vasudeva.
TEXT 19
suhdo jtaya putr
bhrtara pitarv api
nnusmaranti sva-jana
yasya daivam adakiam
suhdafriends; jtayaand relatives; putrsons; bhrtara
brothers; pitarauparents; apieven; na anusmarantido not remember;
sva-janama dear one; yasyawhose; daivamProvidence; adakiam
unfavorable.
Friends and family memberseven children, brothers and parents
forget a dear one whom Providence no longer favors.
rla rdhara Svm and Vivantha Cakravart hkura both comment
that Kunt does not blame her relatives for her suffering. Thus she calls
them "most saintly persons" and alludes here to her own bad fortune as
the cause of her unhappiness.
TEXT 20
r-vasudeva uvca
amba msmn asyeth
daiva-kranakn narn
asya hi vae loka
kurute kryate 'tha v
r-vasudeva uvcar Vasudeva said; ambamy dear sister; m
please do not; asmnwith us; asyethbe angry; daivaof fate;
kranaknthe playthings; narnmen; asyaof the Supreme Lord;
hiindeed; vaeunder the control; lokaa person; kuruteacts on his
own; kryateis made to act by others; atha vor else.
r Vasudeva said: Dear sister, please do not be angry with us. We are
only ordinary men, playthings of fate. Indeed, whether a person acts on
his own or is forced by others, he is always under the Supreme Lord's
control.

2272

TEXT 21
kasa-pratpit sarve
vaya yt dia diam
etarhy eva puna sthna
daivensdit svasa
kasaby Kasa; pratpitseverely troubled; sarveall; vayamwe;
ytwent away; diam diamin various directions; etarhi evajust
now; punaagain; sthnamto our proper places; daivenaby
Providence; sditbrought; svasaO sister.
Harassed by Kasa, we all fled in various directions, but by the grace of
Providence we have now finally been able to return to our homes, my
dear sister.
TEXT 22
r-uka uvca
vasudevograsendyair
yadubhis te 'rcit np
sann acyuta-sandaraparamnanda-nirvt
r-uka uvcar ukadeva Gosvm said; vasudeva-ugrasena-dyai
headed by Vasudeva and Ugrasena; yadubhiby the Ydavas; tethey;
arcithonored; npthe kings; sanbecame; acyutaof Lord
Ka; sandaraby the seeing; paramasupreme; nandain ecstasy;
nirvtpacified.
ukadeva Gosvm said: Vasudeva, Ugrasena and the other Yadus
honored the various kings, who became supremely blissful and content
upon seeing Lord Acyuta.
TEXTS 23-26
bhmo droo 'mbik-putro
gndhr sa-sut tath
sa-dr pav kunt
sajayo vidura kpa

2273

kuntbhojo vira ca
bhmako nagnajin mahn
purujid drupada alyo
dhaketu sa ki-r
damaghoo vilko
maithilo madra-kekayau
yudhmanyu suarm ca
sa-sut bhlikdaya
rjno ye ca rjendra
yudhihiram anuvrat
r-niketa vapu aure
sa-strka vkya vismit
bhma droa ambik-putraBhsma, Droa and the son of Ambik
(Dhtarra); gndhrGndhr; satogether with; suther sons;
tathalso; sa-drwith their wives; pavthe sons of Pu;
kuntKunt; sajaya vidura kpaSajaya, Vidura and Kpa;
kuntbhoja vira caKuntbhoja and Vira; bhmakaBhsmaka;
nagnajitNagnajit; mahnthe great; purujit drupada alyaPurujit,
Drupada and alya; dhaketuDhaketu; sahe; ki-rthe King
of Ksi; damaghoa vilkaDamaghoa and Vilka; maithila
the King of Mithil; madra-kekayauthe kings of Madra and Kekaya;
yudhmanyu suarm caYudhmanyu and Suarm; sa-sutwith
their sons; bhlika-dayaBhlika and others; rjnakings; yewho;
caand; rja-indraO best of kings (Parkit); yudhihiramMahrja
Yudhihira; anuvratfollowing; rof opulence and beauty;
niketamthe abode; vaputhe personal form; aureof Lord Ka;
sa-stkamalong with His wives; vkyaseeing; vismitamazed.
All the royalty present, including Bhma, Droa, Dhtarra, Gndhr
and her sons, the Pavas and their wives, Kunt, Sajaya, Vidura,
Kpcrya, Kuntbhoja, Vira, Bhmaka, the great Nagnajit, Purujit,
Drupada, alya, Dhaketu, Kirja, Damaghoa, Vilka, Maithila,
Madra, Kekaya, Yudhmanyu, Suarm, Bhlika with his associates and
their sons, and the many other kings subservient to Mahrja
Yudhihiraall of them, O best of kings, were simply amazed to see
the transcendental form of Lord Ka, the abode of all opulence and

2274

beauty, standing before them with His consorts.

All these kings were now followers of Yudhihira because he had
subjugated each of them to earn the privilege of performing the Rjasya
sacrifice. The Vedic injunctions state that a katriya who wants to execute
the Rjasya for elevation to heaven must first send out a "victory horse"
to roam freely; any other king whose territory this horse enters must
either voluntarily submit or face the katriya or his representatives in
battle.
TEXT 27
atha te rma-kbhy
samyak prpta-samarha
praaasur mud yukt
vn ka-parigrahn
athathen; tethey; rma-kbhymby Balarma and Ka;
samyakproperly; prptahaving received; samarhaappropriate
tokens of honor; praaasuenthusiastically praised; mudwith joy;
yuktfilled; vnthe Vnis; kaof Lord Ka; parigrahnthe
personal associates.
After Lord Balarma and Lord Ka had liberally honored them, with
great joy and enthusiasm these kings began to praise the members of
the Vi clan, r Ka's personal associates.
TEXT 28
aho bhoja-pate yya
janma-bhjo nm iha
yat payathsakt ka
durdaram api yoginm
ahoah; bhoja-pateO master of the Bhojas, Ugrasena; yyamyou;
janma-bhjahaving taken a worthwhile birth; nmamong men;
ihain this world; yatbecause; payathayou see; asaktrepeatedly;
kamLord Ka; durdaramrarely seen; apieven; yoginmby
great mystics.
[The kings said:] O King of the Bhojas, you alone among men have

2275

achieved a truly exalted birth, for you continually behold Lord Ka,
who is rarely visible even to great yogs.
TEXTS 29-30
yad-viruti ruti-nutedam ala punti
pdvanejana-paya ca vaca ca stram
bh kla-bharjita-bhagpi yad-aghri-padmasparottha-aktir abhivarati no 'khilrthn
tad-darana-sparannupatha-prajalpaayysanana-sayauna-sapia-bandha
ye ghe niraya-vartmani vartat va
svargpavarga-virama svayam sa viu
yatwhose; virutifame; rutiby the Vedas; nutvibrated; idam
this (universe); alamthoroughly; puntipurifies; pdawhose feet;
avanejanawashing; payathe water; caand; vacawords; caand;
stramthe revealed scriptures; bhthe earth; klaby time;
bharjitaravaged; bhagwhose good fortune; apieven; yatwhose;
aghriof the feet; padmalotuslike; sparaby the touch; uttha
wakened; aktiwhose energy; abhivaratiabundantly rains; na
upon us; akhilaall; arthnobjects of desire; tatHim; daranawith
seeing; sparanatouching; anupathawalking alongside; prajalpa
conversing with; ayylying down to take rest; sanasitting; aanaeating; sa-yaunain relationships through marriage; sa-piaand in
blood relationships; bandhaconnections; yemin whose; ghe
family life; nirayaof hell; vartmaniupon the path; vartatmwho
travel; vayour; svargaof (desire for attaining) heaven; apavarga
and liberation; viramathe (cause of) cessation; svayamin person;
sahas been present; viuthe Supreme Lord Viu.
His fame, as broadcast by the Vedas, the water that has washed His feet,
and the words He speaks in the form of the revealed scripturesthese
thoroughly purify this universe. Although the earth's good fortune was
ravaged by time, the touch of His lotus feet has revitalized her, and thus
she is raining down on us the fulfillment of all our desires. The same
Lord Viu who makes one forget the goals of heaven and liberation has
now entered into marital and blood relationships with you, who

2276

otherwise travel on the hellish path of family life. Indeed, in these

relationships you see and touch Him directly, walk beside Him,
converse with Him, and together with Him lie down to rest, sit at ease
and take your meals.
All Vedic mantras glorify Lord Viu; this truth is supported with
elaborate evidence by learned cryas like Rmnuja, in his Vedrthasagraha, and Madhva, in his g-veda-bhya. The words Viu Himself
speaks, such as the Bhagavad-gt, are the confidential essence of all
scripture. In His manifestation as Vysadeva, the Supreme Lord composed
both the Vednta-sutras and Mahbhrata, and this Mahbhrata includes
r Ka's personal statement: vedai ca sarvair aham eva vedyo/ vedntakd veda-vid eva cham. "By all the Vedas, I am to be known. Indeed, I am
the compiler of Vednta, and I am the knower of the Vedas." (Bhagavadgt 15.15)
When Lord Viu appeared before Bali Mahrja to beg three steps of
land, the Lord's second step pierced the shells of the universe. The water
of the transcendental river Viraj, lying just outside the universal egg,
thus seeped inside, washing Lord Vmana's foot and flowing down to
become the Ganges River. Because of the sanctity of its origin, the Ganges
is generally considered the most holy of rivers. But even more potent is
the water of the Yamun, where Lord Viu in His original form of
Govinda played with His intimate companions.
In these two verses the assembled kings praise the special merit of Lord
Ka's Yadu clan. Not only do they see Ka, but they are also directly
connected with Him by dual bonds of marital and blood relationships.
rla Vivantha Cakravart suggests that the word bandha, beside its more
obvious meaning of "relation," can also be understood in the sense of
"capture," expressing that the love the Yadus feel for the Lord obliges Him
always to stay with them.
TEXT 31
r-uka uvca
nandas tatra yadn prptn
jtv ka-purogamn
tatrgamad vto gopair
ana-sthrthair didkay
r-uka uvcaukadeva Gosvm said; nandaNanda Mahrja;

2277

tatrathere; yadnthe Yadus; prptnarrived; jtvfinding out;

kaLord Ka; pura-gamnkeeping in front; tatrathere;
agamathe went; vtaaccompanied; gopaiby the cowherds; ana
on their wagons; sthaplaced; arthaiwhose possessions; didkay
wanting to see.
ukadeva Gosvm said: When Nanda Mahrja learned that the Yadus
had arrived, led by Ka, he immediately went to see them. The
cowherds accompanied him, their various possessions loaded on their
wagons.
The cowherds of Vraja were planning to stay at Kuruketra for some days,
so they came equipped with adequate provisions, especially milk products
and other foods for the pleasure of Ka and Balarma.
TEXT 32
ta dv vayo hs
tanva pram ivotthit
pariasvajire gha
cira-darana-ktar
tamhim, Nanda; dvseeing; vayathe Vis; h
delighted; tanvaliving bodies; pramtheir vital air; ivaas if;
utthitrising; pariavajirethey embraced him; ghamfirmly;
ciraafter a long time; daranain seeing; ktaragitated.
Seeing Nanda, the Vis were delighted and stood up like dead bodies
coming back to life. Having felt much distress at not seeing him for so
long, they held him in a tight embrace.
TEXT 33
vasudeva parivajya
samprta prema-vihvala
smaran kasa-ktn klen
putra-nysa ca gokule
vasudevaVasudeva;
parivajyaembracing (Nanda Mahrja);
samprtaoverjoyed; premadue to love; vihvalabeside himself;
smaranremembering; kasa-ktncreated by Kasa; klenthe

2278

troubles; putraof his sons; nysamthe leaving; caand; gokulein

Gokula.
Vasudeva embraced Nanda Mahrja with great joy. Beside himself with
ecstatic love, Vasudeva remembered the troubles Kasa had caused
him, forcing him to leave his sons in Gokula for Their safety.
TEXT 34
ka-rmau parivajya
pitarv abhivdya ca
na kicanocatu prem
sru-kahau kurdvaha
ka-rmauKa and Balarma; parivajyaembracing; pitarau
Their parents; abhivdyaoffering respects; caand; na kicana
nothing; catusaid; premwith love; sa-arufull of tears;
kahauwhose throats; kuru-udvahaO most heroic of the Kurus.
O hero of the Kurus, Ka and Balarma embraced Their foster parents
and bowed down to them, but Their throats were so choked up with
tears of love that the two Lords could say nothing.
After a long separation, a respectful child should first offer obeisances to
his parents. Nanda and Yaod gave their sons no opportunity for this,
however, for as soon as they saw Them they embraced Them. Only then
could Ka and Balarma offer Their proper respects.
TEXT 35
tv tmsanam ropya
bhubhy parirabhya ca
yaod ca mah-bhg
sutau vijahatu uca
tauthe two of Them; tma-sanamonto their laps; ropyaraising;
bhubhymwith their arms; parirabhyaembracing; caand; yaod
mother Yaod; caalso; mah-bhgsaintly; sutautheir sons;
vijahatuthey gave up; ucatheir sorrow.
Raising their two sons onto their laps and holding Them in their arms,

2279

Nanda and saintly mother Yaod forgot their sorrow.

rla Vivantha Cakravart explains that after the initial embraces and
obeisances, Vasudeva led Nanda and Yaod into his tent as they held the
hands of Ka and Balarma. Following them inside were Rohi, other
women and men of Vraja, and a number of attendants. Inside, Nanda and
Yaod took the two boys on their laps. Despite having heard the glories
of the two Lords of Dvrak, and despite seeing these opulences now
before their eyes, Nanda and Yaod looked upon Them as if They were
still their eight-year-old children.
TEXT 36
rohi devak ctha
parivajya vrajevarm
smarantyau tat-kt maitr
bpa-kahyau samcatu
rohiRohi; devakDevak; caand; athanext; parivajya
embracing; vraja-varmthe Queen of Vraja (Yaod); smarantyau
remembering; tatby her; ktamdone; maitmfriendship; bpa
tears; kahyauin whose throats; samcatuthey addressed her.
Then Rohi and Devak both embraced the Queen of Vraja,
remembering the faithful friendship she had shown them. Their throats
choking with tears, they addressed her as follows.
At this time, according to rla Vivantha Cakravart, r Vasudeva
invited Nanda outside to meet Ugrasena and the other elder Yadus.
Taking this opportunity, Rohi and Devak talked with Queen Yaod.
TEXT 37
k vismareta v maitrm
anivtt vrajevari
avpypy aindram aivarya
yasy neha pratikriy
kwhat woman; vismaretacan forget; vmof you two (Yaod and
Nanda); maitrmthe friendship; anivttmunceasing; vraja-variO
Queen of Vraja; avpyaobtaining; apieven; aindramof Indra;
aivaryamopulence; yasyfor which; nanot; ihain this world;

2280

prati-kriyrepayment.
[Rohi and Devak said:] What woman could forget the unceasing
friendship you and Nanda have shown us, dear Queen of Vraja? There
is no way to repay you in this world, even with the wealth of Indra.
TEXT 38
etv ada-pitarau yuvayo sma pitro
sampranbhyudaya-poaa-planni
prpyoatur bhavati pakma ha yadvad akor
nyastv akutra ca bhayau na sat para sva
etauthese two; adanot having seen; pitarauTheir parents;
yuvayoof you two; smaindeed; pitrothe parents; samprana
coddling; abhyudayabringing up; poaanourishment; planniand
protection; prpyareceiving; atuThey resided; bhavati-my good
lady; pakmaeyelids; haindeed; yadvatjust as; akoof the eyes;
nyastauplace in custody; akutranowhere; caand; bhayauwhose
fear; nanot; satmfor saintly persons; paraother; svaown.
Before these two boys had ever seen Their real parents, you acted as
Their parents and gave Them all affectionate care, training,
nourishment and protection. They were never afraid, good lady,
because you protected Them just as eyelids protect the eyes. Indeed,
saintly persons like you never discriminate between outsiders and their
own kin.
As rla Vivantha Cakravart explains, Ka and Balarma had not seen
Their parents for two reasons: because of Their exile in Vraja, and also
because They are never actually born and therefore have no parents.
rla Vivantha Cakravart also describes what Devak thought before
speaking this verse: "Alas, because for so long these two sons of mine had
you, Yaod, as Their guardian and mother, and because They were
immersed in such a vast ocean of ecstatic loving dealings with you, now
that you are once more before Them They are too distracted to even
notice me. Also, you are behaving as if insane and blind with love for
Them, showing millions of times more maternal affection than I possess.
Thus you simply keep staring at us, your friends, without recognizing us.
So let me bring you back to reality on the pretext of some affectionate

2281

words."
Then, when Devak failed to get any response from Yaod even after
addressing her, Rohi said, "My dear Devak, it's impossible just now to
rouse her out of this ecstatic trance. We are crying in the wilderness, and
her two sons are no less bound up in the ropes of affection for her than
she is for Them. So let us now go outside to meet with Pth, Draupad
and the others."
TEXT 39
r-uka uvca
gopya ca kam upalabhya cird abha
yat-prekae diu pakma-kta apanti
dgbhir hd-ktam ala parirabhya sarvs
tad-bhvam pur api nitya-yuj durpam
r-uka uvcaukadeva Gosvm said; gopyathe young cowherd
women; caand; kamKa; upalabhyasighting; cirtafter a
long time; abhamtheir object of desire; yatwhom; prekaewhile
seeing; diuon their eyes; pakmaof lids; ktamthe maker;
apantithey would curse; dgbhiwith their eyes; hd-ktamtaken
into their hearts; alamto their satisfaction; parirabhyaembracing;
sarvall of them; tatin Him; bhvamecstatic absorption; pu
attained; apieven though; nityaconstantly; yujmfor those who
engage in yogic discipline; durpamdifficult to attain.
ukadeva Gosvm said: While gazing at their beloved Ka, the young
gops used to condemn the creator of their eyelids, [which would
momentarily block their vision of Him]. Now, seeing Ka again after
such a long separation, with their eyes they took Him into their hearts,
and there they embraced Him to their full satisfaction. In this way they
became totally absorbed in ecstatic meditation on Him, although those
who constantly practice mystic yoga find such absorption difficult to
achieve.
According to rla Vivantha Cakravart, just then Lord Balarma saw the
gops standing a short distance away. Seeing them trembling with
eagerness to meet Ka, and apparently ready to give up their lives if they
could not, He tactfully decided to get up and involve Himself elsewhere.

2282

Then the gops attained the state described in the current verse. In
referring to the gops' intolerant disrespect of Lord Brahm, "the creator of
eyelids," ukadeva Gosvm is giving vent to his own subtle jealousy of
the gops' favored position.
rla Jva Gosvm offers an alternate understanding of the phrase nityayujm, which may mean "even of the Lord's principal queens, who tend to
be proud of their constant association with Him."
In Ka, the Supreme Personality of Godhead, rla Prabhupda writes,
"Because they had been separated from Ka for so many years, the gops,
having come along with Nanda Mahrja and mother Yaod, felt intense
ecstasy in seeing Ka. No one can even imagine how anxious the gops
were to see Ka again. As soon as Ka became visible to them, they
took Him inside their hearts through their eyes and embraced Him to
their full satisfaction. Even though they were embracing Ka only
mentally, they became so ecstatic and overwhelmed with joy that for the
time being they completely forgot themselves. The ecstatic trance which
they achieved simply by mentally embracing Ka is impossible to
achieve even for great yogs constantly engaged in meditation on the
Supreme Personality of Godhead. Ka could understand that the gops
were rapt in ecstasy by embracing Him in their minds, and therefore,
since He is present in everyone's heart, He also reciprocated the
embracing from within."
TEXT 40
bhagavs ts tath-bht
vivikta upasagata
liynmaya pv
prahasann idam abravt
bhagavnthe Supreme Lord; tthem; tath-bhtbeing in such a
state; viviktein a secluded place; upasagatagoing up to; liya
embracing; anmayamhealth; pvasking about; prahasanlaughed;
idamthis; abravtsaid.
The Supreme Lord approached the gops in a secluded place as they
stood in their ecstatic trance. After embracing each of them and
inquiring about their well-being, He laughed and spoke as follows.
rla Vivantha Cakravart comments that Ka expanded Himself by

2283

His vibhti-akti to embrace each of the gops individually, thus waking

each of them from her trance. He inquired, "Are you now relieved of your
pain of separation?" and laughed to help lighten their spirits.
TEXT 41
api smaratha na sakhya
svnm artha-cikray
gat ciryit chatrupaka-kapaa-cetasa
apiwhether; smarathayou remember; naUs; sakhyagirlfriends;
svnmof dear ones; arthathe purposes; cikraywith the desire of
executing; gatngone away; ciryitnhaving remained long; atruof
Our enemies; pakathe party; kapaato destroy; cetasawhose
intent.
[Lord Ka said:] My dear girfriends, do you still remember Me? It
was for My relatives' sake that I stayed away so long, intent on
destroying My enemies.
TEXT 42
apy avadhyyathsmn svid
akta-jviakay
nna bhtni bhagavn
yunakti viyunakti ca
apialso; avadhyyathayou hold in contempt; asmnUs; svit
perhaps; akta-jaas being ungrateful; viakaywith the suspicion;
nnamindeed; bhtniliving beings; bhagavnthe Supreme Lord;
yunaktijoins; viyunaktiseparates; caand.
Do you perhaps think I'm ungrateful and thus hold Me in contempt?
After all, it is the Supreme Lord who brings living beings together and
then separates them.
rla
You,
gave
have

Vivantha Cakravart reveals the gops' thoughts: "We are not like
who, with Your heart shattered by remembering us day and night,
up all sense enjoyment in Your distress of separation. Rather, we
not remembered You at all; in fact, we have been quite happy

2284

without You." In response, Ka here asks whether they resent His

ingratitude.
TEXT 43
vyur yath ghannka
ta tla rajsi ca
sayojykipate bhyas
tath bhtni bhta-kt
vyuthe wind; yathas; ghanaof clouds; ankamgroups; tam
grass; tlamcotton; rajsidust; caand; sayojyabringing
together; kipatethrows apart; bhyaonce again; tathso;
bhtniliving beings; bhtaof living beings; ktthe creator.
Just as the wind brings together masses of clouds, blades of grass, wisps
of cotton and particles of dust, only to scatter them all again, so the
creator deals with His created beings in the same way.
TEXT 44
mayi bhaktir hi bhtnm
amtatvya kalpate
diy yad sn mat-sneho
bhavatn mad-pana
mayito Me; bhaktidevotional service; hiindeed; bhtnmfor
living beings; amtatvyato immortality; kalpateleads; diyby
good fortune; yatwhich; sthas developed; matfor Me; snehathe
love; bhavatnmon the part of your good selves; matMe; pana
which is the cause of obtaining.
Rendering devotional service to Me qualifies any living being for eternal
life. But by your good fortune you have developed a special loving
attitude toward Me, by which you have obtained Me.
According to rla Vivantha Cakravart, the gops then replied, "But that
Supreme Lord You are blaming is none other than Yourself, O most clever
of speakers. Everyone in the world knows this! Why should we be
ignorant of this fact?" "All right," Lord Ka then told them, "if this is
true, I must be God, but still I am conquered by your loving affection?'

2285

TEXT 45
aha hi sarva-bhtnm
dir anto 'ntara bahi
bhautikn yath kha vr
bhr vyur jyotir agan
ahamI; hiindeed; sarvaall; bhtnmof created beings; dithe
beginning;
antathe
end;
antaraminside;
bahioutside;
bhautiknmof material things; yathas; khamether; vwater;
bhearth; vyuair; jyotiand fire; aganO ladies.
Dear ladies, I am the beginning and end of all created beings and exist
both within and without them, just as the elements ether, water, earth,
air and fire are the beginning and end of all material objects and exist
both within and without them.
According to rla rdhara Svm and rla Vivantha Cakravart, Lord
Ka implies the following idea in this verse: "If you know that I am the
Supreme Lord, there should be no question of your suffering any
separation from Me, since I pervade all existence. Your unhappiness must
be due to a lack of discrimination. Therefore please take this instruction
from Me, which will remove your ignorance.
"But the truth of the matter is that you gops were in your previous lives
great masters of yoga, and thus you must already know this science of
jna-yoga. Furthermore, whether I try to teach this to you in person or
through My representative, such as Uddhava, it will not produce the
desired result. Jna-yoga simply causes suffering for those who are fully
immersed in pure love of Godhead."
TEXT 46
eva hy etni bhtni
bhtev tmtman tata
ubhaya mayy atha pare
payatbhtam akare
evamin this manner; hiindeed; etnithese; bhtnimaterial
entities; bhteuwithin the elements of creation; tmthe self;
tmanin its own true identity; tatapervasive; ubhayamboth;
mayiwithin Me; athathat is to say; parewithin the Supreme Truth;

2286

payatayou should see; bhtammanifested; akare-within the

imperishable.
In this way all created things reside within the basic elements of
creation, while the spirit souls pervade the creation, remaining in their
own true identity. You should see both of thesethe material creation
and the selfas manifest within Me, the imperishable Supreme Truth.
One should properly understand the relationships among the material
objects of this world, the elements comprising their basic substance, the
individual spirit souls and the one Supreme Soul. The various objects of
material enjoyment, such as pots, rivers and mountains, are manufactured
from the basic material elementsearth, water, fire and so on. These
elements pervade material things as their cause, while the spirit souls
pervade them in their special role as their enjoyer (svtman). And
ultimately, the material elements, their products and the living entities are
all manifested within and pervaded by the imperishable, perfectly
complete Supreme Soul, Ka.
A jn with realization of these facts should feel no separation from the
Lord in any situation, but the gops of Vraja are much more elevated in
their Ka consciousness than ordinary jns. Because of their intense
love for Ka in His most humanlike, all-attractive aspect as a young
cowherd boy, Ka's internal potency, Yogamy, covered their
knowledge of His majestic aspects, such as His all-pervasiveness. Thus the
gops were able to relish the intense ecstasy caused by their love in
separation from Him. Only in jest is r Ka ascribing to them a lack of
spiritual discrimination.
TEXT 47
r-uka uvca
adhytma-ikay gopya
eva kena ikit
tad-anusmaraa-dhvastajva-kos tam adhyagan
r-uka uvcaukadeva Gosvm said; adhytmaabout the soul;
ikaywith instruction; gopyathe gops; evamthus; kenaby
Ka; ikittaught; taton Him; anusmaraaby constant
meditation; dhvastaeradicated; jva-kothe subtle covering of the

2287

soul (false ego); tamHim; adhyaganthey came to understand.

ukadeva Gosvm said: Having thus been instructed by Ka in
spiritual matters, the gops were freed of all tinges of false ego because
of their incessant meditation upon Him. And with their deepening
absorption in Him, they came to understand Him fully.
rla Prabhupda renders this passage as follows in Ka: "The gops,
having been instructed by Ka in this philosophy of simultaneous
oneness and difference, remained always in Ka consciousness and thus
became liberated from all material contamination. The consciousness of
the living entity who falsely presents himself as the enjoyer of the material
world is called jva-koa, which means imprisonment by the false ego. Not
only the gops but anyone who follows these instructions of Ka
becomes immediately freed from the jva-koa imprisonment. A person in
full Ka consciousness is always liberated from false egoism; he utilizes
everything for Ka's service and is not at any time separated from
Ka."
TEXT 48
hu ca te nalina-nbha padravinda
yogevarair hdi vicintyam agdha-bodhai sasra-kpapatitottaravalamba
geha jum api manasy udiyt sad na
huthe gops said; caand; teYour; nalina-nabhaO Lord, whose
navel is just like a lotus flower; pada-aravindamlotus feet; yogavaraiby the great mystic yogs; hdiwithin the heart; vicintyamto
be meditated upon; agdha-bodhaiwho were highly learned
philosophers; sasra-kpathe dark well of material existence; patita
of those fallen; uttaraaof deliverers; avalambamthe only shelter;
gehamfamily affairs; jumof those engaged; apithough; manasiin
the minds; udiytlet be awakened; sadalways; naour.
The gops spoke thus: Dear Lord, whose navel is just like a lotus flower,
Your lotus feet are the only shelter for those who have fallen into the
deep well of material existence. Your feet are worshiped and meditated
upon by great mystic yogs and highly learned philosophers. We wish
that these lotus feet may also be awakened within our hearts, although

2288

we are only ordinary persons engaged in household affairs.

The translation and word meanings for this verse are taken from rla
Prabhupda's English rendering of r Caitanya-caritmta (Madhya 1.81),
where this verse is quoted.
Revealing the jealous mood in which the gops spoke these deceptively
reverential words, rla Vivantha Cakravart gives their statements as
follows: "O Supreme Lord, O directly manifest Supersoul, O crest jewel of
instructors in definitive knowledge, You were aware of our excessive
attachment to home, property and family. Therefore You previously had
Uddhava instruct us in the knowledge that dispels ignorance, and now
You have done so Yourself. In this way You have purified our hearts of
contamination, and as a result we understand Your pure love for us, free
from any motivation other than assuring our liberation. But we are only
unintelligent cowherd women; how can this knowledge remain fixed in
our hearts? We cannot even meditate steadily on Your feet, the focus of
realization for great souls like Lord Brahm. Please be merciful to us and
somehow make it possible for us to concentrate on You, even a little. We
are still suffering the reactions of our own fruitive work, so how can we
meditate on You, the goal of great yogs? Such yogs are immeasurably
wise, but we are mere feeble-minded women. Please do something to get
us out of this deep well of material life."
Pure devotees are never motivated by a desire for material elevation or
spiritual liberation. And even if the Lord offers them such benedictions,
the devotees often refuse to accept them. As stated by Lord Ka in the
Eleventh Canto of rmad-Bhgavatam (11.20.34),
na kicit sdhavo dhr
bhakt hy ekntino mama
vchanty api may datta
kaivalyam apunar-bhavam
"Because My devotees possess saintly behavior and deep intelligence, they
completely dedicate themselves to Me and do not desire anything besides
Me. Indeed, even if I offer them liberation from birth and death, they do
not accept it." It is quite appropriate, therefore, that the gops respond
with a trace of jealous anger to Lord Ka's attempt at teaching them
jna-yoga.

2289

Thus, according to rla Vivantha Cakravart hkura, the words the

gops speak in this verse may be interpreted as follows: "O sun who
directly destroys the darkness of ignorance, we are scorched by the sunrays of this philosophical knowledge. We are cakora birds who can subsist
only on the moonlight radiating from Your beautiful face. Please come
back to Vndvana with us, and in this way bring us back to life."
And if He says, "Then come to Dvrak; there we will enjoy together,"
they reply that r Vndvana is their home, and they are too attached to it
for them to take up residence anywhere else. Only there, the gops imply,
can Ka attract them by wearing peacock feathers in His turban and
playing enchanting music with His flute. Only by His appearing again in
Vndvana can the gops be saved, not by any other kind of meditation on
Him or theoretical knowledge of the self.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-second
Chapter, of the rmad-Bhgavatam, entitled "Ka and Balarma Meet
the Inhabitants of Vndvana."

2290

83. Draupad Meets the Queens of Ka

This chapter relates a conversation between Draupad and Lord Ka's

foremost queens, in which each of them describes how the Lord married
her.
Lord r Ka returned from His meeting with the gops and asked King
Yudhihira and His other relatives whether they were well. They replied,
"My Lord, anyone who has just once imbibed through his ears the honey
of Your pastimes can never know misfortune."
Then Draupad inquired from Lord Ka's wives how the Lord had come
to marry them. Queen Rukmi spoke first: "Many kings, headed by
Jarsandha, were intent on giving me in marriage to iupla. Thus at my
wedding they all stood with bows in hand, ready to support iupla
against any opponents. But r Ka came and forcibly took me away, as
a lion takes his prey from amidst goats and sheep."
Queen Satyabhm said, "When my uncle Prasena was killed, my father,
Satrjit, falsely accused Lord Ka of murder. To clear His name, Ka
defeated Jmbavn, recovered the Syamantaka jewel and returned it to
Satrjit. Repentant, my father presented the Lord with both the jewel and
myself."
Queen Jmbavat said, "When r Ka entered my father's cave in search
of the Syamantaka jewel, at first my father, Jmbavn, did not understand
who He was. So my father fought with Him for twenty-seven days and
nights. Finally, Jmbavn understood that Ka was none other than
Lord Rmacandra, his worshipable Lord. Thus he gave Ka the
Syamantaka jewel, along with me."
Queen Klind said, "To obtain Ka as my husband, I performed severe
austerities. Then one day Lord Ka came to me in the company of
Arjuna, and at that time the Lord agreed to marry me."
Queen Mitravind said, "r Ka came to my svaya-vara ceremony,
where He defeated all the opposing kings and took me away to His city of
Dvrak."
Queen Saty said, "My father stipulated that to win my hand, a
prospective suitor would have to subdue and tie up seven powerful bulls.

2291

Accepting this challenge, Lord Ka playfully subdued them, defeated all

His rival suitors and married me."
Queen Bhadr said, "My father invited his nephew Ka, to whom I had
already given my heart, and offered me to Him as His bride. The dowry
was an entire military division and a retinue of my female companions."
Queen Lakma said to Draupad, "At my svaya-vara, as at yours, a
fish-target was fastened near the ceiling. But in my case the fish was
concealed on all sides, and only its reflection could be seen in a pot of
water below. Several kings tried to hit the fish with an arrow but failed.
Arjuna then made his attempt. He concentrated on the reflection of the
fish in the water and took careful aim, but when he released his arrow it
only grazed the target. Then r Ka fixed His arrow on the bow and
shot it straight through the target, knocking it to the ground. I placed the
victory necklace on r Ka's neck, but the kings who had failed raised a
violent protest. Lord Ka valiantly fought them, cutting off the heads,
arms and legs of many and sending the rest fleeing for their lives. Then
the Lord took me to Dvrak for our lavish wedding."
Rohi-dev, representing all the other queens, explained that they were
daughters of the kings defeated by Bhaumsura. The demon had held
them captive, but when Lord Ka killed him He had released them and
married them all.
TEXT 1
r-uka uvca
tathnughya bhagavn
gopn sa gurur gati
yudhihiram athpcchat
sarv ca suhdo 'vyayam
r-uka uvcaukadeva Gosvm said; tathin this way; anughya
showing favor; bhagavnthe Supreme Lord; gopnmof the young
cowherd women; saHe; gurutheir spiritual master; gatiand goal;
yudhihiramfrom Yudhihira; athathen; apcchatHe inquired;
sarvnall; caand; su-hdaHis well-wishing relatives; avyayam
welfare.
ukadeva Gosvm said: Thus Lord Ka, the spiritual master of the
gops and the very purpose of their life, showed them His mercy. He
then met with Yudhihira and all His other relatives and inquired from

2292

them about their welfare.

The words gurur gati have been translated here in their usual sense:
"spiritual master and goal." rla Vivantha Cakravart, however, points
out an additional meaning: While Lord Ka is the goal for all sdhus in
general, for the gops specifically He is that goal which is guru,
"predominant," in the sense of completely eclipsing the significance of all
other possible goals.
TEXT 2
ta eva loka-nthena
parip su-sat-kt
pratycur ha-manasas
tat-pdek-hathasa
tethey (Yudhihira and Lord Ka's other relatives); evamthus;
lokaof the universe; nthenaby the Lord; paripquestioned;
suvery much; sat-kthonored; pratycureplied; hajoyful;
manasawhose minds; tatHis; pdathe feet; kby seeing; hata
destroyed; ahasawhose sins.
Feeling greatly honored, King Yudhihira and the others, freed of all
sinful reactions by seeing the feet of the Lord of the universe, gladly
answered His inquiries.
TEXT 3
kuto 'iva tvac-carambujsava
mahan-manasto mukha-nista kvacit
pibanti ye kara-puair ala prabho
deha-bht deha-kd-asmti-cchidam
kutafrom where; aivaminauspiciousness; tvatYour; caraaof
the feet; ambujalotuslike; savamthe intoxicating nectar; mahatof
great souls; manastafrom the minds; mukhathrough their mouths;
nistampoured out; kvacitat any time; pibantidrink; yewho;
karaof their ears; puaiwith the drinking cups; alamas much as
they wish; prabhoO master; dehammaterial bodies; bhtmfor those
who possess; dehaof bodies; ktabout the creator; asmtiof
forgetfulness; chidamthe eradicator.

2293

[Lord Ka's relatives said:] O master, how can misfortune arise for
those who have even once freely drunk the nectar coming from Your
lotus feet? This intoxicating liquor pours into the drinking cups of their
ears, having flowed from the minds of great devotees through their
mouths. It destroys the embodied souls' forgetfulness of the creator of
their bodily existence.
TEXT 4
hi tvtma dhma-vidhuttma-kta-try-avasthm
nanda-samplavam akhaam akuha-bodham
klopasa-nigamvana tta-yogamykti paramahasa-gati nat sma
hiindeed; tvto You; tmaof Your personal form; dhmaby the
illumination; vidhutadispelled; tmaby material consciousness; kta
created; trithree; avasthmthe material conditions; nandain
ecstasy; samplavam(within whom is) the total immersion; akhaam
unlimited; akuhaunrestricted; bodhamwhose knowledge; klaby
time; upasaendangered; nigamaof the Vedas; avanefor the
protection; ttahaving assumed; yoga-myby Your divine power of
illusion; ktimthis form; parama-hasaof perfect saints; gatimthe
goal; nat sma(we) have bowed down.
The radiance of Your personal form dispels the threefold effects of
material consciousness, and by Your grace we become immersed in total
happiness. Your knowledge is indivisible and unrestricted. By Your
Yogamy potency You have assumed this human form for protecting
the Vedas, which had been threatened by time. We bow down to You,
the final destination of perfect saints.
Simply by the effulgent light emanating from the beautiful form of Lord
Ka, one's intelligence is purified of all material contamination, and
thus the soul's various entanglements in the modes of goodness, passion
and ignorance are dispelled. "How then," the Lord's relatives imply, "can
we ever suffer misfortune? We are always immersed in absolute
happiness." This is their answer to His inquiry about their welfare.
TEXT 5

2294

r-ir uvca
ity uttama-loka-ikh-mai janev
abhiuvatsv andhaka-kaurava-striya
sametya govinda-kath mitho 'gnas
tri-loka-gt u varaymi te
r-i uvcathe great sage, ukadeva, said; itithus; uttama-loka
of great personalities who are glorified in choice poetry; ikh-maim
the crest jewel (Lord Ka); janeuHis devotees; abhiuvatsuwhile
they were glorifying; andhaka-kauravaof the Andhaka and Kaurava
clans; striyathe women; sametyameeting; govinda-kathtopics of
Lord Govinda; mithaamong one another; aganspoke; trithree;
lokain the worlds; gtsung; uplease hear; varaymiI will
describe; teto you (Parkit Mahrja).
The great sage ukadeva Gosvm said: As Yudhihira and the others
were thus praising Lord Ka, the crest jewel of all sublimely glorified
personalities, the women of the Andhaka and Kaurava clans met with
one another and began discussing topics about Govinda that are sung
throughout the three worlds. Please listen as I relate these to you.
TEXTS 6-7
r-draupady uvca
he vaidarbhy acyuto bhadre
he jmbavati kauale
he satyabhme klindi
aibye rohii lakmae
he ka-patnya etan no
brte vo bhagavn svayam
upayeme yath lokam
anukurvan sva-myay
r-draupad uvcar Draupad said; he vaidarbhiO daughter of
Vaidarbha (Rukmi); acyutaLord Ka; bhadreO Bhadr; he
jmbavatiO daughter of Jmbavn; kaualeO Ngnajit; he
satyabhmeO Satyabhm; klindiO Klind; aibyeO Mitravind;
rohiiO Rohi (one of the sixteen thousand queens married after the
killing of Naraksura); lakmaeO Lakma; he ka-patnyaO

2295

(other) wives of Ka; etatthis; nato us; brteplease speak; va

you; bhagavnthe Supreme Lord; svayamHimself; upayememarried;
yathhow; lokamordinary society; anukurvanimitating; svamyayby His own mystic power.
r Draupad said: O Vaidarbh, Bhadr and Jmbavat, O Kaual,
Satyabhm and Klind, O aiby, Rohi, Lakma and other wives
of Lord Ka, please tell me how the Supreme Lord Acyuta, imitating
the ways of this world by His mystic power, came to marry each of you.
The Rohi addressed here by Draupad is not Lord Balarma's mother but
another Rohi, the foremost of the sixteen thousand princesses Lord
Ka rescued from the prison of Bhaumsura. Draupad turns to her as
the representative of all sixteen thousand, and as a virtual equal to r
Ka's eight chief queens.
TEXT 8
r-rukmiy uvca
caidyya mrpayitum udyata-krmukeu
rjasv ajeya-bhaa-ekharitghri-reu
ninye mgendra iva bhgam ajvi-ytht
tac-chr-niketa-carao 'stu mamrcanya
r-rukmi uvcar Rukmi said; caidyyato iupla; mme;
arpayitumin order to offer; udyataholding at the ready; krmukeu
whose bows; rjasuwhen the kings; ajeyainvincible; bhaaof
soldiers; ekharitaplaced upon the heads; aghriof whose feet;
reuthe dust; ninyeHe took away; mgendraa lion; ivaas if;
bhgamhis share; ajaof goats; aviand sheep; ythtfrom a group;
tatof Him; rof the supreme goddess of fortune; niketawho is the
abode; caraathe feet; astumay be; mamamy; arcanyafor the
worship.
r Rukmi said: When all the kings held their bows at the ready to
assure that I would be presented to iupla, He who puts the dust of
His feet on the heads of invincible warriors took me from their midst,
as a lion forcibly takes his prey from the midst of goats and sheep. May
I always be allowed to worship those feet of Lord Ka, the abode of
Goddess r.

2296

Lord Ka's pastime of kidnapping Rukmi is narrated in detail in

chapters 52 through 54 of the rmad-Bhgavatam's Tenth Canto.
TEXT 9
r-satyabhmovca
yo me sanbhi-vadha-tapta-hd tatena
liptbhipam apamrum upjahra
jitvarka-rjam atha ratnam adt sa tena
bhta pitdiata m prabhave 'pi dattm
r-satyabhm uvcar Satyabhm said; yawho; memy;
sanbhiof my brother; vadhaby the killing; taptadistressed; hd
whose heart; tatenaby my father; liptatainted; abhipamwith
condemnation; apamrumto cleanse away; upjahraHe removed;
jitvafter defeating; ka-rjamthe king of the bears, Jmbavn;
athathen; ratnamthe jewel (Syamantaka); adtgave; saHe;
tenabecause of this; bhtaafraid; pitmy father; adiataoffered;
mmme; prabhaveto the Lord; apialthough; dattmalready given.
r Satyabhm said: My father, his heart tormented by his brothers
death, accused Ka of killing him. To remove the stain on His
reputation, the Lord defeated the king of the bears and took back the
Syamantaka jewel, which He then returned to my father. Fearing the
consequences of his offense, my father offered me to the Lord, even
though I had already been promised to others.
As described in Chapter 56 of this canto, King Satrjit had already
compromised himself by promising his daughter's hand first to Akrra
and then again to a number of other suitors. But after the return of the
Syamantaka jewel, he felt impelled by his shame to offer her to Lord
Ka instead. According to rla rdhara Svm, the word prabhave
("unto the Lord") answers any doubt as to the propriety of offering Ka
a bride who had already been promised to others. It is perfectly proper to
offer Him everything one owns, and improper to withhold anything from
Him.
TEXT 10
r-jmbavaty uvca
prjya deha-kd amu nija-ntha-daiva

2297

st-pati tri-navahny amunbhyayudhyat

jtv parkita upharad arhaa m
pdau praghya mainham amuya ds
r-jmbavat uvcar Jmbavat said; prjyaunaware; dehaof my
body; ktthe maker (my father); amumof Him; nijahis own;
nthaas the master; daivamand worshipable Deity; stof Goddess
St; patimthe husband; trithree; navatimes nine; ahni-for days;
amunwith Him; abhyayudhyathe fought; jtvrecognizing;
parkitaawakened to proper understanding; upharathe presented;
arhaamas a respectful offering; mmme; pdauHis feet;
praghyataking hold of; mainwith the jewel; ahamI; amuya
His; dsmaidservant.
r Jmbavat said: Unaware that Lord Ka was none other than his
own master and worshipable Deity, the husband of Goddess St, my
father fought with Him for twenty-seven days. When my father finally
came to his senses and recognized the Lord, he took hold of His feet
and presented Him with both me and the Syamantaka jewel as tokens of
his reverence. I am simply the Lord's maidservant.
Jmbavn had been Lord Rmacandra's servant many thousands of years
before. rla Vivantha Cakravart mentions that while hearing
Jmbavat's story, the women present recognized her as the girl whom
Jmbavn had once offered to Lord r Rma to be His wife. Since Lord
Rma had taken a vow to have only one wife, He could not accept her
then, but did so when He returned in the Dvpara-yuga as Ka. The
other queens wanted to honor Jmbavat for this, but she replied humbly,
"I am just the Lord's maidservant."
How Jmbavat and Satyabhm became Lord Ka's wives is told in
Chapter 56 of the Tenth Canto.
TEXT 11
r-klindy uvca
tapa carantm jya
sva-pda-sparanay
sakhyopetygraht pi
yo 'ha tad-gha-mrjan

2298

r-klind uvcar Klind said; tapapenances; carantm

executing; jyaknowing; svaHis; pdaof the feet; sparanafor
the touch; aywith the desire; sakhytogether with His friend
(Arjuna); upetyacoming; agrahttook; pimmy hand; yawho;
ahamI; tatHis; ghaof the residence; mrjanthe cleaner.
r Klind said: The Lord knew I was performing severe austerities and
penances with the hope of one day touching His lotus feet. So He came
to me in the company of His friend and took my hand in marriage. Now
I am engaged as a sweeper in His palace.
TEXT 12
r-mitravindovca
yo m svaya-vara upetya vijitya bh-pn
ninye va-ytha-ga ivtma-bali dvipri
bhrt ca me 'pakuruta sva-pura riyaukas
tasystu me 'nu-bhavam aghry-avanejanatvam
r-mitravind uvcar Mitravind said; yawho; mmme; svayavareduring my svaya-vara (the ceremony in which a princess chooses
a husband from a number of eligible suitors); upetyacoming forward;
vijityaafter defeating; bh-pnkings; ninyetook; vaof dogs;
ythainto a group; gamgone; ivaas if; tmaown; balimshare;
dvipa-aria lion ("enemy of elephants"); bhrtnbrothers; caand;
memy; apakurutawho were insulting Him; sva-to His; puram
capital city; rof the goddess of fortune; okathe residence; tasya
His; astumay be; mefor me; anu-bhavamlife after life; aghri-the
feet; avanejanatvamthe status of washing.
r Mitravind said: At my svaya-vara ceremony He came forward,
defeated all the kings presentincluding my brothers, who dared insult
Himand took me away just as a lion removes his prey from amidst a
pack of dogs. Thus Lord Ka, the shelter of the goddess of fortune,
brought me to His capital city. May I be allowed to serve Him by
washing His feet, life after life.
TEXTS 13-14
r-satyovca

2299

saptokao 'ti-bala-vrya-su-tka-gn
pitr ktn kitipa-vrya-parkaya
tn vra-durmada-hanas taras nighya
kran babandha ha yath iavo 'ja-tokn
ya ittha vrya-ulk m
dsbhi catur-angim
pathi nirjitya rjanyn
ninye tad-dsyam astu me
r-saty uvcar Saty said; saptaseven; ukaabulls; atigreat;
balawhose strength; vryaand vitality; suvery; tkasharp;
gnwhose horns; pitrby my father; ktnmade; kitipaof the
kings; vryathe prowess; parkayafor testing; tnthem (the
bulls); vraof heroes; durmadathe false pride; hanawho destroyed;
tarasquickly; nighyasubduing; kranplaying; babandha haHe
tied up; yathas; iavachildren; ajaof goats; toknthe infants;
yawho; itthamin this manner; vryaheroism; ulkmwhose
price; mmme; dsbhiwith maidservants; catu-agimprotected
by an army of four divisions (chariots, horses, elephants and infantry);
pathialong the road; nirjityadefeating; rjanynthe kings; ninye
He took me away; tatto Him; dsyamservitude; astumay there be;
memy.
r Saty said: My father arranged for seven extremely powerful and
vigorous bulls with deadly sharp horns to test the prowess of the kings
who desired my hand in marriage. Although these bulls destroyed the
false pride of many heroes, Lord Ka subdued them effortlessly, tying
them up in the same way that children playfully tie up a goat's kids. He
thus purchased me with His valor. Then He took me away with my
maidservants and a full army of four divisions, defeating all the kings
who opposed Him along the road. May I be granted the privilege of
serving that Lord.
TEXTS 15-16
r-bhadrovca
pit me mtuleyya
svayam hya dattavn

2300

ke kya tac-cittm
akauhiy sakh-janai
asya me pda-sasparo
bhavej janmani janmani
karmabhir bhrmyamy
yena tac chreya tmana
r-bhadr uvcar Bhadr said; pitfather; memy; mtuleyyato
my maternal cousin; svayamof his own accord; hyainviting;
dattavngave; keO K (Draupad); kyato Lord Ka;
tatabsorbed in whom; cittmwhose heart; akauhiywith an
akauhi military guard; sakh-janaiand with my female companions;
asyaHis; mefor me; pdaof the feet; sasparathe touch;
bhavetmay it be; janmani janmaniin one life after another;
karmabhidue
to
the
reactions
of
material
activities;
bhrmyamywho will be wandering; yenaby which; tatthat;
reyaultimate perfection; tmanaof myself.
r Bhadr said: My dear Draupad, of his own free will my father
invited his nephew Ka, to whom I had already dedicated my heart,
and offered me to Him as His bride. My father presented me to the Lord
with an akauhii military guard and a retinue of my female
companions. My ultimate perfection is this: to always be allowed to
touch Lord Ka's lotus feet as I wander from life to life, bound by my
karma.
With the word tmana, Queen Bhadr speaks not only for herself but for
all living entities as well. The soul's perfection (reya tmana) is
devotional service to Lord Ka, both in this world and beyond, in
liberation.
rla Jva Gosvm comments that although in civilized society it is
normally considered disrespectful to publicly speak the name of one's
guru or husband, Lord Ka's name is unique: the mere utterance of the
name Ka is commendable as the highest expression of reverence for
God. As the vetvatara Upaniad (4.19) states, yasya nma mahad yaa:
"The holy name of the Lord is supremely glorious."
TEXT 17

2301

r-lakmaovca
mampi rjy acyuta-janma-karma
rutv muhur nrada-gtam sa ha
citta mukunde kila padma-hastay
vta su-sammya vihya loka-pn
r-lakma uvcar Lakma said; mamamy; apialso; rjiO
Queen; acyutaof Lord Ka; janmaabout the births; karmaand
activities; rutvhearing; muhurepeatedly; nradaby Nrada Muni;
gtamchanted; sa habecame; cittammy heart; mukunde(fixed)
upon Mukunda; kilaindeed; padma-hastayby the supreme goddess
of fortune, who holds a lotus in her hand; vtachosen; sucarefully;
sammyaconsidering; vihyarejecting; lokaof planets; pnthe
rulers.
r Lakma said: O Queen, I repeatedly heard Nrada Muni glorify
the appearances and activities of Acyuta, and thus my heart also became
attached to that Lord, Mukunda. Indeed, even Goddess Padmahast
chose Him as her husband after careful consideration, rejecting the
great demigods who rule various planets.
TEXT 18
jtv mama mata sdhvi
pit duhit-vatsala
bhatsena iti khytas
tatropyam ackarat
jtvknowing; mamamy; matammentality; sdhviO saintly lady;
pitmy father; duhitto his daughter; vatsalaaffectionate;
bhatsena iti khytaknown as Bhatsena; tatratoward this end;
upyama means; ackaratarranged.
My father, Bhatsena, was by nature compassionate to his daughter, and
knowing how I felt, O saintly lady, he arranged to fulfill my desire.
TEXT 19
yath svaya-vare rji
matsya prthepsay kta

2302

aya tu bahir cchanno

dyate sa jale param
yathjust as; svayam-varein (your) svaya-vara ceremony; rjiO
Queen; matsyaa fish; prthaArjuna; psaywith the desire of
obtaining; ktamade (into a target); ayamthis (fish); tuhowever;
bahioutwardly; cchannacovered; dyatewas seen; sait;
jalein water; paramonly.
Just as a fish was used as a target in your svaya-vara ceremony, O
Queen, to assure that you would obtain Arjuna as your husband, so a
fish was also used in my ceremony. In my case, however, it was
concealed on all sides, and only its reflection could be seen in a pot of
water below.
Arjuna is famous as the most expert bowman. Why, then, could he not hit
the fish target at rmat Lakma's svaya-vara ceremony just as he had
done once before to win Draupad? rla rdhara Svm explains: The
target at Draupad's svaya-vara had been covered only partially, so that a
marksman could see it if he looked straight up the pillar on which it was
placed. To shoot Lakma's target, however, it was necessary to aim by
looking up and down at the same time, an impossible feat for any mortal.
Therefore only Ka could strike the target.
TEXT 20
rutvaitat sarvato bh-p
yayur mat-pitu puram
sarvstra-astra-tattva-j
sopdhyy sahasraa
rutvhearing; etatof this; sarvatafrom everywhere; bh-p
kings; yayucame; matmy; pituof the father; puramto the city;
sarvaall; astraconcerning weapons shot as arrows; astraand other
weapons; tattvaof the science; jexpert knowers; saalong with;
updhyytheir teachers; sahasraaby the thousands.
Hearing of this, thousands of kings expert in shooting arrows and in
wielding other weapons converged from all directions on my father's
city, accompanied by their military teachers.

2303

TEXT 21
pitr sampjit sarve
yath-vrya yath-vaya
dadu sa-ara cpa
veddhu paradi mad-dhiya
pitrby my father; sampjitfully honored; sarveall of them;
yathaccording to; vryamstrength; yathaccording to; vayaage;
daduthey took up; sawith; aramarrows; cpamthe bow;
veddhumto pierce (the target); paradiin the assembly; mat(fixed)
upon me; dhiyawhose minds.
My father properly honored each king according to his strength and
seniority. Then those whose minds were fixed on me took up the bow
and arrow and one by one tried to pierce the target in the midst of the
assembly.
According to the cryas, only those kings who were extremely intent on
winning the hand of the princess even dared try to shoot the target.
TEXT 22
dya vyasjan kecit
sajya kartum anvar
-koha jy samutkya
petur eke 'munhat
dyaafter picking up; vyasjanlet go; kecitsome of them; sajyam
strung; kartumto make it; anvarunable; -kohamup to the tip
(of the bow); jymthe bowstring; samutkyahaving pulled; petu
fell down; ekesome; amunby it (the bow); hathit.
Some of them picked up the bow but could not string it, and so they
threw it aside in frustration. Some managed to pull the bowstring
toward the tip of the bow, only to have the bow spring back and knock
them to the ground.
TEXT 23
sajya ktvpare vr
mgadhmbaha-cedip

2304

bhmo duryodhana karo

nvidas tad-avasthitim
sajyamstrung; ktvmaking (the bow); apareother; vrheroes;
mgadhathe King of Magadha (Jarsandha); ambahathe King of
Ambaha; cedi-pthe ruler of Cedi (iupla); bhma duryodhana
karaBhma, Duryodhana and Kara; na avidanthey could not find;
tadof it (the target); avasthitimthe location.
A few heroesnamely Jarsandha, iupla, Bhma, Duryodhana, Kara
and the King of Ambahasucceeded in stringing the bow, but none of
them could find the target.
These kings were very strong physically, but they were not skillful
enough to find the target.
TEXT 24
matsybhsa jale vkya
jtv ca tad-avasthitim
prtho yatto 'sjad ba
ncchinat paspe param
matsyaof the fish; bhsamthe reflection; jalein the water; vkya
looking at; jtvknowing; caand; tatits; avasthitimlocation;
prthaArjuna; yattataking careful aim; asjatshot; bamthe
arrow; na acchinathe did not pierce it; paspehe touched it; param
only.
Then Arjuna looked at the reflection of the fish in the water and
determined its position. When he carefully shot his arrow at it,
however, he did not pierce the target but merely grazed it.
According to the explanation of rla rdhara Svm, Arjuna was more
expert a marksman than the other kings, but his physical strength was not
adequate to the task of shooting it with perfect accuracy.
TEXTS 25-26
rjanyeu nivtteu
bhagna-mneu mniu
bhagavn dhanur dya

2305

sajya ktvtha llay

tasmin sandhya viikha
matsya vkya sakj jale
chittveuptayat ta
srye cbhijiti sthite
rjanyeuwhen the kings; nivtteuhad given up; bhagnadefeated;
mneuwhose pride; mniuproud; bhagavnthe Supreme Lord;
dhanuthe bow; dyataking up; sajyam ktvstringing it; atha
then; llayas play; tasminonto it; sandhyafixing; viikhamthe
arrow; matsyamthe fish; vkyalooking at; saktonly once; jalein
the water; chittvpiercing; iuwith the arrow; aptayatHe made
fall; tamit; sryewhen the sun; caand; abhijitein the constellation
Abhijit; sthitesituated.
After all the arrogant kings had given up, their pride broken, the
Supreme Personality of Godhead picked up the bow, easily strung it
and then fixed His arrow upon it. As the sun stood in the constellation
Abhijit, He looked at the fish in the water only once and then pierced it
with the arrow, knocking it to the ground.
Each day the sun passes once through the lunar constellation Abhijit,
marking the period most auspicious for victory. As pointed out by rla
Vivantha Cakravart, on this particular day the muhrta of Abhijit
coincided with high noon, further emphasizing Lord Ka's greatness by
making the target all the more difficult to see.
TEXT 27
divi dundubhayo nedur
jaya-abda-yut bhuvi
dev ca kusumsrn
mumucur hara-vihval
diviin the sky; dundubhayakettledrums; neduresounded; jaya
"victory"; abdathe sound; yuttogether with; bhuvion the earth;
devdemigods; caand; kusumaof flowers; srntorrents;
mumucureleased; harawith joy; vihvaloverwhelmed.
Kettledrums resounded in the sky, and on the earth people shouted

2306

"Jaya! Jaya!" Overjoyed, demigods showered flowers.

TEXT 28
tad ragam viam aha kala-npurbhy
padbhy praghya kanakoijvala-ratna-mlm
ntne nivya paridhya ca kauikgrye
sa-vra-hsa-vadan kavar-dhta-srak
tatthen; ragamthe arena; viamentered; ahamI; kalagently
sounding; npurbhymhaving ankle bells; padbhymwith feet;
praghyaholding; kanakaof gold; ujjvalabrilliant; ratnawith
jewels; mlma necklace; ntnenew; nivyahaving tied with a belt;
paridhyawearing; caand; kauikaa pair of silk garments; agrye
excellent; sa-vrashy; hsawith a smile; vadanmy face; kavar
on the locks of my hair; dhtacarrying; sraka wreath of flowers.
Just then I walked onto the ceremonial ground, the ankle bells on my
feet gently tinkling. I was wearing new garments of the finest silk, tied
with a belt, and I carried a brilliant necklace fashioned of gold and
jewels. There was a shy smile on my face and a wreath of flowers in my
hair.
rla rdhara Svm states that r Lakma was so excited by
remembering how she obtained the Supreme Lord that she forgot her
natural shyness and went on to describe her own triumph.
TEXT 29
unnya vaktram uru-kuntala-kuala-tvigaa-sthala iira-hsa-kaka-mokai
rjo nirkya parita anakair murrer
ase 'nurakta-hday nidadhe sva-mlm
unnyalifting; vaktrammy face; uruabundant; kuntalawith locks
of hair; kualaof earrings; tviand with the effulgence; gaasthalamwhose cheeks; iiracooling; hsawith a smile; kaa-aka
of sidelong glances; mokaiand with the casting; rjathe kings;
nirkyalooking at; paritaall around; anakaislowly; murreof
Ka; aseupon the shoulder; anuraktaattracted; hdaywhose
heart; nidadheI placed; svamy; mlmnecklace.

2307

I lifted my face, which was encircled by my abundant locks and

effulgent from the glow of my earrings reflected from my cheeks.
Smiling coolly, I glanced about. Then, looking around at all the kings, I
slowly placed the necklace on the shoulder of Murri, who had
captured my heart.
TEXT 30
tvan mdaga-paah
akha-bhery-nakdaya
ninedur naa-nartakyo
nantur gyak jagu
tvatjust then; mdaga-paahmdaga and paaha drums; akha
conchshells; bherkettledrums; nakalarge military drums; daya
and so on; nineduresounded; naamale dancers; nartakyaand
female dancers; nantudanced; gyaksingers; jagusang.
Just then there were loud sounds of conchshells and mdaga, paaha,
bher and naka drums, as well as other instruments. Men and women
began to dance, and singers began to sing.
TEXT 31
eva vte bhagavati
mayee npa-ythap
na sehire yjaseni
spardhanto hc-chaytur
evamthus; vtebeing chosen; bhagavatithe Personality of Godhead;
mayby me; ethe Lord; npaof kings; ytha-pthe leaders; na
sehirecould not tolerate it; yjaseniO Draupad; spardhanta
becoming quarrelsome; ht-ayaby lust; turdistressed.
The leading kings there could not tolerate my having chosen the
Supreme Personality of Godhead, O Draupad. Burning with lust, they
became quarrelsome.
rla rdhara Svm comments that the contamination of lust led the
kings to quarrel foolishly with the Lord even after seeing His supreme

2308

power.
TEXT 32
m tvad ratham ropya
haya-ratna-catuayam
rgam udyamya sannaddhas
tasthv jau catur-bhuja
mmme; tvatat that point; rathamon the chariot; ropyalifting;
hayaof horses; ratnagems; catuayamhaving four; rgamHis
bow, named rga; udyamyareadying; sannaddhaputting on His
armor; tasthauHe stood; jauon the battleground; catufour;
bhujawith arms.
The Lord then placed me on His chariot, drawn by four most excellent
horses. Donning His armor and readying His bow rga, He stood on
the chariot, and there on the battleground He manifested His four arms.
With two of His four arms, according to rla Vivantha Cakravart, Lord
Ka embraced His bride, and with the other two He held His bow and
arrows.
TEXT 33
druka codaym sa
kcanopaskara ratham
miat bh-bhuj rji
mg mga-r iva
drukaDruka (Lord Ka's chariot driver); codaym sadrove;
kcanagolden; upaskaramwhose trimmings; rathamthe chariot;
miatmas they watched; bh-bhujmthe kings; rjiO Queen;
mgmanimals; mga-rthe king of animals, the lion; ivaas if.
Druka drove the Lord's gold-trimmed chariot as the kings looked on, O
Queen, like small animals helplessly watching a lion.
TEXT 34
te 'nvasajjanta rjany
nieddhu pathi kecana

2309

sayatt uddhtev-s
grma-sih yath harim
tethey; anvasajjantafollowed from behind; rjanythe kings;
nieddhumto check Him; pathion the path; kecanasome of them;
sayattready; uddhtaraised; iu-swhose bows; grmasih"lions of the village" (dogs); yathas; harima lion.
The kings pursued the Lord like village dogs chasing a lion. Some
kings, raising their bows, stationed themselves on the road to stop Him
as He passed by.
TEXT 35
te rga-cyuta-baughai
ktta-bhv-aghri-kandhar
nipetu pradhane kecid
eke santyajya dudruvu
tethey; rgafrom Lord Ka's bow; cyutashot; baof arrows;
oghaiby the floods; kttasevered; bhuwhose arms; aghrilegs;
kandharand necks; nipetufell; pradhaneon the battlefield;
kecitsome; ekesome; santyajyagiving up; dudruvufled.
These warriors were deluged by arrows shot from the Lord's bow,
rga. Some of the kings fell on the battlefield with severed arms, legs
and necks; the rest gave up the fight and fled.
TEXT 36
tata pur yadu-patir aty-alakt
ravi-cchada-dhvaja-paa-citra-toram
kuasthal divi bhuvi cbhisastut
samviat tarair iva sva-ketanam
tatathen; purmHis city; yadu-patithe Lord of the Yadus; ati
profusely; alaktmdecorated; ravithe sun; chadablocking;
dhvajaupon flagpoles; paawith banners; citrawonderful;
toramand with archways; kuasthalmDvrak; diviin heaven;
bhuvion the earth; caand; abhisastutmglorified; samviatHe

2310

entered; taraithe sun; ivaas if; svahis own; ketanamabode.

The Lord of the Yadus then entered His capital city, Kuasthal
[Dvrak], which is glorified in heaven and on earth. The city was
elaborately decorated with flagpoles carrying banners that blocked the
sun, and also with splendid archways. As Lord Ka entered, He
appeared like the sun-god entering his abode.
The abode of the sun is in the western mountains, where he sets each
evening.
TEXT 37
pit me pjaym sa
suht-sambandhi-bndhavn
mahrha-vso-'lakrai
ayysana-paricchadai
pitfather; memy; pjaym saworshiped; suhthis friends;
sambandhiimmediate relations; bndhavnand other family members;
mahvery; arhavaluable; vsawith clothing; alakraiand
jewelry; ayywith beds; sanathrones; paricchadaiand other
furniture.
My father honored his friends, family and in-laws with priceless
clothing and jewelry and with royal beds, thrones and other
furnishings.
TEXT 38
dsbhi sarva-sampadbhir
bhaebha-ratha-vjibhi
yudhni mahrhi
dadau prasya bhaktita
dsbhialong with maidservants; sarvaall; sampadbhiendowed
with riches; bhaawith infantry soldiers; ibhasoldiers riding
elephants; rathasoldiers riding chariots; vjibhiand soldiers riding
horses; yudhniweapons; mah-arhiextremely valuable; dadau
he gave; prasyato the perfectly complete Lord; bhaktitaout of
devotion.

2311

With devotion he presented the perfectly complete Lord with a number

of maidservants bedecked with precious ornaments. Accompanying
these maidservants were guards walking on foot and others riding
elephants, chariots and horses. He also gave the Lord extremely
valuable weapons.
The Supreme Lord is pra, perfect and complete in Himself. He requires
nothing for His satisfaction. Knowing this, a pure devotee makes offerings
to the Lord only out of love, bhaktita, with no expectation of material
profit. And on His part, the Lord happily accepts even a small gift of
flowers, tulas leaves and water when it has been offered in love.
TEXT 39
tmrmasya tasyem
vaya vai gha-dsik
sarva-saga-nivttyddh
tapas ca babhvima
tma-rmasyaof the self-satisfied; tasyaHim; imthese; vayam
we; vaiindeed; ghain the home; dsikmaidservants; sarvaall;
sagaof material association; nivttyby the cessation; addh
directly; tapasby austerity; caand; babhvimahave become.
Thus, by renouncing all material association and practicing austere
penances, we queens have all become personal maidservants of the selfsatisfied Supreme Lord.
In the opinion of rla Vivantha Cakravart, rmat Lakma became
embarrassed when she realized that she had been talking about herself,
and so she spoke this verse praising her co-wives. In her humility
Lakma claimed that Ka's queens, unlike ordinary wives, could not
bring their husband under control, and thus they could relate to Him only
as servile housekeepers. In fact, however, since the Lord's queens are
direct expansions of His internal pleasure potency (hldin-akti), they
fully controlled Him with their love.
TEXT 40
mahiya cu
bhauma nihatya sa-gaa yudhi tena ruddh

2312

jtvtha na kiti-jaye jita-rja-kany

nirmucya sasti-vimokam anusmarant
pdmbuja pariinya ya pta-kma
mahiya cuthe (other) queens said; bhaumamthe demon Bhauma;
nihatyakilling; saalong with; gaamhis followers; yudhiin battle;
tenaby him (Bhauma); ruddhimprisoned; jtvknowing; atha
then; naus; kiti-jayeduring (Bhauma's) conquest of the earth; jita
defeated; rjaof kings; kanythe daughters; nirmucyareleasing;
sastifrom material existence; vimokam(the source of) liberation;
anusmarantconstantly remembering; pda-ambujamHis lotus feet;
pariinyamarried; yawho; pta-kmaalready fulfilled in all
desires.
Rohi-devi, speaking for the other queens, said: After killing
Bhaumsura and his followers, the Lord found us in the demon's prison
and could understand that we were the daughters of the kings whom
Bhauma had defeated during his conquest of the earth. The Lord set us
free, and because we had been constantly meditating upon His lotus
feet, the source of liberation from material entanglement, He agreed to
marry us, though His every desire is already fulfilled.
Rohi-dev was one of the nine queens questioned by Draupad in Texts
6 and 7, and thus it is assumed that she speaks here, representing the
16,099 other queens. rla Prabhupda confirms this in Ka, the
Supreme Personality of Godhead.
TEXTS 41-42
na vaya sdhvi smrjya
svrjya bhaujyam apy uta
vairjya pramehya ca
nantya v hare padam
kmaymaha etasya
rmat-pda-raja riya
kuca-kukuma-gandhhya
mrdhn vohu gad-bhta
nanot; vayamwe; sdhviO saintly lady (Draupad); smrjyam
rulership over the entire earth; sva-rjyamthe position of Lord Indra,

2313

King of heaven; bhaujyamunlimited powers of enjoyment; api uta

even; vairjyammystic power; pramehyamthe position of Lord
Brahm, creator of the universe; caand; nantyamimmortality; v
or; hareof the Supreme Lord; padamthe abode; kmaymahewe
desire; etasyaHis; r-matdivine; pdaof the feet; rajathe dust;
ryaof the goddess of fortune; kucafrom the breast; kukumaof
the cosmetic powder; gandhaby the fragrance; hyamenriched;
mrdhnon our heads; vohumto carry; gadbhtaof Lord Ka,
the wielder of the club.
O saintly lady, we do not desire dominion over the earth, the
sovereignty of the King of heaven, unlimited facility for enjoyment,
mystic power, the position of Lord Brahm, immortality or even
attainment of the kingdom of God. We simply desire to carry on our
heads the glorious dust of Lord Ka's feet, enriched by the fragrance
of kukuma from His consort's bosom.
The verb rj means "to rule," and from it are derived the words
smrjyam, meaning "rulership over the entire earth," and svrjyam,
meaning "rulership over heaven." Bhaujyam comes from the verb bhuj, "to
enjoy," and thus refers to the capacity of enjoying whatever one desires.
Vir is explained by rla Vivantha Cakravart as representing the
phrase vividha virjate ("one enjoys many kinds of opulence") and
specifically indicating the eight mystic perfections of aim and so on.
An alternative explanation of these terms is given by rla rdhara Svm,
who says that according to the Bahv-ca Brhmaa, these four terms
designate the power of sovereignty over each of the four cardinal
directions: smrjya for the East, bhaujya for the South, svrjya for the
West, and vairjya for the North.
Lord Ka's queens clearly state that they do not desire any of these
powers, or even the position of Brahm, liberation or entrance into the
kingdom of God. They simply want the dust from r Ka's feet, which
Goddess r herself worships. rla Vivantha Cakravart tells us that the
goddess of fortune mentioned here is not Lakm, the consort of
Nryaa. After all, the crya explains, Goddess Lakm could not attain
the direct association of Ka even after performing extended austerities,
as Uddhava states: nya ryo 'ga u nitnta-rate prasda (SB
10.47.60). Rather, the r referred to here is the supreme goddess of
fortune identified by the Bhad-gautamya-tantra:

2314

dev ka-may prokt

rdhik para-devat
sarva-lakm-may sarva
knti sammohin par
"The transcendental goddess rmat Rdhr is the direct counterpart
of Lord r Ka. She is the central figure for all the goddesses of fortune.
She possesses all the attractiveness to attract the all-attractive Personality
of Godhead. She is the primeval internal potency of the Lord."
TEXT 43
vraja-striyo yad vchanti
pulindyas ta-vrudha
gva crayato gop
pada-spara mahtmana
vrajaof Vraja; striyathe women; yatas; vchantithey desire;
pulindyathe women of the aborigine Pulinda tribe in Vraja; tafrom
the grass; vrudhaand plants; gvathe cows; crayatawho is
grazing; gopthe cowherd boys; pdaof the feet; sparamthe
touch; mah-tmanaof the Supreme Soul.
We desire the same contact with the Supreme Lord's feet that the young
women of Vraja, the cowherd boys and even the aborigine Pulinda
women desirethe touch of the dust He leaves on the plants and grass
as He tends His cows.
rla Vivantha Cakravart reminds us of the jealous rivalry that always
existed between the queens of Dvrak and the gops of Vraja. The gops
considered the sophisticated women of Dvrak the most serious threat to
their hold on r Ka, confessing their anxiety to Uddhava: kasmt ka
ihyti prpta-rjyo hathita/ narendra-kany udvhya.
"Why should Ka come back here after winning a kingdom, killing His
enemies and marrying the daughters of kings?" (SB 10.47.45)
Rukmi and her seven chief co-wives considered themselves so fortunate
in their relationship with Ka as He appeared in Dvrak that they did
not especially desire to see Him as He is in Vndvana. But the sixteen
thousand lesser queens, after hearing Uddhava describe r Rdh's
superexcellent qualities, became attracted to touch the dust that falls from

2315

Ka's feet onto the grass and plants of Vndvana. rla Vivantha
Cakravart indicates that some commentators give this as the reason why,
after the mauala-ll, these sixteen thousand queens were stolen from
Arjuna on the road by Lord Ka Himself in the disguise of sixteen
thousand cowherds, who then took them away to Gokula.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-third Chapter,
of the rmad-Bhgavatam, entitled "Draupad Meets the Queens of
Ka."

2316

84. The Sages' Teachings at Kuruketra

This chapter describes the arrival of great sages at Kuruketra to observe

the auspicious occasion of a solar eclipse, the sages' glorification of Lord
Ka, and Vasudeva's enthusiastic performance of sacrifices.
On the occasion of a solar eclipse at Kuruketra, exalted ladies like Kunt,
Draupad and Subhadr got the chance to associate with Lord Ka's
queens. Seeing how much the Lord's consorts loved their husband, the
ladies were struck with wonder. As the women talked among themselves,
and the men did likewise, great sages headed by Nrada and Vysadeva
arrived there, desiring to see Lord Ka. The various kings and other
leading personalities who were sitting at their leisure, including the
Pavas, Ka and Balarma, stood up as soon as they saw the sages.
The leaders all bowed down to the great souls, inquired about their wellbeing and worshiped them by offering them sitting places, water and so
on. Lord Ka then said, "Now our lives are successful, for we have
obtained the goal of life: the audience of great sages and yoga masters,
which even demigods only rarely obtain. The water at a holy place of
pilgrimage and the deity forms of the gods can purify one only after a long
time, but saintly sages purify just by being seen. Those who identify
themselves with their bodies and neglect to honor transcendental sages
like you are no better than asses."
After hearing Lord Ka speak these words in the mood of a mere mortal,
the sages remained silent for some time, bewildered. Then they said,
"How amazing our Lord is! He covers His true identity with humanlike
activities and pretends to be subject to superior control. Surely He has
spoken in this way only to enlighten the general populace. Such behavior
of His is indeed inconceivable." The sages continued to glorify the Lord as
the Supreme Personality of Godhead, the Supersoul, and the friend and
worshiper of the brhmaas.
After the sages had praised Him, Lord Ka offered them His obeisances,
and they begged His permission to return to their hermitages. But just
then Vasudeva came forward, bowed to the sages and asked, "What
activities can one perform to be freed from the bondage of fruitive work?"

2317

The sages replied, "By worshiping the Supreme Lord, Hari, through the
performance of Vedic sacrifices, you will become free from the bondage of
fruitive work." Vasudeva then requested the sages to act as his priests, and
he arranged for Vedic sacrifices to be performed with superexcellent
paraphernalia. Afterward, Vasudeva presented the priests with valuable
gifts of cows and jewelry, and also with marriageable brhmaa girls. He
then performed the ritual bath marking the end of the sacrifice and fed
everyone sumptuously, even the village dogs. Next he gave ample gifts to
his relatives, the various kings and others, who all took r Ka's leave
and returned to their own homes.
Unable to depart because of his intense affection for his relatives, Nanda
Mahrja remained at Kuruketra for three months, served with reverence
by the Ydavas. On one occasion, Vasudeva began to describe the deep
friendship Nanda had shown him, shedding tears openly. At the end of
three months, Nanda left for Mathur with the fond farewells of all the
Ydavas. When the Ydavas finally saw that the rainy season was about to
begin, they returned to Dvrak, where they related all that had happened
at Kuruketra to the residents of their capital.
TEXT 1
r-uka uvca
rutv pth subala-putry atha yjasen
mdhavy atha kitipa-patnya uta sva-gopya
ke 'khiltmani harau praaynubandha
sarv visismyur alam aru-kalkulkya
r-uka uvcaukadeva Gosvm said; rutvhearing; pthKunt;
subala-putrGndhr, the daughter of King Subala; athaand;
yjasenDraupad; mdhavSubhadr; athaand; kiti-paof the
kings; patnyathe wives; utaalso; sva(Lord Ka's) own; gopya
gops; keto Ka; akhilaof all; tmanithe Soul; harauthe
Supreme Lord Hari; praayaloving; anubandhamattachment; sarv
all of them; visismyubecame amazed; alamgreatly; aru-kalawith
tears; kulafilling; akyawhose eyes.
ukadeva Gosvm said: Pth, Gndhr, Draupad, Subhadr, the
wives of other kings and the Lord's cowherd girfriends were all amazed
to hear of the queens' deep love for Lord Ka, the Supreme
Personality of Godhead and Soul of all beings, and their eyes filled with

2318

tears.
Draupad is the chief hearer in this assembly of exalted women, since, as
explained by rla rdhara Svm, she had asked the question that Lord
Ka's queens answered by relating their respective stories. Since
Gndhr and the other ladies named here were not even mentioned in
the previous chapter as having been present, crya rdhara concludes
that they must have heard the queens' narrations only secondhand.
Indeed, Draupad would never have spoken so freely in the presence of
Pth and Gndhr, her elders, or before the gops, whose attitude toward
the queens of Dvrak was not particularly sympathetic. Even though the
gops joined in shedding tears, it was more because of their being
reminded of r Ka's pastimes than because of any loving affinity
between them and the queens.
We should remember, of course, that there is always perfect harmony on
the spiritual platform. Apparent conflict between pure devotees is nothing
like mundane envy and strife. The jealousy of the gops was more show
than substance, being exhibited by them as an ecstatic symptom of their
overflowing love for Ka. rla rdhara Svmipda further analyzes the
phrase sva-gopya as implying that these gops were the queens' svasvarpa, the original prototypes of whom the queens were specific
expansions.
TEXTS 2-5
iti sambhamsu
strbhi stru nbhir nu
yayur munayas tatra
ka-rma-didkay
dvaipyano nrada ca
cyavano devalo 'sita
vivmitra atnando
bharadvjo 'tha gautama
rma sa-iyo bhagavn
vasiho glavo bhgu
pulastya kayapo 'tri ca
mrkaeyo bhaspati
dvitas trita caikata ca

2319

brahma-putrs tathgir
agastyo yjavalkya ca
vmadevdayo 'pare
itithus; sambhamsuas they were conversing; strbhiwith
women; struwomen; nbhiwith men; numen; yayuarrived;
munayagreat sages; tatraat that place; ka-rmaLord Ka and
Lord Balarma; didkaywith the desire to see; dvaipyana
Dvaipyana Vedavysa; nradaNrada; caand; cyavana devala
asitaCyavana, Devala and Asita; vivmitra atnandaVivmitra
and atnanda; bharadvja atha gautamaBharadvja and Gautama;
rmaParaurma; sawith; iyahis disciples; bhagavnthe
incarnation of the Supreme Lord; vasiha glava bhguVasiha,
Glava and Bhgu; pulastya kayapa atri caPulastya, Kayapa and
Atri; mrkaeya bhaspatiMrkaeya and Bhaspati; dvita trita ca
ekata caDvita, Trita and Ekata; brahma-putrsons of Lord Brahm
(Sanaka, Sanat, Sananda and Santana); tathand also; agirAgir;
agastya yjavalkya caAgastya and Yjavalkya; vmadeva-daya
led by Vmadeva; apareothers.
As the women thus talked among themselves and the men among
themselves, a number of great sages arrived there, all of them eager to
see Lord Ka and Lord Balarma. They included Dvaipyana, Nrada,
Cyavana, Devala and Asita, Vivmitra, atnanda, Bharadvja and
Gautama, Lord Paraurma and his disciples, Vasiha, Glava, Bhgu,
Pulastya and Kayapa, Atri, Mrkaeya and Bhaspati, Dvita, Trita,
Ekata and the four Kumras, and Agir, Agastya, Yjavalkya and
Vmadeva.
TEXT 6
tn dv sahasotthya
prg sn npdaya
pav ka-rmau ca
praemur viva-vanditn
tnthem; dvseeing; sahasimmediately; utthyastanding up;
prkuntil now; snseated; npa-dayathe kings and others;
pavthe Pavas; ka-rmauKa and Balarma; caalso;

2320

praemubowed down; vivaby the whole universe; vanditnto

them who are honored.
As soon as they saw the sages approaching, the kings and other
gentlemen who had been seated immediately stood up, including the
Pava brothers and Ka and Balarma. They all then bowed down
to the sages, who are honored throughout the universe.
TEXT 7
tn narcur yath sarve
saha-rmo 'cyuto 'rcayat
svgatsana-pdyrghyamlya-dhpnulepanai
tnthem; narcuthey worshiped; yathproperly; sarveall of
them; saha-rmaincluding Lord Balarma; acyutaand Lord Ka;
arcayatworshiped them; sv-gatawith greetings; sanasitting
places; pdyawater to wash the feet; arghyawater to drink; mlya
flower garlands; dhpaincense; anulepanaiand sandalwood paste.
Lord Ka, Lord Balarma and the other kings and leaders properly
worshiped the sages by offering them words of greeting, sitting places,
water for washing their feet, drinking water, flower garlands, incense
and sandalwood paste.
TEXT 8
uvca sukham snn
bhagavn dharma-gup-tanu
sadasas tasya mahato
yata-vco 'nuvata
uvcasaid; sukhamcomfortably; snnto them who were seated;
bhagavnthe Supreme Lord; dharmaof religion; gupthe means of
protection; tanuwhose body; sadasain the assembly; tasyathat;
mahatato the great souls; yatasubdued; vcawhose speech;
anuvataas they listened carefully.
After the sages were comfortably seated, the Supreme Lord Ka,

2321

whose transcendental body protects religious principles, addressed

them in the midst of that great assembly. Everyone listened silently
with rapt attention.
TEXT 9
r-bhagavn uvca
aho vaya janma-bhto
labdha krtsnyena tat-phalam
devnm api duprpa
yad yogevara-daranam
r-bhagavn uvcathe Supreme Lord said; ahoah; vayamwe; janmabhtahaving
taken
birth
successfully;
labdhamobtained;
krtsnyenaaltogether; tatof it (one's birth); phalamthe fruit;
devnmfor demigods; apieven; duprpamrarely obtained; yat
which; yoga-varaof masters of yoga; daranamthe sight.
The Supreme Lord said: Now our lives are indeed successful, for we
have obtained life's ultimate goal: the audience of great yoga masters,
which even demigods only rarely obtain.
Despite the great privileges the demigods enjoy as administrators of the
universe, they rarely see such sages as Nrada and Vysadeva. How much
rarer, then, must it be for earthly kings and mere cowherds to see them.
Here Lord Ka, identifying Himself with all the kings and others who
had assembled at Samanta-pacaka, speaks on their behalf.
TEXT 10
ki svalpa-tapas nm
arcy deva-cakum
darana-sparana-pranaprahva-pdrcandikam
kimwhether; su-alpavery meager; tapasmwhose austerities;
nmfor human beings; arcymin the Deity in the temple; deva
God; cakumwhose perception; daranaseeing; sparanatouching;
pranaasking questions; prahvabowing down; pda-arcana
worshiping the feet; dikamand so on.

2322

How is it that people who are not very austere and who recognize God
only in His Deity form in the temple can now see you, touch you,
inquire from you, bow down to you, worship your feet and serve you in
other ways?
TEXT 11
na hy am-mayni trthni
na dev mc-chil-may
te punanty uru-klena
darand eva sdhava
nanot; hiindeed; apof water; maynicomposed; trthniholy
places; nanot; devdeities; mtof earth; iland stone; may
composed; tethey; punantipurify; uru-klenaafter a long time;
darantby being seen; evaonly; sdhavasaints.
Mere bodies of water are not the real sacred places of pilgrimage, nor
are mere images of earth and stone the true worshipable deities. These
purify one only after a long time, but saintly sages purify one
immediately upon being seen.
Because the Personality of Godhead is absolutethe Supreme Spiritany
representation of Him, whether manifested in stone, paint, sound or any
other authorized medium, is nondifferent from His original form in the
topmost spiritual planet, Goloka Vndvana. But ordinary demigods are
not absolute, being infinitesimal spirit souls, and thus representations of
the demigods are not identical with them. Worship of demigods or ritual
bathing in a sanctified place gives only limited benefit to those who lack
transcendental faith in the Supreme Lord.
On the other hand, great Vaiava saints like Vysadeva, Nrada and the
four Kumras are always absorbed in Ka consciousness, and thus they
are veritable moving trthas, places of pilgrimage. Even a moment's
association with them, especially by hearing their glorification of the
Lord, can deliver one from all material entanglement. As King Yudhihira
said to Vidura,
bhavad-vidh bhgavats
ttha-bht svaya vibho
trth-kurvanti trthni

2323

svnta-sthena gadbht
"My Lord, devotees like your good self are verily holy places personified.
Because you carry the Personality of Godhead within your heart, you turn
all places into places of pilgrimage." (SB 1.13.10)
TEXT 12
ngnir na sryo na ca candra-trak
na bhr jala kha vasano 'tha v mana
upsit bheda-kto haranty agha
vipacito ghnanti muhrta-sevay
nanot; agnifire; nanot; sryathe sun; nanot; caand;
candrathe moon; trakand stars; nanot; bhearth; jalam
water; khamether; vasanabreath; athaor; vkspeech; mana
and the mind; upsitworshiped; bhedadifferences (between himself
and other living beings); ktaof one who creates; harantithey take
away; aghamthe sins; vipacitawise men; ghnantidestroy;
muhrtafor a span of minutes; sevayby service.
Neither the demigods controlling fire, the sun, the moon and the stars
nor those in charge of earth, water, ether, air, speech and mind actually
remove the sins of their worshipers, who continue to see in terms of
dualities. But wise sages destroy one's sins when respectfully served for
even a few moments.
An immature devotee of the Supreme Lord may accept only the Deity of
the Lord as divine and see everything else as materialeven the Lord's
confidential servants. Nonetheless, because he recognizes Lord Viu's
supreme position, such a devotee is better situated than materialistic
worshipers of the demigods, and he thus deserves a degree of respect.
Association with advanced sages, either directly or by hearing their
instructions, is recommended in this verse for one who wishes to advance
beyond the lowest stages of devotional life. A neophyte devotee may be
free from the more obvious sins of violence against innocent creatures and
against his own body and mind, but until he becomes very advanced on
the devotional path, he must always contend with the subtler
contaminations of false pride, disrespect toward respectable Vaiavas and
lack of compassion for suffering creatures. The best remedy for these

2324

symptoms of immaturity is to hear from and honor pure Vaiavas and to

assist them in working to deliver the fallen, conditioned souls.
TEXT 13
yasytma-buddhi kuape tri-dhtuke
sva-dh kalatrdiu bhauma ijya-dh
yat-trtha-buddhi salile na karhicij
janev abhijeu sa eva go-khara
yasyawhose; tmaas his self; buddhiidea; kuapein a corpselike
body; tri-dhtukemade of three basic elements; sva-as his own; dh
idea; kalatra-diuin wife and so on; bhaumein earth; ijyaas
worshipable; dhidea; yatwhose; trthaas a place of pilgrimage;
buddhiidea; salilein water; na karhicitnever; janeuin men;
abhijeuwise; sahe; evaindeed; gaa cow; kharaor an ass.
One who identifies his self as the inert body composed of mucus, bile
and air, who assumes his wife and family are permanently his own, who
thinks an earthen image or the land of his birth is worshipable, or who
sees a place of pilgrimage as merely the water there, but who never
identifies himself with, feels kinship with, worships or even visits those
who are wise in spiritual truthsuch a person is no better than a cow
or an ass.
True intelligence is shown by one's freedom from false identification of
the self. As stated in the Bhaspati-sahit,
ajta-bhagavad-dharm
mantra-vijna-savida
nars te go-khara jey
api bh-pla-vandit
"Men who do not know the principles of devotional service to the
Supreme Lord should be known as cows and asses, even if they are expert
in technically analyzing Vedic mantras and are adored by world leaders."
An imperfect Vaiava advancing toward the second-class platform
identifies himself with the sages who have established the true spiritual
path, even while he still may have some inferior material attachments to
body, family and so on. Such a devotee of the Lord is not a foolish cow or

2325

stubborn ass like the majority of materialists. But most excellent is the
Vaiava who has gained the special mercy of the Lord and broken free
from the bondage of illusory attachments altogether.
According to rla Vivantha Cakravart, the words bhauma ijya-dh,
"who thinks an image made of earth is worshipable," refer not to the
Deity form of the Supreme Lord in His temple but to deities of demigods,
and the words yat-trtha-buddhi salile, "who sees a place of pilgrimage as
merely the water there," refer not to sacred rivers like the Ganges or
Yamun but to lesser rivers.
TEXT 14
r-uka uvca
niamyettha bhagavata
kasykutha-medhasa
vaco duranvaya viprs
tm san bhramad-dhiya
r-uka uvcaukadeva Gosvm said; niamyahearing; ittham
such; bhagavataof the Supreme Lord; kasyaKa; akuha
unrestricted;
medhasawhose
wisdom;
vacathe
words;
duranvayamdifficult to comprehend; viprthe learned brhmaas;
tmsilent; sanwere; bhramatunsteady; dhiyatheir minds.
ukadeva Gosvm said: Hearing such unfathomable words from the
unlimitedly wise Lord Ka, the learned brhmaas remained silent,
their minds bewildered.
TEXT 15
cira vimya munaya
varasyeitavyatm
jana-sagraha ity cu
smayantas ta jagad-gurum
ciramfor some time; vimyathinking; munayathe sages;
varasyaof the supreme controller; itavyatmthe status of being
controlled; jana-sagrahathe enlightenment of the people in general;
itithus (concluding); cuthey said; smayantasmiling; tamto
Him; jagatof the universe; gurumthe spiritual master.

2326

For some time the sages pondered the Supreme Lord's behavior, which
resembled that of a subordinate living being. They concluded that He
was acting this way to instruct the people in general. Thus they smiled
and spoke to Him, the spiritual master of the universe.
rla rdhara Svm explains the word itavyat as referring to one's not
being a controller, or in other words, to being under the law of karma,
obliged to work and experience the results of one's work. While
addressing the sages, Lord Ka accepted the role of a subordinate living
being to emphasize the importance of hearing and serving saintly
Vaiavas. The Personality of Godhead is also the supreme teacher of
spiritual surrender.
TEXT 16
r-munaya cu
yan-myay tattva-vid-uttam vaya
vimohit viva-sjm adhvar
yad itavyyati gha hay
aho vicitram bhagavad-viceitam
r-munaya cuthe great sages said; yatwhose; myayby the
power of illusion; tattvaof the truth; vitknowers; uttambest;
vayamwe; vimohitconfused; vivaof the universe; sjmof
creators; adhvarachief; yatthe fact that; itavyyati(the Supreme
Lord) pretends to be subject to higher control; ghahidden; hay
by His activities; ahoah; vicitramamazing; bhagavatof the Supreme
Lord; viceitamthe activity.
The great sages said: Your power of illusion has totally bewildered us,
the most exalted knowers of the truth and leaders among the universal
creators. Ah, how amazing is the behavior of the Supreme Lord! He
covers Himself with His humanlike activities and pretends to be subject
to superior control.
The sages have characterized the Lord's statements as inscrutable
(duranvayam). How this is so is stated here: His words and activities
bewilder even the most learned when He plays at subordinating Himself
to His own servants.

2327

TEXT 17
anha etad bahudhaika tman
sjaty avaty atti na badhyate yath
bhaumair hi bhmir bahu-nma-rpi
aho vibhmna carita viambanam
anhaexerting no endeavor; etatthis (universe); bahudhmanifold;
ekaalone; tmanby Himself; sjatiHe creates; avatimaintains;
attiannihilates; na badhyateis not bound up; yathas; bhaumaiby
the transformations of earth; hiindeed; bhmiearth; bahumany;
nma-rpihaving names and forms; ahoah; vibhmnaof the
almighty Lord; caritamthe activities; viambanama pretense.
Indeed, the humanlike pastimes of the Almighty are simply a pretense!
Effortlessly, He alone sends forth from His Self this variegated creation,
maintains it and then swallows it up again, all without becoming
entangled, just as the element earth takes on many names and forms in
its various transformations.
The one Supreme expands Himself as many without diminishing His
completeness. He does this effortlessly, without depending on anyone or
anything else. This mystic process of the Lord's self-expansion is
incomprehensible to all but Himself, but the example of the substance
earth and its manifold products bears enough resemblance to provide
some idea. The same example is also presented in an oftencited passage
of the Chndogya Upaniad (6.1), vcrambhaa vikro nmadheya
mttikety eva satyam: "Earth's transformations are merely verbal creations
of the process of naming; the substance earth itself is alone real."
rla rdhara Svm suggests that this verse of rmad-Bhgavatam
answers a possible objection on the part of Lord Ka: "How can I create,
maintain and destroy the universe if I am Vasudeva's son?" The answer is
given by the words aho vibhmna carita viambanam: "You are the
perfectly complete whole, and Your birth and pastimes are only an
imitation of ordinary persons' activities in the material world. You simply
pretend to be under higher control."
TEXT 18
athpi kle sva-janbhiguptaye
bibhari sattva khala-nigrahya ca

2328

sva-llay veda-patha santana

varramtm purua paro bhavn
atha apinonetheless; kleat the correct time; sva-janaof Your
devotees; abhiguptayefor the protection; bibhariYou assume; sattvamthe mode of goodness; khalaof the wicked; nigrahyafor the
punishment; caand; svaYour; llayby the pastimes; veda-patham
the path of the Vedas; santanameternal; vara-ramaof the divine
system of occupational and spiritual divisions of society; tmthe Soul;
puruathe Personality of Godhead; paraSupreme; bhavnYour
good self.
Nonetheless, at suitable times You assume the pure mode of goodness
to protect Your devotees and punish the wicked. Thus You, the Soul of
the varrama social order, the Supreme Personality of Godhead,
maintain the eternal path of the Vedas by enjoying Your pleasure
pastimes.
This verse describes the Lord's enlightening people in general (janasagraha) and His imitation of worldly behavior. Because the Personality
of Godhead remains always perfect, the body He manifests when He
comes to this world is not touched by material goodness; rather, it is a
manifestation of the pure goodness known as viuddha-sattva, the same
spiritual substance that constitutes His original form.
TEXT 19
brahma te hdaya ukla
tapa-svdhyya-sayamai
yatropalabdha sad vyaktam
avyakta ca tata param
brahmathe Vedas; teYour; hdayamheart; uklampure; tapaby
austerities; svdhyyastudy; sayamaiand self-control; yatrain
which; upalabdhamperceived; satpure spiritual existence; vyaktam
the manifest (products of material creation); avyaktamthe unmanifest
(subtle causes of creation), ca-and; tata-to that; paramtranscendental.
The Vedas are Your spotless heart, and through them one can
perceiveby means of austerity, study and self-controlthe manifest,
the unmanifest and the pure existence transcendental to both.

2329

Vyakta, "the manifest," consists of the visible things of this world, and
avyakta consists of the subtle, underlying causes of cosmic creation. The
Vedas point toward the transcendental realm of Brahman, which lies
beyond all material cause and effect.
TEXT 20
tasmd brahma-kula brahman
stra-yones tvam tmana
sabhjayasi sad dhma
tad brahmaygrar bhavn
tasmttherefore; brahmaof brhmaas; kulamto the community;
brahmanO Absolute Truth; strathe revealed scriptures; yone
whose means of realization; tvamYou; tmanaof Yourself;
sabhjayasi-show honor; satperfect; dhmathe abode; tat
consequently; brahmayaof those who respect brahminical culture;
agranthe leader; bhavnYou.
Therefore, O Supreme Brahman, You honor the members of the
brahminical community, for they are the perfect agents by which one
can realize You through the evidence of the Vedas. For that very reason
You are the foremost worshiper of the brhmaas.
TEXT 21
adya no janma-sphalya
vidyys tapaso da
tvay sagamya sad-gaty
yad anta reyas para
adyatoday; naour; janmaof the birth; sphalyamfruition;
vidyyof the education; tapasaof the austerities; daof the
power of sight; tvaywith You; sagamyaobtaining association; sat
of saintly persons; gatywho are the goal; yatbecause; antathe
limit; reyasmof benefits; paraultimate.
Today our birth, education, austerity and vision have all become perfect
because we have been able to associate with You, the goal of all saintly
persons. Indeed, You Yourself are the ultimate, supreme blessing.

2330

The sages here contrast their respect for the Lord with His reciprocal
worship of them. Lord Ka honors brhmaas as a means of instructing
less intelligent men, whereas He is in fact absolutely independent. The
brhmaas who worship Him, on the other hand, benefit themselves more
than they can imagine.
TEXT 22
namas tasmai bhagavate
kykuha-medhase
sva-yogamyaycchannamahimne paramtmane
namaobeisances; tasmaito Him; bhagavatethe Supreme Lord;
kyaKa; akuhaunrestricted; medhasewhose wisdom; sva
His own; yoga-myayby the internal illusory potency; cchanna
covered; mahimnewhose glories; parama-tmanethe Supersoul.
Let us offer obeisances unto that Supreme Personality of Godhead, Lord
Ka, the infinitely intelligent Supersoul, who has disguised His
greatness through His mystic Yogamy.
Apart from any future profit to be obtained from worshiping the Supreme
Lord, it is every person's most essential obligation to bow down to Him as
an acknowledgement of one's dependence and servitude. Lord Ka
recommends,
man-man bhava mad-bhakto
mad-yj m namaskuru
mm evaiyasi yuktvaivam
tmna mat-paryaa
"Engage your mind always in thinking of Me, become My devotee, offer
obeisances to Me and worship Me. Being completely absorbed in Me,
surely you will come to Me." (Bg. 9.34)
TEXT 23
na ya vidanty am bh-p
ekrm ca vaya
my-javanikcchannam

2331

tmna klam varam

nanot; yamwhom; vidantiknow; amthese; bh-pkings;
ekatogether; rmwho enjoy; caand; vayathe Vis;
myof the divine power of illusion; javanikby the curtain;
cchannamcovered; tmnamthe Supreme Soul; klamtime;
varam-the supreme controller.
Neither these kings nor even the Vis, who enjoy Your intimate
association, know You as the Soul of all existence, the force of time and
the supreme controller. For them You are covered by the curtain of
My.
rla Vivantha Cakravart explains that Lord Ka's family, the Vis,
were too familiar with Him to realize that He is the Supersoul residing in
the heart of every created being. And those kings at Kuruketra who were
not devotees of Ka could not recognize Him as time, the annihilator of
everything. Devotees and nondevotees are both covered by My, but in
different ways. For the materialists My is illusion, but for the Vaiavas
she acts as Yogamy, the internal potency who covers their awareness of
the Supreme Lord's majesty and engages them in His eternal pleasure
pastimes.
TEXTS 24-25
yath ayna purua
tmna gua-tattva-dk
nma-mtrendriybhta
na veda rahita param
eva tv nma-mtreu
viayev indriyehay
myay vibhramac-citto
na veda smty-upaplavt
yathas; aynasleeping; puruaa person; tmnamhimself;
guasecondary; tattvaof reality; dkwhose vision; nmawith
names; mtraand forms; indriyathrough his mind; bhtam
manifest; na vedahe does not know; rahitamseparate; paramrather;
evamsimilarly; tvYou; nma-mtreuhaving names and forms;
viayeuin objects of material perception; indriyaof the senses;

2332

hayby the activity; myaybecause of the influence of Your illusory

energy; vibhramatbecoming bewildered; cittawhose consciousness;
na vedaone does not know; smtiof his memory; upaplavtdue to
the disruption.
A sleeping person imagines an alternative reality for himself and, seeing
himself as having various names and forms, forgets his waking identity,
which is distinct from the dream. Similarly, the senses of one whose
consciousness is bewildered by illusion perceive only the names and
forms of material objects. Thus such a person loses his memory and
cannot know You.
Just as a person's dream is a secondary reality created from the stock of
his memories and desires, so this universe exists as the inferior creation of
the Supreme Lord, in no real way separate from Him. And just as the
person who awakens from sleep experiences the higher reality of his
waking life, so the Supreme Lord also has His distinct, higher reality
beyond everything we know of this world. In His own words,
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
na ca mat-sthni bhtni
paya me yogam aivaram
bhta-bhn na ca bhta-stho
mamtm bhta-bhvana
"By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them. And yet everything that is created
does not rest in Me. Behold My mystic opulence! Although I am the
maintainer of all living entities and although I am everything, I am not
part of this cosmic manifestation, for My Self is the very source of
creation." (Bg. 9.4-5)
TEXT 26
tasydya te dadimghrim aghaugha-maratrthspada hdi kta su-vipakva-yogai

2333

utsikta-bhakty-upahataya jva-ko
pur bhavad-gatim athnughna bhaktn
tasyaHis; adyatoday; teYour; dadimawe have seen; aghrim
the feet; aghaof sins; oghafloods; marawhich undo; trthaof the
holy pilgrimage site (the Ganges); spadamthe source; hdiin the
heart; ktamplaced; suwell; vipakvamatured; yogaiby those
whose practice of yoga; utsiktafully developed; bhaktiby devotional
service; upahatadestroyed; ayathe material mentality; jvaof the
individual soul; kowhose external covering; puthey attained;
bhavatYour; gatimdestination; athatherefore; anughaplease
show mercy; bhaktnto Your devotees.
Today we have directly seen Your feet, the source of the holy Ganges,
which washes away volumes of sins. Perfected yogs can at best
meditate upon Your feet within their hearts. But only those who render
You wholehearted devotional service and in this way vanquish the
soul's coveringthe material mindattain You as their final
destination. Therefore kindly show mercy to us, Your devotees.
The holy river Ganges has the power to destroy all sorts of sinful reactions
because she originates at the Lord's lotus feet and thus contains the dust
of His feet. Explaining this verse, rla rdhara Svm says, "If the Lord
might advise the sages that they need not concern themselves with
devotional practices because they are already far advanced in spiritual
knowledge and austerity, they hereby respectfully decline such a
suggestion, pointing out that only those yogs who have destroyed their
material mind and ego by surrendering to Ka in pure devotional
service can attain full perfection. They conclude by praying to the Lord
that He favor them in the most merciful way by making them His
devotees."
TEXT 27
r-uka uvca
ity anujpya drha
dhtarra yudhihiram
rjare svramn gantu
munayo dadhire mana

2334

r-uka uvcaukadeva Gosvm said; itithus speaking; anujpya

taking permission to leave; drhamof Lord Ka, the descendant of
Mahrja Darha; dhtarramof Dhtarra; yudhihiramof
Yudhihira; rjaamong kings; eO sage; svatheir own; ramn
to the hermitages; gantumto going; munayathe sages; dadhire
turned; manatheir minds.
ukadeva Gosvm said: Having thus spoken, O wise king, the sages
then took leave of Lord Drha, Dhtarra and Yudhihira and
prepared to depart for their ramas.
TEXT 28
tad vkya tn upavrajya
vasudevo mah-ya
praamya copasaghya
babheda su-yantrita
tatthis;
vkyaseeing;
tnthem;
upavrajyaapproaching;
vasudevaVasudeva; mahgreat; yawhose fame; praamya
bowing down; caand; upasaghyataking hold of their feet; babha
he said; idamthis; suvery; yantritacarefully composed.
Seeing that they were about to leave, the renowned Vasudeva
approached the sages. After bowing down to them and touching their
feet, he spoke to them with carefully chosen words.
TEXT 29
r-vasudeva uvca
namo va sarva-devebhya
aya rotum arhatha
karma karma-nirhro
yath syn nas tad ucyatm
r-vasudeva uvcar Vasudeva said; namaobeisances; vato you;
sarvaall; devebhya(who comprise) the demigods; ayaO sages;
rotum arhathaplease listen; karmaby material work; karmaof
(previous) work; nirhrathe purging; yathhow; sytthere may
be; nato us; tatthat; ucyatmplease say.

2335

r Vasudeva said: Obeisances to you, the residence of all the demigods.

Please hear me, O sages. Kindly tell us how the reactions of one's work
can be counteracted by further work.
Here Vasudeva addresses the sages as "the residence of all the demigods."
His statement is confirmed in the authoritative ruti-mantras, which
declare, yvatr vai devats t sarv veda-vidi brhmae vasanti:
"Whatever demigods exist, all reside in a brhmaa who knows the Veda."
TEXT 30
r-nrada uvca
nti-citram ida vipr
vasudevo bubhutsay
kam matvrbhaka yan na
pcchati reya tmana
r-nrada uvcar Nrada said; nanot; ativery; citram
wonderful; idamthis; viprO brhmaas; vasudevaVasudeva;
bubhutsaywith the desire of learning; kamLord Ka; matv
thinking; arbhakama boy; yatthe fact that; nafrom us; pcchati
he asks; reyaabout the highest good; tmanafor himself.
r Nrada Muni said: O brhmaas, it is not so amazing that in his
eagerness to know, Vasudeva has asked us about his ultimate benefit,
for he considers Ka a mere boy.
rla Jva Gosvm relates Nrada's thoughts: r Nrada understood how
Vasudeva, in line with his mood of pretending to be an ordinary
householder, asked the sages about karma-yoga, although he had already
attained spiritual goals even great yogs and is cannot achieve. But
Nrada was still concerned that Vasudeva might create an awkward mood
by treating Lord Ka as a mere child in the presence of all the sages.
Nrada and the other sages felt obliged to maintain their attitude of
reverence toward Lord Ka, so how could they ignore Him and presume
to answer Vasudeva themselves? To avoid this embarrassment, Nrada
took this opportunity to remind everyone present of r Ka' s absolute
supremacy.
TEXT 31

2336

sannikaro 'tra martynm

andaraa-kraam
gga hitv yathnymbhas
tatratyo yti uddhaye
sannikaraproximity; atrahere (in this world); martynmfor
mortals; andaraaof disregard; kraama cause; ggam(the
water) of the Ganges; hitvleaving; yathas; anyaother; ambhato
water; tatratyaone who lives near it; ytigoes; uddhayefor
purification.
In this world familiarity breeds contempt. For example, one who lives
on the banks of the Ganges might travel to some other body of water to
be purified.
TEXTS 32-33
yasynubhti klena
layotpatty-dinsya vai
svato 'nyasmc ca guato
na kutacana riyati
ta klea-karma-paripka-gua-pravhair
avyhatnubhavam varam advityam
prdibhi sva-vibhavair upagham anyo
manyeta sryam iva megha-himopargai
yasyawhose; anubhtiawareness; klenacaused by time; layaby
the destruction; utpatticreation; dinand so on; asyaof this
(universe); vaiindeed; svataon its own; anyasmtdue to some
other agency; caor; guatain terms of its qualities; nanot;
kutacanafor any reason; riyatibecomes disrupted; tamHim;
kleaby material distresses; karmamaterial activities; paripkatheir
consequences; guaof the modes of nature; pravhaiand by the
constant flow; avyhataunaffected; anubhavamwhose consciousness;
varamthe supreme controller; advityamwho has no second;
praby the vital air; dibhiand other (elements of the material
body); svaHis own; vibhavaiexpansions; upaghamdisguised;
anyasomeone else; manyetaconsiders; sryam ivalike the sun;
meghaby clouds; himasnow; upargaiand eclipses.

2337

The Supreme Lord's awareness is never disturbed by time, by the

creation and destruction of the universe, by changes in its own
qualities, or by anything else, whether self-caused or external. But
although the consciousness of the Personality of Godhead, who is the
supreme one without a second, is never affected by material distress, by
the reactions of material work or by the constant flow of nature's
modes, ordinary persons nonetheless think that the Lord is covered by
His own creations of pra and other material elements, just as one may
think that the sun is covered by clouds, snow or an eclipse.
Things of this world are inevitably destroyed by one means or another.
Time itself causes the eventual decay of every created beinga fruit, for
instance, which may grow ripe but then must either rot or be eaten. Some
things, like lightning, destroy themselves as soon as they are manifested,
while others are destroyed suddenly by external agents, as a clay pot is by
a hammer. Even in living bodies and other things whose existence
continues for some time, there is a constant flux of various qualities that
are destroyed and replaced by others.
In contrast to all of this, the Supreme Personality of Godhead's awareness
is never disrupted by anything. Only out of ignorance could one imagine
Him to be an ordinary human being subject to material conditions. Mortal
beings are covered by their entanglement in fruitive activities and their
consequent happiness and distress, but the Supreme Lord cannot be
covered by what are in fact His own expansions. Analogously, the
immense sun is the source of the relatively insignificant phenomena of
clouds, snow and eclipses, and so it cannot be covered by them, though
the ordinary observer may think that it is.
TEXT 34
athocur munayo rjann
bhynalsadundabhim
sarve vat rj
tathaivcyuta-rmayo
athathen; cusaid; munayathe sages; rjanO King (Parkit);
bhyaspeaking; naka-dundubhimto Vasudeva; sarvemall;
vatmas they listened; rjmthe kings; tath evaalso; acyutarmayoKa and Balarma.

2338

[ukadeva Gosvm continued:] The sages then spoke again, O King,

addressing Vasudeva while all the kings, along with Lord Acyuta and
Lord Rma, listened.
TEXT 35
karma karma-nirhra
ea sdhu-nirpita
yac chraddhay yajed viu
sarva-yajevara makhai
karmaby activity; karmaof the reactions of past actions; nirhra
the counteraction; eathis; sdhucorrectly; nirpitaascertained;
yatthat; raddhaywith faith; yajetone should worship; vium
Viu; sarvaof all; yajasacrifices; varamthe Lord; makhaiby
Vedic fire rituals.
[The sages said:] It has been definitely concluded that work is
counteracted by further work when one executes Vedic sacrifices as a
means of worshiping Viu, the Lord of all sacrifices, with sincere faith.
TEXT 36
cittasyopaamo 'ya vai
kavibhi stra-cakus
darita su-gamo yogo
dharma ctma-mud-vaha
cittasyaof the mind; upaamathe pacification; ayamthis; vai
indeed; kavibhiby learned scholars; straof scripture; caku
with the eye; daritashown; su-gamaeasily performed; yoga
means of attaining liberation; dharmareligious duty; caand; tma
to the heart; mutpleasure; vahawhich brings.
Learned authorities who see through the eye of scripture have
demonstrated that this is the easiest method of subduing the agitated
mind and attaining liberation, and that it is a sacred duty which brings
joy to the heart.

2339

TEXT 37
aya svasty-ayana panth
dvi-jter gha-medhina
yac chraddhaypta-vittena
uklenejyeta prua
ayamthis; svastiauspiciousness; ayanabringing; panththe path;
dvi-jtefor one who is twice-born (being a member of one of the three
higher social orders); ghaat home; medhinawho performs sacrifices;
yatthat; raddhayselflessly; ptaobtained by just means; vittena
with his possessions; uklenauntainted; jyetaone should worship;
pruathe Personality of Godhead.
This is the most auspicious path for a religious householder of the
twice-born ordersto selflessly worship the Personality of Godhead
with wealth honestly obtained.
Both rdhara Svm and r Jva Gosvm here agree that the ritual karma
of Vedic sacrifices is particularly meant for attached householders. Those
who are already renounced in Ka consciousness, like Vasudeva
himself, need only cultivate their faith in the Lord's devotees, His Deity
form, His name, the remnants of His food and His teachings, as given in
Bhagavad-gt and rmad-Bhgavatam.
TEXT 38
vittaia yaja-dnair
ghair dra-sutaiam
tma-lokaia deva
klena visjed budha
grme tyaktaia sarve
yayur dhrs tapo-vanam
vittafor wealth; eamthe desire; yajaby sacrifices; dnaiand
by charity; ghaiby engagement in household affairs; drafor wife;
sutaand children; eamthe desire; tmafor oneself; lokafor an
exalted planet (in the next life); eamthe desire; devaO saintly
Vasudeva; klenabecause of time; visjetone should renounce;
budhawho is intelligent; grmefor household life; tyaktawho
renounced; eatheir desires; sarveall; yayuthey went; dhr

2340

sober sages; tapaof austerities; vanamto the forest.

An intelligent person should learn to renounce his desire for wealth by
performing sacrifices and acts of charity. He should learn to renounce
his desire for wife and children by experiencing family life. And he
should learn to renounce his desire for promotion to a higher planet in
his next life, O saintly Vasudeva, by studying the effects of time. Selfcontrolled sages who have thus renounced their attachment to
household life go to the forest to perform austerities.
TEXT 39
ais tribhir dvijo jto
devari-pit prabho
yajdhyayana-putrais tny
anistrya tyajan patet
aiwith debts; tribhithree; dvi-jaa member of the twice-born
classes; jtais born; devato the demigods; isages; pitmand
forefathers; prabhoO master (Vasudeva); yajaby sacrifice;
adhyayanastudy of scripture; putraiand (begetting) children; tni
these (debts); anistryanot liquidating; tyajanleaving (his body);
patethe falls down.
Dear Prabhu, a member of the twice-born classes is born with three
kinds of debtsthose owed to the demigods, to the sages and to his
forefathers. If he leaves his body without first liquidating these debts by
performing sacrifice, studying the scriptures and begetting children, he
will fall down into a hellish condition.
Concerning the special obligations of a brhmaa, the ruti states,
jyamno vai brhmaas tribhir av jyate brahmacaryea ibhyo
yajena devebhya prajay pitbhya: "Whenever a brhmaa takes birth,
three debts are born along with him. He can pay his debt to the sages by
celibacy, his debt to the demigods by sacrifice, and his debt to his
forefathers by begetting children."
TEXT 40
tva tv adya mukto dvbhy vai
i-pitror mah-mate

2341

yajair devaram unmucya

niro 'arao bhava
tvamyou; tubut; adyanow; muktafreed; dvbhymfrom two
(of the debts); vaicertainly; ito the sages; pitroand to the
forefathers; mah-mateO generous one; yajaiby Vedic sacrifices;
devato the demigods; amfrom the debt; unmucyarelieving
yourself; nirawithout debt; aaraawithout material shelter;
bhavabecome.
But you, O magnanimous soul, are already free from two of your
debtsthose to the sages and the forefathers. Now absolve yourself of
your debt to the demigods by executing Vedic sacrifices, and in this
way free yourself completely of debt and renounce all material shelter.
TEXT 41
vasudeva bhavn nna
bhakty paramay harim
jagatm vara prrca
sa yad v putrat gata
vasudevaO Vasudeva; bhavnyour good self; nnamdoubtlessly;
bhaktywith devotion; paramaysupreme; harimLord Ka;
jagatmof all the worlds; varamthe supreme controller; prrca
have worshiped thoroughly; saHe; yatinasmuch; vmof both of
you (Vasudeva and Devak); putratmthe role of son; gatahas taken
on.
O Vasudeva, without doubt you must have previously worshiped Lord
Hari, the master of all worlds. Both you and your wife must have
perfectly worshiped Him with supreme devotion, since He has accepted
the role of your son.
rla Vivantha Cakravart paraphrases the sages' mood as follows: "We
have answered you, who questioned us in the manner of ordinary
discourse, in the same ordinary way. In truth, however, since you are the
eternally liberated father of the Supreme Lord, neither worldly customs
nor the injunctions of scripture have any authority over you."
According to rla Vivantha Cakravart, the very name Vasudeva

2342

indicates that Vasudeva manifests brilliantly (dvyati) the superexcellent

wealth (vasu) of pure devotional service. In the Eleventh Canto Nrada
will again meet with Vasudeva and at that time remind him,
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
"O King, one who has given up all material duties and has taken full
shelter of the lotus feet of Mukunda, who offers shelter to all, is not
indebted to the demigods, great sages, ordinary living beings, relatives,
friends, mankind or even his forefathers who have passed away. Since all
such classes of living entities are part and parcel of the Supreme Lord, one
who has surrendered to the Lord's service has no need to serve such
persons separately." (SB 11.5.41)
TEXT 42
r-uka uvca
iti tad-vacana rutv
vasudevo mah-man
tn n tvijo vavre
mrdhnnamya prasdya ca
r-uka uvcaukadeva Gosvm said; itithus spoken; tattheir;
vacanamwords; rutvhaving heard; vasudevaVasudeva; mahmangenerous; tnthem; nthe sages; tvijaas priests; vavre
chose; mrdhnwith his head; namyabowing down; prasdya
gratifying them; caalso.
ukadeva Gosvm said: After hearing these statements of the sages,
generous Vasudeva bowed his head to the ground and, praising them,
requested them to become his priests.
TEXT 43
ta enam ayo rjan
vt dharmea dhrmikam
tasminn ayjayan ketre

2343

makhair uttama-kalpakai
tethey; enamhim; ayathe sages; rjanO King (Parkit);
vtchosen;
dharmeaaccording
to
religious
principles;
dhrmikamwho was religious; tasminin that; ayjayanthey engaged
in executing sacrifices; ketreholy field (of Kuruketra); makhaiwith
fire rituals; uttamasuperexcellent; kalpakaiwhose arrangements.
Thus requested by him, O King, the sages engaged the pious Vasudeva
in performing fire sacrifices at that holy place of Kuruketra according
to strict religious principles and with most excellent ritual
arrangements.
TEXTS 44-45
tad-dky pravtty
vaya pukara-sraja
snt su-vsaso rjan
rjna suhv-alakt
tan-mahiya ca mudit
nika-kahya su-vsasa
dk-lm upjagmur
lipt vastu-paya
tatof him (Vasudeva); dkymthe initiation for the sacrifice;
pravttymwhen it was about to begin; vayathe Vis;
pukaraof lotuses; srajawearing garlands; sntbathed;
suvsasawell dressed; rjanO King; rjna(other) kings; suhu
elaborately; alaktornamented; tattheir; mahiyaqueens; ca
and; muditjoyful; nikajeweled lockets; kahyaon whose necks;
su-vsasawell dressed; dkof initiation; lmthe pavilion;
upjagmuthey approached; liptanointed; vastuwith auspicious
items; payain whose hands.
When Mahrja Vasudeva was about to be initiated for the sacrifice, O
King, the Vis came to the initiation pavilion after bathing and
putting on fine clothes and garlands of lotuses. The other kings also
came, elaborately ornamented, as well as all their joyful queens, who
wore jeweled lockets around their necks and were also clad in fine

2344

garments. The royal wives were anointed with sandalwood paste and
carried auspicious items for the worship.
TEXT 46
nedur mdaga-paahaakha-bhery-nakdaya
nantur naa-nartakyas
tuuvu sta-mgadh
jagu su-kahyo gandharvya
sagta saha-bhartk
nedusounded; mdaga-paahamdaga and paaha drums; akha
conchshells; bher-nakabher and naka drums; dayaand other
instruments; nantudanced; naa-nartakyamale and female dancers;
tuuvurecited praise; sta-mgadhsta and mgadha bards;
jagusang;
su-kahyasweet-voiced;
gandharvyafemale
Gandharvas; sagtamsongs; sahaalong with; bhartktheir
husbands.
Mdagas, paahas, conchshells, bhers, nakas and other instruments
resounded, male and female dancers danced, and stas and mgadhas
recited glorifications. Sweet-voiced Gandharvs sang, accompanied by
their husbands.
TEXT 47
tam abhyaican vidhi-vad
aktam abhyaktam tvija
patnbhir a-daabhi
soma-rjam ivoubhi
tamhim; abhyaicanthey sprinkled with sacred water; vidhivat
according to scriptural rules; aktamhis eyes decorated with mascara;
abhyaktamhis body smeared with newly-churned butter; tvijathe
priests; patnbhialong with his wives; a-daabhieighteen; somarjamthe kingly; ivaas if; uubhiwith stars.
After Vasudeva's eyes had been decorated with black cosmetic and his
body smeared with fresh butter, the priests initiated him according to

2345

scriptural rules by sprinkling him and his eighteen wives with sacred
water. Encircled by his wives, he resembled the regal moon encircled by
stars.
Devak was Vasudeva's principal wife, but she had several co-wives,
including her six sisters. This fact is recorded in the Ninth Canto of
rmad-Bhgavatam:
devaka cograsena ca
catvro devaktmaj
devavn upadeva ca
sudevo devavardhana
te svasra saptsan
dhtadevdayo npa
ntidevopadev ca
rdev devarakit
sahadev devak ca
vasudeva uvha t
"huka had two sons, named Devaka and Ugrasena. Devaka had four
sons, named Devavn, Upadeva, Sudeva and Devavardhana, and he also
had seven daughters, named ntidev, Upadev, rdev, Devarakit,
Sahadev, Devak and Dhtadev. Dhtadev was the eldest. Vasudeva, the
father of Ka, married all these sisters." (SB 9.24.21-23)
Some of Vasudeva's other wives are mentioned a few verses later:
paurav rohi bhadr
madir rocan il
devak-pramukh csan
patnya nakadundubhe
"Devak, Paurav, Rohi, Bhadr, Madir, Rocan, Il and others were all
wives of nakadundubhi [Vasudeva]. Among them all, Devak was the
chief." (SB 9.24.45)
TEXT 48

2346

tbhir dukla-valayair
hra-npura-kualai
sv-alaktbhir vibabhau
dkito 'jina-savta
tbhiwith them; duklawith silk srs; valayai-and bangles; hra
wearing necklaces; npuraankle bells; kualaiand earrings; su
finely; alaktbhidecorated; vibabhauhe shone brilliantly;
dkitahaving been initiated; ajinaby a deerskin; savta
enwrapped.
Vasudeva received initiation along with his wives, who wore silk srs
and were adorned with bangles, necklaces, ankle bells and earrings.
With his body wrapped in a deerskin, Vasudeva shone splendidly.
TEXT 49
tasyartvijo mah-rja
ratna-kaueya-vsasa
sa-sadasy virejus te
yath vtra-hao 'dhvare
tasyahis; tvijapriests; mah-rjaO great king (Parkit); ratna
with jewels; kaueyasilk; vsasaand garments; saalong with;
sadasythe officiating members of the assembly; virejuappeared
effulgent; tethey; yathas if; vtra-haaof Lord Indra, the killer of
Vtra; adhvarein the sacrifice.
My dear Mahrja Parkit, Vasudeva's priests and the officiating
members of the assembly, dressed in silk dhots and jeweled ornaments,
looked so effulgent that they seemed to be standing in the sacrificial
arena of Indra, the killer of Vtra.
TEXT 50
tad rma ca ka ca
svai svair bandhubhir anvitau
rejatu sva-sutair drair
jveau sva-vibhtibhi

2347

tadat that time; rmaLord Balarma; caand; kaLord Ka;

caalso; svai svaieach by His own; bandhubhirelatives; anvitau
accompanied; rejatuappeared brilliant; svawith His own; sutai
sons; draiand wives; jvaof all living entities; authe two Lords;
sva-vibhtibhiwith the expansions of Their own opulences.
At that time Balarma and Ka, the Lords of all living entities, shone
forth with great majesty in the company of Their respective sons, wives
and other family members, who were expansions of Their opulences.
TEXT 51
je 'nu-yaja vidhin
agni-hotrdi-lakaai
prktair vaiktair yajair
dravya-jna-kriyevaram
jehe worshiped; anu-yajamwith each kind of sacrifice; vidhinby
the proper regulations; agni-hotraby offering oblations into the sacred
fire; diand so on; lakaaicharacterized; prktaiunmodified,
completely specified by ruti injunctions; vaiktaimodified, adjusted
according to the indications of other sources; yajaiwith sacrifices;
dravyaof the sacrificial paraphernalia; jnaof the knowledge of
mantras; kriyand of the rituals; varamthe Lord.
Performing various kinds of Vedic sacrifice according to the proper
regulations, Vasudeva worshiped the Lord of all sacrificial
paraphernalia, mantras and rituals. He executed both primary and
secondary sacrifices, offering oblations to the sacred fire and carrying
out other aspects of sacrificial worship.
There are numerous kinds of Vedic fire sacrifice, each of which involves
several elaborate rituals. The Brhmaa portion of the Vedic ruti specifies
the complete step-by-step procedure of only a few prototype sacrifices,
such as the Jyotioma and Dara-pramsa. These are called the prkta,
or original, yajas; the details of other yajas must be extrapolated from
the patterns of these prkta injunctions according to the strict rules of
the Mms-stra. Since other yajas are thus known by derivation
from the prototype sacrifices, they are called vaikta, or "changed."

2348

TEXT 52
athartvigbhyo 'dadt kle
yathmnta sa daki
sv-alaktebhyo 'laktya
go-bh-kany mah-dhan
athathen; tvigbhyato the priests; adadtgave; kleat the
appropriate time; yath-mntamas stipulated in the scriptures; sa
he; dakigifts of thanks; su-alaktebhyawho were richly
adorned; alaktyadecorating them even more elaborately; gocows;
bhland; kanyand marriageable girls; mahgreatly; dhan
valuable.
Then, at the appropriate time and according to scripture, Vasudeva
remunerated the priests by decorating them with precious ornaments,
though they were already richly adorned, and offering them valuable
gifts of cows, land and marriageable girls.
TEXT 53
patn-sayjvabhthyai
caritv te maharaya
sasn rma-hrade vipr
yajamna-pura-sar
patn-sayjathe ritual in which the sponsor of the sacrifice offers
oblations together with his wife; avabhthyaiand the final rituals,
known as avabhthya; caritv-having executed; tethey; mahayathe
great sages; sasnubathed; rmaof Lord Paraurma; hradein the
lake; viprbrhmaas; yajamnathe sponsor of the sacrifice
(Vasudeva); pura-sarplacing in front.
After supervising the patn-sayja and avabhthya rituals, the great
brhmaa sages bathed in Lord Paraurma's lake with the sponsor of
the sacrifice, Vasudeva, who led them.
TEXT 54
snto 'lakra-vssi
vandibhyo 'dt tath striya

2349

tata sv-alakto varn

-vabhyo 'nnena pjayat
sntabathed; alakrajewelry; vssiand clothing; vandibhya
to the bards; adtgave; tathalso; striyathe women; tatathen;
su-alaktawell ornamented; varnall classes of people;
extending; vabhyato the dogs; annenawith food; pjayathe
honored.
His sacred bath complete, Vasudeva joined with his wives in giving the
jewelry and clothes they had been wearing to the professional reciters.
Vasudeva then put on new garments, after which he honored all classes
of people by feeding everyone, even the dogs.
TEXTS 55-56
bandhn sa-drn sa-sutn
pribarhea bhyas
vidarbha-koala-kurn
ki-kekaya-sjayn
sadasyartvik-sura-gan
n-bhta-pit-cran
r-niketam anujpya
asanta prayayu kratum
bandhnhis relatives; sa-drnwith their wives; sa-sutnwith their
children; pribarheawith gifts; bhyasopulent; vidarbha-koalakurnthe leaders of the Vidarbha, Koala and Kuru clans; ki-kekayasjaynalso the Ks, Kekayas and Sjayas; sadasyathe officials of
the sacrificial assembly; tvikthe priests; sura-ganthe various
classes of demigods; nthe humans; bhtaghostly spirits; pit
forefathers; cranand Craas, members of a class of minor
demigods; r-niketamfrom Lord Ka, the abode of the goddess of
fortune; anujpyataking leave; asantapraising; prayayuthey
departed; kratumthe sacrificial performance.
With opulent gifts he honored his relatives, including all their wives
and children; the royalty of the Vidarbha, Kosala, Kuru, K, Kekaya
and Sjaya kingdoms; the officiating members of the assembly; and

2350

also the priests, witnessing demigods, humans, spirits, forefathers and

Craas. Then, taking permission from Lord Ka, the shelter of the
goddess of fortune, the various guests departed as they all chanted the
glories of Vasudeva's sacrifice.
TEXTS 57-58
dhtarro 'nuja prth
bhmo droa pth yamau
nrado bhagavn vysa
suht-sambandhi-bndhav
bandhn parivajya yadn
sauhdklinna-cetasa
yayur viraha-kcchrea
sva-de cpare jan
dhtarraDhtarra; anuja(Dhtarra's) younger brother
(Vidura); prththe sons of Pth (Yudhihira, Bhma and Arjuna);
bhmaBhma; droaDroa; pthKunt; yamauthe twins
(Nakula and Sahadeva); nradaNrada; bhagavn vysathe
Personality of Godhead Vysadeva; suhtfriends; sambandhi
immediate family members; bndhavand other relatives; bandhn
their relatives and friends; parivajyaembracing; yadnthe Yadus;
sauhdaout of feelings of friendship; klinna-melting; cetasatheir
hearts; yayuthey went; virahabecause of becoming separated;
kcchreawith difficulty; svato their respective; denkingdoms;
caalso; aparethe other; janpeople.
The Yadus were all embraced by their friends, close family members
and other relatives, including Dhtarra and his younger brother,
Vidura; Pth and her sons; Bhma; Droa; the twins Nakula and
Sahadeva; Nrada; and Vedavysa, the Personality of Godhead. Their
hearts melting with affection, these and the other guests left for their
kingdoms, their progress slowed by the pain of separation.
TEXT 59
nandas tu saha goplair
bhaty pjayrcita

2351

ka-rmograsendyair
nyavtsd bandhu-vatsala
nandaNanda Mahrja; tuand; sahatogether with; goplaithe
cowherds; bhatyespecially opulent; pjaywith worship; arcita
honored; ka-rma-ugrasena-dyaiby Ka, Balarma, Ugrasena and
the others; nyavtststayed; bandhuto his relatives; vatsala
affectionate.
Nanda Mahrja showed his affection for his relatives, the Yadus, by
remaining with them a little longer, together with his cowherds. During
his stay, Ka, Balarma, Ugrasena and the others honored him with
especially opulent worship.
TEXT 60
vasudevo 'jasottrya
manoratha-mahravam
suhd-vta prta-man
nandam ha kare span
vasudevaVasudeva; ajaseasily; uttryahaving crossed over;
mana-rathaof his desires (to perform Vedic sacrifices); mahgreat;
aravamthe ocean; suhtby his well-wishers; vtasurrounded;
prtapleased; manin his mind; nandamto Nanda; hahe spoke;
karehis hand; spantouching.
Having so easily crossed over the vast ocean of his ambition, Vasudeva
felt fully satisfied. In the company of his many well-wishers, he took
Nanda by the hand and addressed him as follows.
TEXT 61
r-vasudeva uvca
bhrtar a-kta po
nn ya sneha-sajita
ta dustyajam aha manye
rm api yoginm
r-vasudeva uvcar Vasudeva said; bhrtaO brother; aby the

2352

Supreme Lord; ktamade; pathe noose; nmof men; ya

which; snehaaffection; sajitanamed; tamit; dustyajamdifficult
to free oneself from; ahamI; manyethink; rmfor heroes; api
even; yoginmand for yogs.
r Vasudeva said: My dear brother, God Himself has tied the knot
called affection, which tightly binds human beings together. It seems to
me that even great heroes and mystics find it very difficult to free
themselves from it.
Heroic leaders of men try to transcend their petty attachments by force of
will, while introspective yogs pursue knowledge for the same purpose.
But the Lord's illusory energy, My, is much stronger than any
conditioned soul. Only by taking shelter of Ka, the Lord of My, can
one become immune to her influence.
TEXT 62
asmsv apratikalpeya
yat ktjeu sattamai
maitry arpitphal cpi
na nivarteta karhicit
asmsuto us; apratikalpincomparable; iyamthis; yatsince; ktaajeuwho are oblivious of the mercy that has been shown them; sattamaiby those who are most saintly; maitrfriendship; arpit
offered; aphalunreciprocated; ca apieven though; na nivartetait
does not cease; karhicitever.
Indeed, the Supreme Lord must have created the bonds of affection, for
such exalted saints as you have never stopped showing matchless
friendship toward us ingrates, although it has never been properly
reciprocated.
TEXT 63
prg akalpc ca kuala
bhrtar vo ncarma hi
adhun r-madndhk
na payma pura sata

2353

prkpreviously; akalptbecause of incapacity; caand; kualam

welfare; bhrtaO brother; vayour; na carmawe did not carry
out; hiindeed; adhunnow; rwith opulence; madadue to the
intoxication; andhablinded; akwhose eyes; na paymawe fail
to see; purain front; satapresent.
Previously, dear brother, we did nothing to benefit you because we
were unable to, yet even now that you are present before us, our eyes
are so blinded by the intoxication of material good fortune that we
continue to ignore you.
While living under the tyranny of Kasa, Vasudeva was unable to do
anything to help Nanda and his subjects defend themselves against the
many demons sent from Mathur to kill Ka and Balarma.
TEXT 64
m rjya-rr abht pusa
reyas-kmasya mna-da
sva-jann uta bandhn v
na payati yayndha-dk
mmay not; rjyaroyal; rfortune; abhtarise; pusafor a
person; reyathe real benefit of life; kmasyawho desires; mna-da
O giver of respect; sva-jannhis kinsmen; utaeven; bandhnhis
friends; vor; na payatihe does not see; yayby which (opulence);
andhablinded; dkwhose vision.
O most respectful one, may a person who wants the highest benefit in
life never gain kingly opulence, for it leaves him blind to the needs of
his own family and friends.
It is, of course, out of his deep humility that Vasudeva is berating himself,
but his condemnation of opulence is in general valid. Earlier in this canto
Nrada Muni delivered a stinging criticism of Nalakvara and Maigrva,
two wealthy sons of Kuvera, the treasurer of heaven. Intoxicated by both
pride and liquor, the two had failed to offer proper respects to Nrada
when he happened upon them as they sported naked in the Mandkin
River with some young women. Seeing them in their shameful condition,
Nrada said,

2354

na hy anyo juato joyn

buddhi-bhrao rajo-gua
r-madd bhijtydir
yatra str dytam sava
"Among all the attractions of material enjoyment, the attraction of riches
bewilders one's intelligence more than having beautiful bodily features,
taking birth in an aristocratic family, and being learned. When one is
uneducated but falsely puffed up by wealth, the result is that one engages
his wealth in enjoying wine, women and gambling." (SB 10.10.8)
TEXT 65
r-uka uvca
eva sauhda-aithilyacitta nakadundubhi
ruroda tat-kt maitr
smarann aru-vilocana
r-uka uvcar ukadeva Gosvm said; evamthus; sauhdaby
intimate sympathy; aithilyamade soft; cittawhose heart;
nakadundubhiVasudeva; rurodacried; tatby him (Nanda);
ktmdone; maitrmthe acts of friendship; smaranremembering;
arutears; vilocanain whose eyes.
r ukadeva Gosvm said: His heart softened by feelings of intimate
sympathy, Vasudeva wept. His eyes brimmed with tears as he
remembered the friendship Nanda had shown him.
TEXT 66
nandas tu sakhyu priya-kt
prem govinda-rmayo
adya va iti mss trn
yadubhir mnito 'vasat
nandaNanda; tuand; sakhyuto his friend; priyaaffection; kt
who showed; premout of his love; govinda-rmayofor Ka and
Balarma; adya(I will go later) today; va(I will go) tomorrow; iti
thus saying; msnmonths; trnthree; yadubhiby the Yadus;

2355

mnitahonored; avasathe remained.

And on his part, Nanda was also full of affection for his friend
Vasudeva. Thus during the following days Nanda would repeatedly
announce, "I will be leaving later today" and "I will be leaving
tomorrow." But out of love for Ka and Balarma he remained there
for three more months, honored by all the Yadus.
After settling that he would leave first thing in the morning, Nanda would
then decide, "I'll go later today," and then, when the afternoon came, he
would say, "I'll just stay until tomorrow." rla Vivantha Cakravart
suggests one possible reason for his procrastination: Nanda secretly
intended to bring Ka back with him to Vraja but did not want to break
Vasudeva's heart. Thus his indecision continued for three months.
TEXTS 67-68
tata kmai pryama
sa-vraja saha-bndhava
parrdhybharaa-kaumannnarghya-paricchadai
vasudevograsenbhy
koddhava-baldibhi
dattam dya pribarha
ypito yadubhir yayau
tatathen; kmaiwith desirable objects; pryamasatiated; savrajawith the people of Vraja; saha-bndhavawith his family
members;
paraextremely;
ardhyavaluable;
bharaawith
ornaments; kaumafine linen; nnvarious; anarghyapriceless;
paricchadaiand household furnishings; vasudeva-ugrasenbhymby
Vasudeva and Ugrasena; ka-uddhava-bala-dibhiand by Ka,
Uddhava, Balarma and others; dattamgiven; dyataking;
pribarhamthe gifts; ypitaseen off; yadubhiby the Yadus;
yayauhe departed.
Then, after Vasudeva, Ugrasena, Ka, Uddhava, Balarma and others
had fulfilled his desires and presented him with precious ornaments,
fine linen and varieties of priceless household furnishings, Nanda
Mahrja accepted all these gifts and took his leave. Seen off by all the

2356

Yadus, he departed with his family members and the residents of Vraja.
According to rla Vivantha Cakravart, at the end of the three months
Mahrja Nanda approached Ka and told Him, "My dear son, for one
drop of perspiration from Your divine face I am ready to give up countless
lives. Let us leave now for Vraja; I cannot spend any more time here."
Then he went to Vasudeva and told him, "My dear friend, please send
Ka to Vraja," and of King Ugrasena he requested, "Please order my
friend to do this. If you refuse, I will have to drown myself here in Lord
Paraurma's lake. Just watch, if you do not believe me! We people of
Vraja came to this holy place not to gain some piety on the occasion of the
solar eclipse, but to get Ka back or die." Hearing these desperate words
from Nanda, Vasudeva and the others tried to pacify him with valuable
gifts.
Well-versed in the arts of diplomacy, Vasudeva consulted with his most
trustworthy advisors and then satisfied r Nanda by telling him, "My
dearest friend, O King of Vraja, it is of course true that none of you can
live without Ka. And how can we allow you to kill yourselves?
Therefore, by all means I must send Ka back to Vraja. I will do so right
after we accompany Him and His relatives and friendsamong them
many helpless womenback to Dvrak. Then, the very next day,
without trying to obstruct Him in any way, I will let Him leave for Vraja at
an auspicious time of the day. This I swear to you a thousand times over.
After all, how can we who came here with Ka go home without Him?
What will people say about us? You are a great scholar in all matters, so
please forgive me for making this request of you."
Next Ugrasena addressed Nanda Mahrja: "My dear master of Vraja, I
bear witness to Vasudeva's statement and take this solemn vow: I will
send Ka back to Vraja even if I have to do it by force."
Then Lord Ka, joined by Uddhava and Balarma, spoke to Nanda in
private. He said, "Dear father, if I go directly to Vraja today, leaving aside
all these Vis, they will die from the pain of separation from Me. Then
many thousands of enemies more powerful than even Ke and Aria will
come to annihilate all these kings.
"Since I am omniscient, I know what is inevitably going to happen to Me.
Listen and I will describe it to you. After returning to Dvrak, I will
receive an invitation from Yudhihira and will go to Indraprastha to
participate in his Rjasya sacrifice. There I will kill iupla, after which

2357

I will again return to Dvrak and kill lva. Next I will travel to a place
just south of Mathur to save you by killing Dantavakra. I will then go
back to Vraja, see all My old friends and again sit in your lap with great
pleasure. Indeed, with great happiness I will spend the rest of My life with
you. God has written this fate on My forehead, and it has been written on
your foreheads that until the day I return you must tolerate separation
from Me. Neither of our destinies can possibly be changed, so please find
the courage to leave Me here for now and go home to Vraja.
"And if, in the meantime, you, My dear parents, and you, My beloved
friends, are distressed by the unavoidable fate written on our foreheads,
then whenever you wish to feed Me some delicacy or play some game
with Me or simply see Me, just close your eyes and I will appear before
you to turn your torment into sky-flowers and fulfill all your desires. I
promise you this, and the young friends of Mine whose lives I saved in a
forest fire can vouch for it."
Convinced by all these arguments that his son's happiness was of prime
importance, Nanda accepted the gifts offered him and took his leave,
accompanied by the Yadus' large army.
TEXT 69
nando gops' ca gopya ca
govinda-carambuje
mana kipta punar hartum
an mathur yayu
nandaNanda; gopthe cowherd men; caand; gopyathe
cowherd women; caalso; govindaof Ka; caraa-ambujeat the
lotus feet; manatheir minds; kiptamcast; punaagain; hartumto
remove; anincapable; mathurmto Mathur; yayuthey went.
Unable to withdraw their minds from Lord Govinda's lotus feet, where
they had surrendered them, Nanda and the cowherd men and women
returned to Mathur.
TEXT 70
bandhuu pratiyteu
vaya ka-devat
vkya prvam sannd

2358

yayur dvravat puna

bandhuutheir relatives; pratiyteuhaving departed; vayathe
Vis; ka-devatwhose worshipable Deity was Ka; vkya
seeing; prvamthe rainy season; sanntimminent; yayuwent;
dvravatmto Dvrak; punaagain.
Their relatives having thus departed, and seeing that the rainy season
was approaching, the Vis, whose only Lord was Ka, went back to
Dvrak.
TEXT 71
janebhya kathay cakrur
yadu-deva-mahotsavam
yad st trtha-ytry
suht-sandarandikam
janebhyato the people; kathaym cakruthey related; yadu-devaof
the lord of the Yadus, Vasudeva; mah-utsavamthe great festivity; yat
what; stoccurred; trtha-ytrymduring their pilgrimage; suhtof
their well-wishing friends; sandaranathe seeing; dikamand so on.
They told the people of the city about the festive sacrifices performed
by Vasudeva, lord of the Yadus, and about everything else that had
happened during their pilgrimage, especially how they had met with all
their loved ones.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-fourth Chapter,
of the rmad-Bhgavatam, entitled "The Sages' Teachings at Kuruketra."

2359

85. Lord Ka Instructs Vasudeva and Retrieves Devak's Sons

This chapter relates how Lord Ka imparted divine knowledge to His

father and, along with Lord Balarma, retrieved His mother's dead sons.
Having heard the visiting sages glorify Ka, Vasudeva ceased to regard
Him and Balarma as his sons and began praising Their omnipotence,
omnipresence and omniscience as the Supreme Personality of Godhead.
After glorifying his sons, Vasudeva fell at Lord Ka's lotus feet and
begged Him to drive away the conception that the Lord was his son.
Instead, Lord Ka restored that conception by instructing Vasudeva in
the science of Godhead, and upon hearing these instructions, Vasudeva
became peaceful and free of doubt.
Then mother Devak praised Ka and Balarma, reminding Them how
They had retrieved the dead son of Their spiritual master. She said,
"Please fulfill my desire in the same way. Please bring back my sons who
were killed by Kasa so I may see them once again." Entreated in this
way by Their mother, the two Lords went to the subterranean planet of
Sutala, where They approached Bali Mahrja. King Bali greeted Them
respectfully, offering Them seats of honor, worshiping Them and reciting
prayers. Ka and Balarma then requested Bali to return Devak's dead
sons. The Lords received the boys from Bali and returned them to Devak
who felt such a surge of affection for them that milk began spontaneously
flowing from her breasts. Overjoyed, Devak fed the children her
breastmilk, and by drinking the remnants of milk once drunk by Lord
Ka Himself, they regained their original forms as demigods and went
back to heaven.
TEXT 1
r-bdaryair uvca
athaikadtmajau prptau
kta-pdbhivandanau
vasudevo 'bhinandyha
prty sakaracyutau

2360

r-bdaryai uvcar Bdaryai (ukadeva Gosvm) said; atha

then; ekadone day; tmajauhis two sons; prptaucame to him;
ktahaving done; pdaof his feet; abhivandanauhonoring;
vasudevaVasudeva; abhinandyagreeting Them; hasaid; prty
affectionately; sakaraa-acyutauto Balarma and Ka.
r Bdaryai said: One day the two sons of VasudevaSakaraa
and Acyutacame to pay him respects, bowing down at his feet.
Vasudeva greeted Them with great affection and spoke to Them.
TEXT 2
munn sa vaca rutv
putrayor dhma-scakam
tad-vryair jta-virambha
paribhybhyabhata
munnmof the sages; sahe; vacathe words; rutvhaving
heard; putrayoof his two sons; dhmathe power; scakamwhich
referred to; tatTheir; vryaibecause of the valorous deeds; jta
having developed; visrambhaconviction; paribhyaaddressing Them
by name; abhyabhatahe told Them.
Having heard the great sages' words concerning the power of his two
sons, and having seen Their valorous deeds, Vasudeva became
convinced of Their divinity. Thus, addressing Them by name, he spoke
to Them as follows.
TEXT 3
ka ka mah-yogin
sakaraa santana
jne vm asya yat skt
pradhna-puruau parau
ka kaO Ka, Ka; mah-yoginO greatest yog; sakaraa
O Balarma; santanaeternal; jneI know; vmYou two; asyaof
this (universe); yatwhich; sktdirectly; pradhnathe creative
principle of nature; puruauand the creating Personality of Godhead;
parausupreme.

2361

[Vasudeva said:] O Ka, Ka, best of yogs, O eternal Sakaraa! I

know that You two are personally the source of universal creation and
the ingredients of creation as well.
As taught in the Skhya doctrine of Lord Kapiladeva, pradhna is the
creative energy of the purua, the Supreme Person. Thus, of these two
principles, the pradhna is the predominated energy, female, incapable of
independent action, while the purua is the absolutely independent,
primeval creator and enjoyer. Neither Ka nor His brother Balarma
belong to the category of subordinate energy; rather, both of Them
together are the original purua, who is always joined by His manifold
potencies of pleasure, knowledge and creative emanation.
TEXT 4
yatra yena yato yasya
yasmai yad yad yath yad
syd ida bhagavn skt
pradhna-puruevara
yatrain which; yenaby which; yatafrom which; yasyaof which;
yasmaiunto which; yat yatwhatever; yathhowever; yad
whenever; sytcomes into existence; idamthis (creation); bhagavn
the Supreme Lord; sktin His personal presence; pradhna-puruaof
nature and its creator (Mah-Viu); varathe predominator.
You are the Supreme Personality of Godhead, who manifest as the Lord
of both nature and the creator of nature [Mah-Viu]. Everything that
comes into existence, however and whenever it does so, is created
within You, by You, from You, for You and in relation to You.
To casual observers the known world appears to be produced by many
different agents. A good indication of this conception is language itself,
which traditional Sanskrit grammarians explain as reflecting the visible
diversity of nature. In the standard Sanskrit grammar taught by the sage
Pini, the verb, expressing action, is taken to be the essential core of a
sentence, and all the other words function in relation to it. Nouns, for
example, are put into any of several cases to show their particular
relationship to the verb in a sentence. These relationships of noun to verb
are called krakas, namely the relations of subject (kart, "who does"),

2362

object (karma, "what is done"), instrument (karaa, "by which"),

recipient (sampradna, "for or toward which"), source (apadna, "from or
because of which") and location (adhikaraa, "in which"). Apart from
these krakas, nouns may also sometimes point to other nouns in a
possessive sense, and there are also various kinds of adverbs of time, place
and manner. But although language thus seems to indicate the activity of
many separate agents in the manifest creation, the deeper truth is that all
grammatical forms refer first of all to the Supreme Personality of
Godhead. In this verse Vasudeva makes this point by glorifying his two
exalted sons in terms of the different grammatical forms.
TEXT 5
etan nn-vidha vivam
tma-sam adhokaja
tmannupraviytman
pro jvo bibhary aja
etatthis; nn-vidhamvariegated; vivamuniverse; tmafrom
Yourself; samcreated; adhokajaO transcendental Lord; tmanin
Your manifestation (as the Paramtm); anupraviyaentering within;
tmanO Supreme Soul; prathe principle of vitality; jvaand the
principle of consciousness; bibhariYou maintain; ajaO unborn one.
O transcendental Lord, from Yourself You created this entire variegated
universe, and then You entered within it in Your personal form as the
Supersoul. In this way, O unborn Supreme Soul, as the life force and
consciousness of everyone, You maintain the creation.
When creating the material universe, the Lord expands Himself as the
Paramtm, or Supersoul, and accepts the creation as His universal body.
No material body has any reason for existing without some jva soul
desiring it for his enjoyment, and no jva can independently maintain a
body without the Paramtm accompanying him there for guidance. The
Vaiava cryas, in their commentaries on the Second Canto of rmad
Bhgavatam, explain that even before Brahm is born from the lotus navel
of Garbhodakay Viu, he first accepts the whole material energy, the
mahat-tattva, as his body. Thus Brahm is the jva embodied by the
universe, and Viu is the Paramtm who joins him. Brahm must
organize the specific manifestations of creation, but he cannot begin to do

2363

so until Lord Viu expands Himself again into the subtle energy of
actionwhich is the stra-tattva, or original vital airand also into the
creative energy of consciousness, buddhi-tattva.
TEXT 6
prdn viva-sj
aktayo y parasya t
pratantryd vaisdyd
dvayo ceaiva ceatm
praof the life air; dnmand so on; vivaof the universe; sjm
the creative factors; aktayapotencies; ywhich; parasya
belonging to the Supreme; tthey; pratantrytbecause of being
dependent; vaisdytbecause of being different; dvayoof both
(living and nonliving manifestations in the material world); cethe
activity; evamerely; ceatmof those entities (namely, pra and so
on) that are active.
Whatever potencies the life air and other elements of universal creation
exhibit are actually all personal energies of the Supreme Lord, for both
life and matter are subordinate to Him and dependent on Him, and also
different from one another. Thus everything active in the material world
is set into motion by the Supreme Lord.
Pra is the vital air of life, a more subtle element than the ordinary air
we can touch. And because pra is so subtlefiner than the tangible
manifestations of creationit is sometimes considered the ultimate
source of everything. But even subtle energies such as pra depend for
their functional capacity on the supremely subtle Paramtm. That is the
idea Vasudeva expresses here by the word pratantryt, "because of
dependence." Just as the velocity of an arrow is derived from the strength
of the bowman who shoots it, so all subordinate energies depend on the
power of the Supreme Lord.
Furthermore, even when various subtle causes have been empowered
with their capacity to act, they cannot act in concert without the
Supersoul's coordinating direction. As Lord Brahm states in his
description of creation in the Second Canto of rmad-Bhgavatam,
yadaite 'sagat bhv

2364

bhtendriya-mano-gu
yadyatana-nirme
na ekur brahma-vittama
tad sahatya cnyonya
bhagavac-chakti-codit
sad-asattvam updya
cobhaya sasjur hy ada
"O Nrada, best of the transcendentalists, the forms of the body cannot
manifest as long as these created parts, namely the elements, senses, mind
and modes of nature, are not assembled. Thus when all these became
assembled by the force of the energy of the Supreme Personality of
Godhead, this universe certainly came into being by accepting both the
primary and secondary causes of creation." (SB 2.5.32-33)
TEXT 7
kntis teja prabh satt
candrgny-arkarka-vidyutm
yat sthairya bh-bht bhmer
vttir gandho 'rthato bhavn
kntithe attractive glow; tejabrilliance; prabhluminosity; satt
and particular existence; candraof the moon; agnifire; arkathe sun;
kathe stars; vidyutmand lightning; yatwhich; sthairyam
permanence; bh-bhtmof mountains; bhmeof the earth; vtti
the quality of sustaining; gandhafragrance; arthatain truth;
bhavnYourself.
The glow of the moon, the brilliance of fire, the radiance of the sun, the
twinkling of the stars, the flash of lightning, the permanence of
mountains and the aroma and sustaining power of the earthall these
are actually You.
r Vasudeva, in telling Ka that He is the essence of the sun, moon,
stars, lightning and fire, is only reiterating the opinion of scripture, both
ruti and smti. The vetvatara Upaniad (6.14), for example, states,
na tatra sryo bhti na candra-traka

2365

nem vidyuto bhnti kuto 'yam agni

tam eva bhntam anu bhti sarva
tasya bhs sarvam ida vibhti
"There [in the spiritual sky] the sun does not shine, nor does the moon,
the stars or lightning as we know them, what to speak of ordinary fire. It
is by the reflection of the spiritual sky's effulgence that everything else
gives light, and thus through its radiance this entire universe becomes
luminous." And in rmad Bhagavad-gt (15.12), the Supreme Lord says,
yad ditya-gata tejo
jagad bhsayate 'khilam
yac candramasi yac cgnau
tat tejo viddhi mmakam
"The splendor of the sun, which dissipates the darkness of this whole
world, comes from Me. And the splendor of the moon and the splendor of
fire also come from Me."
TEXT 8
tarpaa pranam ap
deva tva t ca tad-rasa
oja saho bala ce
gatir vyos tavevara
tarpaamthe capacity to generate satisfaction; pranamthe giving of
life; apmof water; devaO Lord; tvamYou; t(water) itself; ca
and; tatof it (water); rasathe taste; ojabodily warmth and vitality,
due to strength of the vital air; sahamental strength; balamand
physical strength; ceendeavor; gatiand movement; vyoof air;
tavaYour; varaO supreme controller.
My Lord, You are water, and also its taste and and its capacities to
quench thirst and sustain life. You exhibit Your potencies through the
manifestations of the air as bodily warmth, vitality, mental power,
physical strength, endeavor and movement.
TEXT 9

2366

di tvam avako 'si

dia kha sphoa raya
ndo varas tvam o-kra
ktn pthak-kti
dimof the directions; tvamYou; avakathe power to
accommodate; asiare; diathe directions; khamthe ether;
sphoaelemental sound; rayahaving (ether) as its basis; nda
sound in its form of unmanifest vibration; varathe primeval syllable;
tvamYou; o-krao; ktnmof particular forms; pthak-kti
the cause of differentiation (namely, manifest language).
You are the directions and their accommodating capacity, the allpervading ether and the elemental sound residing within it. You are the
primeval, unmanifested form of sound; the first syllable, o; and
audible speech, by which sound, as words, acquires particular
references.
In accordance with the general process of creation, speech always
becomes audible in stages, which proceed from subtle inner impulse to
outward expression. These stages are mentioned in the mantras of the g
Veda (1.164.45):
catvri vk-parimit padni
tni vidur brhma ye mania
guhy tri nihitni negayanti
turya vco manuy vadanti
"Discriminating brhmaas know of four progressive stages of language.
Three of these remain hidden within the heart as imperceptible vibrations,
while the fourth stage is what people ordinarily understand as speech."
TEXT 10
indriya tv indriy tva
dev ca tad-anugraha
avabodho bhavn buddher
jvasynusmti sat
indriyamthe power to illuminate their objects; tuand; indriymof
the senses; tvamYou; devthe demigods (who regulate the various

2367

senses); caand; tatof them (the demigods); anugrahathe mercy

(by which one's senses can act); avabodhathe power of decision;
bhavnYou; buddheof intelligence; jvasyaof the living entity;
anusmtithe power of recollection; satcorrect.
You are the power of the senses to reveal their objects, the senses'
presiding demigods, and the sanction these demigods give for sensory
activity. You are the capacity of the intelligence for decision-making,
and the living being's ability to remember things accurately.
rla Vivantha Cakravart points out that whenever one of the material
senses is involved with its object, the presiding demigod of that particular
sense organ must give his sanction. crya Vivantha Cakravart explains
the word anusmti in this verse in its higher sense, as one's recognition of
himself as an eternal spirit soul.
TEXT 11
bhtnm asi bhtdir
indriy ca taijasa
vaikriko vikalpn
pradhnam anuyinam
bhtnmof the physical elements; asiYou are; bhta-ditheir
source, false ego in the mode of ignorance; indriymof the senses;
caand; taijasafalse ego in the mode of passion; vaikrikafalse ego
in the mode of goodness; vikalpnmof the creative demigods;
pradhnamthe unmanifest, total material energy; anuyinam
underlying.
You are false ego in the mode of ignorance, which is the source of the
physical elements; false ego in the mode of passion, which is the source
of the bodily senses; false ego in the mode of goodness, which is the
source of the demigods; and the unmanifest, total material energy,
which underlies everything.
TEXT 12
navarev iha bhveu
tad asi tvam anavaram
yath dravya-vikreu

2368

dravya-mtra nirpitam
navareusubject to destruction; ihain this world; bhveuamong
entities; tatthat; asiare; tvamYou; anavaramthe indestructible;
yathjust as; dravyaof a substance; vikreuamong the
transformations; dravya-mtramthe substance itself; nirpitam
ascertained.
You are the one indestructible entity among all the destructible things
of this world, like the underlying substance that is seen to remain
unchanged while the things made from it undergo transformations.
TEXT 13
sattvam rajas tama iti
gus tad-vttaya ca y
tvayy addh brahmai pare
kalpit yoga-myay
sattvam raja tama itiknown as goodness, passion and ignorance;
guthe modes of material nature; tattheir; vttayafunctions;
caand; ywhich; tvayiwithin You; addhmanifestly;
brahmaiwithin the Absolute Truth; paresupreme; kalpit
arranged; yoga-myayby Yogamy (the internal potency of the
Supreme Lord that facilitates His pastimes).
The modes of material naturenamely goodness, passion and
ignorancetogether with all their functions, become directly manifest
within You, the Supreme Absolute Truth, by the arrangement of Your
Yogamy.
Vasudeva's description of how the Supreme Lord expands Himself into
the products of the three material modes may possibly be misunderstood
to imply that He is touched by the modes, or even that He is subject to
destruction. To negate these misunderstandings, Vasudeva states here that
the three modes and their products function by the arrangement of the
Lord's creative energy, Yogamy, who is always completely under His
control. Thus the Lord is never tainted in the least by any material
contact.

2369

TEXT 14
tasmn na santy am bhv
yarhi tvayi vikalpit
tva cmu vikreu
hy anyadvyvahrika
tasmttherefore; nanot; santiexist; amthese; bhventities;
yarhiwhen; tvayiwithin You; vikalpitarranged; tvamYou; ca
also; amuwithin these; vikreuproducts of creation; hiindeed;
anyadat any other time; avyvahrikanonmaterial.
Thus these created entities, transformations of material nature, do not
exist except when material nature manifests them within You, at which
time You also manifest within them. But aside from such periods of
creation, You stand alone as the transcendental reality.
When the universe is wound up at the time of its periodic annihilation, all
the inert objects and bodies of living beings that hitherto were manifested
by the Lord's My become disconnected from His sight. Then, since He
maintains no association with them during the period of universal
dissolution, they in fact no longer exist. In other words, material
manifestations have real, functioning existence only when the Lord turns
His attention to the creation and maintenance of the material cosmos. The
Lord is never "within" these objects in any material sense, but He does
mercifully pervade them all as the impersonal Brahman, and as the
Paramtm He enters within every atom and also accompanies the jva
souls in their individual embodiments. As the Lord describes in His own
words in the verses of Bhagavad-gt (9.4-5):
may tata ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
na ca mat-sthni bhtni
paya me yogam aivaram
bhta-bhn na ca bhta-stho
mamtm bhta-bhvana

2370

"By Me, in My unmanifest form, this entire universe is pervaded. All

beings are in Me, but I am not in them. And yet everything that is created
does not rest in Me. Behold My mystic opulence! Although I am the
maintainer of all living entities and although I am everywhere, I am not
part of this cosmic manifestation, for My Self is the very source of
creation."
TEXT 15
gua-pravha etasminn
abudhs tv akhiltmana
gati skmm abodhena
sasarantha karmabhi
guaof the material modes; pravhein the flow; etasminthis;
abudhthose who are ignorant; tubut; akhilaof everything;
tmanaof the Soul; gatimthe destination; skmmsublime;
abodhenabecause of their lack of understanding; sasarantithey move
through the cycle of birth and death; ihain this world; karmabhi
forced by their material activities.
They are truly ignorant who, while imprisoned within the ceaseless
flow of this world's material qualities, fail to know You, the Supreme
Soul of all that be, as their ultimate, sublime destination. Because of
their ignorance, the entanglement of material work forces such souls to
wander in the cycle of birth and death.
A soul who forgets his true identity as a servant of God is sent to this
world to be imprisoned in a succession of material bodies. Wrongly
identifying himself with these bodies, such a conditioned soul suffers the
consequent distress of karmic action and reaction. Vasudeva, as a
compassionate Vaiava, laments for the suffering conditioned souls,
whose unhappiness, the result of ignorance, can be remedied by
knowledge of the principles of devotional service to Lord Ka.
TEXT 16
yadcchay nt prpya
su-kalpm iha durlabhm
svrthe pramattasya vayo
gata tvan-myayevara

2371

yadcchaysomehow or other; ntmhuman status; prpya

obtaining; su-kalpmfit; ihain this life; durlabhmdifficult to
achieve; svahis own; artheabout the welfare; pramattasyaof one
who is confused; vayathe span of life; gatamspent; tvatYour;
myayby the illusory energy; varaO Lord.
By good fortune a soul may obtain a healthy human lifean
opportunity rarely achieved. But if he is nonetheless deluded about
what is best for him, O Lord, Your illusory My will cause him to
waste his entire life.
TEXT 17
asv aham mamaivaite
dehe csynvaydiu
sneha-pair nibadhnti
bhavn sarvam ida jagat
asauthis; ahamI; mamamine; evaindeed; etethese; dehein
connection with one's body; caand; asyaof it; anvaya-diuand in
connection with progeny and other related things; snehaof affection;
paiwith the ropes; nibadhntitie up; bhavnYou; sarvamall;
idamthis; jagatworld.
You keep this whole world bound up by the ropes of affection, and thus
when people consider their material bodies, they think, "This is me,"
and when they consider their progeny and other relations, they think,
"These are mine."
TEXT 18
yuv na na sutau skt
pradhna-puruevarau
bh-bhra-katra-kapaa
avatrau tathttha ha
yuvmYou two; nanot; naour; sutausons; sktdirectly;
pradhna-puruaof nature and its creator (Mah-Viu); varauthe
supreme controllers; bhof the earth; bhrathe burden; katra
royalty; kapaefor eradicating; avatraudescended; tathso;

2372

tthaYou have said; haindeed.

You are not our sons but the very Lords of both material nature and its
creator [Mah-Viu]. As You Yourself have told us, You have
descended to rid the earth of the rulers who are a heavy burden upon
her.
According to rla Vivantha Cakravart, in this verse Vasudeva offers
himself and his wife as excellent examples of those who are materially
deluded. Although at the time of His birth in Kasa's prison Lord Ka
told Vasudeva and Devak that His mission was to rid the earth of
unwanted katriyas, still His two parents could not avoid thinking of Him
as their helpless son who needed protection from King Kasa. In reality,
of course, both Vasudeva and Devak were participating in the divine
pastime of the Lord's birth under the perfect direction of His internal
energy; only out of transcendental humility does Vasudeva criticize
himself in this way.
TEXT 19
tat te gato 'smy araam adya padravindam
panna-sasti-bhaypaham rta-bandho
etvatlam alam indriya-llasena
martytma-dk tvayi pare yad apatya-buddhi
tattherefore; teYour; gatacome; asmiI am; araamfor shelter;
adyatoday; pda-aravindamto the lotus feet; pannafor those who
have surrendered; sastiof material entanglement; bhayathe fear;
apahamwhich remove; rtaof the distressed; bandhoO friend;
etvatthis much; alam alamenough, enough; indriyafor sense
enjoyment; llasenawith hankering; martyaas mortal (the material
body); tmamyself; dkwhose seeing; tvayitoward You; parethe
Supreme; yatbecause of which (hankering); apatya(of Your being
my) child; buddhithe mentality.
Therefore, O friend of the distressed, I now approach Your lotus feet for
shelterthe same lotus feet that dispel all fear of worldly existence for
those who have surrendered to them. Enough! Enough with hankering
for sense enjoyment, which makes me identify with this mortal body
and think of You, the Supreme, as my child.

2373

rla Jva Gosvm suggests that Vasudeva condemns himself here for
thinking of trying to gain special opulences because he is the father of the
Supreme Lord. Thus Vasudeva contrasts himself with Nanda, the King of
Vraja, who was satisfied with pure love of God and nothing else.
TEXT 20
st-ghe nanu jagda bhavn ajo nau
sajaja ity anu-yuga nija-dharma-guptyai
nn-tanr gagana-vad vidadhaj jahsi
ko veda bhmna uru-gya vibhti-mym
st-ghein the maternity room; nanuindeed; jagdasaid; bhavn
You; ajathe unborn Lord; nauto us; sajajeYou have taken birth;
itithus; anu-yugamin one age after another; nijaYour own;
dharmathe principles of religion; guptyaito protect; nnvarious;
tandivine bodies; gagana-vatlike a cloud; vidadhatassuming;
jahsiYou make unmanifest; kawho; vedacan understand;
bhmnaof the all-pervading Supreme Lord; uru-gyaO You who are
greatly glorified; vibhtiof the opulent expansions; mymthe mystic,
deluding potency.
Indeed, while still in the maternity room You told us that You, the
unborn Lord, had already been born several times as our son in
previous ages. After manifesting each of these transcendental bodies to
protect Your own principles of religion, You then made them
unmanifest, thus appearing and disappearing like a cloud. O supremely
glorified, all-pervading Lord, who can understand the mystic, deluding
potency of Your opulent expansions?
Lord Ka was first born to Vasudeva and Devak in their previous lives
as Sutap and Pni. Later they again became His parents as Kayapa and
Aditi. This, then, was the third time He had appeared as their son.
TEXT 21
r-uka uvca
karyettha pitur vkya
bhagavn stvatarabha
pratyha praraynamra
prahasan lakay gir

2374

r-uka uvcaukadeva Gosvm said; karyahearing; itthamin

this manner; pituof His father; vkyamthe statements; bhagavn
the Supreme Lord; stvata-abhabest of the Yadus; pratyhareplied;
prarayawith humility; namrabowing (His head); prahasan
smiling broadly; lakaygentle; girwith a voice.
ukadeva Gosvm said: Having heard His father's words, the Supreme
Lord, leader of the Stvatas, replied in a gentle voice as He bowed His
head in humility and smiled.
rla Jva Gosvm describes what Lord Ka thought after hearing His
father glorify Him: "Vasudeva has been honored with the eternal role of
My father, something even demigods like Brahma cannot aspire for.
Therefore he shouldn't be absorbed in thinking of My godly aspects.
Moreover, his reverence greatly embarrasses Me. It was to avoid this very
situation that, after killing Kasa, I made a special effort to reinforce their
pure parental love for Me and Balarma. But now, unfortunately, the
statements of these sages threaten to revive some of Vasudeva's and
Devak's previous awareness of My majesty."
TEXT 22
r-bhagavn uvca
vaco va samavetrtha
ttaitad upamanmahe
yan na putrn samuddiya
tattva-grma udhta
r-bhagavn uvcathe Personality of Godhead said; vacawords;
vayour; samavetaappropriate; arthamwhose meaning; ttaO
father; etatthese; upamanmaheI consider; yatsince; naUs;
putrnyour sons; samuddiyaby referring to; tattvaof categories of
fact; grmathe totality; udhtaset forth.
The Supreme Lord said: My dear father, I consider your statements
appropriate, since you have explained the various categories of
existence by referring to Us, your sons.
Posing as Vasudeva's dependent son, Lord Ka expresses gratitude for
His father's edifying instructions.

2375

TEXT 23
aha yyam asv rya
ime ca dvrakukasa
sarve 'py eva yadu-reha
vimgy sa-carcaram
ahamI; yyamyou; asauHe; ryaMy respected brother
(Balarma); imethese; caand; dvrak-okasainhabitants of
Dvrak; sarveall; apieven; evamin this same way; yadu-rehaO
best of the Yadus; vimgyto be considered; saalong with; carathat
which moves; acaramand that which does not move.
Not only I, but also you, along with My respected brother and these
residents of Dvrak, should all be considered in this same
philosophical light, O best of the Yadus. Indeed, we should include all
that exists, both moving and nonmoving.
To protect His parents' intimate relationship with Him, Lord Ka
stresses the oneness of all existence in this statement to His father,
Vasudeva. Vasudeva had been reminded of his sons' greatness by hearing
the sages gathered at Kuruketra. But his sense of awe was ruining his
intimate parental relationship with Ka, and therefore Ka wanted to
dispel it.
We should not misunderstand the "oneness" Lord Ka speaks of here.
The subtle words of the Upaniads often mislead impersonalists into
believing that all existence is ineffably one, without any variety in the
ultimate issue. Some Upaniadic mantras emphasize the sameness of God
and His creation, while others speak about their difference. Tat tvam asi
vetaketo ("You are that, O vetaketu"), for example, is an abheda-vkya, a
mantra affirming that all things are one with God, being His dependent
expansions. But the Upaniads also contain many bheda-vkyas,
statements that affirm the unique, distinguishing qualities of the Supreme,
such as this statement: ka evnyt ka pryd yady ea ka nando na
syt, ea evnandayati. "Who would there be to activate the creation and
give life to all beings if this infinite Supreme were not the original
enjoyer? Indeed, He alone is the source of all pleasure." (Taittirya
Upaniad. 2.7.1) By the influence of the Supreme Lord's bewildering
My, envious impersonalists read the abheda-vkyas literally and accept
the bheda-vkyas only in a figurative way. Authoritative Vaiava

2376

commentators, on the other hand, carefully reconcile the apparent

contradictions in accordance with the interpretive principles of Vedic
Mms and the logically established conclusions of Vednta.
TEXT 24
tm hy eka svaya-jyotir
nityo 'nyo nirguo guai
tma-sais tat-kteu
bhteu bahudheyate
tmthe Supreme Soul; hiindeed; ekaone; svayam-jyotiselfluminous; nityaeternal; anyadistinct (from the material energy);
nirguafree from material qualities; guaiby the modes; tma
from itself; saicreated; tatin their; kteuproducts; bhteu
material entities; bahudhmanifold; yateit appears.
The supreme spirit, Paramtm, is indeed one. He is self-luminous and
eternal, transcendental and devoid of material qualities. But through the
agency of the very modes He has created, the one Supreme Truth
manifests as many among the expansions of those modes.
TEXT 25
kha vyur jyotir po bhs
tat-kteu yathayam
vis-tiro-'lpa-bhry eko
nntva yty asv api
khamether; vyuair; jyotifire; pa-water; bhearth; tat
their; kteuin the products; yath-ayamaccording to the particular
locations; vi-manifest; tiraunmanifest; alpasmall; bhrilarge;
ekaone; nntvamthe status of being many; ytiassumes; asauit;
apialso.
The elements of ether, air, fire, water and earth become visible,
invisible, minute or extensive as they manifest in various objects.
Similarly, the Paramtm, though one, appears to become many.
rla Vivantha Cakravart explains this and the previous verse as
follows: The one Paramtm appears to be many by the influence of the

2377

modes of nature that He Himself creates. How is that? Because although

in truth the Paramtm is self-illuminating, eternal, aloof from everything,
and free of the modes of nature, when He appears as His manifestations
He seems to be just the oppositea multiplicity of temporary objects
saturated with the modes of nature. Just as the elements of ether and so
on, when manifesting in pots and other things, seem to appear and
disappear, so the Paramtm seems to appear and disappear in His various
manifestations.
TEXT 26
r-uka uvca
eva bhagavat rjan
vasudeva udhta
rutv vinaa-nn-dhs
t prta-man abht
r-uka uvcaukadeva Gosvm said; evamthus; bhagavatby the
Supreme Lord; rjanO King (Parkit); vasudevaVasudeva;
udhtaspoken to; rutvhearing; vinaadestroyed; nn
dualistic; dhhis mentality; tmsilent; prtasatisfied; manin
his heart; abhthe was.
ukadeva Gosvm said: O King, hearing these instructions spoken to
him by the Supreme Lord, Vasudeva became freed from all ideas of
duality. Satisfied at heart, he remained silent.
TEXTS 27-28
atha tatra kuru-reha
devak sarva-devat
rutvnta guro putram
tmajbhy su-vismit
ka-rmau samrvya
putrn kasa-vihisitn
smarant kpaa prha
vaiklavyd aru-locan
athathen; tatraat that place; kuru-rehaO best of the Kurus;
devakmother Devak; sarvaof everyone; devatthe supremely

2378

worshipable goddess; rutvhaving heard; ntambrought back;

guroof Their spiritual master; putramthe son; tmajbhymby her
two sons; suvery much; vismitamazed; ka-rmauKa and
Balarma; samrvyaclearly addressing; putrnher sons; kasavihisitnmurdered by Kasa; smarantremembering; kpaam
pitifully; prhashe spoke; vaiklavytdue to her distraught condition;
aru(filled with) tears; locanher eyes.
At that time, O best of the Kurus, the universally worshiped Devak
took the opportunity to address her two sons, Ka and Balarma.
Previously she had heard with astonishment that They had brought
Their spiritual master's son back from death. Now, thinking of her own
sons who had been murdered by Kasa, she felt great sorrow, and thus
with tear-filled eyes she beseeched Ka and Balarma.
Vasudeva's love for Ka had been disturbed because his awareness of
Ka's opulences conflicted with seeing Him as his son. In a different
way, Devak's love was somewhat distracted by her lamentation for her
dead sons. So Ka arranged to relieve her of the mistaken idea that
anyone else but Him was actually her son. Since Devak is known to be
worshiped by all great souls, her show of maternal affection must actually
have been an effect of the Lord's Yogamy, who increases the pleasure of
His pastimes. Thus in Text 54 Devak will be described as mohit myay
vio, "bewildered by the internal energy of Lord Viu."
TEXT 29
r-devaky uvca
rma rmprameytman
ka yogevarevara
vedha v viva-sjm
varv di-pruau
r-devak uvcar Devak said; rma rmaO Rma, Rma; aprameyatmanO immeasurable Supersoul; kaO Ka; yoga-varaof the
masters of mystic yoga; varaO master; vedaknow; ahamI; vm
You both; vivaof the universe; sjmof the creators; varauthe
Lords; dioriginal; pruauthe two Personalities of Godhead.
r Devak said: O Rma, Rma, immeasurable Supreme Soul! O Ka,

2379

Lord of all masters of yoga! I know that You are the ultimate rulers of
all universal creators, the primeval Personalities of Godhead.
TEXT 30
kala-vidhvasta-sattvn
rjm ucchstra-vartinm
bhmer bhryamnm
avatrau kildya me
klaby time; vidhvastadestroyed; sattvnmwhose good qualities;
rjmfor (killing) the kings; ut-straoutside the scope of scriptural
rules; vartinmwho act; bhmefor the earth; bhryamnm
becoming a burden; avatrau(both of You) descended; kilaindeed;
adyanow; meto me.
Taking birth from me, You have now descended to this world in order
to kill those kings whose good qualities have been destroyed by the
present age, and who thus defy the authority of revealed scriptures and
burden the earth.
TEXT 31
yasya-bhgena
vivotpatti-layoday
bhavanti kila vivtmas
ta tvdyha gati gat
yasyawhose; aaof the expansion; aaof the expansion; aa
of the expansion; bhgenaby a part; vivaof the universe; utpattithe
generation; layadissolution; udayand prosperity; bhavantiarise;
kilaindeed; viva-tmanO Soul of all that be; tatto Him; tv
Yourself; adyatoday; ahamI; gatimfor shelter; gatcome.
O Soul of all that be, the creation, maintenance and destruction of the
universe are all carried out by a fraction of an expansion of an
expansion of Your expansion. Today I have come to take shelter of You,
the Supreme Lord.
rla rdhara Svm explains this verse as follows: The Lord of Vaikuha,

2380

Nryaa, is but one expansion of r Ka. Mah-Viu, the first

creator, is Lord Nryaa's expansion. The total material energy emanates
from Mah-Viu's glance, and of that total material energy the three
modes of nature are divided portions. Thus it is r Ka, acting through
His expansions, who generates, sustains and dissolves the universe.
TEXTS 32-33
cirn mta-sutdne
guru kila coditau
ninyathu pit-sthnd
gurave guru-dakim
tath me kuruta kma
yuv yogevarevarau
bhoja-rja-hatn putrn
kmaye draum htn
cirtfor a long time; mtadead; sutathe son; dneto return;
guruby Your spiritual master; kilait has been heard; coditau
ordered; ninyathuYou brought him; pitof the forefathers; sthnt
from the place; guraveto Your spiritual master; guru-dakimas a
token of thanksgiving for Your guru's mercy; tathin the same way;
memy; kurutamplease fulfill; kmamthe desire; yuvmYou two;
yoga-varaof the masters of yoga; varauO masters; bhoja-rjaby
the King of Bhoja (Kasa); hatnkilled; putrnmy sons; kmayeI
wish; draumto see; htnbrought back.
It is said that when Your spiritual master ordered You to retrieve his
long-dead son, You brought him back from the forefathers' abode as a
token of remuneration for Your guru's mercy. Please fulfill my desire in
the same way, O supreme masters of all yoga masters. Please bring back
my sons who were killed by the King of Bhoja, so that I may see them
once again.
TEXT 34
ir uvca
eva sacoditau mtr
rma ka ca bhrata
sutala saviviatur

2381

yoga-mym upritau
i uvcathe sage (r ukadeva) said; evamthus; sacoditauurged;
mtrby Their mother; rmaBalarma; kaKa; caand;
bhrataO descendant of Bhrata (Parkit); sutalamthe subterranean
planet of Sutala, ruled by Bali Mahrja; saviviatuThey entered;
yoga-myyamTheir mystic pastime potency; upritauutilizing.
The sage ukadeva said: Thus entreated by Their mother, O Bhrata,
Balarma and Ka employed Their mystic Yogamy potency and
entered the region of Sutala.
TEXT 35
tasmin praviv upalabhya daitya-r
vivtma-daiva sutar tathtmana
tad-daranhlda-pariplutaya
sadya samutthya nanma snvaya
tasminthere; praviau(the two of Them) entered; upalabhya
noticing; daitya-rthe King of the Daityas (Bali); vivaof the entire
universe; tmathe Soul; daivamand supreme Deity; sutarm
especially; tathalso; tmanaof himself; tatThem; daranadue to
seeing; hldawith the joy; pariplutaoverwhelmed; ayahis heart;
sadyaimmediately; samutthyastanding up; nanmahe bowed
down; satogether with; anvayahis entourage.
When the King of the Daityas, Bali Mahrja, noticed the arrival of the
two Lords, his heart overflowed with joy, since he knew Them to be the
Supreme Soul and worshipable Deity of the entire universe, and
especially of himself. He immediately stood up and then bowed down to
offer respects, along with his entire entourage.
TEXT 36
tayo samnya varsana mud
niviayos tatra mahtmanos tayo
dadhra pdv avanijya taj jala
sa-vnda -brahma punad yad ambu ha

2382

tayofor Them; samnyabringing; varaelevated; sanamseats;

mudhappily; niviayowho took Their seats; tatrathere; mahtmanoof the greatest of personalities; tayoof Them; dadhrahe
took; pdauthe feet; avanijyawashing; tatthat; jalamwater; sa
together with; vndahis followers; -brahmaup to Lord Brahm;
punatpurifying; yatwhich; ambuwater; haindeed.
Bali took pleasure in offering Them elevated seats. After They sat down,
he washed the feet of the two Supreme Personalities. Then he took that
water, which purifies the whole world even up to Lord Brahm, and
poured it upon himself and his followers.
TEXT 37
samarhaym sa sa tau vibhtibhir
mahrha-vastrbharanulepanai
tmbla-dpmta-bhakadibhi
sva-gotra-vitttma-samarpaena ca
samarhaym saworshiped; sahe; tauThem; vibhtibhiwith his
riches; mah-arhagreatly valuable; vastrawith garments; bharaa
ornaments; anulepanaiand fragrant pastes; tmblawith betel nut;
dpalamps; amtanectarean; bhakaafood; dibhiand so on;
svaof his; gotrafamily; vittaof the wealth; tmaand of himself;
samarpaenawith the offering; caand.
He worshiped Them with all the riches at his disposalpriceless
clothing, ornaments, fragrant sandalwood paste, betel nut, lamps,
sumptuous food and so on. Thus he offered Them all his family's
wealth, and also his own self.
Bali Mahrja's devotional attitude is renowned as the perfect example of
complete self-surrender. When Lord Viu in the guise of a young
brhmaa student approached him for charity, Bali offered all he
possessed, and when he had nothing more to offer, he surrendered
himself as the Supreme Lord's eternal servant.
There are nine standard processes of devotional service, and the last,
tma-samarpaam, as taught by Bali Daityarja, is the culmination toward
which every endeavor should aim. If one tries to impress the Lord with
wealth, power, intelligence and so on but fails to humbly understand

2383

oneself to be His servant, one's so-called devotion is only a presumptuous

show.
TEXT 38
sa indraseno bhagavat-padmbuja
bibhran muhu prema-vibhinnay dhiy
uvca hnanda-jalkulekaa
praha-rom npa gadgadkaram
sahe; indra-senaBali, who conquered the army of Indra; bhagavat
of the Supreme Lords; pda-ambujamthe lotus feet; bibhrattaking
hold of; muhurepeatedly; premaout of love; vibhinnaywhich was
melting; dhiyfrom his heart; uvca hasaid; nandacaused by his
ecstasy; jalawith water (tears); kulafilled; kaawhose eyes;
prahastanding erect; romthe hair on whose limbs; npaO King
(Parkit); gadgadachoking; akaramwhose syllables.
Taking hold of the Lords' lotus feet again and again, Bali, the conqueror
of Indra's army, spoke from his heart, which was melting out of his
intense love. O King, as tears of ecstasy filled his eyes and the hair on
his limbs stood on end, he began to speak with faltering words.
rla Prabhupda describes this scene as follows in Ka: "King Bali was
feeling such transcendental pleasure that he repeatedly grasped the Lord's
lotus feet and kept them on his chest; and sometimes he put them on the
top of his head, and in this way he was feeling transcendental bliss. Tears
of love and affection began to flow down from his eyes, and all his bodily
hairs stood on end."
TEXT 39
balir uvca
namo 'nantya bhate
nama kya vedhase
skhya-yoga-vitnya
brahmae paramtmane
bali uvcaBali said; namaobeisances; anantyato Ananta, the
unlimited Lord; bhatethe greatest being; namaobeisances;
kyato Ka; vedhasethe creator; skhyaof skhya analysis;
yogaand of mystic yoga; vitnyathe disseminator; brahmaethe

2384

Absolute Truth; parama-tmanethe Supersoul.

King Bali said: Obeisances to the unlimited Lord, Ananta, the greatest
of all beings. And obeisances to Lord Ka, the creator of the universe,
who appears as the impersonal Absolute and the Supersoul in order to
disseminate the principles of skhya and yoga.
rla Vivantha Cakravart identifies the supreme Ananta named here as
Lord Balarma, from whom expands the divine serpent Ananta ea.
Impersonal Brahman is the source of the texts belonging to the skhya
philosophers, while the personal representation of the Lord known as
Paramtm disseminates the textbooks of yoga.
TEXT 40
darana v hi bhtn
duprpa cpy adurlabham
rajas-tama-svabhvn
yan na prptau yadcchay
daranamthe vision; vmof You two; hiindeed; bhtnmfor
living beings in general; duprpamrarely achieved; ca apiyet still;
adurlabhamnot difficult to obtain; rajain passion; tamaand
ignorance; svabhvnmfor those whose natures; yatin that; naby
us; prptauobtained; yadcchaycauselessly.
Seeing You Lords is a rare achievement for most living beings. But even
persons like us, situated in the modes of passion and ignorance, can
easily see You when You reveal Yourself by Your own sweet will.
By ascribing to himself the degraded status of a demoniac birth, Bali
Mahrja denied any spiritual qualification for being visited by Ka and
Balarma. What to speak of demons like himself, Bali thought, even
advanced renunciants on the paths of jna and yoga fail to please the
Lord when they do not give up their pride and envy.
TEXTS 41-43
daitya-dnava-gandharv
siddha-vidydhra-cra
yaka-raka-pic ca
bhta-pramatha-nyak

2385

viuddha-sattva-dhmny addh
tvayi stra-arrii
nitya nibaddha-vairs te
vaya cnye ca td
kecanodbaddha-vairea
bhakty kecana kmata
na tath sattva-sarabdh
sannik surdaya
daitya-dnavathe Daitya and Dnava demons; gandharvand the
Gandharvas, celestial singers; siddha-vidydhara-crathe Siddha,
Vidydhara and Craa demigods; yakathe Yakas (semipious spirits);
rakathe Rkasas (man-eating spirits); picthe carnivorous
Pica demons; caand; bhtathe ghosts; pramatha-nyakand the
evil Pramatha and Nyaka spirits; viuddhaperfectly pure; sattvaof
goodness; dhmnitoward the embodiment; addhdirect; tvayiYou;
strawhich comprises the revealed scriptures; arriithe possessor
of such a body; nityamalways; nibaddhafixed; vairin enmity; te
they; vayamwe; caalso; anyeothers; caand; tdlike them;
kecanasome; udbaddhaespecially obstinate; vaireawith hatred;
bhaktywith devotion; kecanasome; kmatarising out of lust; na
not; tathso; sattvaby the material mode of goodness; sarabdh
those who are predominated; sannikattracted; surademigods;
dayaand others.
Many who had been constantly absorbed in enmity toward You
ultimately became attracted to You, who are the direct embodiment of
transcendental goodness and whose divine form comprises the revealed
scriptures. These reformed enemies include Daityas, Dnavas,
Gandharvas, Siddhas, Vidydharas, Craas, Yakas, Rkasas, Picas,
Bhtas, Pramathas and Nyakas, and also ourselves and many others
like us. Some of us have become attracted to You because of exceptional
hatred, while others have become attracted because of their mood of
devotion based on lust. But the demigods and others infatuated by
material goodness feel no such attraction for You.
rla Jva Gosvm explains this passage as follows: The Gandharvas,
Siddhas, Vidydharas and Craas are adversaries of the Supreme Lord

2386

when they follow the lead of the Daitya and Dnava demons. The Yakas,
Rkasas, Picas and so on tend to be inimical because they are generally
covered by ignorance. There are some rascals in the pure mode of
ignorance, like iupla and Pauraka, who are totally absorbed in
meditation on the Lord as their enemy, and this fixed consciousness earns
them liberation. Others, in a mixed condition of passion and ignorance,
associate with the Lord with a desire for position and prestige; Mahrja
Bali sees himself as belonging to this category. Yet Lord Viu favored Bali
by becoming his doorkeeper in the subterranean region of Sutala, just as
He favored the demons by killing and liberating them, and the
Gandharvas by engaging them in singing His glories. On the other hand,
the Lord awards sense gratification to those demigods who are proud of
their being situated in the mode of goodness; thus they become deluded
and forget Him.
TEXT 44
idam ittham iti pryas
tava yogevarevara
na vidanty api yoge
yoga-my kuto vayam
idamthis; itthamcharacterized like this; itiin such terms; prya
for the most part; tavaYour; yoga-varaof the masters of yoga;
varaO supreme master; na vidantithey do not know; apieven;
yoga-the masters of yoga; yoga-mymYour spiritual power of
delusion; kutawhat then of; vayamus.
What to speak of ourselves, O Lord of all perfect yogs, even the
greatest mystics do not know what Your spiritual power of delusion is
or how it acts.
Systematic understanding of something should include knowledge of both
its svarpa, or essential identity, and also its vieas, the attributes that
make it different from other things. My, the energy underlying all
material existence, is more subtle than ordinary phenomena. Only God
and His liberated devotees, therefore, can know its svarpa and viea.
TEXT 45
tan na prasda nirapeka-vimgya-yumat

2387

pdravinda-dhianya-ghndha-kpt
nikramya viva-araghry-upalabdha-vtti
nto yathaika uta sarva-sakhai carmi
tatin such a way; nato us; prasdaplease be merciful; nirapeka
by those who have no material motives; vimgyasearched for; yumat
Your; pdathan the feet; aravindalotus; dhiaashelter; anya
other; ghafrom the home; andhablind; kptwhich is a well;
nikramyagoing out; vivato the whole world; araaof those who
are helpful (the trees); aghriat the feet; upalabdhaobtained; vtti
whose livelihood; ntapeaceful; yathas; ekaalone; utaor else;
sarvaof everyone; sakhaiwith the friends; carmiI may wander.
Please be merciful to me so I may get out of the blind well of family
lifemy false homeand find the true shelter of Your lotus feet, which
selfless sages always seek. Then, either alone or in the company of great
saints, who are the friends of everyone, I may wander freely, finding
life's necessities at the feet of the universally charitable trees.
rla Vivantha Cakravart states that in response to Bali's prayers, r
Ka invited him to choose some benediction, and in this verse Bali
submits his request. Bali begs to be relieved of the entanglement of
material life so he will be free to leave home and wander in the
wilderness, with only the Lord's lotus feet as his shelter. For his
subsistence, Bali proposes, he will take help from the forest trees, at
whose feet are fruits to eat and leaves to sleep on, for all to use as needed.
And if the Lord is especially merciful to him, Bali hopes, he will not have
to wander alone but will be allowed to travel in the company of Lord
Ka's devotees.
TEXT 46
dhy asmn itavyea
nippn kuru na prabho
pumn yac chraddhaytiha
codany vimucyate
dhiplease order; asmnus; itavyaof those who are subject to
being controlled; aO controller; nippnsinless; kuruplease
make; naus; prabhoO master; pumna person; yatwhich;

2388

raddhaywith faith; tihanexecuting; codanyof scriptural

regulation; vimucyatebecomes free.
O Lord of all subordinate creatures, please tell us what to do and thus
free us of all sin. One who faithfully executes Your command, O master,
is no longer obliged to follow the ordinary Vedic rites.
The cryas explain Bali's thoughts as follows. Reflecting on the
possibility that his request for immediate deliverance may have been too
bold, Bali Mahrja considers that first he will need to become sufficiently
purified. In any case, he thinks, Lord Ka and Lord Balarma must have
come to him for some specific purpose; if he can receive the Lords' order
and carry it out, that will be his best opportunity for purification. Indeed,
as Bali states, a devotee acting under the Personality of Godhead's
instruction need no longer follow the sacrificial injunctions and
prohibitions of the Vedas.
TEXT 47
r-bhagavn uvca
san marce a putr
ry prathame 'ntare
dev ka jahasur vkya
suta yabhitum udyatam
r-bhagavn uvcathe Supreme Lord said; santhere were; marce
of Marci; asix; putrsons; rymborn of r (his wife);
prathamein the first; antarerule of Manu; devdemigods; kamat
Lord Brahm; jahasuthey laughed; vkyaseeing; sutmwith his
daughter (Sarasvat); yabhitumto copulate; udyatamprepared.
The Supreme Lord said: During the age of the first Manu, the sage
Marci had six sons by his wife rn. They were all exalted demigods,
but once they laughed at Lord Brahm when they saw him preparing to
have sex with his own daughter.
TEXTS 48-49
tensurm agan yonim
adhunvadya-karma
hirayakaipor jt

2389

nts te yoga-myay
devaky udare jt
rjan kasa-vihisit
s tn ocaty tmajn svs
ta ime 'dhysate 'ntike
tenaby that; surmdemoniac; aganthey entered; yonima womb;
adhunimmediately; avadyaimproper; karmaby the act;
hirayakaipoto Hirayakaipu; jtborn; ntbrought; te
they; yoga-myayby the Lord's divine power of illusion; devakyof
Devak; udarefrom the womb; jtborn; rjanO King (Bali);
kasaby Kasa; vihisitmurdered; sshe; tnfor them;
ocatilaments; tma-jnsons; svnher own; tethey; imethese
same; adhysateare living; antikenearby.
Because of that improper act, they immediately entered a demoniac
form of life, and thus they took birth as sons of Hirayakaipu. The
goddess Yogamy then took them away from Hirayakaipu, and they
were born again from Devak's womb. After this, O King, Kasa
murdered them. Devak still laments for them, thinking of them as her
sons. These same sons of Marci are now living here with you.
cryas rdhara Svm and Vivantha Cakravart explain that after
taking Marci's six sons from Hirayakaipu, Lord Ka's Yogamy first
made them pass through one more life as children of another great
demon, Klanemi, and then she finally transferred them to the womb of
Devak.
TEXT 50
ita etn praeymo
mt-okpanuttaye
tata pd vinirmakt
loka ysyanti vijvar
itafrom here; etnthem; praeymaWe wish to take; mtof
their mother; okathe lamentation; apanuttayein order to dispel;
tatathen; ptfrom their curse; vinirmuktfreed; lokamto their
own planet (of the demigods); ysyantithey will go; vijvarrelieved
of their feverish condition.

2390

We wish to take them from this place to dispel their mother's sorrow.
Then, released from their curse and free from all suffering, they will
return to their home in heaven.
As pointed out by rla Prabhupda in his purports to Chapter Two, Texts
5 and 8, of this canto, Marci's sons were condemned for their offense
against Lord Brahm, and in addition Hirayakaipu once cursed them to
be killed by their own father in a future life. This curse was fulfilled by
Vasudeva's letting Kasa murder them one by one.
TEXT 51
smarodgtha parivaga
pataga kudrabhd gh
a ime mat-prasdena
punar ysyanti sad-gatim
smara-udgtha parivagaSmara, Udgtha and Parivaga; pataga
kudrabht ghPataga, Kudrabht and Gh; asix; imethese;
matMy; prasdenaby the grace; punaagain; ysyantiwill go;
satof saintly persons; gatimto the destination.
By My grace these sixSmara, Udgtha, Parivaga, Pataga,
Kudrabht and Ghwill return to the abode of pure saints.
These are the names the six children first had when they were sons of
Marci. The oldest, Smara, was called Krtimn when born again to
Vasudeva, as recorded in the rmad-Bhgavatam (10.1.57),
krtimanta prathama-ja
kasynakadundubhi
arpaym sa kcchrea
so 'ntad ati-vihvala
"Vasudeva was very much disturbed by the fear of becoming a liar by
breaking his promise. Thus with great pain he delivered his firstborn son,
named Krtimn, into the hands of Kasa."
TEXT 52
ity uktv tn samdya
indrasenena pjitau

2391

punar dvravatm etya

mtu putrn ayacchatm
itithus; uktvspeaking; tnthem; samdyataking; indrasenena
by Bali Mahrja; pjitauboth honored; punaonce more;
dvravatmto Dvrak; etyagoing; mtuof Their mother; putrn
the sons; ayacchatmThey presented.
[ukadeva Gosvm continued:] After saying this, Lord Ka and Lord
Balarma, having been duly worshiped by Bali Mahrja, took the six
sons and returned to Dvrak, where They presented them to Their
mother.
TEXT 53
tn dv blakn dev
putra-sneha-snuta-stan
parivajykam ropya
mrdhny ajighrad abhkaa
tnthem; dvseeing; blaknthe boys; devthe goddess
(Devak); putrafor her sons; snehadue to her affection; snuta
flowing; stanwhose breasts; parivajyaembracing; akamon her
lap; ropyaplacing; mrdhnitheir heads; ajighratshe smelled;
abhkaarepeatedly.
When she saw her lost children, Goddess Devak felt such affection for
them that milk flowed from her breasts. She embraced them and took
them onto her lap, smelling their heads again and again.
TEXT 54
apyayat stana prt
suta-spara-parisnutam
mohit myay vior
yay si pravartate
apyayatshe let them drink; stanamfrom her breast; prtlovingly;
sutaof her sons; sparabecause of the touch; parisnutamdrenched;
mohitbewildered; myayby the illusory energy; vioof Lord

2392

Viu; yayby which; sicreation; pravartatecomes into being.

Lovingly she let her sons drink from her breast, which became wet with
milk just by their touch. She was entranced by the same illusory energy
of Lord Viu that initiates the creation of the universe.
In the opinion of rla Jva Gosvm, the word si can here also refer to
the creative process by which Lord Viu's Yogamy arranges the
settings and situations of His pastimes. There is indeed no question of
mother Devak being affected by the material aspect of My.
TEXTS 55-56
ptvmta payas tasy
pta-ea gad-bhta
nryaga-sasparapratilabdhtma-daran
te namasktya govinda
devak pitara balam
miat sarva-bhtn
yayur dhma divaukasm
ptvhaving drunk; amtamnectarean; payamilk; tasyher;
ptaof what had been drunk; eamthe remnants; gad-bhtaof
Ka, the wielder of the club; nryaaof the Supreme Lord, Nryaa
(Ka); agaof the body; sasparaby the touch; pratilabdha
regained; tmaof their original selves (as demigods); daranthe
perception; tethey; namasktyabowing down; govindamto Lord
Ka; devakmto Devak; pitaramto their father; balamand to Lord
Balarma; miatmas they looked on; sarvaall; bhtnmthe people;
yayuthey went; dhmato the abode; diva-okasmof the demigods.
By drinking her nectarean milk, the remnants of what Ka Himself
had previously drunk, the six sons touched the transcendental body of
the Lord, Nryaa, and this contact awakened them to their original
identities. They bowed down to Govinda, Devak, their father and
Balarma, and then, as everyone looked on, they left for the abode of
the demigods.
Lord Ka remained as an infant with Devak and Vasudeva for only a

2393

very short time. First the Lord appeared before them in His four-armed
Viu form, and after hearing their prayers He changed Himself into an
apparently ordinary infant for their pleasure. But to save Ka from
suffering His brothers' fate, Vasudeva at once removed Him from Kasa's
prison. Just before Vasudeva took Him away, mother Devak suckled
Ka once so that He would not feel thirsty during the long trip to
Nanda-vraja. This we learn from the commentary of rla Vivantha
Cakravart hkura.
TEXT 57
ta dv devak dev
mtgamana-nirgamam
mene su-vismit my
kasya racit npa
tamthis; dvseeing; devakDevak; devdivine; mtaof the
dead (sons); gamanathe return; nirgamamand departure; meneshe
thought; suvery much; vismitamazed; mymmagic; kasyaby
Ka; racitmproduced; npaO King (Parkit).
Seeing her sons return from death and then depart again, saintly Devak
was struck with wonder, O King. She concluded that this was all simply
an illusion created by Ka.
TEXT 58
eva-vidhny adbhutni
kasya paramtmana
vryy ananta-vryasya
santy anantni bhrata
evam-vidhnilike this; adbhutniamazing; kasyaof Ka;
parama-tmanathe Supreme Soul; vryifeats; anantaunlimited;
vryasyawhose valor; santithere are; anantniunlimited; bhrata
O descendant of Bharata.
r Ka, the Supreme Soul, the Lord of unlimited valor, performed
countless pastimes just as amazing as this one, O descendant of
Bharata.

2394

TEXT 59
r-sta uvca
ya idam anuoti rvayed v murre
caritam amta-krter varita vysa-putrai
jagad-agha-bhid ala tad-bhakta-sat-kara-pra
bhagavati kta-citto yti tat-kema-dhma
r-sta uvcar Sta said (to the sages assembled at Naimiraya, to
whom he was repeating the conversation between ukadeva Gosvm and
Parkit Mahrja); yawhoever; idamthis; anuotiproperly hears;
rvayetcauses others to hear; vor; murreof Lord Ka, killer of
the demon Mura; caritampastime; amtadeathless; krtewhose
glories; varitamdescribed; vysa-putraiby the respected son of
Vysadeva; jagatof the universe; aghathe sins; bhitwhich (pastime)
destroys; alamtotally; tatHis; bhaktafor the devotees; sat
transcendental; kara-pramornament for the ears; bhagavation the
Supreme Lord; ktafixing; cittahis mind; ytihe goes; tatHis;
kemaauspicious; dhmato the personal abode.
r Sta Gosvm said: This pastime enacted by Lord Murri, whose
fame is eternal, totally destroys the sins of the universe and serves as
the transcendental ornament for His devotees' ears. Anyone who
carefully hears or narrates this pastime, as recounted by the venerable
son of Vysa, will be able to fix his mind in meditation on the Supreme
Lord and attain to the all-auspicious kingdom of God.
According to rla rdhara Svm, hearing the wonderful events of Lord
Ka's life destroys sins in a manner that is perfect (alam) because it is
easy. Anyone can easily participate in this hearing, and those who become
devoted to Ka always enjoy wearing on their ears the ornaments of
topics concerning Him. Not only those who were present at the time of
their occurrence, but also ukadeva Gosvm, Sta Gosvm, all who have
heard since and everyone in the universe who will hear in the futureall
are blessed by the continuous recital of Lord Ka's transcendental
glories.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-fifth Chapter,
of the rmad-Bhgavatam, entitled "Lord Ka Instructs Vasudeva and

2395

Retrieves Devak's Sons."

2396

86. Arjuna Kidnaps Subhadr, and Ka Blesses His Devotees

This chapter describes how Arjuna kidnapped Subhadr and how Lord
Ka went to Mithil to bless His devotees Bahulva and rutadeva.
When King Parkit desired to learn about the marriage of his
grandmother, Subhadr-dev, r ukadeva Gosvm said, "While touring
on pilgrimage, Arjuna heard that Lord Baladeva intended to give the hand
of His sister Subhadr to Duryodhana in marriage. Wanting to kidnap
Subhadr and marry her himself, Arjuna disguised himself as a renunciant
and went to Dvrak. So effective was the disguise that neither Balarma
nor any other resident of Dvrak recognized him; rather, they all showed
him the respect due a Vaiava mendicant. In this way the four months of
the rainy season passed. One day Arjuna received an invitation to dine at
Lord Balarma's home. There he caught sight of Subhadr and was
immediately overwhelmed with desire for her. Subhadr also desired to
have Arjuna as her husband, and thus she glanced back at him shyly. A
few days later, Subhadr left the palace to participate in a chariot festival.
Taking this opportunity, Arjuna abducted Subhadr and defeated the
Ydavas who tried to stop him. Lord Balarma was at first greatly angered
to hear of this, but when Lord r Ka and other family members
pacified Him, He became joyful and sent the bride and groom off with
elaborate wedding gifts."
There was a brhmaa devotee of r Ka's named rutadeva, who lived
in the city of Mithila. By the will of Providence, he could earn only barely
enough to keep himself and his family alive. Still, he was always satisfied
and spent all his time executing his religious duties. King Bahulva was
another great devotee of the Lord residing in Mithil. A member of the
dynasty in which King Janaka had appeared, Bahulva ruled over the
whole province of Videha, yet he remained as detached from material
wealth as rutadeva. Pleased with the devotional attitude of both these
great souls, Lord Ka went on His chariot to Mithil to visit them,
taking along Nrada and several other learned sages. The people of
Mithila greeted the Lord and His saintly entourage with great delight.
Bearing various gifts for Ka, they bowed down and offered obeisances

2397

to both Him and the sages.

Bahulva and rutadeva both stepped forward and respectfully requested
r Ka to visit their homes. To satisfy both of them, the Lord expanded
Himself and went to each of their homes simultaneously. They each
worshiped Him suitably, offered prayers, washed His feet and then
sprinkled themselves and all their family members with the wash water.
Lord Ka then praised the sages who were with Him and glorified
brhmaas in general. He also imparted instructions to His hosts
concerning devotional service. Understanding these instructions, both
rutadeva and Bahulva honored the sages and Lord r Ka with
single-minded devotion. Lord Ka then returned to Dvrak.
TEXT 1
r-rjovca
brahman veditum icchma
svasr rma-kayo
yathopayeme vijayo
y mamst pitmah
r-rj uvcathe great King (Parkit) said; brahmanO brhmaa
(ukadeva); veditumto know; icchmawe wish; svasramthe sister;
rma-kayoof Balarma and Ka; yathhow; upayememarried;
vijayaArjuna; yshe who; mamamy; stwas; pitmahthe
grandmother.
King Parkit said: O brhmaa, we would like to learn how Arjuna
married Lord Balarma's and Lord Ka's sister, who was my
grandmother.
Parkit Mahrja turns now to the topic of the marriage of Lord Ka's
sister, Subhadr. In the opinion of rla rdhara Svm, King Parkit's
question here follows from the previous narration because Arjuna's
winning the hand of Subhadr was just as difficult a feat as Lord Ka's
retrieving the sons of Devak from the realm of the dead, since Lord
Balarma Himself opposed Subhadr's marriage to Arjuna.
TEXTS 2-3
r-uka uvca
arjunas trtha-ytry

2398

paryaann avan prabhu

gata prabhsam aon
mtuley sa tmana
duryodhanya rmas t
dsyatti na cpare
tal-lipsu sa yatir bhtv
tri-da dvrakm agt
r-uka uvcaukadeva Gosvm said; arjunaArjuna; trthato
holy places; ytrymwhile on pilgrimage; paryaanwandering;
avanmthe earth; prabhuthe great lord; gatahaving gone;
prabhsamto Prabhsa; aotheard; mtuleymuncle's daughter;
sahe; tmanahis; duryodhanyato Duryodhana; rmaLord
Balarma; tmher; dsyatiintends to give; itithus; nanot; ca
and; apareanyone else; tather; lipsudesirous of obtaining; sahe,
Arjuna; yatia sannys; bhtvbecoming; tri-dacarrying a triple
staff; dvrakmto Dvrak; agtwent.
ukadeva Gosvm said: While traveling far and wide visiting various
holy places of pilgrimage, Arjuna came to Prabhsa. There he heard that
Lord Balarma intended to give his maternal cousin Subhadr to
Duryodhana in marriage, and that no one else approved of this plan.
Arjuna wanted to marry her himself, so he disguised himself as a
renunciant, complete with triple staff, and went to Dvrak.
Arjuna's plan for obtaining Subhadr as his wife may have seemed
unconventional, but he was not acting without encouragement; in fact,
Lord Ka was his prime co-conspirator. And in Dvrak, most of the
members of the royal family, especially Vasudeva, were unhappy about
giving their favorite daughter to Duryodhana.
TEXT 4
tatra vai vritn msn
avtst svrtha-sdhaka
paurai sabhjito 'bhka
rmejnat ca sa
tatrathere; vaiindeed; vriknof the rainy season; msnfor the
months; avtsthe resided; svahis own; arthapurpose; sdhaka

2399

trying to achieve; pauraiby the people of the city; sabhjita

honored; abhkamconstantly; rmeaby Lord Balarma; ajnat
who was unaware; caand; sahe.
He stayed there during the monsoon months to fulfill his purpose. Lord
Balarma and the other residents of the city, not recognizing him,
offered him all honor and hospitality.
TEXT 5
ekad gham nya
tithyena nimantrya tam
raddhayopahta bhaikya
balena bubhuje kila
ekadonce; ghamto His (Balarma's) home; nyabringing;
tithyenaas a guest; nimantryainviting; tamhim (Arjuna);
raddhaywith faith; upahtampresented; bhaikyamfood; balena
by Lord Balarma; bubhujehe ate; kilaindeed.
One day Lord Balarma brought him to His home as His invited dinner
guest, and Arjuna ate the food the Lord respectfully offered him.
From the explanation of rla Vivantha Cakravart, it is understood that
Arjuna in his sannys role had just finished the four-month vows of the
rainy season and could now again accept general invitations from
householders. Thus no one would have suspected any unusual motive in
his visiting Lord Balarma at this time.
TEXT 6
so 'payat tatra mahat
kany vra-mano-harm
prty-utphullekaas tasy
bhva-kubdha mano dadhe
sahe; apayatsaw; tatrathere; mahatmwonderful; kanymthe
girl; vrato heroes; mana-harmenchanting; prtiwith happiness;
utphullablossoming; kanahis eyes; tasymupon her; bhvawith
emotion; kubdhamagitated; manahis mind; dadhehe put.

2400

There he saw the wonderful maiden Subhadr, who was enchanting to

heroes. His eyes opened wide with delight, and his mind became
agitated and absorbed in thoughts of her.
TEXT 7
spi ta cakame vkya
nr hdaya-gamam
hasant vritpag
tan-nyasta-hdayeka
sshe; apialso; tamhim; cakamedesired; vkyaseeing;
nrmof women; hdayam-gamamthe capturer of the hearts;
hasantsmiling; vritbashful; apgcasting sidelong glances;
tatupon him; nyastafixed; hdayaher heart; kaand eyes.
Arjuna was very attractive to women, and as soon as Subhadr saw him,
she wanted to have him as her husband. Smiling bashfully with
sidelong glances, she fixed her heart and eyes upon him.
As soon as she saw him, Subhadr knew that Arjuna was no sannys but
rather her destined consort. In Ka, the Supreme Personality of Godhead,
His Divine Grace rla Prabhupda elaborates: "Arjuna, the grandfather of
Mahrja Parkit, was himself extraordinarily beautiful and his bodily
structure was very attractive to Subhadr. Subhadr also decided within
her mind that she would accept only Arjuna as her husband. As a simple
girl, she was smiling with great pleasure, looking at Arjuna."
TEXT 8
t para samanudhyyann
antara prepsur arjuna
na lebhe a bhramac-citta
kmenti-balyas
tmon her; paramonly; samanudhyyanmeditating; antaramthe
right opportunity; prepsuwaiting to obtain; arjunaArjuna; na
lebhecould not experience; am-peace; bhramatwavering; cittahis
heart; kmenadue to lust; ati-balyasmost strong.
Meditating only on her and waiting for the opportunity to take her

2401

away, Arjuna had no peace. His heart trembled with passionate desire.
Even while being honored by Lord Balarma, Arjuna was too distracted to
appreciate the Lord's gracious hospitality. Arjuna's distraction and Lord
Balarma's failure to recognize Arjuna in his disguise were both
arrangements of the Supreme Lord to enjoy His transcendental pastimes.
TEXT 9
mahaty deva-ytry
ratha-sth durga-nirgat
jahrnumata pitro
kasya ca mah-ratha
mahatymimportant; devafor the Supreme Lord; ytrymduring a
festival; rathaon a chariot; sthmriding; durgafrom the fortress;
nirgatmhaving exited; jahrahe seized her; anumatasanctioned;
pitroby her parents; kasyaby Ka; caand; mah-rathathe
mighty chariot warrior.
Once, on the occasion of a great temple festival in honor of the Supreme
Lord, Subhadr rode out of the fortresslike palace on a chariot, and at
that time the mighty chariot warrior Arjuna took the opportunity to
kidnap her. Subhadr's parents and Ka had sanctioned this.
rla Vivantha Cakravart identifies this festival as the annual Rathaytr
for Lord Viu on the occasion of His rising from mystic sleep at the end
of Cturmsya. Subhadr's parents are Vasudeva and Devak.
TEXT 10
ratha-stho dhanur dya
r crundhato bhan
vidrvya kroat svn
sva-bhga mga-r iva
rathaon his chariot; sthastanding; dhanuhis bow; dyataking
up; rnthe heroes; caand; arundhatatrying to block him;
bhanand the guards; vidrvyadriving off; kroatmas they
shouted in anger; svnmher relatives; svahis own; bhgamrightful
portion; mga-rthe king of animals, the lion; ivajust as.

2402

Standing on his chariot, Arjuna took up his bow and drove off the
valiant fighters and palace guards who tried to block his way. As her
relatives shouted in anger, he took Subhadr away just as a lion takes
his prey from the midst of lesser animals.
TEXT 11
tac chrutv kubhito rma
parvava mahrava
ghta-pda kena
suhdbhi cnusntvita
tatthis; rutvhearing; kubhitadisturbed; rmaLord Balarma;
parvaiat the juncture of the month; ivaas if; mah-aravathe
ocean; ghtagrasped; pdaHis feet; kenaby Lord Ka;
suhdbhiby His family members; caand; anusntvitacarefully
pacified.
When He heard of Subhadr's kidnapping, Lord Balarma became as
disturbed as the ocean during the full moon, but Lord Ka
respectfully took hold of His feet and, together with other family
members, pacified Him by explaining the matter.
TEXT 12
prhiot pribarhi
vara-vadhvor mud bala
mah-dhanopaskarebharathva-nara-yoita
prhiotHe sent; pribarhias wedding gifts; vara-vadhvofor the
groom and the bride; mudwith pleasure; balaLord Balarma; mahdhanagreatly valuable; upaskarapresents; ibhaelephants; ratha
chariots; asvahorses; naramen; yoitaand women.
Lord Balarma then happily sent the bride and groom very valuable
wedding gifts consisting of elephants, chariots, horses and male and
female servants.

2403

TEXT 13
r-uka uvca
kasysd dvija-reha
rutadeva iti ruta
kaika-bhakty prrtha
nta kavir alampata
r-uka uvcar ukadeva said; kasyaof Lord Ka; stthere
was; dvijaof brhmaas; rehaone of the best; rutadeva
rutadeva; itithus; rutaknown; kato Lord Ka; eka
exclusive; bhaktyby his devotion; prafull; arthain all goals of
desire; nta-peaceful; kavilearned and discriminating; alampaa
not desirous of sense gratification.
ukadeva Gosvm continued: There was a devotee of Ka's known as
rutadeva, who was a first-class brhmaa. Perfectly satisfied by
rendering unalloyed devotional service to Lord Ka, he was peaceful,
learned and free from sense gratification.
TEXT 14
sa uvsa videheu
mithily ghram
anhaygathryanirvartita-nija-kriya
sahe; uvsadwelled; videheuin the kingdom of Videha;
mithilymin the city of Mithil; gha-ramas a member of the
regulated order of family life; anhaywithout endeavor; gatacame to
him; hryaby food and other means of sustenance; nirvartitacarried
out; nijahis; kriyaobligations.
Living as a religious householder in the city of Mithil, within the
kingdom of Videha, he managed to fulfill his obligations while
maintaining himself with whatever sustenance easily came his way.
TEXT 15
ytr-mtra tv ahar ahar
daivd upanamaty uta

2404

ndhika tvat tua

kriy cakre yathocit
ytr-mtrambare maintenance; tuand; aha ahaday after day;
daivtdue to his fate; upanamaticame to him; utaindeed; na
adhikamno more; tvatwith that much; tuasatisfied; kriy
duties; cakrehe did; yathas; ucitappropriate.
By the will of Providence he obtained each day just what he needed for
his maintenance, and no more. Satisfied with this much, he properly
executed his religious duties.
An ideal Vaiava brhmaa, even if encumbered by the ties of family life,
should work only as hard as required to meet his obligations. Without
being unnecessarily agitated for material advancement, he should devote
the best part of his time and assets to his higher duties in the Supreme
Lord's service. If a householder can succeed in this program despite the
unavoidable difficulties of this degraded age, he can expect Lord Ka's
personal attention, as will be seen in the case of rutadeva, the perfect
brhmaa of Mithil.
TEXT 16
tath tad-rra-plo 'ga
bahulva iti ruta
maithilo niraham-mna
ubhv apy acyuta-priyau
tathalso (an advanced devotee of Ka); tatof that; rra
kingdom; plathe ruler; agamy dear (Parkit); bahulva iti
rutaknown as Bahulva; maithilaof the royal dynasty descending
from King Mithila (Janaka); niraham-mnafree from false ego; ubhau
both of them; apiindeed; acyuta-priyaudear to Lord Acyuta.
Similarly free from false ego was the ruler of that kingdom, my dear
Parkit, a descendant of the Mithila dynasty named Bahulva. Both
these devotees were very dear to Lord Acyuta.
TEXT 17
tayo prasanno bhagavn

2405

drukehta ratham
ruhya ska munibhir
videhn prayayau prabhu
tayowith both of them; prasannapleased; bhagavnthe
Personality of Godhead; drukeaby Druka; htambrought forth;
rathamHis chariot; ruhyamounting; skamtogether with;
munibhisages; videhnto the Videha kingdom; prayayauwent;
prabhuthe Lord.
Pleased with both of them, the Supreme Personality of Godhead
mounted His chariot, which Druka had brought, and traveled to
Videha with a group of sages.
In his commentary on this verse, rla Vivantha Cakravart states that
rutadeva and Bahulva were unable to travel to Dvrak to see Lord
Ka because both of them had vowed to regularly worship their
personal Deity at home. r Ka was very glad to go out of His way to
give them both His audience, and while leaving Dvrak He insisted that
the sages who wanted to come with Him should join Him on His chariot,
because otherwise they would exhaust themselves following on foot.
Renowned sages would ordinarily never even consider traveling in such
an opulent conveyance, but on the Lord's order they put aside their
natural aversion and joined Him on His chariot.
TEXT 18
nrado vmadevo 'tri
ko rmo 'sito 'rui
aha bhaspati kavo
maitreya cyavandaya
nrada vmadeva atrithe sages Nrada, Vmadeva and Atri; ka
Ka-dvaipyana Vysa; rmaLord Paraurma; asita aruiAsita
and Arui; ahamI (ukadeva); bhaspati kavaBhaspati and
Kava; maitreyaMaitreya; cyavanaCyavana; dayaand others.
Among these sages were Nrada, Vmadeva, Atri, Ka-dvaipyana
Vysa, Paraurma, Asita, Arui, myself, Bhaspati, Kava, Maitreya
and Cyavana.

2406

TEXT 19
tatra tatra tam ynta
paur jnapad npa
upatasthu srghya-hast
grahai sryam ivoditam
tatra tatrain each place; tamHim; yntamas He was coming;
paurcity residents; jnapadand village residents; npaO King
(Parkit); upatasthucame forward to greet Him; sawith; arghya
water to offer as a token of respect; hastin their hands; grahaiby
the planets; sryamthe sun; ivaas; uditamrisen.
In every city and town the Lord passed along the way, O King, the
people came forward to worship Him with offerings of arghya water in
their hands, as if to worship the risen sun surrounded by planets.
Here the sages traveling with Ka on His chariot are likened to planets
around the sun.
TEXT 20
narta-dhanva-kuru-jgala-kaka-matsyapcla-kunti-madhu-kekaya-koalr
anye ca tan-mukha-sarojam udra-hsasnigdhekaa npa papur dibhir nr-nrya
nartathe people of narta (the region in which Dvrak is situated);
dhanvathe desert (of Gujarat and Rajasthan); kuru-jgalathe region
of the Kuru forests (the districts of Thaneswar and Kuruketra); kaka
Kaka; matsyaMatsya (the kingdoms of Jaipur and Aloyar); pcla
the districts surrounding both banks of the Ganges; kuntiMlava;
madhuMathur; kekayain northeast Punjab, the region between the
atadru and Vip rivers; koalathe ancient kingdom of Lord
Rmacandra, stretching from the northern border of K to the
Himalayas; arand the kingdom bordering Mithil on the east;
anyeothers; caalso; tatHis; mukhaface; sarojamlotus; udra
generous; hsawith its smiles; snigdhaand affectionate; kaam
glances; npaO King; papudrank; dibhiwith their eyes; nnryathe men and women.
The men and women of narta, Dhanva, Kuru-jgala, Kaka, Matsya,

2407

Pacla, Kunti, Madhu, Kekaya, Koala, Ara and many other kingdoms
drank with their eyes the nectarean beauty of Lord Ka's lotuslike
face, which was graced with generous smiles and affectionate glances.
TEXT 21
tebhya sva-vkaa-vinaa-tamisra-dgbhya
kema tri-loka-gurur artha-da ca yacchan
van dig-anta-dhavala sva-yao 'ubha-ghna
gta surair nbhir agc chanakair videhn
tebhyato them; svaHis; vkaaby the glance; vinaadestroyed;
tamisrathe darkness; dgbhyaof whose eyes; kemamfearlessness;
trithree; lokaof the worlds; guruthe spiritual master; arthadamspiritual vision; caand; yacchanbestowing; vanhearing;
dikof the directions; antathe ends; dhavalamwhich purify; sva
His; yaaglories; aubhainauspiciousness; ghnamwhich eradicate;
gtamsung; suraiby demigods; nbhiand by men; agtHe came;
anakaigradually; videhnto the kingdom of Videha.
Simply by glancing at those who came to see Him, Lord Ka, the
spiritual master of the three worlds, delivered them from the blindness
of materialism. As He thus endowed them with fearlessness and divine
vision, He heard demigods and men singing His glories, which purify
the entire universe and destroy all misfortune. Gradually, He reached
Videha.
rla Jva Gosvm raises the logical question of how the ordinary people
along the path could even see the Lord, since not only were their eyes
covered by ignorance, but the Lord's chariot was traveling faster than the
wind. Supplying the answer, rla Jva indicates that Lord Ka's special
glance of mercy empowered every one of them with the devotional purity
required for entering into His association. Otherwise, He would have
remained outside the scope of their power to see, as He Himself states in
His instructions to Uddhava: bhaktyham ekay grhya. "I can be
perceived only by devotion." (SB 11.14.21) By the grammatical rule of
compound formation known as eka-ea, the term sta-vkaa-vinaatamisra-dgbhya, although in its primary sense inflected as a masculine
noun, may be understood in this context as referring to both men and

2408

women.
TEXT 22
te 'cyuta prptam karya
paur jnapad npa
abhyur mudits tasmai
ghtrhaa-paya
tethey; acyutamLord Ka; prptamarrived; karyahearing;
paurthe people of the city; jnapadand of the villages; npaO
King; abhyucame forward; muditjoyful; tasmaito Him; ghta
holding; arhaaofferings to present to Him; payain their hands.
Hearing that Lord Acyuta had arrived, O King, the residents of the cities
and villages of Videha joyfully came forth to receive Him with offerings
in their hands.
TEXT 23
dv ta uttama-loka
prty-utphulnanay
kair dhtjalibhir nemu
ruta-prvs tath munn
dvseeing; tethey; uttama-lokamLord Ka, who is praised in
sublime poetry; prtiwith love; utphullabroadly blossoming; nanatheir faces; ayand hearts; kaion their heads; dhtaheld;
ajalibhiwith joined palms; nemuthey bowed down; rutaheard
of; prvnbefore; tathalso; munnto the sages.
As soon as the people saw Lord Uttamaloka, their faces and hearts
blossomed with affection. Joining their palms above their heads, they
bowed down to the Lord and to the sages accompanying Him, whom
they had previously only heard about.
TEXT 24
svnugrahya samprpta
manvnau ta jagad-gurum
maithila rutadeva ca

2409

pdayo petatu prabho

stato himself; anugrahyafor showing mercy; samprptamnow;
manvnauboth thinking; tamHim; jagatof the universe; gurumthe
spiritual master; maithilathe King of Mithil; rutadevarutadeva;
caand; pdayoat the feet; petatufell; prabhoof the Lord.
Both the King of Mithil and rutadeva fell at the Lord's feet, each
thinking that the spiritual master of the universe had come there just to
show him mercy.
TEXT 25
nyamantrayet drham
tithyena saha dvijai
maithila rutadeva ca
yugapat sahatjal
nyamantrayetmthey both invited; drhamKa, the descendant of
Darha; tithyenato be their guest; sahaalong with; dvijaithe
brhmaas; maithilaBahulva; rutadevarutadeva; caand;
yugapatsimultaneously; sahataheld firmly together; ajalwhose
palms.
At exactly the same time, King Maithila and rutadeva each went
forward with joined palms and invited the Lord of the Darhas to be
his guest, along with the brhmaa sages.
TEXT 26
bhagavs tad abhipretya
dvayo priya-cikray
ubhayor viad geham
ubhbhy tad-alakita
bhagavnthe Supreme Lord; tatthis; abhipretyaaccepting; dvayo
of the two of them; priyathe pleasing; cikraywishing to do;
ubhayoof both; viatHe entered; gehamthe houses; ubhbhym
to both; tatin that (entering of the other's house); alakitaunseen.
Wanting to please them both, the Lord accepted both their invitations.

2410

Thus He simultaneously went to both homes, and neither could see

Him entering the other's house.
According to rla Vivantha Cakravart, Ka visited rutadeva and
Bahulva at the same time by manifesting Himself in duplicate forms,
along with the sages. Thus King Bahulva thought that Lord Ka had
come only to his house, leaving rutadeva to return home disappointed,
while rutadeva believed that just the reverse was the case.
In Ka, rla Prabhupda remarks, "That [Lord Ka] and His
companions were present in both houses, although both the brhmaa
and the King thought He was present in his house only, is another
opulence of the Supreme Personality of Godhead. This opulence is
described in the revealed scriptures as vaibhava-praka. Similarly, when
Lord Ka married sixteen thousand wives, He also expanded Himself
into sixteen thousand forms, each one of them as powerful as He Himself.
Similarly, in Vndvana, when Brahm stole away Ka's cows, calves
and cowherd boys, Ka expanded Himself into many new cows, calves
and cowherd boys."
TEXTS 27-29
rntn apy atha tn drj
janaka sva-ghgatn
ntev sangryeu
sukhsnn mah-man
pravddha-bhakty uddharahdaysrvilekaa
natv tad-aghrn praklya
tad-apo loka-pvan
sa-kuumbo vahan mrdhn
pjay cakra varn
gandha-mlymbarkalpadhpa-dprghya-go-vai
rntnfatigued; apiindeed; athathen; tnthem; drtfrom a
distance; janakaKing Bahulva, a descendant of Janaka; svato his;
ghahome; gatncome; nteuwhich were brought out; sanaon
seats; agryeuexcellent; sukhacomfortably; snnseated; mahmanvery intelligent; pravddhaintense; bhaktywith devotion; ut-

2411

dharaoverjoyed; hdayawhose heart; asrawith tears; vila

clouded; kaawhose eyes; natvbowing down; tattheir;
aghrnfeet; praklyawashing; tatfrom that; apathe water;
lokathe whole world; pvanable to purify; satogether with;
kuumbahis family; vahancarrying; mrdhnon his head; pjaym
cakrehe worshiped; varnthe lords; gandhawith fragrant
(sandalwood) paste; mlyaflower garlands; ambaraclothing; kalpa
jewelry; dhpaincense; dpalamps; arghyaarghya water; gocows;
vaiand bulls.
When King Bahulva, a descendant of Janaka, saw Lord Ka
approaching his house from a distance with the sages, who were
somewhat fatigued from the journey, he immediately arranged to have
seats of honor brought out for them. After they were all comfortably
seated, the wise King, his heart overflowing with joy and his eyes
clouded by tears, bowed down to them and washed their feet with
intense devotion. Taking the wash water, which could purify the entire
world, he sprinkled it on his head and the heads of his family members.
Then he worshiped all those great lords by offering them fragrant
sandalwood paste, flower garlands, fine clothing and ornaments,
incense, lamps, arghya and cows and bulls.
rla Prabhupda comments, "Bahulva, the King of Videha, was very
intelligent and was a perfect gentleman. He was astonished that so many
great sages, along with the Supreme Personality of Godhead, were
personally present in his home. He knew perfectly well that conditioned
souls engaged in worldly affairs cannot be a hundred percent pure,
whereas the Supreme Personality of Godhead and His pure devotees are
always transcendental to worldly contamination. Therefore, when he
found that the Supreme Personality of Godhead, Krsna, and all the great
sages were at his home, he was astonished, and he began to thank Lord
Krsna for His causeless mercy."
The word vara in this verse refers not only to the Supreme Lord but also
to the exalted sages in His company; this is confirmed by cryas rdhara
Svm and Vivantha Cakravart.
TEXT 30
vc madhuray prann
idam hnna-tarpitn

2412

pdv aka-gatau vio

saspa chanakair mud
vcin a voice; madhuraygentle; prantrying to please them;
idamthis; ha-he said; annawith food; tarpitnwho had been
gratified; pdauthe feet; akaon his lap; gatausituated; vioof
Lord Ka; saspanmassaging; anakaislowly; mudhappily.
When they had eaten to their full satisfaction, for their further pleasure
the King began to speak slowly and in a gentle voice as he held Lord
Viu's feet in his lap and happily massaged them.
TEXT 31
r-bahulva uvca
bhavn hi sarva-bhtnm
tm sk sva-dg vibho
atha nas tvat-padmbhoja
smarat darana gata
r-bahulva uvcar Bahulva said; bhavnYou; hiindeed;
sarvaof all; bhtnmcreated beings; tmthe Supreme Soul;
skthe witness; sva-dkself-illumined; vibhoO almighty one;
athathus; nato us; tvatYour; pada-ambhojamlotus feet;
smaratmwho are remembering; daranam gatahave become visible.
r Bahulva said: O almighty Lord, You are the Soul of all created
beings, their self-illumined witness, and now You are giving Your
audience to us, who constantly meditate on Your lotus feet.
rla Vivantha Cakravart explains Bahulva's inner thoughts as
follows: Bahulva glorifies Lord Ka as the inspiring Soul of all life and
consciousness, thinking that even an inert dullard like himself could be
awakened to devotional awareness by His mercy. He glorifies the Lord as
the witness of all pious and impious actions, confident that the Lord
remembers whatever little devotional service he has ever done. And he
glorifies Him as self-illumined, never needing to be enlightened or
informed by any external source, with the knowledge that the Lord has
always been aware of Bahulva's long-cherished secret desire to see Him.

2413

TEXT 32
sva-vacas tad ta kartum
asmad-dg-gocaro bhavn
yad tthaiknta-bhaktn me
nnanta rr aja priya
svaYour own; vacastatement; tatthat; tamtrue; kartumto
make; asmatour; dkto the eyes; gocaraaccessible; bhavnYou;
yatwhich; tthaspoke; eka-antawith a single aim; bhakttthan the
devotee; memy; nanot; anantaLord Ananta; rGoddess r;
ajaunborn Brahm; priyamore dear.
You have said, "Neither Ananta, Goddess r nor unborn Brahm is
dearer to Me than My unalloyed devotee." To prove Your own words
true, You have now revealed Yourself to our eyes.
TEXT 33
ko nu tvac-carambhojam
eva-vid visjet pumn
nikicann ntn
munn yas tvam tma-da
kawho; nuat all; tvatYour; caraa-ambhojamlotus feet; evam
like this; vitbeing in knowledge; visjetwould abandon; pumn
person; nikicannmfor those who have no material possessions;
ntnmwho are peaceful; munnmsages; yawho; tvamYou;
tmaYourself; dagiving.
What person who knows this truth would ever abandon Your lotus feet,
when You are ready to give Your very self to peaceful sages who call
nothing their own?
TEXT 34
yo 'vatrya yador vae
n sasaratm iha
yao vitene tac-chntyai
trai-lokya-vjinpaham

2414

yawho; avatryadescending; yadoof Yadu; vaeinto the

dynasty; nmfor people; sasaratmwho are caught up in the cycle
of birth and death; ihain this world; yaaYour fame; vitenehas
disseminated; tatof that (material existence); ntyaifor the stopping;
trai-lokyaof the three worlds; vjinathe sins; apahamwhich
removes.
Appearing in the Yadu dynasty, You have spread Your glories, which
can remove all the sins of the three worlds, just to deliver those
entrapped in the cycle of birth and death.
TEXT 35
namas tubhya bhagavate
kykuha-medhase
nryaya aye
su-nta tapa yue
namaobeisances; tubhyamto You; bhagavatethe Supreme Lord;
kyaKa; akuhaunconstricted; medhasewhose intelligence;
nryaya ayeto the sage Nara-Nryaa; su-ntamperfectly
peaceful; tapaausterities; yueundergoing.
Obeisances to You, the Supreme Personality of Godhead, Lord Ka,
whose intelligence is ever unrestricted. Obeisances to the sage NaraNryaa, who always undergoes austerities in perfect peace.
rla Vivantha Cakravart comments that the King offered these prayers
to encourage Lord Ka to remain at his home for some days. The King
thought, "Since contact with the Supreme Lord can free anyone from
misconceptions and doubts, Ka's presence in my home will fortify my
intelligence so that I can withstand the onslaughts of material desires. In
His expansion as Nara-Nryaa i, the Lord always resides in
Badarikrama for the good of the whole land of Bharata, and so He may
also create good fortune for the land of Mithil by remaining here for at
least a few days. Since Lord Ka's propensity is toward peace and
simplicity, He will certainly prefer my simple home to the excessive
opulence of Dvrak."
TEXT 36

2415

dinni katicid bhman

ghn no nivasa dvijai
sameta pda-rajas
punhda nime kulam
dinnidays; katicita few; bhmanO omnipresent one; ghnin the
home; na-our; nivasaplease dwell; dvijaiby the brhmaas;
sametajoined; pdaof Your feet; rajaswith the dust; punhi
please sanctify; idamthis; nimeof King Nimi; kulamthe dynasty.
Please stay a few days in our house, along with these brhmaas, O allpervading one, and with the dust of Your feet sanctify this dynasty of
Nimi.
TEXT 37
ity upmantrito rj
bhagav loka-bhvana
uvsa kurvan kalya
mithil-nara-yoitm
itithus; upmantritainvited; rajby the King; bhagavnthe
Supreme Lord; lokaof the entire world; bhvanathe maintainer;
uvsaresided; kurvancreating; kalyamgood fortune; mithilof
the city of Mithil; narafor the men; yoitmand women.
[ukadeva Gosvm continued:] Thus invited by the King, the Supreme
Lord, sustainer of the world, consented to stay for some time to bestow
good fortune on the men and women of Mithil.
TEXT 38
rutadevo 'cyuta prpta
sva-gh janako yath
natv munn su-saho
dhunvan vso nanarta ha
rutadevarutadeva; acyutamLord Ka; prptamobtained; svaghnat his house; janakaBahulva; yathjust as; natvbowing
down; munnto the sages; suvery much; sahadelighted;

2416

dhunvanwaving; vsahis cloth; nanarta hahe danced.

rutadeva received Lord Acyuta into his home with as much enthusiasm
as that shown by King Bahulva. After bowing down to the Lord and
the sages, rutadeva began to dance with great joy, waving his shawl.
TEXT 39
ta-pha-bv etn
ntepaveya sa
svgatenbhinandyghrn
sa-bhryo 'vanije mud
taof grass; phaon seats; buand on mats of darbha; etn-them;
nteuwhich were brought; upaveyamaking sit; sahe; svagatenawith words of welcome; abhinandyagreeting them; aghrn
their feet; sa-bhryatogether with his wife; avanijewashed; mud
with pleasure.
After bringing mats of grass and darbha straw and seating his guests
upon them, he greeted them with words of welcome. Then he and his
wife washed their feet with great pleasure.
To provide even this simple welcome, rutadeva had to go next door to
his neighbors and borrow extra mats. This insight is provided by rla
Vivantha Cakravart.
TEXT 40
tad-ambhas mah-bhga
tmna sa-ghnvayam
snpay cakra uddharo
labdha-sarva-manoratha
tatwith that; ambhaswater; mah-bhgavery pious; tmnam
himself; saalong with; ghahis house; anvayamand his family;
snpaym cakrehe bathed; uddharaoverjoyed; labdhahaving
attained; sarvaall; mana-rathadesires.
With the wash water, the virtuous rutadeva copiously sprinkled
himself, his house and his family. Overjoyed, he felt that all his desires

2417

had now been fulfilled.

TEXT 41
phalrhaora-ivmtmbubhir
md surabhy tulas-kumbuyai
rdhaym sa yathopapannay
saparyay sattva-vivardhanndhas
phalaof fruits; arhaawith offerings; urawith a kind of aromatic
root; ivapure; amtanectar-sweet; ambubhiand with water;
mdwith clay; surabhyfragrant; tulastulas leaves; kuakua
grass; ambujaiand lotus flowers; rdhaym sahe worshiped them;
yathas; upapannaycould be obtained; saparyaywith items of
worship; sattvathe mode of goodness; vivardhanawhich increases;
andhaswith food.
He worshiped them with offerings of auspicious items easily available
to him, such as fruits, ura root, pure, nectarean water, fragrant clay,
tulas leaves, kua grass and lotus flowers. Then he offered them food
that increases the mode of goodness.
TEXT 42
sa tarkaym sa kuto mamnv abht
ghndha-kpe patitasya sagama
ya sarva-trthspada-pda-reubhi
kena csytma-niketa-bhsurai
sahe; tarkaym satried to understand; kutafor what reason;
mamafor me; anuindeed; abhthas happened; ghaof home;
andhablind; kpein the well; patitasyafallen; sagama
association; yawhich; sarvaof all; trthaholy places; spada
which is the shelter; pdaof whose feet; reubhithe dust; kena
with Lord Ka; caalso; asyathis; tmaof Himself; niketawho are
the place of residence; bh-suraiwith the brhmaas.
He wondered: How is it that I, fallen into the blind well of family life,
have been able to meet Lord Ka? And how have I also been allowed
to meet these great brhmaas, who always carry the Lord within their

2418

hearts? Indeed, the dust of their feet is the shelter of all holy places.
TEXT 43
spavin kttithyn
rutadeva upasthita
sa-bhrya-svajanpatya
uvcghry-abhimarana
su-upavincomfortably seated; ktahaving been shown; tithyn
hospitality; rutadevarutadeva; upasthitasitting near them; sabhryaalong with his wife; sva-janarelatives; apatyaand children;
uvcahe spoke; aghri(Lord Ka's) feet; abhimaranamassaging.
When his guests were seated comfortably, having each received a
proper welcome, rutadeva approached them and sat down nearby with
his wife, children and other dependents. Then, while massaging the
Lord's feet, he addressed Ka and the sages.
TEXT 44
rutadeva uvca
ndya no darana prpta
para parama-prua
yarhda aktibhi sv
pravio hy tma-sattay
rutadeva uvcarutadeva said; nanot; adyatoday; naby us;
daranamvision; prptaobtained; paramonly; paramathe
supreme; pruaperson; yarhiwhen; idamthis (universe);
aktibhiwith His energies; svcreating; praviaentered; hi
indeed; tmaHis own; sattayin the state of existence.
rutadeva said: It is not that we have attained the audience of the
Supreme Person only today, for we have in fact been associating with
Him ever since He created this universe with His energies and then
entered it in His transcendental form.
TEXT 45

2419

yath ayna puruo

manasaivtma-myay
sv loka para svpnam
anuviyvabhsate
yathas; aynasleeping; puruaa person; manaswith his
mind; evaalone; tmaown; myayby his imagination; sv
creating; lokama world; paramseparate; svpnamdream; anuviya
entering; avabhsatehe appears.
The Lord is like a sleeping person who creates a separate world in his
imagination and then enters his own dream and sees himself within it.
In the illusion of his dream, a sleeping person creates an apparent world,
complete with cities populated by the fictional products of his
imagination. In somewhat the same way, the Lord manifests the cosmos.
Of course, the creation is not illusory for the Lord, but it is for those souls
who are put under the control of His My potency. As her service to the
Lord, My deludes the conditioned souls into accepting as real her
temporary, insubstantial manifestations.
TEXT 46
vat gadat avad
arcat tvbhivandatm
savadatm antar
hdi bhsy amaltmanm
vatmfor those who are hearing; gadatmspeaking; avat
constantly; arcatmworshiping; tvYou; abhivandatmoffering
praise; nmfor men; savadatmconversing; antawithin; hdi
the heart; bhsiYou appear; amalaspotless; tmanmwhose minds.
You reveal Yourself within the hearts of those persons of pure
consciousness who constantly hear about You, chant about You,
worship You, glorify You and converse with one another about You.
TEXT 47
hdi-stho 'py ati-dra-stha
karma-vikipta-cetasm

2420

tma-aktibhir agrhyo
'py anty upeta-gutmanm
hdiin the heart; sthasituated; apialthough; ativery; drasthafar away; karmaby material activities; vikiptadisturbed;
cetasmfor those whose minds; tmaby one's own; aktibhi
powers; agrhyanot to be taken hold of; apialthough; antinear;
upetarealized; guaYour qualities; tmanmby whose hearts.
But although You reside within the heart, You are very far away from
those whose minds are disturbed by their entanglement in material
work. Indeed, no one can grasp You by his material powers, for You
reveal Yourself only in the hearts of those who have learned to
appreciate Your transcendental qualities.
The all-merciful Lord is in everyone's heart. Seeing Him there, however, is
possible only when one's heart is completely purified. Materialists may
demand that God prove His existence by coming into view as a result of
their empirical investigations, but God has no need to respond to such
impudence. As Lord Ka states in Bhagavad-gt (7.25):
nha praka sarvasya
yoga-my-samvta
mho 'ya nbhijnti
loko mm ajam avyayam
"I am never manifest to the foolish and unintelligent. For them I am
covered by My internal potency, and therefore they do not know that I am
unborn and infallible."
TEXT 48
namo 'stu te 'dhytma-vid partmane
antmane svtma-vibhakta-mtyave
sa-krakraa-ligam yue
sva-myaysavta-ruddha-daye
namaobeisances; astumay there be; teunto You; adhytmathe
Absolute Truth; vidmfor those who know; para-tmanethe Supreme
Soul; antmaneto the conditioned jva soul; sva-tmafrom Yourself
(in the form of time); vibhaktawho gives; mtyavedeath; sa-kraa

2421

having a cause; akraahaving no cause; ligamthe forms

(respectively, the material form of the universe and also Your original
spiritual form); yuewho assume; sva-myayby Your own mystic
potency; asavtauncovered; ruddhaand blocked; dayevision.
Let me offer my obeisances unto You. You are realized as the Supreme
Soul by those who know the Absolute Truth, whereas in Your form of
time You impose death upon the forgetful souls. You appear both in
Your causeless spiritual form and in the created form of this universe,
thus simultaneously uncovering the eyes of Your devotees and
obstructing the vision of the nondevotees.
When the Lord appears before His devotees in His eternal, spiritual form,
their eyes become "uncovered" in the sense that all vestiges of illusion are
dispelled and they drink in the beautiful vision of the Absolute Truth, the
Personality of Godhead. For the nondevotees, on the other hand, the Lord
"appears" as material nature, His universal form, and in this way He
covers their vision so that His spiritual, personal form remains invisible to
them.
rla Vivantha Cakravart gives another interpretation of this verse,
based on an alternative understanding of antmane, a form of the word
antm: Various classes of men know the Absolute Truth in different
ways. The devotees of the Lord who are in the reciprocal mood of neutral
admiration (nta-rasa) meditate on the Supreme as possessing a divine,
personal form (tm or r-vigraha) transcending all aspects of material
illusion. The impersonal philosophers (jns) conceive of Him as
formless (antm). And the envious demons see Him in the form of death.
TEXT 49
sa tva dhi sva-bhtyn na
ki deva karavma he
etad-anto n kleo
yad bhavn aki-gocara
saHe; tvamYou; dhiplease order; svaYour; bhtynservants;
naus; kimwhat; devaO Lord; karavmawe should do; heoh;
etathaving this; antaas its end; nmof humans; kleathe
troubles; yatthat; bhavnYour good self; akito the eyes; go-cara
visible.

2422

O Lord, You are that Supreme Soul, and we are Your servants. How
shall we serve You? My Lord, simply seeing You puts an end to all the
troubles of human life.
TEXT 50
r-uka uvca
tad-uktam ity upkarya
bhagavn praatrti-h
ghtv pin pi
prahasas tam uvca ha
r-uka uvcar ukadeva Gosvm said; tatby him (rutadeva);
uktamwhat was spoken; itithus; upkaryahearing; bhagavnthe
Supreme Lord; praataof the surrendered; rtiof distress; hthe
destroyer; ghtvtaking; pinwith His hand; pimhis hand;
prahasansmiling broadly; tamto him; uvca hasaid.
r ukadeva Gosvm said: After hearing rutadeva speak these words,
the Supreme Personality of Godhead, who relieves His surrendered
devotees' distress, took rutadeva's hand in His own and, smiling,
spoke to him as follows.
crya Vivantha comments that Lord Ka took rutadeva's hand and
smiled as a gesture of friendship, to tell Him, "Yes, you know the truth
about Me, and I also know all about you. So now I will tell you something
special."
TEXT 51
r-bhagavn uvca
brahmas te 'nugrahrthya
samprptn viddhy amn munn
sacaranti may lokn
punanta pda-reubhi
r-bhagavn uvcathe Supreme Lord said; brahmanO brhmaa; te
your; anugrahaof bestowing benedictions; arthyafor the purpose;
samprptncome; viddhiyou should know; amnthese; munn
sages; sacarantithey wander; maytogether with Me; loknall the
worlds; punantapurifying; pdaof their feet; reubhiwith the

2423

dust.
The Supreme Lord said: My dear brhmaa, you should know that
these great sages have come here just to bless you. They travel
throughout the worlds with Me, purifying them with the dust of their
feet.
rla rdhara Svm explains that Lord Ka thought rutadeva had
shown too much reverence to Him and not enough to the sages, and thus
He turned the brhmaa's attention to them.
TEXT 52
dev ketri trthni
darana-sparanrcanai
anai punanti klena
tad apy arhattamekay
devtemple deities; ketripilgrimage sites; trthniand sacred
rivers; daranaby being seen; sparanabeing touched; arcanaiand
being worshiped; anaigradually; punantipurify; klenawith time;
tat apithe same; arhat-tamaof those (brhmaas) who are most
worshipable; kayby the glance.
One can gradually become purified by seeing, touching and worshiping
temple deities, places of pilgrimage and holy rivers. But one can attain
the same result immediately simply by receiving the glance of exalted
sages.
Rather than remaining in seclusion and concentrating on their own
perfection, Vaiava brhmaas of the highest order dedicate their lives to
sharing the benediction of the Lord's devotional service. In the words of
the sons of King Prcnabarhi:
te vicarat padbhy
trthn pvanecchay
bhtasya ki na roceta
tvakn samgama
"Dear Lord, Your personal associates, Your devotees, wander all over the
world to purify even the holy places of pilgrimage. Is not such activity

2424

pleasing to those who are actually afraid of material existence?" (SB

4.30.37) And Prahlda Mahrja says,
pryea deva munaya sva-vimukti-km
mauna caranti vijane na parrtha-nih
naitn vihya kpan vimumuka eko
nnya tvad asya araam bhramato 'nupaye
"My dear Lord Nsihadeva, I see that there are many saintly persons
indeed, but they are interested only in their own deliverance. Not caring
for the big cities and towns, they go to the Himalayas or the forest to
meditate with vows of silence [mauna-vrata]. They are not interested in
delivering others. As for me, however, I do not wish to be liberated alone,
leaving aside all these poor fools and rascals. I know that without Ka
consciousness, without taking shelter of Your lotus feet, one cannot be
happy. Therefore I wish to bring them back to shelter at Your lotus feet."
(SB 7.9.44)
TEXT 53
brhmao janman reyn
sarvem prinm iha
tapas vidyay tuy
kim u mat-kalay yuta
brhmaaa brhmaa; janmanby his birth; reynthe best;
sarvemof all; prinmliving beings; ihain this world; tapasby
his austerity; vidyayby his learning; tuyby his satisfaction; kim
uwhat more, then; matupon Me; kalaywith loving meditation;
yutaendowed.
By his very birth, a brhmaa is the best of all living beings in this
world, and he becomes even more exalted when he is endowed with
austerity, learning and self-satisfaction, what to speak of devotion to
Me.
TEXT 54
na brhman me dayita
rpam etac catur-bhujam

2425

sarva-veda-mayo vipra
sarva-deva-mayo hy aham
nanot; brhmatthan a brhmaa; meto Me; dayitammore dear;
rpampersonal form; etatthis; catu-bhujamfour-armed; sarvaall;
vedathe Vedas; mayacomprising; vipraa learned brhmaa;
sarvaall; devathe demigods; mayacomprising; hiindeed; aham
I.
Even My own four-armed form is no dearer to Me than a brhmaa.
Within himself a learned brhmaa comprises all the Vedas, just as
within Myself I comprise all the demigods.
It is understood from the Vedic science of epistemology, the Nyya-stra,
that knowledge of an object (prameya) depends on a valid means of
knowing (prama). The Supreme Personality of Godhead can be known
only by means of the Vedas, and thus He relies on the brhmaa sages,
who are the Vedas personified, to reveal Him in this world. Even though
Lord Ka embodies all the demigods and viu-tattva expansions of
Nryaa, He considers Himself obliged to the brhmaas.
TEXT 55
dupraj aviditvaivam
avajnanty asyava
guru m vipram tmnam
arcdv ijya-daya
duprajthose of corrupted intelligence; aviditvfailing to
understand; evamin this way; avajnantineglect; asyavaand
behave enviously toward; gurumtheir spiritual master; mmMe;
vipramthe learned brhmaa; tmnamtheir own self; arc-dain
the visibly manifest Deity of the Lord; ijyaas being worshipable;
dayawhose vision.
Ignorant of this truth, foolish people neglect and enviously offend a
learned brhmaa, who, being nondifferent from Me, is their spiritual
master and very self. They consider worshipable only such obvious
manifestations of divinity as My Deity form.

2426

TEXT 56
carcaram ida viva
bhv ye csya hetava
mad-rpti cetasy
dhatte vipro mad-kay
caramoving; acaramand nonmoving; idamthis; vivamuniverse;
bhvelemental categories; yewhich; caand; asyaits; hetava
sources; matMy; rpiforms; itisuch a thought; cetasiwithin his
mind; dhattemaintains; vipraa brhmaa; matof Me; kayby
his perception.
Because he has realized Me, a brhmaa is firmly fixed in the
knowledge that everything moving and nonmoving in the universe, and
also the primary elements of its creation, are all manifest forms
expanded from Me.
TEXT 57
tasmd brahma-n etn
brahman mac-chraddhayrcaya
eva ced arcito 'smy addh
nnyath bhri-bhtibhi
tasmttherefore; brahma-nbrhmaa sages; etnthese; brahman
O brhmaa (rutadeva); mat(as you have) for Me; raddhaywith
faith; arcayajust worship; evamthus; cetif (you do); arcita
worshiped; asmiI will be; addhdirectly; nanot; anyath
otherwise; bhrivast; bhtibhiwith riches.
Therefore you should worship these brhmaa sages, O brhmaa, with
the same faith you have in Me. If you do so, you will worship Me
directly, which you cannot do otherwise, even with offerings of vast
riches.
TEXT 58
r-uka uvca
sa ittha prabhundia
saha-kn dvijottamn

2427

rdhyaiktma-bhvena
maithila cpa sad-gatim
r-uka uvcaukadeva Gosvm said; sahe (rutadeva); ittham
in this manner; prabhunby his Lord; diainstructed; saha
accompanying; knLord Ka; dvijathe brhmaas; uttamn
most exalted; rdhyaby worshiping; eka-tmasingle-minded;
bhavenawith devotion; maithilathe King of Mithil; caalso; paattained; sattranscendental; gatimthe ultimate destination.
r uka said: So instructed by his Lord, with single-minded devotion
rutadeva worshiped r Ka and the topmost brhmaas
accompanying Him, and King Bahulva did the same. Thus both
rutadeva and the King attained the ultimate transcendental
destination.
TEXT 59
eva sva-bhaktayo rjan
bhagavn bhakta-bhaktimn
uitvdiya san-mrga
punar dvravatm agt
evamthus; svaHis; bhaktayowith the two devotees; rjanO King
(Parkit); bhagavnthe Supreme Lord; bhaktato His devotees; bhaktimanwho is devoted; uitvstaying; diyateaching; satof pure
saints; mrgamthe path; punaagain; dvravatmto Dvrak; agt
He went.
O King, thus the Personality of Godhead, who is devoted to His own
devotees, stayed for some time with His two great devotees rutadeva
and Bahulva, teaching them the behavior of perfect saints. Then the
Lord returned to Dvrak.
In his narration of this pastime in Ka, the Supreme Personality of
Godhead, His Divine Grace A.C. Bhaktivedanta Swami Prabhupda
concludes, "The instruction we receive from this incident is that King
Bahulva and rutadeva the brhmaa were accepted by the Lord on the
same level because both were pure devotees. This is the real qualification
for being recognized by the Supreme Personality of Godhead. Because it

2428

has become the fashion of this age to become falsely proud of having
taken birth in the family of a katriya or a brhmaa, we see persons
without any qualification claiming to be brhmaa or katriya or vaiya.
But as it is stated in the scriptures, kalau dra-sambhava: 'In this age of
Kali, everyone is born a dra.' This is because there is no performance of
the purificatory process known as saskras, which begin from the time
of the mother's pregnancy and continue up to the point of the individual's
death. No one can be classified as a member of a particular caste,
especially of a higher caste-brhmaa, katriya or vaiyasimply by
birthright. If one is not purified by the process of the seed-giving
ceremony, or Garbhdhna-saskra, he is immediately classified among
the dras, because only the dras do not undergo this purificatory
process. Sex life without the purificatory process of Ka consciousness
is merely the seed-giving process of the dras or the animals. But Ka
consciousness is the highest perfection, by which everyone can come to
the platform of a Vaiava. This includes having all the qualifications of a
brhmaa. The Vaiavas are trained to become freed from the four kinds
of sinful activitiesillicit sex, indulgence in intoxicants, gambling and
eating animal foodstuffs. No one can be on the brahminical platform
without having these preliminary qualifications, and without becoming a
qualified brhmaa, one cannot become a pure devotee."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-sixth Chapter,
of the rmad-Bhgavatam, entitled "Arjuna Kidnaps Subhadr, and Ka
Blesses His Devotees."

2429

87. The Prayers of the Personified Vedas

This chapter presents the prayers by the personified Vedas glorifying the
personal and impersonal aspects of Lord Nryaa.
King Parkit asked rla ukadeva Gosvm how the Vedas can directly
refer to the Supreme Absolute Truth, Brahman, since the Vedas deal with
the material realm governed by the three modes of nature and Brahman is
completely transcendental to these modes. In reply, ukadeva Gosvm
described an ancient encounter between r Nryaa i and Nrada
Muni at Badarikrama. Traveling to that sacred hermitage, Nrada found
the Lord surrounded by exalted residents of the nearby village of Kalpa.
After bowing down to Nryaa i and His associates, Nrada submitted
this same question to Him. In reply, Nryaa i related an account of
how this very question had been discussed long ago among the great sages
living on Janaloka. Once these sages, feeling inquisitive about the nature
of the Absolute Truth, chose Sanandana Kumra to speak on the subject.
Sanandana told them how the numerous personified Vedas, appearing as
the first emanations from the breathing of Lord Nryaa, recited prayers
for His glorification just before the creation. Sanandana then proceeded to
recite these elaborate prayers.
The residents of Janaloka were perfectly satisfied upon hearing Sanandana
recite the prayers of the personified Vedas, which enlightened them about
the true nature of the Supreme Absolute Truth, and they honored
Sanandana with their worship. Nrada Muni was equally satisfied to hear
this account from r Nryaa i. Thus Nrada offered his obeisances to
the Lord and then went to see his disciple Vedavysa, to whom he
explained everything he had heard.
TEXT 1
r-parkid uvca
brahman brahmay anirdeye
nirgue gua-vttaya
katha caranti rutaya
skt sad-asata pare

2430

r-parkit uvcar Parkit said; brahmanO brhmaa (ukadeva);

brahmaiin the Absolute Truth; anirdeyewhich cannot be described
in words; nirguewhich has no qualities; guathe qualities of material
nature; vttayawhose scope of action; kathamhow; carantifunction
(by referring); rutayathe Vedas; sktdirectly; satto material
substance; asataand its subtle causes; parein that which is
transcendental.
r Parkit said: O brhmaa, how can the Vedas directly describe the
Supreme Absolute Truth, who cannot be described in words? The
Vedas are limited to describing the qualities of material nature, but the
Supreme is devoid of these qualities, being transcendental to all
material manifestations and their causes.
Before beginning his commentary on this chapter, rla rdhara Svm
prays:
vg- yasya vadane
lakmr yasya ca vakasi
yasyste hdaye savit
ta niham aha bhaje
"I worship Lord Nsiha, within whose mouth reside the great masters of
eloquence, upon whose chest resides the goddess of fortune, and within
whose heart resides the divine potency of consciousness."
sampradya-viuddhy-artha
svya-nirbandha-yantrita
ruti-stuti-mita-vykhy
kariymi yath-mati
"Desiring to purify my sampradya and being bound by duty, I will briefly
comment on the prayers of the personified Vedas, to the best of my
realization."
rmad-bhgavata prvai
srata sannievitam
may tu tad-upaspam
ucchiam upacyate

2431

"In as much as rmad-Bhgavatam has already been perfectly honored by

my predecessors' explanations, I can only gather together the remnants of
what they have honored."
rla Vivantha Cakravart offers his own invocation:
mama ratna-vaig-bhva
ratnny aparicinvata
hasantu santo jihremi
na sva-svnta-vinoda-kt
"The saintly devotees may laugh at me for becoming a jewel merchant
though I know nothing about precious jewels. But I feel no shame, for at
least I may entertain them."
na me 'sti vaiduy api npi bhaktir
virakti-raktir na tathpi laulyt
su-durgamd eva bhavmi vedastuty-artha-cintmai-ri-gdhnu
"Though I have no wisdom, devotion or detachment, I am still greedy to
take the philosopher's stone of the Vedas' prayers from the fortress in
which it is being kept."
m ncatym aviveka-vyu
pravartate ptayitu balc cet
likhmy ata svm-santana-rkghri-bh-stambha-ktvalamba
"If the wind of indiscretionmy failure to acknowledge my lowly
positionthreatens to knock me down, then while writing this
commentary I must hold on to the effulgent pillars of the feet of rdhara
Svm, Santana Gosvm and Lord r Ka."
praamya r-guru bhya
r-ka karuravam
loka-ntha jagac-caku
r-uka tam upraye
"Repeatedly bowing down to my divine spiritual master and to Lord r

2432

Ka, the ocean of mercy, I take shelter of r ukadeva Gosvm, the

protector of the world and its universal eye."
At the end of the preceding chapter, ukadeva Gosvm told Parkit
Mahrja,
eva sva-bhaktayo rjan
bhagavn bhakta-bhaktimn
uitvdiya san-mrga
punar dvravatm agt
"Thus, O King, the Personality of Godhead, who is the devotee of His own
devotees, stayed for some time with His two great devotees, teaching them
how perfect saints behave. Then He returned to Dvrak." In this verse
the word san-mrgam can be understood in at least three ways. In the
first, sat is taken to mean "devotee of the Supreme Lord," and thus sanmrgam means "the path of bhakti-yoga, devotional service." In the
second, with sat meaning "a seeker of transcendental knowledge," sanmrgam means "the philosophical path of knowledge," which has
impersonal Brahman as its object. And in the third, with sat referring to
the transcendental sound of the Vedas, san-mrgam means "the process of
following Vedic injunctions." Both the second and the third of these
interpretations of san-mrgam lead to the question of how the Vedas can
describe the Absolute Truth.
rla rdhara Svm elaborately analyzes this problem in terms of the
traditional discipline of Sanskrit poetics: We should consider that words
have three kinds of expressive capacities, called abda-vttis. These are the
different ways a word refers to its meaning, distinguished as mukhya-vtti,
laka-vtti and gaua-vtti. The abda-vtti termed mukhya is the
primary, literal meaning of a word; this is also known as abhidh, a word's
"denotation," or dictionary meaning. Mukhya-vtti is further divided into
two subcategories, namely rhi and yoga. A primary meaning is called
rhi when it is based on conventional usage, and yoga when it is derived
from another word's meaning by regular etymological rules.
For example, the word go ("cow") is an example of rhi, since its
relation with its literal meaning is purely conventional. The denotation of
the word pcaka ("chef"), on the other hand, is a yoga-vtti, through the
word's derivation from the root pac ("to cook") by addition of the agent
suffix -ka.

2433

Beside its mukhya-vtti, or primary meaning, a word can also be used in a

secondary, metaphorical sense. This usage is called laka. The rule is
that a word should not be understood metaphorically if its mukhya-vtti
makes sense in the given context; only after the mukhya-vtti fails to
convey a word's meaning may laka-vtti be justifiably presumed. The
function of laka is technically explained in the kvya-stras as an
extended reference, pointing to something in some way related to the
object of the literal meaning. Thus, the phrase gagy ghoa literally
means "the cowherd village in the Ganges." But that idea is absurd, so
here gagym should rather be understood by its laka to mean "on
the bank of the Ganges," the bank being something related to the river.
Gaua-vtti is a special kind of laka, where the meaning is extended to
some idea of similarity. For example, in the statement siho devadatta
("Devadatta is a lion"), heroic Devadatta is metaphorically called a lion
because of his lionlike qualities. In contrast, the example of the general
kind of laka, namely gagy ghoa, involves a relationship not of
similarity but of location.
In this first verse of the Eighty-seventh Chapter, Parkit Mahrja
expresses doubt as to how the words of the Vedas can refer to the
Absolute Truth by any of the valid kinds of abda-vtti. He asks, katha
skt caranti: How can the Vedas directly describe Brahman by rhamukhya-vtti, literal meaning based on convention? After all, the Absolute
is anirdeya, inaccessible to designation. And how can the Vedas even
describe Brahman by gaua-vtti, metaphor based on similar qualities?
The Vedas are gua-vttaya, full of qualitative descriptions, but Brahman
is nirgua, without qualities. Obviously, a metaphor based on similar
qualities cannot apply in the case of something that has no qualities.
Furthermore, Parkit Mahrja points out that Brahman is sad-asata
param, beyond all causes and effects. Having no connection with any
manifest existence, subtle or gross, the Absolute cannot be expressed by
either yoga-vtti, a meaning derived etymologically, or laka, metaphor,
since both require some relationship of Brahman to other entities.
Thus King Parkit is puzzled as to how the words of the Vedas can
directly describe the Absolute Truth.
TEXT 2
r-uka uvca
buddhndriya-mana-prn

2434

jannm asjat prabhu

mtrrtha ca bhavrtha ca
tmane 'kalpanya ca
r-uka uvcaukadeva Gosvm said; buddhimaterial intelligence;
indriyasenses; manamind; prnand vital air; janmof the
living entities; asjatsent forth; prabhuthe Supreme Lord; mtraof
sense gratification; arthamfor the sake; caand; bhavaof birth (and
the activities that follow it); arthamfor the sake; caand; tmanefor
the soul (and his attainment of happiness in his next life); akalpanya
for his ultimate abandonment of material motives; caand.
ukadeva Gosvam said: The Supreme Lord manifested the material
intelligence, senses, mind and vital air of the living entities so that they
could indulge their desires for sense gratification, take repeated births
to engage in fruitive activities, become elevated in future lives and
ultimately attain liberation.
At the dawn of creation, when the conditioned living entities lay dormant
within the transcendental body of Lord Viu, He initiated the process of
creation by sending forth the coverings of intelligence, mind and so on for
the living entities' benefit. As stated here, Viu is the independent Lord
(prabhu), and the living entities are His jana, dependents. Thus we should
understand that the Lord creates the cosmos entirely for the living
entities' sake; compassion is His sole motive.
By providing the living entities with gross and subtle bodies, the Supreme
Lord enables them to pursue sense gratification and, in the human form,
religiosity, economic development and liberation. In each body the
conditioned soul utilizes his senses for enjoyment, and when he comes to
the human form he must also discharge various duties assigned to him at
the different stages of his life. If he faithfully discharges his duties, he
earns more refined and extensive enjoyment in the future; if not, he is
degraded. And when the soul eventually hankers to be freed from material
life, the path of liberation is always available. rla Vivantha Cakravart
comments that in this verse the repeated use of the word ca ("and")
indicates the importance of all of what the Lord providesnot only the
path of liberation, but also the paths of gradual elevation through
religious life and appropriate sense enjoyment.
In all their endeavors the living entities depend on the Lord's mercy for

2435

success. Without intelligence, senses, mind and vital air, the living entities
cannot achieve anythingneither elevation to heaven, purification
through knowledge, perfection of the eightfold meditational yoga, nor
pure devotion through following the process of bhakti-yoga, beginning
with hearing and chanting the names of God.
How, then, if the Supreme arranges all these facilities for the conditioned
souls' welfare, can He be impersonal? Far from presenting the Absolute
Truth as ultimately impersonal, the Upaniads speak at great length about
His personal qualities. The Absolute described by the Upaniads is free
from all inferior, material qualities, and yet He is omniscient, omnipotent,
the master and controller of all, the universally worshipable Lord, He who
awards the results of everyone's work, and the reservoir of all eternity,
knowledge and bliss. The Muaka Upaniad (1.1.9) states, ya sarva-ja
sa sarva-vid yasya jna-maya tapa: "He who is all-knowing, from
whom the potency of all knowledge comesHe is the wisest of all." In
the words of the Bhad-rayaka Upaniad (4.4.22, 3.7.3, and 1.2.4),
sarvasya v sarvasyena: "He is the Lord and controller of everyone";
ya pthivy tihan pthivy ntara: "He who resides within the earth
and pervades it"; and so 'kmayata bahu sym: "He desired, 'I will become
many. ' " Similarly, the Aitareya Upaniad (3.11) states, sa aikata tat tejo
'sjata: "He glanced at His potency, who then manifested the creation,"
while the Taittirya Upaniad (2.1.1) declares, satya jnam ananta
brahma: "The Supreme is unlimited truth and knowledge."
The phrase tat tvam asi, "You are that" (Chndogya Upaniad 6.8.7), is
often cited by impersonalists as a confirmation of the absolute identity of
the finite jva soul with his creator. akarcrya and his followers elevate
these words to the status of one of the few mah-vkyas, key phrases they
say express the essential purport of Vednta. The leading thinkers of the
standard Vaiava schools of Vednta, however, vociferously disagree
with this interpretation. cryas Rmnuja, Madhva, Baladeva
Vidybhaa and others have offered numerous alternative explanations
according to a systematic study of the Upaniads and other rutis.
The question Mahrja Parkit has submitted herenamely, "How can
the Vedas directly refer to the Absolute Truth?"has been answered as
follows by ukadeva Gosvm: "The Lord created intelligence and other
elements for the sake of the conditioned living beings." A skeptic may
object that this answer is irrelevant. But ukadeva Gosvm's answer is
not actually irrelevant, as rla Vivantha Cakravart explains. Answers to

2436

subtle questions must often be phrased indirectly. As Lord Ka Himself

states in His instructions to Uddhava (SB 11.21.35), paroka-vd aya
paroka mama ca priyam: "The Vedic seers and mantras deal in esoteric
terms, and I also am pleased by such confidential descriptions." In the
present context, the impersonalists, on whose behalf Parkit Mahrja
asked his question, cannot appreciate the direct answer, so instead rla
ukadeva gives an indirect reply: "You say that Brahman is indescribable
by words. But if the Supreme Lord had not created the intelligence, mind
and senses, then sound and the other objects of perception would all be
just as indescribable as your Brahman. You would have been blind and
deaf since birth, and would know nothing about physical forms and
sounds, what to speak of the Absolute. So, just as the merciful Lord has
given us all faculties of perception for experiencing and describing to
others the sensations of sight, sound and so forth, in the same way He
may give someone the receptive capacity to realize Brahman. He may, if
He chooses, create some extraordinary way for words to functionapart
from their ordinary references to material substances, qualities, categories
and actionsthat will enable them to express the Supreme Truth. He is,
after all, the almighty Lord (prabhu), and He can easily make the
indescribable describable."
Lord Matsya assures King Satyavrata that the Absolute Truth can be
known from the words of the Vedas:
madya mahimna ca
para brahmeti abditam
vetsyasy anugrahta me
sampranair vivta hdi
"You will be thoroughly advised and favored by Me, and because of your
inquiries, everything about My glories, which are known as para
brahma, will be manifest within your heart. Thus you will know
everything about Me." (SB 8.24.38)
The fortunate soul who has been graced by the Supreme Lord with divine
inquisitiveness will ask questions about the nature of the Absolute, and by
hearing the answers given by great sages, which are recorded in the Vedic
literatures, he will come to understand the Lord as He is. Thus only by the
special mercy of the Supreme Person does Brahman become abditam,
"literally denoted by words." Otherwise, without the Lord's exceptional

2437

grace, the words of the Vedas cannot reveal the Absolute Truth.
rla Vivantha Cakravart suggests that the word buddhi in this verse
spoken by ukadeva Gosvm can indicate the mahat-tattva, from which
evolve the various expansions of ether (such as sound), which are
designated here as indriya. Mtrrtham, then, means "for the sake of using
transcendental sound to describe Brahman," since for that precise purpose
the Supreme Lord inspired prakti to evolve ether and sound.
A further understanding of the purpose of creation is spoken by the words
bhavrtham and tmane kalpanya (if the reading kalpanya instead of
akalpanya is taken). Bhavrtham means "for the good of the living
entities." Worship (kalpanam) of the Supreme Self (tmane) is the means
by which the living entities can fulfill the divine purpose for which they
exist. Intelligence, mind and senses are meant to be used for worshiping
the Supreme Lord, whether or not the living entity has yet brought them
to the stage of transcendental purification.
How both purified and unpurified devotees use their intelligence, mind
and senses in worshiping the Lord is described in reference to the
following quote from the Gopla-tpan Upaniad (Prva 12):
sat-puarka-nayana
meghbha vaidyutmbaram
dvi-bhuja mauna-mudrhya
vana-mlinam varam
"The Supreme Lord, appearing in His two-armed form, had divine lotus
eyes, a complexion the color of a cloud, and garments that resembled
lightning. He wore a garland of forest flowers, and His beauty was
enhanced by His pose of meditative silence." The transcendental
intelligence and senses of the Lord's perfect devotees correctly perceive
His purely spiritual beauty, and their realizations are echoed in the
Gopla-tpan-ruti's comparison of Lord Ka's eyes, body and clothing
to a lotus, a cloud and lightning. On the other hand, devotees on the level
of sdhana, who are in the process of becoming purified, have only barely
realized the Supreme Lord's boundless spiritual beauty. Nonetheless, by
hearing scriptural passages such as this one from the Gopla-tpan
Upaniad, they engage in contemplating Him to the best of their fledgling
ability. Although the neophyte devotees have not yet learned how to fully
realize the Lord or meditate steadily on even the effulgence surrounding
His body, still they take pleasure in presuming, "We are meditating on

2438

our Lord." And the Supreme Lord, moved by the waves of His boundless
mercy, Himself thinks, "These devotees are meditating on Me." When
their devotion matures, He draws them to His feet to engage in His
intimate service. Thus it is concluded that the Vedas have access to the
personal identity of the Supreme only by His mercy.
TEXT 3
sai hy upaniad brhm
prve prva-jair dht
rraddhay dhrayed yas t
kema gacched akicana
s ethis same; hiindeed; upaniatUpaniad, confidential spiritual
doctrine; brhmrelated to the Absolute Truth; prvemof our
predecessors (such as Nrada); prva-jaiby the predecessors (such as
Sanaka); dhtameditated upon; raddhaywith faith; dhrayet
meditates; yawhoever; tmupon it; kemamultimate success;
gacchetwill attain; akicanafree from material connection.
Those who came before even our ancient predecessors meditated upon
this same confidential knowledge of the Absolute Truth. Indeed, anyone
who faithfully concentrates on this knowledge will become free from
material attachments and attain the final goal of life.
This confidential knowledge concerning the Absolute Truth should not be
doubted, since it has been passed down through authoritative lines of
learned sages from time immemorial. One who cultivates the science of
the Supreme with reverence, avoiding the distractions of fruitive rituals
and mental speculation, will learn to give up the false designations of
material body and mundane society, and thus he will become eligible for
perfection.
In the opinion of rla Vivantha Cakravart, the first two verses of this
chapter can be considered an Upaniad on the topic of Brahman.
ukadeva Gosvm here disclaims authorship on the grounds that this
Upaniad was spoken previously by Nrada Muni, who himself heard it
from Sanaka Kumra.
TEXT 4
atra te varayiymi

2439

gth nryanvitm
nradasya ca savdam
er nryaasya ca
atrain this connection; teto you; varayiymiI will relate;
gthman account; nryaa-anvitmconcerning the Supreme Lord,
Nryaa; nradasyaof Nrada; caand; savdamthe conversation;
e nryaasyaof r Nryaa i; caand.
In this connection I will relate to you a narration concerning the
Supreme Lord Nryaa. It is about a conversation that once occurred
between r Nryaa i and Nrada Muni.
Lord Nryaa is connected in two ways with the following narration: as
its speaker and as the subject it describes.
TEXT 5
ekad nrado lokn
paryaan bhagavat-priya
santanam i drau
yayau nryaramam
ekadonce; nradaNrada Muni; loknthe worlds; paryaan
traveling about; bhagavatof the Supreme Lord; priyathe beloved;
santanamprimeval; imthe divine sage; draumto see; yayau
went; nryaa-ramamto the hermitage of Lord Nryaa i.
Once, while traveling among the various planets of the universe, the
Lord's beloved devotee Nrada went to visit the primeval sage Nryaa
at His rama.
TEXT 6
yo vai bhrata-vare 'smin
kemya svastaye nm
dharma-jna-amopetam
-kalpd sthitas tapa
yawho; vaiindeed; bhrata-varein the holy land of Bhrata
(India); asminthis; kemyafor the welfare in this life; svastayeand

2440

for the welfare in the next life; nmof men; dharmawith

maintenance of religious standards; jnaspiritual knowledge; ama
and self-control; upetamenriched; -kalptfrom the very beginning of
Lord Brahm's day; sthitaexecuting; tapaausterities.
From the very beginning of Brahm's day Lord Nryaa i has been
undergoing austere penances in this land of Bhrata while perfectly
performing religious duties and exemplifying spiritual knowledge and
self-controlall for the benefit of human beings in both this world and
the next.
TEXT 7
tatropaviam ibhi
kalpa-grma-vsibhi
parta praato 'pcchad
idam eva kurdvaha
tatrathere; upaviamsitting; ibhiby sages; kalpa-grmain the
village Kalpa (nearby Badarikrama); vsibhiwho resided; partam
surrounded; praatabowing down; apcchathe asked; idam evathis
same (question); kuru-udvahaO most eminent of the Kurus.
There Nrada approached Lord Nryaa i, who was sitting amidst
sages of the village of Kalpa. After bowing down to the Lord, O hero of
the Kurus, Nrada asked Him the very same question you have asked
me.
TEXT 8
tasmai hy avocad bhagavn
vatm idam
yo brahma-vda prve
jana-loka-nivsinm
tasmaito him; hiindeed; avocatspoke; bhagavnthe Supreme
Lord; mthe sages; vatmas they listened; idamthis; ya
which; brahmaabout the Absolute Truth; vdadiscussion;
prvemancient; jana-loka-nivsinmamong the inhabitants of
Janaloka.

2441

As the sages listened, Lord Nryaa i related to Nrada an ancient

discussion about the Absolute Truth that took place among the
residents of Janaloka.
TEXT 9
r-bhagavn uvca
svyambhuva brahma-satra
jana-loke 'bhavat pur
tatra-sthn mnasn
munnm rdhva-retasm
r-bhagavn uvcathe Supreme Lord said; svyambhuvaO son of selfborn Brahm; brahmaperformed by the utterance of transcendental
sound; satrama sacrifice; jana-lokeon the planet Janaloka; abhavat
occurred; purin the past; tatrathere; sthnmamong those who
resided; mnasnmborn from the mind (of Brahm); munnmsages;
rdhva(flowing) upward; retasmwhose semen.
The Personality of Godhead said: O son of self-born Brahm, once long
ago on Janaloka, wise sages who resided there performed a great
sacrifice to the Absolute Truth by vibrating transcendental sounds.
These sages, mental sons of Brahm, were all perfect celibates.
rla rdhara Svm explains that the word satram here refers to a Vedic
sacrifice in which all the participants are equally qualified to serve as
priests. In this instance, each of the sages present in Janaloka could speak
equally well on the topic of Brahman.
TEXT 10
vetadvpa gatavati
tvayi drau tad-varam
brahma-vda su-savtta
rutayo yatra erate
tatra hyam abht pranas
tva m yam anupcchasi
vetadvpamto vetadvpa; gatavatihaving gone; tvayiyou (Nrada);
draumto see; tatits; varamLord (Aniruddha); brahmainto the
nature of the Supreme; vdaa symposium; suenthusiastically;

2442

savttaensued; rutayathe Vedas; yatrain whom (Lord

Aniruddha, also known as Krodakay Viu); eratelay down to rest;
tatraabout Him; haindeed; ayamthis; abhtarose; prana
question; tvamyou; mmof Me; yamwhich; anupcchasiagain are
asking.
At that time you happened to be visiting the Lord on vetadvpathat
Supreme Lord in whom the Vedas lie down to rest during the period of
universal annihilation. A lively discussion arose among the sages on
Janaloka as to the nature of the Supreme Absolute Truth. Indeed, the
same question arose then that you are asking Me now.
TEXT 11
tulya-ruta-tapa-ls
tulya-svyri-madhyam
api cakru pravacanam
eka uravo 'pare
tulya-equal; rutain hearing from the Vedas; tapaand performance of
penances; lwhose character; tulyaequal; svyato friends; ari
enemies; madhyamand neutral parties; apialthough; cakruthey
made; pravacanamthe speaker; ekamone of them; uravaeager
listeners; aparethe others.
Although these sages were all equally qualified in terms of Vedic study
and austerity, and although they all saw friends, enemies and neutral
parties equally, they chose one of their number to be the speaker, and
the rest became eager listeners.
TEXTS 12-13
r-sanandana uvca
sva-sam idam pya
ayna saha aktibhi
tad-ante bodhay cakrus
tal-ligai rutaya param
yath ayna sarja
vandinas tat-parkramai

2443

pratye 'bhetya su-lokair

bodhayanty anujvina
r-sanandanar Sanandana (the exalted mind-born son of Brahm
who was chosen to reply to the sages' inquiry); uvcasaid; svaby
Himself; samcreated; idamthis (universe); pyahaving
withdrawn; aynamlying asleep; sahawith; aktibhiHis energies;
tatof that (period of universal dissolution); anteat the end; bodhaym
cakruthey awakened Him; tatHis; ligaiwith (descriptions of)
His characteristics; rutayathe Vedas; paramthe Supreme; yath
just as; aynamsleeping; sarjama king; vandinahis court poets;
tathis; parkramaiwith (recitations of) the heroic deeds; pratye
at dawn; abhetyaapproaching him; sulokaipoetic; bodhayantithey
awaken; anujvinahis servants.
r Sanandana replied: After the Supreme Lord withdrew the universe
He had previously created, He lay for some time as if asleep, and all His
energies rested dormant within Him. When the time came for the next
creation, the personified Vedas awakened Him by chanting His glories,
just as the poets serving a king approach him at dawn and awaken him
by reciting his heroic deeds.
At the time of creation, the Vedas are the first emanation from the
breathing of Lord Mah-Viu, and in personified form they serve Him by
waking Him from His mystic sleep. This statement made by Sanandana
implies that Sanaka and the other sages had asked him the same question
that Nrada had asked Nryaa i and Mahrja Parkit had asked
ukadeva Gosvm. Sanandana refers the question back to the example of
the personified Vedas themselves in their address to Lord Mah-Viu.
Even though the Vedas knew that the Lord, being omniscient, does not
need to be informed of His glories, they enthusiastically took this
opportunity to praise Him.
TEXT 14
r-rutaya cu
jaya jaya jahy ajm ajita doa-gbhta-gu
tvam asi yad tman samavaruddha-samasta-bhaga
aga-jagad-okasm akhila-akty-avabodhaka te
kvacid ajaytman ca carato 'nucaren nigama

2444

r-rutaya cuthe Vedas said; jayajayavictory to You, victory to

You; jahiplease defeat; ajmthe eternal illusory potency of My;
ajitaO unconquerable one; doato create discrepancies; gbhtawho
has assumed; gumthe qualities of matter; tvamYou; asiare; yat
because; tmanin Your original status; samavaruddhacomplete;
samastain all; bhagaopulences; aganonmoving; jagatand
moving; okasmof those who possess material bodies; akhilaof all;
aktithe energies; avabodhakaO You who awaken; teYou; kvacit
sometimes; ajaywith Your material energy; tmanand with Your
internal, spiritual energy; caalso; carataengaging; anucaretcan
appreciate; nigamathe Vedas.
The rutis said: Victory, victory to You, O unconquerable one! By Your
very nature You are perfectly full in all opulences; therefore please
defeat the eternal power of illusion, who assumes control over the
modes of nature to create difficulties for conditioned souls. O You who
awaken all the energies of the moving and nonmoving embodied beings,
sometimes the Vedas can recognize You as You sport with Your
material and spiritual potencies.
According to rla Jva Gosvm, the twenty-eight verses of the prayers of
the personified Vedas (Texts 14-41) represent the opinions of each of the
twenty-eight major rutis. These chief Upaniads and other rutis concern
themselves with various approaches to the Absolute Truth, and among
them those rutis are supreme which emphasize pure, unalloyed
devotional service to the Supreme Personality of Godhead. The Upaniads
direct our attention to the Personality of Godhead by first negating what
is distinct from Him and then defining some of His important
characteristics.
rla Vivantha Cakravart interprets the first words of this prayer, jaya
jaya, to mean "please reveal Your superexcellence." The word jaya is
repeated out of either reverence or joy.
"How should I reveal My excellence?" the Lord might ask.
The rutis answer by requesting Him to mercifully destroy the ignorance
of all living beings and attract them to His lotus feet.
The Lord says, "But My, who imposes ignorance on the jvas, is full of
good qualities [gbhta-gum]. Why should I oppose her?"
"Yes," the Vedas answer, "but she has taken on the three modes of nature
to bewilder the conditioned souls and make them falsely identify with

2445

their material bodies. Her modes of goodness, passion and ignorance,

moreover, are tainted [doa-gbhta] because You are not manifest in their
presence."
The rutis go on to address the Lord as ajita, implying that "only You
cannot be conquered by My, whereas others, like Brahm, are defeated
by their own faults."
The Lord responds, "But what proof do you have that she cannot conquer
Me?"
"The proof lies in the fact that in Your original state You have already
realized the perfection of all opulences."
At this point the Lord might object that merely destroying the ignorance
of the jvas will not suffice to bring them to His lotus feet, since the jva
soul, even after his ignorance is dispelled, cannot attain the Lord without
engaging in devotional service. As the Lord states in His own words,
bhaktyham ekay grhya: "I am attainable only through devotional
service." (SB 11.14.21)
To this objection the rutis reply, "My Lord, O You who awaken all
energies, after creating the intelligence and senses of the living entities,
You inspire them to work hard and enjoy the fruits of their labor. In
addition, by Your mercy You awaken their ability to pursue the
progressive paths of knowledge, mystic yoga and devotional service,
allowing them to advance toward You in Your aspects of Brahman,
Paramtm and Bhagavn, respectively. And when jna, yoga and bhakti
mature, You empower the living beings to directly realize You in each of
Your three aspects."
If the Lord were to ask for authoritative evidence to support this
statement by the personified Vedas, they humbly reply, "We ourselves are
the evidence. On some occasionssuch as now, the time of creation
You consort with Your external, My potency, whereas You are always
present with Your internal energy. It is at times such as the present, when
Your activity is outwardly manifest, that we, the Vedas, can recognize You
in Your play."
Thus endowed with authority by their personal association with the
Supreme Lord, the rutis promulgate the processes of karma, jna, yoga
and bhakti as various means for the conditioned souls to employ their
intelligence, senses, mind and vitality in search of the Absolute Truth.
In many places the Vedas glorify the transcendental, personal qualities of
the Supreme. The following verse appears in the vetvatara Upaniad

2446

(6.11), the Gopla-tpan Upaniad (Uttara 97), and the Brahma Upaniad
(4.1):
eko deva sarva-bhteu gha
sarva-vyp sarva-bhtntartm
karmdhyaka sarva-bhtdhivsa
sk cet kevalo nirgua ca
"The one Supreme Lord lives hidden inside all created things. He
pervades all matter and sits within the hearts of all living beings. As the
indwelling Supersoul, He supervises their material activities. Thus, while
having no material qualities Himself, He is the unique witness and giver
of consciousness.
The Supreme's personal qualities are further described in the following
quotations from the Upaniads: Ya sarva-ja sa sarva-vid yasya jnamaya tapa. "He who is all-knowing, from whom the potency of all
knowledge comesHe is the wisest of all" (Muaka Upaniad 1.1.9);
sarvasya va sarvasyena: "He is the Lord and controller of everyone"
(Bhad-rayaka Upaniad 4.4.22); and ya pthivy tihan pthivy
ntaro ya pthiv na veda: "He who resides within the earth and pervades
it, whom the earth does not know." (Bhad-rayaka Upaniad 3.7.3)
The Lord's role in creation is mentioned in many statements of the ruti.
The Bhad-rayaka Upaniad (1.2.4) states, so 'kmayata bahu sym: "He
desired, 'I will become many.' " "The phrase so 'kmayata ("He desired")
here implies that the Lord's personality is eternal, for even prior to the
creation the Absolute Truth experienced desire, and desire is an attribute
unique to persons. The Aitareya Upaniad (3.11) similarly states, sa
aikata tat-tejo 'sjata: "He saw, and His power sent forth the creation."
Here the word tat-teja refers to the Lord's partial expansion Mah-Viu,
who glances upon My and thus manifests the material creation. Or tatteja may refer to the Lord's impersonal Brahman feature, His potency of
all-pervasive, eternal existence. As described in r Brahma-sahit (5.40),
yasya prabh prabhavato jagad-aa-koikoiv aea-vasudhdi-vibhti-bhinnam
tad brahma nikalam anantam aea-bhta
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who is endowed with great

2447

power. The glowing effulgence of His transcendental form is the

impersonal Brahman, which is absolute, complete and unlimited and
which displays the varieties of countless planets, with their different
opulences,
in
millions
and
millions
of
universes."
In summing up this verse, rla rdhara Svm prays,
jaya jayjita jahy aga-jagamvtim ajm upanta-m-gum
na hi bhavantam te prabhavanty am
nigama-gta-guravat tava
"All glories, all glories to You, O unconquerable one! Please defeat the
influence of Your eternal My, who covers all moving and nonmoving
creatures and who rules over the modes of illusion. Without Your
influence, all these Vedic mantras would be powerless to sing of You as
the ocean of transcendental qualities."
TEXT 15
bhad upalabdham etad avayanty avaeatay
yata udaystam-ayau vikter mdi vviktt
ata ayo dadhus tvayi mano-vacancarita
katham ayath bhavanti bhuvi datta-padni nm
bhatas the Supreme; upalabdhamperceived; etatthis (world);
avayantithey consider; avaeatayin terms of its being the allpervading foundation of existence; yatasince; udayathe generation;
astam-ayauand dissolution; vikteof a transformation; mdiof clay;
vas if; aviktt(the Supreme itself) not being subject to
transformation; atatherefore; ayathe sages (who compiled the
Vedic mantras); dadhuplaced; tvayiin You; manatheir minds;
vacanawords; caritamand actions; kathamhow; ayathnot as
they are; bhavantibecome; bhuviupon the ground; dattaplaced;
padnithe steps; nmof men.
This perceivable world is identified with the Supreme because the
Supreme Brahman is the ultimate foundation of all existence, remaining
unchanged as all created things are generated from it and at last
dissolved into it, just as clay remains unchanged by the products made

2448

from it and again merged with it. Thus it is toward You alone that the
Vedic sages direct all their thoughts, words and acts. After all, how can
the footsteps of men fail to touch the earth on which they live?
There may be some doubt as to whether the Vedic mantras are unanimous
when identifying the Supreme Personality of Godhead. After all, some
mantras state, indro yto 'vasitasya rj: "Indra is the King of all moving
and nonmoving beings" (g Veda 1.32.15), while others say, agnir mrdh
diva: "Agni is the chief of the heavens," and yet other mantras point to
different deities as the Absolute. It would seem, then, that the Vedas
present a polytheistic world view.
Answering this doubt, the Vedas themselves explain in this verse that
there can be only one source of universal creation, called Brahman or
Bhat, "the greatest," which is the singular truth underlying and
pervading all existence. No finite deity like Indra or Agni can fulfill this
unique role, nor would the rutis be so ignorant as to propose such an
idea. As indicated here by the word tvayi, Lord Viu alone is the
Absolute Truth. Indra and other demigods may be glorified in various
ways, but they possess only those powers Lord r Viu has granted
them.
The Vedic sages understand that this entire worldincluding Indra, Agni,
and everything else perceivable by the eyes, ears and other sensesis
identical with the one Supreme Truth, the Personality of Godhead, who is
called Bhat, "the greatest," because He is avaea, "the ultimate substance
that remains." From the Lord everything expands at creation, and into
Him everything dissolves at annihilation. He exists before and after the
material manifestation as the constant basis, known to philosophers as the
"ingredient cause," updna. Despite the fact that countless manifestations
emanate from Him, the Supreme Lord exists eternally unchangedan
idea the rutis specifically emphasize here with the word aviktt.
The words mdi v ("as in the case of clay") allude to a famous analogy
spoken by Udlaka to his son vetaketu in the Chndogya Upaniad
(6.4.1): vcrambhana vikro nmadheya mttikety eva satyam. "The
objects of the material world exist merely as names, transformations
defined by language, whereas the ingredient cause, like the clay from
which pots are made, is the actual reality." A mass of clay is the ingredient
cause of various pots, statues and so on, but the clay itself remains in its
essence unchanged. Eventually, the pots and other objects will be

2449

destroyed and return to the clay from which they came. Similarly, the
Supreme Lord is the total ingredient cause, yet He remains eternally
untouched by transformation. This is the purport of the statement sarva
khalv ida brahma: "Everything is Brahman." (Chndogya Upaniad
3.14.1) Wondering at this mystery, the great devotee Gajendra prayed,
namo namas te 'khila-kraya
nikraydbhuta-kraya
"Obeisances again and again to You, the source of all creation. You are the
inconceivable cause of all causes, and of You there is no other cause." (SB
8.3.15)
Prakti, material nature, is often considered the ingredient cause of
creation, in Western science as well as in the Vedas. This does not
contradict the higher fact of the Supreme Lord's being the final cause,
since prakti is His energy, and is herself subject to change. In rmadBhgavatam (11.24.19), Lord Ka says,
praktir yasyopdnam
dhra purua para
sato 'bhivyajaka klo
brahma tat tritaya tv aham
"The material universe is real, having prakti as its original ingredient and
final state. Lord Mah-Viu is the resting place of nature, which becomes
manifest by the power of time. Thus nature, the almighty Viu and time
are not different from Me, the Supreme Absolute Truth." Prakti,
however, undergoes transformation, while her Lord, the supreme purua,
does not. Prakti is the Personality of Godhead's external energy, but He
has another energyHis internal energywhich is svarpa-bht,
nondifferent from His very essence. The Lord's internal energy, like
Himself, is never subject to material change.
Therefore the mantras of the Vedas, along with the is who have received
these mantras in meditation and transmitted them for the benefit of
mankind, direct their attention primarily toward the Personality of
Godhead. The Vedic sages direct the activities of their mind and words
that is to say, the inner as well as the literal meaning (abhidh-vtti) of
their utterancesfirst of all toward Him, and only secondarily toward

2450

separated transformations of prakti, such as Indra and other demigods.

Just as a man's footsteps, whether placed on mud, stone or bricks, cannot
fail to touch the surface of the earth, so whatever the Vedas discuss within
the realm of material generation, they relate to the Absolute Truth.
Mundane literature describes limited phenomena, disregarding the
relation of its subjects to the total reality, but the Vedas always focus their
perfect vision on the Supreme. As the Chndogya Upaniad affirms in its
statements mttikety eva satyam and sarva khalv ida brahma, reality is
understood properly when everything is seen to be dependent on
Brahman, the Absolute, for its existence. Brahman alone is real, not
because nothing we see in this world is real, but because Brahman is the
absolute, final cause of everything. Thus the word satyam, as used in the
phrase mttikety eva satyam, has been defined in another context as
"ingredient cause" by no less an authority than Lord Ka Himself:
yad updya prvas tu
bhvo vikurute param
dir anto yad yasya
tat satyam abhidhyate
"A material object, itself composed of an essential ingredient, creates
another material object through transformation. In this way one created
object becomes the cause and basis of another created object. A particular
thing may be called real in that it possesses the basic nature of another
object that constitutes its cause and original state." (SB 11.24.18)
Explaining the word Brahman, rla Prabhupda writes in Ka, the
Supreme Personality of Godhead, "The word Brahman indicates the greatest
of all and the maintainer of everything. The impersonalists are attracted
by the greatness of the sky, but because of their poor fund of knowledge
they are not attracted by the greatness of Ka. In our practical life,
however, we are attracted by the greatness of a person and not by the
greatness of a big mountain. Actually the term Brahman actually applies to
Ka only; therefore in the Bhagavad-gt Arjuna admitted that Lord
Ka is the Parabrahman, or the supreme rest of everything.
"Ka is the Supreme Brahman because of His unlimited knowledge
unlimited potencies, unlimited strength, unlimited influence, unlimited
beauty and unlimited renunciation. Therefore the word Brahman can be
applied to Ka only. Arjuna affirms that because the impersonal

2451

Brahman is the effulgence emanating as rays of Ka's transcendental

body, Ka is the Parabrahman. Everything is resting on Brahman, but
Brahman itself is resting on Ka. Therefore Ka is the ultimate
Brahman, or Parabrahman. The material elements are accepted as inferior
energies of Ka because by their interaction the cosmic manifestation
takes place, rests on Ka, and after dissolution again enters into the
body of Ka as His subtle energy. Ka is therefore the cause of both
manifestation and dissolution."
In summary, rla rdhara Svm prays,
druhia-vahni-ravndra-mukhmar
jagad ida na bhavet pthag utthitam
bahu-mukhair api mantra-gaair ajas
tvam uru-mrtir ato vinigadyase
"The demigods, headed by iva, Agni, Srya and Indra, and indeed all
beings in the universe, do not come into existence independently of You.
The mantras of the Vedas, though they speak from various viewpoints, all
speak about You, the unborn Lord appearing in numerous forms."
TEXT 16
iti tava srayas try-adhipate 'khila-loka-malakapaa-kathmtbdhim avaghya tapsi jahu
kim uta puna sva-dhma-vidhutaya-kla-gu
parama bhajanti ye padam ajasra-sukhnubhavam
itithus; tavaYour; srayawise saints; triof the three (planetary
systems of the universe, or the three modes of nature); adhipateO
master; akhilaof all; lokathe worlds; malathe contamination;
kapaawhich eradicates; kathof discussions; amtanectar;
abdhiminto the ocean; avaghyaby diving deeply; tapsitheir
troubles; jahuhave given up; kim utawhat to speak; puna
moreover; svatheir own; dhmaby the power; vidhutadispelled;
ayaof their minds; klaand of time; guthe (undesirable)
qualities; paramaO supreme one; bhajantiworship; yewho;
padamYour true nature; ajasrauninterrupted; sukhaof happiness;
anubhavam(in which there is) experience.
Therefore, O master of the three worlds, the wise get rid of all misery

2452

by diving deep into the nectarean ocean of topics about You, which
washes away all the contamination of the universe. Then what to speak
of those who, having by spiritual strength rid their minds of bad habits
and freed themselves from time, are able to worship Your true nature, O
supreme one, finding within it uninterrupted bliss?
According to rla Jva Gosvm, in the previous verse those rutis whose
presentation of the Supreme Truth may seem impersonal clarified their
true purpose. Now, in the present verse, those who focus exclusively on
the divine Personality of Godhead, who speak of His transcendental
pastimes, take their turn in praising Him.
Because all the Vedas declare the supremacy of the Personality of Godhead
as the cause of all causes, discriminating persons should take to His
worship. By diving into the ocean of His glories, intelligent devotees help
dispel the distress of all souls and loosen their own burning attachment to
materialistic life. These advancing devotees gradually give up all material
attachment and lose any interest they once had in the troublesome
austerities of karma, jna and yoga.
Beyond these devotees are the sris, connoisseurs of spiritual truth, who
honor the nectarean ocean of the Supreme Lord's glories by immersing
themselves fully within it. These mature devotees of the Supreme Lord
achieve unimaginable perfection. The Lord, reciprocating their sincere
endeavors, empowers them to realize Him in His personal form.
Remembering with rapture the Lord's intimate pastimes and entourage,
they are automatically freed from the last subtle traces of mental
contamination and from sensitivity to the unavoidable pains of disease
and old age.
Referring to the purifying power of devotional service, the rutis say, tad
yath pukara-pala po na liyante evam eva-vidi ppa karma na
liyate: "Just as water does not adhere to a lotus leaf, so sinful activities
do not adhere to one who knows the truth in this way." The atapatha
Brhmaa (14.7.28), Taittirya Brhmaa (3.12.9.8), Bhad-rayaka
Upaniad (4.4.28) and Baudhyana-dharma-stra (2.6.11.30) all concur:
na karma lipyate ppakena. "One thus avoids becoming tainted by
sinful activity."
The g Veda (1.154.1) refers to the Supreme Lord's pastimes as follows:
vior nu ka vryi pravoca ya prthivni vimame rajsi. "Only he
may fully enunciate the heroic deeds of Lord Viu who can count all the

2453

particles of dust in the world." Many ruti-mantras glorify devotional

service to the Lord, such as eko va sarva-go ye 'nubhajanti dhrs/ te
sukha vata netarem: "He is the one omnipresent Lord and
controller; only those wise souls who worship Him obtain eternal
happiness, not anyone else."
In this connection rla rdhara Svm prays,
sakala-veda-gaerita-sad-guas
tvam iti sarva-mani-jan rat
tvayi subhadra-gua-ravadibhis
tava pada-smaraena gata-klam
"Because all the Vedas describe Your transcendental qualities, all
thoughtful persons are attracted to hearing and chanting about Your allauspicious qualities. Thus by remembering Your lotus feet, they are freed
from material distress."
TEXT 17
dtaya iva vasanty asu-bhto yadi te 'nuvidh
mahad-aham-dayo 'am asjan yad-anugrahata
purua-vidho 'nvayo 'tra caramo 'nna-maydiu ya
sad-asata para tvam atha yad ev avaeam tam
dtayabellows; ivaas if; vasantithey breathe; asu-bhtaalive;
yadiif; teYour; anuvidhfaithful followers; mahatthe total
material energy; ahamfalse ego; dayaand the other elements of
creation; aamthe universal egg; asjanproduced; yatwhose;
anugrahataby the mercy; puruaof the living entity; vidha
according to the particular forms; anvayawhose entrance; atra
among these; caramathe ultimate; anna-maya-diuamong the
manifestations known as anna-maya and so on; yawho; sat-asata
from gross and subtle matter; paramdistinct; tvamYou; athaand
furthermore; yatwhich; euamong these; avaeamunderlying;
tamthe reality.
Only if they become Your faithful followers are those who breathe
actually alive, otherwise their breathing is like that of a bellows. It is by
Your mercy alone that the elements, beginning with the mahat-tattva
and false ego, created the egg of this universe. Among the

2454

manifestations known as anna-maya and so forth, You are the ultimate

one, entering within the material coverings along with the living entity
and assuming the same forms as those he takes. Distinct from the gross
and subtle material manifestations, You are the reality underlying them
all.
Life is without purpose for one who remains ignorant of his most wellwishing benefactor and thus fails to worship Him. Such a person's
breathing is no better than the breathing of a blacksmith's bellows. The
gift of human life is a fortunate opportunity for the conditioned soul, but
by turning away from his Lord, the living being commits spiritual suicide.
In the words of r opaniad (3),
asury nma te lok
andhena tamasvt
ts te pretybhigacchanti
ye ke ctma-hano jan
"The killer of the soul, whoever he may be, must enter into the planets
known as the worlds of the faithless, full of darkness and ignorance."
Asury means "to be obtained by demons," and demons are persons who
have no devotion for the Supreme Lord, Viu. This definition is stated in
the Agni Pura:
dvau bhta-sargau loke 'smin
daiva sura eva ca
viu-bhakti-paro daiva
suras tad-viparyaya
[Bg. 16.6]
"There are two kinds of created beings in this world, godly and demoniac.
Those dedicated to the devotional service of Lord Viu are godly, and
those opposed to such service are demoniac."
Similarly, the Bhad-rayaka Upaniad (4.4.15) states, na ced avedn
mahat vinai. . . ye tad vidur amts te bhavanty athetare dukham
evopayanti: "If one does not come to know the Supreme, he must suffer
utter destruction.... Those who realize the Supreme become immortal, but
others inevitably suffer." A person must revive his Ka consciousness to
be relieved of the suffering caused by ignorance, but the process by which

2455

this is done need not be difficult, as Lord Ka assures us in Bhagavadgt (9.34):

man-man bhava mad-bhakto
mad-yj m namaskuru
mm evaiyasi yuktvaivam
tmna mat-paryaa
"Engage your mind in always thinking of Me, become My devotee, offer
obeisances to Me and worship Me. Being completely absorbed in Me,
surely you will come to Me." Despite disqualifications and weaknesses,
one need only willingly become anuvidha, the Supreme Lord's trusting
and trustworthy servant. The Kaha Upaniad (2.2.13) proclaims,
nityo nityn cetana cetannm
eko bahn yo vidadhti kmn
ta pha-ga ye 'nupayanti dhrs
te nti vat netarem
"Among all the eternal, conscious beings, there is one who supplies the
needs of everyone else. The wise souls who worship Him in His abode
attain everlasting peace. Others cannot."
What is alive, and what is dead? The bodies and minds of materialistic
nondevotees seem to display the symptoms of life, but this appearance is
deceptive. Actually, the conditioned soul has little control over his own
bodily existence. Against his will, he has to excrete waste, get sick from
time to time, and eventually age and die. And in his mind he unwillingly
suffers anger, hankering and lamentation. Lord Ka describes this
situation as yantrrhni myay (Bg. 18.61), riding helplessly as a
passenger in a mechanical vehicle. The soul undoubtedly is alive, and
irrevocably so, but in his ignorance that inner life is covered and
forgotten. In its place, the automation of the external mind and body
carries out the dictates of the modes of nature, which force one to act in a
way altogether irrelevant to the dormant needs of the soul. Calling out to
the forgetful prisoners of illusion, the vetvatara Upaniad (2.5) urges,
vantu vive amtasya putr
ye dhmni divyni tasthu

2456

"All you sons of immortality, hear, you who once resided in the divine
kingdom!"
So, on the one hand, what is normally viewed as livingthe material
bodyis in actuality a dead machine being manipulated by the modes of
nature. And on the other hand, what the materialist condescendingly
views as inert matter meant for exploitation is in its unknown essence
connected with a living intelligence vastly more potent than his own. The
Vedic civilization recognizes the intelligence behind nature as belonging
to demigods who preside over the various elements, and ultimately to the
Supreme Lord Himself. Matter, after all, cannot act coherently without the
impulse and guidance of a living force. As Ka states in Bhagavad-gt
(9.10),
maydhyakea prakti
syate sa-carcaram
hetunnena kaunteya
jagad viparivartate
"This material nature, which is one of My energies, is working under My
direction, O son of Kunt, producing all moving and nonmoving beings.
Under its rule this manifestation is created and annihilated again and
again."
In the beginning of creation, Lord Mah-Viu glanced at the dormant
material nature, prakti. Thus awakened, the subtle prakti began to
evolve into more concrete forms: first the mahat; then false ego in
conjunction with each of prakti's three modes; and gradually the various
material elements, including intelligence, mind, the senses and the five
physical elements with their presiding demigods. Even after becoming
separately manifested, however, the deities responsible for the various
elements could not work together to produce the perceptible world until
Lord Viu, by His special mercy, once more intervened. This is described
in the Third Canto of rmad-Bhgavatam (3.5.38-39):
ete dev kal vio
kla-mya-ligina
nntvt sva-kriyn
procu prjalayo vibhum

2457

dev cu
nanma te deva padravinda
prapanna-tpopaamtapatram
yan-mla-ket yatayo 'jasorusasra-dukha bahir utkipanti
"The controlling deities of these physical elements are empowered
expansions of Lord Viu. They are embodied by eternal time under the
external energy, and they are His parts and parcels. Because they were
entrusted with different functions of universal duties and were unable to
perform them, they offered fascinating prayers to the Lord. The demigods
said, 'O Lord, Your lotus feet are like an umbrella for the surrendered
souls, protecting them from all the miseries of material existence. All the
sages under that shelter throw off all material miseries. We therefore offer
our respectful obeisances unto Your lotus feet.'"
Hearing the prayers of the assembled demigods of the elements, the
Supreme Lord then showed His favor (SB 3.6.1-3):
iti ts sva-aktn
satnm asametya sa
prasupta-loka-tantr
nimya gatim vara
kla-saj tad dev
bibhrac chaktim urukrama
trayoviati tattvn
gaa yugapad viat
so 'nupravio bhagav
ce-rpea ta gaam
bhinna sayojaym sa
supta karma prabodhayan
"The Lord thus heard about the suspension of the progressive creative
functions of the universe due to the noncombination of His potencies,
such as the mahat-tattva. The Supreme Powerful Lord then
simultaneously entered into the twenty-three elements with the goddess
Kl, His external energy, who alone amalgamates all the different

2458

elements. Thus when the Personality of Godhead entered into the

elements by His energy, all the living entities were enlivened into different
activities, just as one is engaged in his work after awakening from sleep."
In Ka, rla Prabhupda explains the five levels of ego covering the self:
"Within the body there are five different departments of existence, known
as anna-maya, pra-maya, mano-maya, vijna-maya, and at last nandamaya. [These are enumerated in the Brahmnanda-vall of the Taittirya
Upaniad.] In the beginning of life, every living entity is food conscious. A
child or an animal is satisfied only by getting nice food. This stage of
consciousness, in which the goal is to eat sumptuously, is called annamaya. Anna means 'food.' After this one lives in the consciousness of being
alive. If one can continue his life without being attacked or destroyed, one
thinks himself happy. This stage is called pra-maya, or consciousness of
one's existence. After this stage, when one is situated on the mental
platform, that consciousness is called mano-maya. The material
civilization is primarily situated in these three stagesannamaya, pramaya and mano-maya. The first concern of civilized persons is economic
development, the next concern is defense against being annihilated, and
the next consciousness is mental speculation, the philosophical approach
to the values of life.
"If by the evolutionary process of philosophical life one happens to reach
to the platform of intellectual life and understands that he is not this
material body, but is a spirit soul, one is situated in the vijna-maya
stage. Then by evolution of spiritual life he comes to understand the
Supreme Lord, or the Supreme Soul. When one develops his relationship
with Him and executes devotional service, that stage of life is called Ka
consciousness, the nanda-maya stage. nanda-maya is the blissful life of
knowledge and eternity. As it is said in the Vednta-stra, nanda-mayo
'bhyst. The Supreme Brahman and the subordinate Brahman, or the
Supreme Personality of Godhead and the living entities, are both joyful by
nature. As long as the living entities are situated in the lower four stages
of lifeanna-maya, pra-maya, mano-maya and vijna-mayathey are
considered to be in the material condition of life, but as soon as one
reaches the stage of nanda-maya he becomes a liberated soul. This
nanda-maya stage is explained in the Bhagavad-gt as the brahma-bhta
stage. There it is said that in the brahma-bhta [SB 4.30.20] stage of life
there is no anxiety and no hankering. This stage begins when one
becomes equally disposed toward all living entities, and it then expands to

2459

the stage of Ka consciousness, in which one hankers to render service

unto the Supreme Personality of Godhead. This hankering for
advancement in devotional service is not the same as hankering for sense
gratification in material existence. In other words, hankering remains in
spiritual life, but it becomes purified. When our senses are purified, they
become freed from all material stages, namely anna-maya, pra-maya,
mano-maya and vijna-maya, and they become situated in the highest
stagenanda-maya, or blissful life in Ka consciousness.
"The Myvd philosophers consider nanda-maya to be the state of
being merged in the Supreme. To them, nanda-maya means that the
Supersoul and the individual soul become one. But the real fact is that
oneness does not mean merging into the Supreme and losing one's own
individual existence. Merging into the spiritual existence is the living
entity's realization of qualitative oneness with the Supreme Lord in His
eternity and knowledge aspects. But the actual nanda-maya (blissful)
stage is obtained when one is engaged in devotional service. That is
confirmed in the Bhagavad-gt: mad-bhakti labhate parm [Bg. 18.54].
The brahma-bhta nanda-maya stage is complete only when there is the
exchange of love between the Supreme and the subordinate living entities.
Unless one comes to this nanda-maya stage of life, his breathing is like
the breathing of a bellows in a blacksmith's shop, his duration of life is
like that of a tree, and he is no better than the lower animals like the
camels, hogs and dogs."
In accompanying the jva within the coverings of My, the Paramtm is
not bound by karmic entanglement as the jva is. Rather, the Supreme
Soul's connection with these coverings is like the apparent connection
between the moon and some tree branches it is seen through. The
Supersoul is sad-asata param, always transcendental to the subtle and
gross manifestations of anna-maya and so on, although He enters among
them as the sanctioning witness of all activities. As their final cause, the
Supersoul is in one sense identical with the manifest products of creation,
but in His original identity (svarpa) He remains distinct. In this second
sense He is the nanda-maya alone, the last of the five koas. Therefore the
rutis address Him here as avaeam, the residual essence. This is also
expressed in the text of the Taittirya Upaniad (2.7): raso vai sa. Within
His personal essence, the Supreme Lord enjoys rasa, the reciprocation of
the mellows of devotional service, and integral to the play of rasas is the
participation of realized jvas. Raso vai sa, rasam hy evya labdhvnand

2460

bhavati: "He is the embodiment of rasa, and the jva who realizes this rasa
becomes fully ecstatic." Or in the words of the personified Vedas praying
in this verse, the Supersoul is tam, which rla Vivantha Cakravart
interprets as here meaning "realized by great sages."
In the opinion of rla Vivantha Cakravart, the last word of all
authoritative scripture (sarvntima-ruti) is contained in the aphorism
raso vai sa, which is demonstrably a reference to Lord r Ka as the
infinitely expanding embodiment of divine pleasure (sarvabhattamnanda). The Gopla-tpan ruti (Uttara 96) states, yo 'sau jgratsvapna-suuptim attya turytto gopla: "Lord Ka, the cowherd,
transcends not only the material consciousness of wakefulness, dream and
deep sleep, but also the fourth realm of pure, spiritual awareness." The
nanda-maya Supersoul is simply an aspect of the primeval Lord Govinda,
as declared by Him, viabhyham ida ktsnam ekena sthito jagat:
"With a single fragment of Myself I pervade and support this entire
universe." (Bg. 10.42)
The rutis thus tactfully assert that even among the various personal forms
of Godhead, Ka is supreme. Understanding this, Nrada Muni will
later offer obeisances to Lord Ka in the words namas tasmai bhagavate
kymala-krtaye (Text 46), even though He is standing in front of
Lord Nryaa i.
rla rdhara Svm concludes his comments on this verse by praying,
nara-vapu pratipdya yadi tvayi
ravaa-varana-sasmaradibhi
nara-hare na bhajanti nm ida
dti-vad ucchvasita viphala tata
"O Lord Narahari, persons who have attained this human form live
uselessly, merely breathing like bellows, if they fail to worship You by
hearing about You, chanting Your glories, remembering You and
performing the other devotional practices."
TEXT 18
udaram upsate ya i-vartmasu krpa-da
parisara-paddhati hdayam ruayo daharam
tata udagd ananta tava dhma ira parama
punar iha yat sametya na patanti ktnta-mukhe

2461

udaramthe abdomen; upsateworship; yewho; iof sages;

vartmasuaccording to the standard methods; krpagross; datheir
vision; parisarafrom which all the pric channels emanate;
paddhatimthe node; hdayamthe heart; ruayathe rui sages;
daharamsubtle; tatathence; udagt(the soul) rises up; anantaO
unlimited Lord; tavaYour; dhmaplace of appearance; irato the
head; paramamthe highest destination; punaagain; ihainto this
world; yatwhich; sametyareaching; na patantithey do not fall down;
kta-antaof death; mukheinto the mouth.
Among the followers of the methods set forth by great sages, those with
less refined vision worship the Supreme as present in the region of the
abdomen, while the ruis worship Him as present in the heart, in the
subtle center from which all the pric channels emanate. From there,
O unlimited Lord, these worshipers raise their consciousness upward to
the top of the head, where they can perceive You directly. Then, passing
through the top of the head toward the supreme destination, they reach
that place from which they will never again fall to this world, into the
mouth of death.
Here the rutis who teach meditational yoga glorify the Personality of
Godhead. The various processes of yoga are for the most part gradual and
full of opportunities for distraction. Authentic methods of yoga,
nonetheless, all aim at meditation on the Supersoul (Paramtm), whose
primary residence is in the region of the heart, alongside the jva soul.
This manifestation of Paramtm in the heart is very subtle and difficult
to perceive (daharam), and thus only advanced yogs can realize Him
there.
Neophyte meditators often practice focusing on the Supersoul's secondary
presence in one of the lower centers of vital energy, such as the
mldhra-cakra, at the base of the spine, the svdhihna-cakra, in the
area of the navel, or the maipra-cakra, in the abdomen. Lord Ka
refers to His expansion as Paramtm in the abdominal cakra as follows:
aha vaivnaro bhtv
prina deham sthita
prpna-samyukta
pacmy anna catur-vidham

2462

"I am the fire of digestion in the bodies of all living entities, and I join
with the air of life, outgoing and incoming, to digest the four kinds of
food." (Bg. 15.14) Lord Vaivnara presides over digestion and in general
bestows the capacity of mobility on animals, humans and demigods. In
the judgment of the rutis speaking this verse, those who limit their
meditation to this form of the Lord are less intelligent, krpa-da,
meaning literally "having eyes clouded by dust."
The superior yogs known as ruis, on the other hand, worship the
Supersoul in His form as the indwelling companion of the jva in the
heart, the Lord who endows His dependent with the power of knowledge
and inspires him with all varieties of practical intelligence. And just as the
physical heart is the center of blood circulation, so the subtle heart
cakra is the crossroads of numerous channels of pra, called ns, which
extend outward to all parts of the body. When these passageways have
been sufficiently purified, the rui yogs can leave the heart region and
go upward to the cakra at the roof of the brain. Yogs who leave their
bodies through this cakra, the brahma-randhra, go directly to the kingdom
of God, from which they need never return to be reborn. Thus even the
unsure process of meditational yoga can bear the fruit of pure devotion if
it is followed perfectly.
rla Vivantha Cakravart hkura cites several ruti-mantras that echo
the words of this verse: udara brahmeti rkark upsate hdaya
brahmeti ruayo brahm haivait ita rdhva tv evodasarpat tac-chiro
'rayate. "Those whose vision is clouded identify Brahman with the
abdomen, while the ruis worship Brahman in the heart. One who is
truly Brahman-realized travels upward from the heart to take shelter of
the Lord who is manifested at the top of the head."
ata caik ca hdayasya nyas
ts mrdhnam abhinistaik
tayordhvam yann amtatvam eti
viva any utkramae bhavanti
"There are one hundred and one subtle pric channels emanating from
the heart. One of thesethe suumextends to the top of the head. By
passing up through this channel, one transcends death. The other
channels lead in all directions, to various kinds of rebirth." (Chndogya
Upaniad 8.6.6)

2463

The Upaniads refer repeatedly to the indwelling Paramtm. r

vetvatara Upaniad (3.12-13) describes Him as follows:
mahn prabhur vai purua
sattvasyaia pravartaka
su-nirmal im prptim
no jyotir avyaya
aguha-mtra puruo 'ntar-tm
sad jann hdaye sannivia
hd man manasbhikpto
ya etad vidur amts te bhavanti
"The Supreme Personality of Godhead becomes the Purua to initiate the
expansion of this cosmos. He is the perfectly pure goal that yogs strive to
reach, the effulgent and infallible ultimate controller. Measuring the size
of a thumb, the Purua is always present as the Supersoul within the
hearts of all living beings. By exercising proper intelligence, one can
realize Him within the heart; those who learn this method will gain
immortality. "
In conclusion, rla rdhara Svm prays,
udardiu ya pus
cintito muni-vartmabhi
hanti mtyu-bhayam devo
hd-gata tam upsmahe
"Let us worship the Supreme Lord, who resides in the heart. When mortal
beings think of Him by the standard procedures established by great
sages, meditating upon Him in His expansions in the abdomen and other
regions of the body, the Lord reciprocates by destroying all fear of death."
TEXT 19
sva-kta-vicitra-yoniu viann iva hetutay
taratamata cakssy anala-vat sva-ktnukti
atha vitathsv amv avitath tava dhma sama
viraja-dhiyo 'nuyanty abhivipayava eka-rasam
svaby Yourself; ktacreated; vicitravariegated; yoniuwithin the

2464

species of life; vianentering; ivaapparently; hetutayas their

motivation; taratamataaccording to hierarchies; cakssiYou become
visible; anala-vatlike fire; svaYour own; ktacreation; anukti
imitating; athatherefore; vitathsuunreal; amuamong these
(various species); avitathamnot unreal; tavaYour; dhma
manifestation; samamundifferentiated; virajaspotless; dhiyawhose
minds; anuyantiunderstand; abhivipayavathose who are free from
all material entanglements (paa); eka-rasamunchanging.
Apparently entering among the variegated species of living beings You
have created, You inspire them to act, manifesting Yourself according to
their higher and lower positions, just as fire manifests differently
according to the shape of what it burns. Therefore those of spotless
intelligence, who are altogether free from material attachments, realize
Your undifferentiated, unchanging Self to be the permanent reality
among all these impermanent life forms.
Hearing these prayers of the personified Vedas, in which the rutis
describe the Supersoul as entering countless varieties of material bodies, a
critic may question how the Supreme can do this without becoming
limited. Indeed, proponents of Advaita philosophy see no essential
distinction between the Supreme Soul and His creation. In the
impersonalists' conception, the Absolute has inexplicably gotten itself
entrapped by illusion and has thus become first a personal God and then
the demigods, humans, animals, plants and finally matter. akarcrya
and his followers take great pains to cite Vedic evidence to support this
theory of how illusion is imposed on the Absolute. But speaking for
themselves, the Vedas here answer this objection and refuse to lend their
authority to Myvda impersonalism.
The process of creation is technically called si, "sending forth." The
Supreme Lord sends forth His variegated energies, and these partake of
His nature while remaining distinct from Him. This fact is expressed in
the true Vedic philosophy of acintya-bhedbheda, the inconceivable,
simultaneous oneness and difference of the Supreme Lord and His
energies. Thus although each of the multitude of individual souls is a
distinct entity, all souls consist of the same spiritual substance as the
Supreme. Since they partake of the Supreme Lord's spiritual essence, the
jvas are unborn and eternal, just as He is. Lord Ka, speaking to Arjuna
on the Battlefield of Kuruketra, confirms this:

2465

na tv evha jtu nsa

na tva neme jandhip
na caiva na bhaviyma
sarve vayam ata param
"Never was there a time when I did not exist, nor you, nor all these kings;
nor in the future shall any of us cease to be." (Bg. 2.12) Material creation
is a special arrangement for those jvas who choose to separate themselves
from the Supreme Lord's service, and thus the creation involves
producing an imitation world where they can try to be independent.
After creating the many species of material life, the Supreme Lord
expands into His own creation as the Supersoul in order to provide the
intelligence and inspiration every living being needs for his day-to-day
existence. As stated in the Taittirya Upaniad (2.6.2), tat sv tad
evnuprviat: "After creating this world, He then entered within it." The
Lord enters the material world, however, without forming any binding
connection to it; this the rutis here declare by the phrase viann iva, "only
seeming to enter." Taratamata cakssi means that the Paramtm enters
the body of every living being, from the great demigod Brahm down to
the insignificant germ, and exhibits differing degrees of His potency
according to each soul's capacity for enlightenment. Analavat svaktnukti: Just as fire ignited in several objects burns according to the
different forms of those objects, so the Supreme Soul, entering the bodies
of all living creatures, illuminates the consciousness of each conditioned
soul according to his individual capacity.
Even in the midst of material creation and destruction, the Lord of all
creatures remains eternally unchanged, as expressed here by the word
eka-rasam. In other words, the Lord eternally maintains His personal form
of immeasurable, unalloyed spiritual pleasure. The rare living beings who
completely (abhitas) disengage themselves from material dealings, or paa
(thereby becoming abhivipayava), come to know the Supreme Lord as
He is. Every intelligent person should follow the example of these great
souls and beg from them the chance to also be engaged in the Supreme
Lord's devotional service.
This prayer is recited by rutis whose mood is similar to that expressed in
the following mantra of the vetvatara Upaniad (6.11):
eko deva sarva-bhteu gha

2466

sarva-vyp sarva-bhtntartm
karmdhyaka sarva-bhtdhivsa
sk cet kevalo nirgua ca
"The one Supreme Lord lives hidden inside all created things. He
pervades all matter and sits within the hearts of all living beings. As the
indwelling Supersoul, He supervises their material activities. Thus, while
having no material qualities Himself, He is the unique witness and giver
of consciousness."
rla rdhara Svm submits his own prayer:
sva-nirmiteu kryeu
tratamya-vivarjitam
sarvnusyta-san-mtra
bhagavanta bhajmahe
"Let us worship the Supreme Lord, who enters the products of His own
creation yet remains aloof from their superior and inferior material
gradations. He is the pure, undifferentiated existence pervading
everything."
TEXT 20
sva-kta-purev amv abahir-antara-savaraa
tava purua vadanty akhila-akti-dhto 'a-ktam
iti n-gati vivicya kavayo nigamvapana
bhavata upsate 'ghrim abhavam bhuvi vivasit
svaby himself; ktacreated; pureuin the bodies; amuthese;
abahinot externally; antaraor internally; savaraamwhose
factual envelopment; tavaYour; puruamliving entity; vadanti(the
Vedas) say; akhilaof all; aktienergies; dhtaof the possessor;
aaas the expansion; ktammanifested; itiin this manner; nof
the living entity; gatimthe status; vivicyaascertaining; kavaya
learned sages; nigamaof the Vedas; vapanamthe field in which all
offerings are sown; bhavataYour; upsatethey worship; aghrim
the feet; abhavamwhich cause the cessation of material existence;
bhuvion the earth; vivasithaving developed faith.
The individual living entity, while inhabiting the material bodies he has

2467

created for himself by his karma, actually remains uncovered by either

gross or subtle matter. This is so because, as the Vedas describe, he is
part and parcel of You, the possessor of all potencies. Having
determined this to be the status of the living entity, learned sages
become imbued with faith and worship Your lotus feet, to which all
Vedic sacrifices in this world are offered, and which are the source of
liberation.
Not only does the Supreme Lord remain totally uncontaminated when He
resides within the material bodies of the conditioned souls, but even the
infinitesimal jva souls are never directly touched by the coverings of
ignorance and lust they acquire while passing through repeated cycles of
birth and death. Thus the Taittirya Upaniad (3.10.5) proclaims, sa ya
cya purue ya csv ditye sa eka: "The soul of the embodied living
being is one with Him who stands within the sun. " Similarly, the
Chndogya Upaniad (6.8.7) teaches, tat tvam asi: "You are nondifferent
from that Supreme Truth."
In this prayer, the personified Vedas refer to the finite enjoyer of material
bodies (the jva soul) as an expansion of the transcendental reservoir of all
potencies, the Supreme Lord. The term aa-ktam, "made as His
portion," must be properly understood, however, in this context. The jva
is not created at any time, nor is he the same kind of expansion of the
Lord as the omnipotent viu-tattva expansions. The Supreme Soul is the
proper object of all worship, and the subordinate jva soul is meant to be
His worshiper. The Supreme Lord enacts His pastimes by showing
Himself in innumerable aspects of His personality, whereas the jva is
forced to change bodies whenever his accumulated karmic reactions so
dictate. According to r Nrada Pacartra,
yat taa-stha tu cid-rpa
sva-savedyd vinirgatam
rajita gua-rgea
sa jva iti kathyate
"The marginal potency, who is spiritual by nature, who emanates from
the self-cognizant savit energy, and who becomes tainted by his
attachment to the modes of material nature, is called the jva.''
Although the jva soul is also an expansion of Lord Ka, he is

2468

distinguished from Ka's independent Viu expansions by his

constitutional position on the margin between spirit and matter. As the
Mahvarha Pura explains,
sva ctha vibhinna
iti dvidh a iyate
aino yat tu smarthya
yat-svarpa yath sthiti
tad eva nu-mtro 'pi
bheda svino kvacit
vibhinno 'lpa-akti syt
kicit smarthya-mtra-yuk
"The Supreme Lord is known in two ways: in terms of His plenary
expansions and His separated expansions. Between the plenary
expansions and Their source of expansion there is never any essential
difference in terms of either Their capabilities, forms or situations. The
separated expansions, on the other hand, possess only minute potency,
being endowed only to a small extent with the Lord's powers."
The conditioned soul in this world appears as if covered by matter,
internally as well as externally. Externally, gross matter surrounds him in
the forms of his body and environment, while internally desire and
aversion impinge upon his consciousness. But from the transcendental
perspective of realized sages, both kinds of material covering are
insubstantial. By logically eliminating all material identities, which are
misconceptions based on the soul's gross and subtle coverings, a
thoughtful person can determine that the soul is nothing material. Rather,
he is a pure spark of divine spirit, a servant of the Supreme Godhead.
Understanding this, one should worship the Supreme Lord's lotus feet;
such worship is the fully bloomed flower of the tree of Vedic rituals. One's
realization of the splendor of the Lord's lotus feet, gradually nourished by
the offering of Vedic sacrifices, automatically bears the fruits of liberation
from material existence and irrevocable faith in the Lord's mercy. One can
accomplish all this while still living in the material world. As Lord Ka
states in the Gopla-tpan Upaniad (Uttara 47),
mathur-maale yas tu

2469

jambdvpe sthito 'tha v

yo 'rcayet pratim prati
sa me priyataro bhuvi
"One who worships Me in My Deity form while living in the district of
Mathur or, indeed, anywhere in Jambdvpa, becomes most dear to Me
in this world."
rla rdhara Svm prays,
tvad-aasya mamena
tvan-my-kta-bandhanam
tvad-aghri-sevm diya
parnanda nivartaya
"My Lord, please free me, Your partial expansion, from the bondage
created by Your My. Please do this, O abode of supreme bliss, by
directing me to the service of Your feet."
TEXT 21
duravagamtma-tattva-nigamya tavtta-tano carita-mahmtbdhiparivarta-parirama
na parilaanti kecid apavargam apvara te caraa-saroja-hasa-kulasaga-visa-gh
duravagamadifficult to understand; tmaof the self; tattvathe truth;
nigamyain order to propagate; tavaof You; ttawho have assumed;
tanoYour personal forms; caritaof the pastimes; mahvast;
amtaof nectar; abdhiin the ocean; parivartaby diving;
pariramawho have been relieved of fatigue; na parilaantido not
wish for; kecita few persons; apavargamliberation; apieven;
varaO Lord; teYour; caraaat the feet; sarojalotus; hasaof
swans; kulawith the community; sagabecause of association;
visaabandoned; ghwhose homes.
My Lord, some fortunate souls have gotten relief from the fatigue of
material life by diving into the vast nectar ocean of Your pastimes,
which You enact when You manifest Your personal forms to propagate
the unfathomable science of the self. These rare souls, indifferent even
to liberation, renounce the happiness of home and family because of

2470

their association with devotees who are like flocks of swans enjoying at
the lotus of Your feet.
Ritualistic brhmaas (smrtas) and impersonalists (Myvds) always
try to relegate the process of bhakti-yoga to a relative or minor role. They
say that devotion to the Personality of Godhead is for sentimental persons
who lack the maturity to observe strict rituals or pursue the rigorous
culture of knowledge.
In this verse, however, the personified Vedas most emphatically declare
the superexcellence of devotional service, clearly identifying it with tmatattva, the science of the self that impersonalists so proudly claim as their
own domain. rla Jva Gosvm here defines tma-tattva as the
confidential mystery of the Supreme Lord's personal forms, qualities and
pastimes. He also gives a second meaning for the phrase tta-tano.
Instead of meaning "who assumes various bodies," the phrase can also
mean "He who attracts everyone to His transcendental body."
The pastimes of Lord Ka and His various expansions and incarnations
are an unfathomable ocean of enjoyment. When a person comes to the
point of complete exhaustion in his materialistic pursuitswhether he
has been searching after material success or some impersonal notion of
spiritual annihilationhe can gain relief by submerging himself in this
nectar. As rla Rpa Gosvm explains in his textbook on the science of
bhakti-yoga, r Bhakti-rasmta-sindhu (rendered into English by rla
Prabhupda as The Nectar of Devotion), one who tastes even a single drop
of this vast ocean will forever lose all desire for anything else.
Giving an alternative interpretation of the word parirama, rla
Vivantha Cakravart comments that although the devotees of the Lord
become fatigued after repeatedly diving into the endless waves and
undercurrents in the ocean of the Lord's pleasure pastimes, these devotees
never desire any happiness other than the Lord's service, even the
happiness of liberation. Rather, their very fatigue becomes pleasure for
them, just as the fatigue produced by sex indulgence is pleasurable to
those addicted to sex. The Supreme Lord's pure devotees become
enthused by hearing the charming narrations of His pastimes and feel
impelled to dance, sing, shout out loud, kick their heels together, faint,
sob and run about like madmen. Thus they become too absorbed in
ecstasy to notice any bodily discomfort.
Pure Vaiavas do not want even liberation, what to speak of other

2471

desirable goals, such as an exalted position as ruler of the heavenly

planets. This degree of exclusive dedication is admittedly only rarely
achieved in this world, as the rutis speaking this verse indicate by the
word kecit ("a few"). Not only do pure devotees abandon their hankering
for future gain, but they also lose all their attraction for what they already
possessthe common comforts of home and family life. The association
of saintly Vaiavasthe disciplic succession of masters, disciples and
granddisciplesbecomes for them their real family, filled with swanlike
personalities like r ukadeva Gosvm. These great personalities always
drink the sweet nectar of service to the Supreme Lord's lotus feet.
Many mantras of the Upaniads and other rutis openly declare devotional
service to be superior to liberation itself. In the words of the Nsihaprva-tpan Upaniad, ya sarve ved namanti mumukavo brahmavdina ca: "To Him all the Vedas, all seekers of liberation and all students
of the Absolute Truth offer their obeisances." Commenting on this
mantra, r akarcrya admits, mukt api llay vigraha ktv bhajanti:
"Even liberated souls take pleasure in establishing the Supreme Lord's
Deity and worshiping Him." The great rival of crya akara, rla
Madhvcrya nandatrtha, cites his own favorite ruti-mantras in this
regard, such as mukt hy etam upsate, muktnm api bhaktir hi
paramnanda-rpi: "Even those who are liberated worship Him, and
even for them devotional service is the embodiment of supreme bliss";
and amtasya dhr bahudh dohamna/ caraa no loke su-dhit
dadhtu/ o tat sat: "May His feet, which bountifully pour forth floods of
nectar, bestow wisdom upon us who are living in this world."
In summary, rla rdhara Svm prays,
tvat-kathmta-pthodhau
viharanto mah-muda
kurvanti ktina kecic
catur-varga topamam
"Those rare, fortunate souls who derive great delight by sporting in the
nectar ocean of topics about You consider the four great goals of life
[religiosity, economic development, sense gratification and liberation] to
be no more important than a blade of grass."
TEXT 22

2472

tvad-anupatha kulyam idam tma-suht-priya-vac

carati tathonmukhe tvayi hite priya tmani ca
na bata ramanty aho asad-upsanaytma-hano
yad-anuay bhramanty uru-bhaye ku-arra-bhta
tvatYou; anupathamuseful for serving; kulyambody; idamthis;
tmaself; suhtfriend; priyaand beloved; vatas; caratiacts;
tathnevertheless; unmukhewho are favorably disposed; tvayiin
You; hitewho are helpful; priyewho are affectionate; tmaniwho are
their very Self; caand; nanot; bataalas; ramantithey take pleasure;
ahoah; asatof the unreal; upsanayby worship; tmathemselves;
hanakilling; yatin which (worship of the unreal); anuaywhose
persistent desires; bhramantithey wander; urugreatly; bhayein the
fearful (material existence); kudegraded; arrabodies; bhta
carrying.
When this human body is used for Your devotional service, it acts as
one's self, friend and beloved. But unfortunately, although You always
show mercy to the conditioned souls and affectionately help them in
every way, and although You are their true Self, people in general fail to
delight in You. Instead they commit spiritual suicide by worshiping
illusion. Alas, because they persistently hope for success in their
devotion to the unreal, they continue to wander about this greatly
fearful world, assuming various degraded bodies.
The Vedas have strong words for those who choose to remain in illusion
rather than serve the all-merciful Personality of Godhead. The Bhadrayaka Upaniad (4.3.15) states, rmam asya payanti na ta payati
kacana. na tam vidtha ya im jajnnyad yumkam antaram babhva.
nhrea prvt jalpy csu-tpa uktha-sa caranti: "Everyone can see
the place where the Lord manifested Himself in this world for His own
pleasure, but still no one sees Him. None of you know Him who
generated all these living beings, and thus there is a great difference
between your vision and His. Covered by the fog of illusion, you
performers of Vedic rituals indulge in useless talk and live only to gratify
your senses."
The Supreme Lord pervades this universe, as He says in the Bhagavad-gt
(9.4), may tata ida sarva jagat. Nothing in this world, not even the
most insignificant clay pot or shred of cloth, is devoid of the presence of

2473

the Personality of Godhead. But because He keeps Himself invisible to

envious eyes (avyakta-mrtin), materialists are misled by His material
energy and think that the source of material creation is a combination of
atoms and physical forces.
Displaying their compassion for such foolish materialists, the personified
Vedas advise them in this prayer to remember the real purpose for which
they exist: to serve the Lord, their greatest well-wisher, with loving
devotion. The human body is the ideal facility for reviving one's spiritual
consciousness; its organsears, tongue, eyes and so onare quite suitable
for hearing about the Lord, chanting His glories, worshiping Him and
performing all the other essential aspects of devotional service.
One's material body is destined to remain intact for only a short time, and
so it is called kulyam, subject to "dissolving into the earth" (kau lyate).
Nonetheless, if properly utilized it can be one's best friend. When one is
immersed in material consciousness, however, the body becomes a false
friend, distracting the bewildered living entity from his true self-interest.
Persons too much infatuated with their own bodies and those of their
spouses, children, pets and so on are in fact misdirecting their devotion to
the worship of illusion, asad-upsan. In this way, as the rutis state here,
such people commit spiritual suicide, insuring future punishment for
failing to carry out the higher responsibilities of human existence. As the
opaniad (3) declares,
asury nma te lok
andhena tamasvt
ts te pretybhigacchanti
ye ke ctma-hano jan
"The killer of the soul, whoever he may be, must enter into the planets
known as the worlds of the faithless, full of darkness and ignorance."
Those who are overly attached to sense gratification, or who worship the
impermanent in the form of false, materialistic scriptures and
philosophies, maintain desires that carry them into more degraded bodies
in each successive life. Since they are entrapped in the perpetually
rotating cycle of sasra, their only hope for salvation is getting a chance
to hear the merciful instructions spoken by the Supreme Lord's devotees.
rla rdhara Svm prays,
tvayy tmani jagan-nthe

2474

man-mano ramatm iha

kad mameda janma
mnua sambhaviyati
"When will I receive a human birth in which my mind may take pleasure
in You, who are the Supreme Soul and Lord of the universe?"
TEXT 23
nibhta-marun-mano-'ka-dha-yoga-yujo hdi yan
munaya upsate tad arayo 'pi yayu smarat
striya uragendra-bhoga-bhuja-daa-viakta-dhiyo
vayam api te sam sama-do 'ghri-saroja-sudh
nibhtabrought under control; marutwith breathing; manamind;
akaand senses; dha-yogain steadfast yoga; yujaengaged; hdi
in the heart; yatwhich; munayasages; upsateworship; tatthat;
arayaenemies;
apialso;
yayuattained;
smaratby
remembering; striyawomen; uraga-indraof lordly serpents; bhoga
(like) the bodies; bhujawhose arms; daarodlike; viaktaattracted;
dhiyawhose minds; vayamwe; apialso; teto You; samequal;
samaequal; dawhose vision; aghriof the feet; sarojalotuslike;
sudh(relishing) the nectar.
Simply by constantly thinking of Him, the enemies of the Lord attained
the same Supreme Truth whom sages fixed in yoga worship by
controlling their breath, mind and senses. Similarly, we rutis, who
generally see You as all-pervading, will achieve the same nectar from
Your lotus feet that Your consorts are able to relish because of their
loving attraction to Your mighty, serpentine arms, for You look upon us
and Your consorts in the same way.
According to crya r Jva Gosvm, the few rutissuch as the Goplatpan Upaniadwho identify the cowherd boy Ka with absolute
Brahman in its highest aspect had so far been patiently waiting for their
turn to speak. But after hearing the other rutis offer prayers openly
glorifying the Lord's personality, these intimate rutis could no longer
contain themselves, and so they spoke out of turn in this verse.
Followers of the path of mystic yoga subdue their senses and minds by
practicing breath control and severe austerities. If they succeed in

2475

thoroughly purifying themselves by this regimen, they may eventually

begin to realize the Paramtm, the personal form of Brahman within the
heart. And if they continue this meditation without deviation for a long
time, they may in the end come to the point of true God consciousness.
But the same objective achieved in this difficult and uncertain way was
also attained by the demons who were killed by Lord Ka during His
pastimes on the earth. Obsessed with enmity toward Him, demons like
Kasa and iupla quickly obtained the perfection of liberation simply
by His killing them.
Speaking for themselves, however, the personified Vedas here state that
they would prefer to develop love of Godhead by learning to emulate the
favorable surrender of Lord Ka's confidential devotees, especially the
young gops of Vraja. Though they appeared to be simple women attracted
conjugally to the Lord's physical beauty and strength, the goddesses of
Vraja exhibited the highest perfection of meditation. The rutis wish to
become just like them.
In this regard, Lord Brahm relates the following historical account in the
supplement to the Bhad-vmana Pura:
brahmnanda-mayo loko
vyp vaikuha-sajita
tal-loka-vs tatra-sthai
stuto vedai part-para
"The infinite world of spiritual bliss is called Vaikuha. There the
Supreme Truth lives, being glorified by the personified Vedas, who are
also present there."
cira stutv tatas tua
paroka prha tn gir
tuo 'smi brta bho prj
vara ya manasepsitam
"Once, after the Vedas had elaborately praised Him, the Lord felt
especially satisfied and spoke to them in a voice whose source remained
invisible: 'My dear sages, I am very satisfied with you. Please ask of Me
some benediction that you secretly desire.'"
rutaya cu

2476

yath tal-loka-vsinya
kma-tattvena gopik
bhajanti ramaa matv
cikrjani nas tath
"The rutis replied, 'We have developed the desire to become like the
cowherd women of the mortal world who, inspired by lust, worship You
in the mood of a lover.' "
r-bhagavn uvca
durlabho durghaa caiva
yumka sa manoratha
maynumodita samyak
satyo bhavitum arhati
"The Lord then said, 'This desire of Yours is difficult to fulfill. Indeed, it is
almost impossible. But since I am sanctioning it, your wish must
inevitably come true.' "
gmini viricau tu
jte sy-artham udite
kalpa sravata prpya
vraje gopyo bhaviyatha
" 'When the next Brahm takes birth to faithfully execute his duties of
creation, and when the day of his life called the Srasvata-kalpa arrives,
you will all appear in Vraja as gops.' "
pthivy bhrate ketre
mthure mama maale
vndvane bhaviymi
preyn vo rsa-maale
" 'On the earth, in the land of Bhrata, in My own district of Mathur, in
the forest of Vndvana, I will become your beloved in the circle of the
rsa dance.' "
jra-dharmea su-sneha
su-dha sarvato 'dhikam

2477

mayi samprpya sarve 'pi

kta-kty bhaviyatha
" 'Thus obtaining Me as your paramour, you will all gain the most exalted
and steadfast pure love for Me, and in this way you will fulfill all your
ambitions.' "
brahmovca
rutvaitac cintayantyas t
rpa bhagavata ciram
ukta-kla samsdya
gopyo bhtv hari gat
"Lord Brahm said: After hearing these words, the rutis meditated on the
Personality of Godhead's beauty for a long time. When the designated
time ultimately arrived, they became gops and obtained the association of
Ka."
A similar account can be found in the Si-khaa of the Padma Pura,
which describes how the Gyatr mantra also became a gop.
Regarding the development of bhakti, Lord Ka further states in the
Gopla-tpan Upaniad (Uttara 4), apta pto bhavati ya m
smtv, avrat vrat bhavati ya m smtv, nikma sa-kmo bhavati
ya m smtv, arotr rotr bhavati ya m smtv: "By
remembering Me, one who is impure becomes pure. By remembering Me,
one who follows no vows becomes a strict follower of vows. By
remembering Me, one who is desireless develops desires [to serve Me]. By
remembering Me, one who has studied no Vedic mantras becomes an
expert knower of the Vedas."
The Bhad-rayaka Upaniad (4.5.6) refers to the gradual steps in the
process of becoming Ka conscious: tm v are draavya rotavyo
mantavyo nididhysitavya. "It is the Self which must be observed, heard
about, thought of and meditated upon with fixed concentration." The idea
here is that one should realize the Supreme Self as directly visible in His
full personality by the following means: First one should hear the
instructions of a qualified representative of the Paramtm and take the
words of such a spiritual master into one's heart by offering him humble
service and striving in all ways to please him. One should then ponder the
divine message of the spiritual master continuously, with the aim of

2478

dispelling all one's doubts and misconceptions. Then one can proceed to
meditate on the Supreme Lord's lotus feet with total conviction and
determination.
So-called jns may think that the Upaniads praise nirviea
(impersonal) realization of the Supreme as more complete and final than
sa-viea (personal) worship of the Supreme Godhead. All honest
Vaiavas, however, join in adhering to the devotional service of the
Supreme Lord, always meditating with pleasure on His infinitely
wonderful, variegated spiritual qualities. In the words of the rutimantras, yam evaia vute tena labhyas/ tasyaia tm vivute tan
svm: "To that person whom the Supreme Soul chooses, He becomes
attainable. To that person the Supreme Soul reveals His personal form."
(Kaha Upaniad 1.2.23 and Muaka Upaniad 3.2.3)
rla rdhara Svm concludes with the prayer,
caraa-smaraa prem
tava deva su-durlabham
yath kathacid n-hare
mama bhyd ahar-niam
"O Lord, loving remembrance of Your lotus feet is very rarely achieved.
Please, O Nhari, somehow arrange for me to have that remembrance day
and night."
TEXT 24
ka iha nu veda batvara-janma-layo 'gra-sara
yata udagd ir yam anu deva-ga ubhaye
tarhi na san na csad ubhaya na ca kla-java
kim api na tatra stram avakya ayta yad
kawho; ihain this world; nuindeed; vedaknows; bataah;
avararecent; janmawhose birth; layaand annihilation; agrasaramwho came first; yatafrom whom; udagtarose; ithe
learned sage, Brahm; yam anufollowing whom (Brahm); deva-ga
the groups of demigods; ubhayeboth (those who control the senses and
those who live in the regions above the heavenly planets); tarhiat that
time; nano; satgross matter; nano; caalso; asatsubtle matter;
ubhayamthat which is comprised of both (namely, the material bodies);
na canor; klaof time; javathe flow; kim api nanone at all;

2479

tatrathere; stramauthoritative scripture; avakyawithdrawing;

ayta(the Supreme Lord) lies down; yadwhen.
Everyone in this world has recently been born and will soon die. So
how can anyone here know Him who existed prior to everything else
and who gave rise to the first learned sage, Brahm, and all subsequent
demigods, both lesser and greater? When He lies down and withdraws
everything within Himself, nothing else remainsno gross or subtle
matter or bodies composed of these, no force of time or revealed
scripture.
Here the rutis express the difficulty of knowing the Supreme. Devotional
service, or bhakti-yoga, as described in these prayers of the personified
Vedas, is the surest and easiest path to knowledge of the Lord and to
liberation. In comparison, the philosophic search for knowledge, known
as jna-yoga, is very difficult, favored though it is by those who are
disgusted with material life but still unwilling to surrender to the Lord. As
long as the finite soul remains envious of the Lord's supremacy, the Lord
does not reveal Himself. As He states in Bhagavad-gt (7.25),
nha praka sarvasya
yoga-my-samvta
mdho 'ya nbhijnti
loko mm ajam avyayam
"I am never manifest to the foolish and unintelligent. For them I am
covered by My internal potency, and therefore they do not know that I am
unborn and infallible." And in the words of Lord Brahm,
panths tu koi-ata-vatsara-sampragamyo
vyor athpi manaso muni-pugavnm
so 'py asti yat-prapada-smny avicintya-tattve
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, only the tip of the toe of whose
lotus feet is approached by the yogs, who aspire after the transcendental
and betake themselves to pryma by drilling the respiration; or by the
jns, who search out the undifferentiated Brahman by the process of
elimination of the mundane, extending over thousands of millions of

2480

years." (Bs. 5.34)

Brahm, the first-born living being in this universe, is also the foremost
sage. He is born from Lord Nryaa, and from him appear the hosts of
demigods, including both the controllers of earthly activities and the
rulers of heaven. All these powerful and intelligent beings are relatively
recent productions of the Lord's creative energy. As the first speaker of
the Vedas, Lord Brahm should know their purport at least as well as any
other authority, but even he knows the Personality of Godhead only to a
limited extent. As rmad-Bhgavatam states (1.3.35), veda-guhyni htpate: "The Lord of the heart hides Himself deep within the confidential
recesses of the Vedic sound." If Brahm and the demigods born from him
cannot easily know the Supreme Lord, how then can mere mortals expect
success in their independent pursuit of knowledge?
As long as this creation lasts, living beings face many obstacles on the
path of knowledge. Because of identifying themselves with their material
coverings, consisting of body, mind and ego, they acquire all sorts of
prejudices and misconceptions. Even if they have the divine scripture to
guide them and the opportunity to execute the prescribed methods of
karma, jna and yoga, the conditioned souls have but little power for
gaining knowledge of the Absolute. And when the time of annihilation
comes, the Vedic scriptures and their regulative injunctions become
unmanifest, leaving the dormant jvas completely in darkness. Therefore
we should abandon our futile endeavors for knowledge without devotion
and simply surrender ourselves to the Supreme Lord's mercy, heeding the
advice of Lord Brahm:
jne praysam udapsya namanta eva
jvanti san-mukharit bhavadya-vrtm
sthne sthit ruti-gata tanu-v-manobhi
ye pryao jita jito 'py asi tais tri-lokym
"Those who, even while remaining situated in their established social
positions, throw away the process of speculative knowledge and with
their body, words and mind offer all respects to descriptions of Your
personality and activities, dedicating their lives to these narrations, which
are vibrated by You personally and by Your pure devotees, certainly
conquer Your Lordship, although You are otherwise unconquerable by
anyone within the three worlds." (SB 10.14.3)

2481

In this regard, the Taittirya Upaniad (2.4.1) refers to the Supreme as yato
vco nivartante aprpya manas saha, "where words cease, and where the
mind cannot reach. " The opaniad (4) states,
anejad eka manaso javyo
naitad dev pnuvan prvam arat
tad dhvato 'nyn atyeti tihat
tasmin apo mtariv dadhti
"Although fixed in His abode, the Personality of Godhead is more swift
than the mind and can overcome all others running. The powerful
demigods cannot approach Him. Although in one place, He controls those
who supply the air and rain. He surpasses all in excellence." And in the g
Veda (3.54.5) we find this mantra:
ko 'ddh veda ka iha pravocat
kuta yt kuta iya visi
arvg dev visarjanenth ko veda yata babhva
"Who in this world actually knows, and who can explain, whence this
creation has come? The demigods, after all, are younger than the creation.
Who, then, can tell whence this world has come into being?"
rla rdhara Svm thus prays,
kvha buddhy-di-saruddha
kva ca bhman mahas tava
dna-bandho day-sindho
bhakti me n-hare dia
"What am I, a being entrapped by the material coverings of worldly
intelligence and so on? And what are Your glories by comparison, O
almighty one? O friend of the fallen, O ocean of mercy, Lord Nhari,
please bless me with Your devotional service."
TEXT 25
janim asata sato mtim uttmani ye ca bhid
vipaam ta smaranty upadianti ta rupitai
tri-gua-maya pumn iti bhid yad abodha-kt

2482

tvayi na tata paratra sa bhaved avabodha-rase

janimcreation; asataof the manifest world (from atoms); sataof
that which is eternal; mtimdestruction; utaalso; tmaniin the soul;
yewho; caand; bhidmduality; vipaammundane business;
tamreal; smarantideclare authoritatively; upadiantiteach; te
they; rupitaiin terms of illusions imposed on reality; trithree;
guaof the material modes; mayacomposed; pumnthe living
entity; itithus; bhiddualistic conception; yatwhich; abodhaby
ignorance; ktcreated; tvayiin You; nanot; tatato such;
paratratranscendental; sathat (ignorance); bhavetcan exist;
avabodhatotal consciousness; rasewhose composition.
Supposed authorities who declare that matter is the origin of existence,
that the permanent qualities of the soul can be destroyed, that the self
is compounded of separate aspects of spirit and matter, or that material
transactions constitute realityall such authorities base their teachings
on mistaken ideas that hide the truth. The dualistic conception that the
living entity is produced from the three modes of nature is simply a
product of ignorance. Such a conception has no real basis in You, for
You are transcendental to all illusion and always enjoy perfect, total
awareness.
The true position of the Supreme Personality is a sublime mystery, as is
also the dependent position of the jva soul. Most thinkers are mistaken in
one way or another about these truths, since there are countless varieties
of false designation that can cover the soul and create illusion. Foolish
conditioned souls submit to obvious delusions, but the illusory power of
My can easily subvert the intelligence of even the most sophisticated
philosophers and mystics. Thus there are always divergent schools of
thought propounding conflicting theories concerning basic principles of
truth.
In traditional Indian philosophy, the followers of Vaieika, Nyya,
Skhya, Yoga and Mms philosophies all have their own erroneous
ideas, which the personified Vedas point out in this prayer. The Vaieikas
say that the visible universe is created from an original stock of atoms
(janim asata). As Kada i's Vaieika-stras (7.1.20) state, nitya
parimaalam: "That which is of the smallest size, the atom, is eternal. "
Kada and his followers also postulate eternality for other, nonatomic

2483

entities, including the souls who become embodied, and even a Supreme
Soul. But in Vaieika cosmology the souls and the Supersoul play only
token roles in the atomic production of the universe. rla Kadvaipyana Vedavysa criticizes this position in his Vednta-stras
(2.2.12): ubhayathpi na karmtas tad-abhva. According to this stra,
one cannot claim that, at the time of creation, atoms first combine
together because they are impelled by some karmic impulse adhering in
the atoms themselves, since atoms by themselves, in their primeval state
before combining into complex objects, have no ethical responsibility that
might lead them to acquire pious and sinful reactions. Nor can the initial
combination of atoms be explained as a result of the residual karma of the
living entities who lie dormant prior to creation, since these reactions are
each jva's own and cannot be transferred from them even to other jvas,
what to speak of inert atoms.
Alternatively, the phrase janim asata can be taken to allude to the Yoga
philosophy of Patajali i, inasmuch as his Yoga-stras teach one how to
achieve the transcendental status of Brahmanhood by a mechanical
process of exercise and meditation. Patajali's yoga method is here called
asat because it ignores the essential aspect of devotionsurrender to the
will of the Supreme Person. As Lord Ka states in Bhagavad-gt
(17.28),
araddhay huta datta
tapas tapta kta ca yat
asad ity ucyate prtha
na ca tat pretya no iha
"Anything done as sacrifice, charity or penance without faith in the
Supreme, O son of Pth, is impermanent. It is called asat and is useless
both in this life and in the next."
The Yoga-stras acknowledge the Personality of Godhead in an oblique
way, but only as a helper whom the advancing yog can utilize. varapraidhnd v: "Devotional meditation on God is yet another means of
achieving concentration." (Yoga-stra 1.23) In contrast, Bdaryaa
Vedavysa's philosophy of Vednta emphasizes devotional service not
only as the primary means to liberation but also as identical with
liberation itself. -pryat tatrpi hi dam: "Worship of the Lord
continues up to the point of liberation, and indeed goes on in the

2484

liberated state also, as the Vedas reveal." (Vednta-stra 4.1.12)

Gautama i, in his Nyya-sutras, proposes that one can attain liberation
by negating both illusion and unhappiness: dukha-janma-pravtti-doamithy-jnnm uttarottarpye tad-anantarbhvd apavarga. "By
successively dispelling false conceptions, bad character, entangling action,
rebirth and miserythe disappearance of one of these allowing the
disappearance of the nextone can achieve final liberation." (Nyya-sutra
1.1.2) But since Nyya philosophers believe that awareness is not an
essential quality of the soul, they teach that a liberated soul has no
consciousness. The Nyya idea of liberation thus puts the soul in the
condition of a dead stone. This attempt by the Nyya philosophers to kill
the soul's innate consciousness is here called sato mtim by the personified
Vedas. But the Vednta-stra (2.3.17) unequivocally states, jo 'ta eva:
"The jva soul is always a knower."
Although the soul is in truth both conscious and active, the proponents of
Skhya philosophy wrongly separate these two functions of the living
force (tmani ye ca bhidm), ascribing consciousness to the soul (purua)
and activity to material nature (prakti). According to the Skhya-krik
(19-20),
tasmc ca viparyst
siddha skitva puruasya
kaivalya madhya-sthya
dratvam akart-bhva ca
"Thus, since the apparent differences between puruas are only superficial
(being due to the various modes of nature that cover them), the purua's
true status is proven to be that of a witness, characterized by his
separateness, his passive indifference, his status of being an observer, and
his inactivity."
tasmt tat-sayogd
acetana cetan-vad iva ligam
gua-karttve 'pi tath
karteva bhavaty udsna
"Thus, by contact with the soul, the unconscious subtle body seems to be
conscious, while the soul appears to be the doer although he is aloof from
the activity of nature's modes."

2485

rla Vysadeva refutes this idea in the section of the Vednta-stra

(2.3.31-39) that begins, kart strrtha-vattvt: "The jva soul must be a
performer of actions, because the injunctions of scripture must have some
purpose." crya Baladeva Vidybhaa, in his Govinda-bhya, explains:
"The jva, not the modes of nature, is the doer. Why? Because the
injunctions of scripture must have some purpose (strrtha-vattvt). For
example, such scriptural injunctions as svarga-kmo yajeta ('One who
desires to attain to heaven should perform ritual sacrifice') and tmnam
eva lokam upsta (Bhad-rayaka Upaniad 1.4.15: 'One should worship
with the aim of attaining the spiritual kingdom') are meaningful only if a
conscious doer exists. If the modes of nature were the doer, these
statements would serve no purpose. After all, scriptural injunctions
engage the living entity in performing prescribed actions by convincing
him that he can act to bring about certain enjoyable results. Such a
mentality cannot be aroused in the inert modes of nature."
Jaimini i, in his Prva-mms-stras, presents material work and its
results as the whole of reality (vipaam tam). He and later proponents of
Karma-mms philosophy teach that material existence is endless
that there is no liberation. For them the cycle of karma is perpetual, and
the best one can aim for is higher birth among the demigods. Therefore,
they say, the whole purpose of the Vedas is to engage human beings in
rituals for creating good karma, and consequently the mature soul's prime
responsibility is to ascertain the exact meaning of the Vedas' sacrificial
injunctions and to execute them. Codan-lakao 'rtho dharma: "Duty is
that which is indicated by the injunctions of the Vedas."(Prva-mmsstra 1.1.2)
The Vednta-stra, however-especially in the fourth chapter, which deals
with life's ultimate goalelaborately describes the soul's potential for
achieving liberation from birth and death, while it subordinates ritual
sacrifice to the role of helping one become qualified to receive spiritual
knowledge. As stated there (Vednta-stra 4.1.16), agnihotrdi tu tatkryyaiva tad-darant: "The Agnihotra and other Vedic sacrifices are
meant only for producing knowledge, as the statements of the Vedas
show." And the very last words of the Vednta-stra (4.4.22) proclaim,
anvtti abdt: "The liberated soul never returns to this world, as
promised by the revealed scripture."
Thus the fallacious conclusions of the speculative philosophers prove that
even great scholars and sages are often bewildered by the misuse of their

2486

own Godgiven intelligence. As the Kaha Upaniad (1.2.5) says,

avidyym antare vartamn
svaya dhr paitam-manyamn
jaghanyamn pariyanti mh
andhenaiva nyamn yathndh
"Caught in the grip of ignorance, self-proclaimed experts consider
themselves learned authorities. They wander about this world befooled,
like the blind leading the blind."
Of the six orthodox philosophies of Vedic traditionSkhya, Yoga,
Nyya, Vaieika, Mms and Vedntaonly the Vednta of
Bdaryaa Vysa is free of error, and even that only as properly
explained by the bona fide Vaiava cryas. Each of the six schools,
nonetheless, makes some practical contribution to Vedic education:
atheistic Skhya explains the evolution of natural elements from subtle
to gross, Patajali's yoga describes the eightfold method of meditation,
Nyya sets forth the techniques of logic, Vaieika considers the basic
metaphysical categories of reality, and Mms establishes the standard
tools of scriptural interpretation. Apart from these six, there are also the
more deviant philosophies of the Buddhists, Jains and Crvkas, whose
theories of voidism and materialism deny the spiritual integrity of the
eternal soul.
Ultimately, the only perfectly reliable source of knowledge is God
Himself. The Personality of Godhead is avabodha-rasa, the infinite
reservoir of unfailing vision. To those who depend on Him with absolute
conviction, He grants the divine eye of knowledge. Others, following their
own speculative theories, must grope for the truth through the obscuring
curtain of My. rla rdhara Svm prays,
mithy-tarka-ukarkaerita-mah-vdndhakrntarabhrmyan-manda-mater amanda-mahimas tvad-jna-vartmsphuam
rman mdhava vmana tri-nayana r-akara r-pate
govindeti mud vadan madhu-pate mukta kad sym aham
"For the bewildered soul wandering within the darkness of those exalted
philosophies promoted by the harsh methods of false logic, the path of
true knowledge of You, O Lord of magnificent glory, remains invisible. O
Lord of Madhu, husband of the goddess of fortune, when will I become

2487

liberated by joyfully chanting Your namesMdhava,

Trinayana, r akara, rpati and Govinda?"

Vmana,

TEXT 26
sad iva manas tri-vt tvayi vibhty asad -manujt
sad abhimanty aeam idam tmataytma-vida
na hi vikti tyajanti kanakasya tad-tmatay
sva-ktam anupraviam idam tmatayvasitam
satreal; ivaas if; manathe mind (and its manifestations); tri-vt
threefold (by the modes of material nature); tvayiin You; vibhti
appears; asatunreal; -manujtextending to the human beings; sat
as real; abhimantithey consider; aeamentire; idamthis (world);
tmatayas nondifferent from the Self; tma-vidathe knowers of the
Self; nanot; hiindeed; viktimthe transformations; tyajantireject;
kanakasyaof gold; tat-tmatayinasmuch as they are nondifferent
from it; svaby Himself; ktamcreated; anupraviamand entered;
idamthis; tmatayas nondifferent from Himself; avasitam
ascertained.
The three modes of material nature comprise everything in this world
from the simplest phenomena to the complex human body. Although
these phenomena appear real, they are only a false reflection of the
spiritual reality, being a superimposition of the mind upon You. Still,
those who know the Supreme Self consider the entire material creation
to be real inasmuch as it is nondifferent from the Self. Just as things
made of gold are indeed not to be rejected, since their substance is
actual gold, so this world is undoubtedly nondifferent from the Lord
who created it and then entered within it.
In one sense the visible world is real (sat), while in another it is not
(asat). The substance of this universe is solid fact, being the Lord's
external energy, but the forms that My imposes on this substance are
only temporary. And because material forms are temporary
manifestations, those who consider them permanent are in illusion.
Impersonalistic scholars, however, misinterpret this division of sat and
asat; denying commonsense reality, they declare that not only material
form but also material substance is unreal, and they confuse their own
spiritual essence with that of the Absolute Whole. A Myvd

2488

philosopher would take the words spoken by the personified Vedas in the
preceding prayertri-gua-maya pumn iti bhidas negating any
distinction between the Paramtm and the jva soul. He would claim that
since the jva's material embodiment is an ephemeral display of the three
modes of nature, when the jva's ignorance is destroyed by knowledge, he
becomes the Paramtm, the Supreme Soul; bondage, liberation and the
manifest world are all unreal creations of ignorance. In response to such
ideas, the Vedas here clarify the factual relationship between sat and asat.
In the ruti literature we find this statement: asato 'dhimano 'sjyata,
mana prajpatim asjat, prajpati praj asjat, tad v ida manasy eva
parama pratihita yad ida ki ca. "The supreme mind was originally
created from asat. This mind created Prajpati, and Prajpati created all
living beings. Thus mind alone is the ultimate foundation of everything
that exists in this world." Although impersonalists might misread this to
mean that all manifest existence is based on the unreality of illusion
(asat), the apparently contrary use of the word asat in this passage
actually refers to the original cause, the Supreme Godhead, because He is
transcendental to material existence (sat). The logic of the Vednta-stra
(2.1.17) corroborates this interpretation while denying the wrong
interpretation of the impersonalists: asad-vyapaden neti cen na
dharmntarea vkya-et. "If one objects that the material world and its
source cannot be of one substance because the world has been called
unreal, we reply, 'No, because the statement that Brahman is asat makes
sense in terms of His having qualities distinct from those of the creation.'
" Thus the Taittirya Upaniad (2.7.1) declares, asad v idam agra st: "In
the beginning of this creation, only asat was present."
In the opinion of rla Jva Gosvm, the word adhimana in the passage
quoted above refers to the ruler of the aggregate mind of the universe,
Lord Aniruddha, who appears as a plenary expansion of r Nryaa
when the latter desires to create. Prajpati is Brahm, the father of all
other created beings. This is described in the Mah-nryaa Upaniad
(1.4): atha punar eva nryaa so 'nya kma manas dhyyet. tasya
dhynnta-sthasya lalant svedo 'patat. t im pratatpa tsu tejo hiramayam aa tatra brahm catur-mukho 'jyata. "Then Lord Nryaa
meditated upon another desire of His, and as He pondered, a drop of
perspiration fell from His forehead. All the material creations evolved
from the fermentation of this drop. Therein the fiery, golden egg of the
universe appeared, and within that globe four-headed Brahm took his

2489

birth."
When a particular object is manufactured, it appears as a transformation
of its ingredient cause, as in the case of jewelry made from gold. Persons
who want gold will not reject gold earrings or necklaces, since these items
are still gold, despite their modification. True jns see in this mundane
example an analogy to the differentyetnondifferent relationship of
the Purua and His emanations, both material and spiritual. Thus this
transcendental knowledge frees them from the bondage of illusion, for
they can then see the Lord throughout His creation.
rla rdhara Svm prays,
yat sattvata sad bhti
jagad etad asat svata
sad-bhsam asaty asmin
bhagavanta bhajma tam
"Let us worship the Supreme Personality of Godhead, by virtue of whose
substantial existence this created world seems to exist perpetually,
although it is essentially insubstantial. As the Supersoul, He constitutes
the representation of the real within this unreality."
TEXT 27
tava pari ye caranty akhila-sattva-niketatay
ta uta padkramanty avigaayya iro nirte
parivayase pan iva gir vibudhn api ts
tvayi kta-sauhd khalu punanti na ye vimukh
tavaYou; pari ye carantiwho worship; akhilaof all; sattvacreated
entities; niketatayas the shelter; tethey; utasimply; padwith
their feet; kramantistep upon; avigaayyadisregarding; irathe
head; nirteof Death; parivayaseYou tie up; pan ivalike animals;
girwith Your words (of the Vedas); vibudhnwise; apieven; tn
them; tvayito whom; ktathose who have made; sauhd
friendship; khaluindeed; punantipurify; nanot; yewho;
vimukhinimical.
The devotees who worship You as the shelter of all beings disregard
Death and place their feet on his head. But with the words of the Vedas
You bind the nondevotees like animals, though they be vastly learned

2490

scholars. It is Your affectionate devotees who can purify themselves and

others, not those who are inimical to You.
The personified Vedas have now set aside the erroneous philosophies of
several contending schools: the asad-utpatti-vda of the Vaieikas, who
presume a material source of creation; the sad-vina-vada of the
Naiyyikas, who would deprive the liberated soul of consciousness; the
saguatva-bheda-vda of the Skhyas, who isolate the soul from all his
apparent qualities; the vipaa-vda of the Mmsakas, who condemn the
soul to eternal involvement in the mundane commerce of karma; and the
vivarta-vda of the Myvds, who denigrate the soul's real life in this
world as a hallucination. Having rejected all these ideas, the personified
Vedas now present the philosophy of devotional service, paricary-vda.
The Vaiavas who accept this philosophy teach that the jva soul is an
atomic particle of spiritual personality who possesses minute knowledge,
is not independent and has no material qualities. Being minute, he is
prone to come under the control of the material energy, where he suffers
the pains of material life. He can end his suffering and regain the shelter
of the Supreme Lord's divine, internal energy only by rendering
devotional service to the Lord, not by engaging in fruitive work, mental
speculation or any other process.
As Lord Ka says in His own words,
bhaktyham ekay grhya
raddhaytm priya satm
bhakti punti man-nih
va-pkn api sambhavt
"Only by practicing unalloyed devotional service with full faith in Me can
one obtain Me, the Supreme Personality of Godhead. I am naturally dear
to My devotees, who take Me as the only goal of their loving service. By
engaging in such pure devotional service, even the dog-eaters can purify
themselves from the contamination of their low birth." (SB 11.14.21)
Devotees of the Personality of Godhead worship Him as the shelter
(niketa) of everything that exists (akhila-sattva). Moreover, these Vaiava
devotees themselves can be called akhila-sattva-niketa in the sense that
their abode and shelter is the philosophic truth of the reality (sattvam) of
both the material and spiritual worlds. Thus rpda Madhvcrya, in his

2491

Vednta-stra-bhya, quotes the ruti-mantra: satya hy eveda vivam

asjata. "He created this world as real." And the Seventh Canto of rmadBhgavatam (7.1.11) refers to the Supreme Lord as pradhna-pumbhy
naradeva satya-kt, "the creator of a real universe of matter and living
entities."
rla Vivantha Cakravart hkura points out yet another, more
confidential, meaning of akhila-sattva-niketa: that the Supreme Lord's
personal abodes are in no way khila, or imperfect, and so are called
Vaikuha, the realms free of anxiety and restriction. Vaiavas whose
devotional service the Lord has kindly accepted are so sure of His
protection that they no longer fear death, which becomes for them just
another easy step on the way back to their eternal home.
But are only devotees of the Supreme Lord eligible for liberation from the
fear of death? Why are all other mystics and learned scholars disqualified?
Here the rutis answer: "Anyone who is vimukha, who has not turned his
face toward the Lord with hopeful expectation of His mercy, is bound up
in illusion by the same words of the Vedas that enlighten the surrendered
devotees." The Vedas themselves warn, tasya vk-tantir nmni dmni.
tasyeda vc tanty nmabhir dmabhi sarva sitam: "The threads of
this transcendental sound form a string of sacred names, but also a set of
binding ropes. With the rope of their injunctions, the Vedas tie up this
entire world, leaving all beings fettered by false designations."
The reality of the soul and Supersoul is aparoka, perceivable, but only to
one with transcendental vision. Philosophers whose hearts are impure
mistakenly presume that this truth is instead paroka, that it can only be
speculated upon and never experienced directly. The knowledge of such
thinkers may help them dispel certain doubts and misconceptions about
the lesser aspects of reality, but it is useless for transcending material
illusion and approaching the Absolute Truth. As a general rule, only the
devotees who faithfully render loving service unto the Supreme Lord up
to the point of complete purification receive His grace in the form of
aparoka-jna, direct realization of His greatness and wonderful
compassion. The Personality of Godhead is of course free to award His
mercy even to the undeserving, as He does when He personally kills
offensive demons, but He is much less inclined to bless Myvds and
other atheistic philosophers.
One should not think, however, that the devotees of Viu are ignorant
because they may not be expert in philosophic analysis and argument.

2492

The soul's perfect realization is to be gained not through his own efforts at
mental speculation but by receiving the Lord's favor. This we hear from
Vedic authority (Kaha Upaniad 2.2.23 and Muaka Upaniad 3.2.3):
nyam tm pravacanena labhyo
na medhay na bahun rutena
yam evaia vute tena labhyas
tasyaia tm vivute tan svm
"This Supreme Self cannot be reached by argumentation, or by applying
one's independent brain power, or by studying many scriptures. Rather,
he alone can achieve the Self whom the Self chooses to favor. To that
person the Self reveals His own true, personal form."
Elsewhere the ruti describes the devotee's success: dehnte deva para
brahma traka vyacae. "At the end of this body's life, the sanctified
soul perceives the Supreme Lord just as clearly as if seeing the stars in the
sky." And in its last statement, the vetvatara Upaniad (6.23) offers this
encouragement to aspiring Vaiavas:
yasya deve par bhaktir
yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana
[U 96.23]

yasya deve par bhaktir

yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana
9

"Unto those great souls who have implicit faith in both the
Lord and the spiritual master, all the imports of Vedic
knowledge are automatically revealed." (vetvatara Upaniad
6.23)
ata r-ka-nmdi

2493

"Unto those great souls who have implicit faith in both the Lord and the
spiritual master, all the imports of Vedic knowledge are automatically
revealed."
In this regard rla Jva Gosvm cites other verses of r vetvatara
Upaniad (4.7-8 and 4.13):
jua yad payaty anyam am
asya mahimnam iti vta-oka

na bhaved grhyam indriyai

sevonmukhe hi jihvdau
svayam eva sphuraty ada
"No one can understand Ka as He is by the blunt material
senses. But He reveals Himself to the devotees, being pleased
with them for their transcendental loving service unto Him."
(Bhakti-rasmta-sindhu 1.2.234)
bhakty mm abhijnti
yvn ya csmi tattvata
tato m tattvato jtv
viate tad-anantaram
"One can understand the Supreme Personality as He is only by
devotional service. And when one is in full consciousness of
the Supreme Lord by such devotion, he can enter into the
kingdom of God."
These are Vedic instructions. One must have full faith in the words of the
spiritual master and similar faith in the Supreme Personality of Godhead.
Then the real knowledge of tm and Paramtm and the distinction
between matter and spirit will be automatically revealed. This tma-tattva,
or spiritual knowledge, will be revealed within the core of a devotee's
heart because of his having taken shelter of the lotus feet of a mahjana
such as Prahlda Mahrja.

2494

co 'kare pare vyoman

yasmin dev adhi vive niedu
yas ta veda kim c kariyati
ya it tad vidus ta ime samsate
"The Supreme Lord is He who is referred to by the mantras of the g
Veda, who resides in the topmost, eternal sky, and who elevates His
saintly devotees to share that same position. One who has developed pure
love for Him and realizes His uniqueness then appreciates His glories and
is freed from sorrow. What further good can the g mantras bestow on
one who knows that Supreme Lord? All who come to know Him achieve
the supreme destination."
yo vednm adhipo
yasmi lok adhirt
ya o 'sya dvipada catupadas
tasmai devya havi vidhema
"To Him who is the master of all the Vedas, in whom all planets rest, who
is the Lord of all known creatures, both the two-legged and the fourleggedto Him, the Personality of Godhead, we offer our worship with
oblations of ghee."
Referring to those who desire liberation, rla rdhara Svm prays,
tapantu tpai prapatantu parvatd
aantu trthni pahantu cgamn
yajantu ygair vivadantu vdair
hari vina naiva mti taranti
"Let them suffer austerities, throw themselves from mountaintops, travel
to holy places, study the scriptures, worship with fire sacrifices and argue
various philosophies, but without Lord Hari they will never cross beyond
death."
TEXT 28
tvam akaraa sva-r akhila-kraka-akti-dharas
tava balim udvahanti samadanty ajaynimi
vara-bhujo 'khila-kiti-pater iva viva-sjo

2495

vidadhati yatra ye tv adhikt bhavata cakit

tvamYou; akaraadevoid of material senses; sva-rself-effulgent;
akhilaof all; krakasensory functions; aktiof the potencies;
dharathe maintainer; tavaYour; balimtribute; udvahanticarry;
samadantiand partake of; ajayalong with material nature;
animithe demigods; varaof districts of a kingdom; bhujathe
rulers; akhilaentire; kitiof the land; pateof the lord; ivaas if;
vivaof the universe; sjathe creators; vidadhatiexecute; yatrain
which; yethey; tuindeed; adhiktassigned; bhavataof You;
cakitafraid.
Though You have no material senses, You are the self-effulgent
sustainer of everyone's sensory powers. The demigods and material
nature herself offer You tribute, while also enjoying the tribute offered
them by their worshipers, just as subordinate rulers of various districts
in a kingdom offer tribute to their lord, the ultimate proprietor of the
land, while also enjoying the tribute paid them by their own subjects.
In this way the universal creators faithfully execute their assigned
services out of fear of You.
All intelligent living beings should acknowledge the sovereignty of the
Lord and willingly engage in devotional service to Him. Such is the
consensus of the personified Vedas. But Lord Nryaa, while hearing
these prayers, may have reasonably asked, "Since I also have a bodily form
with sense organs and limbs, am I not just another doer and enjoyer?
Especially since as the Supersoul in every being's heart I supervise
countless organs and limbs, how am I not implicated in the sum total of
everyone's sense gratification?" "No," the assembled rutis here rejoin,
"You have no material senses, yet You are the absolute controller of all."
As expressed in the vetvatara Upaniad (3.18),
api-pdo javano graht
payaty acaku sa oty akara
sa vetti vedya na ca tasya vett
tam hur agrya purua puram
"He has no feet or hands, yet He is the swiftest runner and can grasp
anything. Though without eyes or ears, He sees and hears. Nobody knows

2496

Him, yet He is the knower and the object of knowledge. Sages describe
Him as the supreme, original Personality of Godhead."
The hands, feet, eyes and ears of the Supreme Person are not like those of
an ordinary, conditioned soul, which are derived from false ego, a
material substance. Rather, the Lord's transcendentally beautiful features
are direct manifestations of His internal nature. Thus, unlike the soul and
body of conditioned living beings, the Lord and His bodily form are
identical in all respects. Moreover, His lotus hands, lotus feet, lotus eyes
and other limbs are not restricted in their functions. r Brahm, the
Lord's first creature, glorifies Him on this account:
angni yasya sakalendriya-vttimanti
payanti pnti kalayanti cira jaganti
nanda-cinmaya-sad-ujjvala-vigrahasya
govindam di-puruam tam aha bhajmi
"I worship Govinda, the primeval Lord, whose transcendental form is full
of bliss, truth and substantiality and thus emanates the most dazzling
splendor. Each of the limbs of that transcendental figure possesses in itself
the full-fledged functions of all the organs, and He eternally sees,
maintains and manifests the infinite universes, both spiritual and
material." (Bs. 5.32)
rla Vivantha Cakravart gives an alternative explanation of the phrase
akhila-akti-dhara: The power that the Supreme Lord maintains within
Himself is akhila, free from the limitations of all that is khila, or inferior
and insignificant. He energizes the living being's senses, as described by
the Kena Upaniad (1.2): rotrasya rotra manaso mano yad vco ha
vcam. "He is the ear's ear, the mind's mind, and the voice's capacity of
speech." And the vetvatara Upaniad (6.8) declares,
na tasya krya karaa ca vidyate
na tat-sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
[Cc. Madhya 13.65, purport]
"He has no material work to perform. nor any material senses with which
to perform it. No one can be found who is equal to or greater than Him.

2497

From the Vedas we hear how that Supreme Lord possesses multifarious
energiesthe potencies of knowledge, strength and actioneach of
which acts autonomously."
Indra and the other demigods who rule over mortal beings are themselves
servants of the Personality of Godhead, as are their superiorsBrahm
and his sons, the secondary creators. All of these great gods and sages
worship the Supreme Lord by performing their respective services of
managing the universe and providing religious guidance for mankind.
The powerful controllers of the universe submit themselves in fearful
reverence to the supreme controller, Lord r Viu. As the Taittirya
Upaniad (2.8.1) states,
bhsmd vta pavate
bhd eti srya
bhsmd agni cendra ca
mtyur dhvati pacama
"Out of fear of Him, the wind blows. Out fear of Him, the sun moves and
Agni and Indra execute their duties. And death, the fifth of their number,
races along out of fear of Him."
rla rdhara Svm prays,
anindriyo 'pi yo deva
sarva-kraka-akti-dhk
sarva-ja sarva-kart ca
sarva-sevya nammi tam
"The Supreme Lord has no material senses, yet He controls every living
entity's sensory functions. He is the knower of everything, the ultimate
performer of all action, and everyone's proper object of devotional service.
I offer my obeisances to Him."
TEXT 29
sthira-cara-jtaya syur ajayottha-nimitta-yujo
vihara udkay yadi parasya vimukta tata
na hi paramasya kacid aparo na para ca bhaved
viyata ivpadasya tava nya-tul dadhata
sthirastationary; caraand moving; jtayaspecies of life; syu

2498

become manifest; ajaywith the material energy; utthaawakened;

nimittatheir motivations for activity (and the subtle bodies activated by
such); yujaassuming; viharasport; udkayby Your brief glance;
yadiif; parasyaof Him who is aloof; vimuktaO eternally liberated
one; tatafrom her; nanot; hiindeed; paramasyafor the supreme;
kacitanyone; aparanot foreign; nanor; paraforeign; caalso;
bhavetcan be; viyatafor the ethereal sky; ivaas if; apadasya
which has no perceptible qualities; tavafor You; nyato a void;
tulma resemblance; dadhatawho take on.
O eternally liberated, transcendental Lord, Your material energy causes
the various moving and nonmoving species of life to appear by
activating their material desires, but only when and if You sport with
her by briefly glancing at her. You, the Supreme Personality of
Godhead, see no one as an intimate friend and no one as a stranger, just
as the ethereal sky has no connection with perceptible qualities. In this
sense You resemble a void.
Not only are living beings totally dependent on the all-powerful,
independent Lord for their maintenance and welfare, but even the very
fact of their embodied existence is due only to His exceptional mercy. The
Personality of Godhead has no interest in material affairs, since He has
nothing to gain from the petty pleasures of this world and is altogether
free from any contamination of envy or lust. He is exclusively involved in
confidential, loving pastimes with His pure devotees in the internal realm
of His spiritual energies. Therefore the only reason He ever turns to the
business of material creation is to help draw lost souls back into this inner
circle of eternal enjoyment.
To attempt a life separate from the Lord, rebellious souls must be
provided with suitable bodies and an illusory environment in which to act
out their fantasies of independence. The merciful Lord agrees to let them
learn in their own way, and so He glances at Mah-My, His energy of
material creation. Simply by this glance, she is awakened and makes all
required arrangements on His behalf. She and her helpers manufacture
countless varieties of gross and subtle bodies of demigods, humans,
animals and so on, along with countless situations in heavenly and hellish
worldsall just to give the conditioned souls the exact facilities they
desire and deserve.
While the uninformed may blame God for the suffering of His creatures, a

2499

sincere student of the Vedic literature will come to appreciate the

Supreme Lord's equal concern for each soul. Since He has nothing to lose
or gain, there is no reason for Him to distinguish between friends and
opponents. We may choose to oppose Him and make all endeavors to
forget Him, but He never forgets us, nor does He ever stop providing us
with all our necessities, along with His unseen guidance.
rla rdhara Svm prays,
tvad-kaa-vaa-kobhamy-bodhita-karmabhi
jatn sasarata khinnn
n-hare phi na pita
"O Father, O Lord appearing as half man, half lion, please save those who
have been born into the endless cycle of birth and death. These souls are
distressed by their karmic entanglement, which My awakened when
Your glance excited her to activity."
TEXT 30
aparimit dhruvs tanu-bhto yadi sarva-gats
tarhi na syateti niyamo dhruva netarath
ajani ca yan-maya tad avimucya niyant bhavet
samam anujnat yad amata mata-duatay
aparimitcountless; dhruvpermanent; tanu-bhtathe embodied
living entities; yadiif; sarva-gatomnipresent; tarhithen; nanot;
syatsovereignty; itisuch; niyamarule; dhruvaO unchanging
one; nanot; itarathotherwise; ajaniwas generated; caand; yatmayamfrom whose substance; tatfrom that; avimucyanot separating
itself; niyantregulator; bhavetmust be; samamequally present;
anujnatmof those who supposedly know; yatwhich; amatam
misunderstood; mataof what is known; duataybecause of the
imperfection.
If the countless living entities were all-pervading and possessed forms
that never changed, You could not possibly be their absolute ruler, O
immutable one. But since they are Your localized expansions and their
forms are subject to change, You do control them. Indeed, that which
supplies the ingredients for the generation of something is necessarily

2500

its controller because a product never exists apart from its ingredient
cause. It is simply illusion for someone to think that he knows the
Supreme Lord, who is equally present in each of His expansions, since
whatever knowledge one gains by material means must be imperfect.
Because the conditioned soul cannot directly understand the Supreme, the
Vedas commonly refer to that Supreme Truth in such impersonal terms as
Brahman and o tat sat. If an ordinary scholar presumes to know the
confidential meaning of these symbolic references, he should be rejected
as an imposter. In the words of r Kena Upaniad (2.1), yadi manyase suvedeti dabhram evpi nna tva vettha brahmao rpa, yad asya tva
yad asya deveu: "If you think you know Brahman well, then your
knowledge is very meager. If you think you can identify Brahman's form
from among the demigods, indeed you know but little." And again,
yasymata tasya mata
mata yasya na veda sa
avijta vijnat
vijtam avijnatm
"Whoever denies having any opinion of his own about the Supreme Truth
is correct in his opinion, whereas one who has his own opinion about the
Supreme does not know Him. He is unknown to those who claim to know
Him, and can only be known by those who do not claim to know Him."
(Kena Upaniad 2.3)
crya rdhara Svm gives the following explanation of this verse: Many
philosophers have studied the mysteries of life from various perspectives
and have formed widely differing theories. The Advaita Myvds, for
example, propose that there is only one living being and one power of
illusion (avidy) that covers him, producing the appearance of plurality.
But this hypothesis leads to the absurd conclusion that when any one
living being becomes liberated, everyone obtains liberation. If, on the
other hand, there are many avidys to cover the one living being, each
avidy will cover only some part of him, and we would have to talk about
his becoming partly liberated at particular times while his other parts
remain in bondage. This is also obviously absurd. Thus the plurality of
living beings is an unavoidable conclusion.
Furthermore, there are other theoreticians, namely the proponents of

2501

Nyya and Vaieika, who claim that the jva soul is infinite in size. If
souls were infinitesimal, these scholars argue, they would not pervade
their own bodies, whereas if they were of medium size they would be
divisible into parts and thus could not be eternal, at least according to the
axioms of Nyya-Vaieika metaphysics. But if the numerous eternal jva
souls are each infinitely large, how could they be covered by any power of
bondage, whether belonging to avidy or to the Supreme Lord Himself?
According to this theory, there can be no illusion for the soul, no
limitations from which to be liberated. The infinite souls must eternally
remain as they are, without change. This would mean that the souls
would all be equal to God, since He would have no scope for controlling
these all-pervading, unchanging rivals.
The Vedic ruti-mantras, which affirm unequivocally the mastery of the
Lord over the individual souls, cannot be validly contradicted. A true
philosopher must accept the statements of ruti as reliable authority on all
matters they touch. Certainly in numerous places the Vedic literatures
contrast the Supreme Lord's perpetual, unchanging oneness with the everchanging embodiments of living beings caught up in the cycle of birth and
death.
rla rdhara Svm prays,
antar-yant sarva-lokasya gta
ruty yukty caivam evvaseya
ya sarva-ja sarva-aktir niha
rmanta ta cetasaivvalambe
"In my heart I take shelter of Him who is glorified as the inner controller
of all the worlds, and whom the Vedas ascertain in truth through logical
reasoning. He is Nsiha, the omniscient and omnipotent Lord of the
goddess of fortune."
TEXT 31
na ghaata udbhava prakti-pruayor ajayor
ubhaya-yuj bhavanty asu-bhto jala-budbuda-vat
tvayi ta ime tato vividha-nma-guai parame
sarita ivrave madhuni lilyur aea-ras
na ghaatedoes not happen; udbhavathe generation; praktiof
material nature; pruayoand of the soul who is her enjoyer; ajayo

2502

who are unborn; ubhayaof both; yujby the combination; bhavanti

come into being; asu-bhtaliving bodies; jalaon water; budbuda
bubbles; vatlike; tvayiin You; te imethese (living beings); tata
therefore; vividhavarious; nmawith names; guaiand qualities;
paramein the Supreme; saritarivers; ivaas; aravewithin the
ocean; madhuniin honey; lilyubecome merged; aeaall; ras
flavors.
Neither material nature nor the soul who tries to enjoy her are ever
born, yet living bodies come into being when these two combine, just as
bubbles form where water meets the air. And just as rivers merge into
the ocean or the nectar from many different flowers blends into honey,
so all these conditioned beings eventually merge back into You, the
Supreme, along with their various names and qualities.
Without proper spiritual guidance, one may misunderstand the Vedas'
description of the living entities emanating from the Lord to mean that
they have come into being in this process and will eventually pass again
into nonexistence. But if the living entities were to thus have only
temporary existence, then when one of them would die his remaining
karma would simply vanish without being used up, and when a soul
would be born he would appear with unaccountable karma he had done
nothing to earn. Furthermore, a living being's liberation would amount to
the total eradication of his identity and being.
The truth is, however, that the soul's essence is one with Brahman's, just
as the small portion of space contained within the walls of a clay pot is
one in essence with the all-expanding sky. And like the making and
breaking of a pot, the "birth" of an individual soul consists of his first
becoming covered by a material body, and his "death," or liberation,
consists of the destruction of his gross and subtle bodies once and for all.
Certainly such "birth" and "death" take place only by the mercy of the
Supreme Lord.
The combination of material nature and her controller that produces the
numerous conditioned beings in material creation is likened here to the
combination of water and air that produces countless bubbles of foam on
the surface of the sea. Just as the efficient cause, air, impels the ingredient
cause, water, to form itself into bubbles, so by His glance the Supreme
Purua inspires prakti to transform herself into the array of material
elements and the innumerable material forms manifest from those

2503

elements. Prakti thus serves as the updna-kraa, or ingredient cause,

of creation. In the ultimate issue, however, since she is also an expansion
of the Supreme Lord, it is the Lord alone who is the ingredient cause as
well as the efficient cause. This is as stated in the Taittirya Upaniad
(2.2.1), tasmd v etasmd tmana ka sambhta: "From this Supreme
Soul the ether evolved," and so 'kmayata bahu sy prajyeya: "He
desired, 'Let Me become many by expanding into progeny.' "
The individual jva souls are not created when "born" from the Supreme
Lord and prakti, nor are they destroyed when they "merge" back into the
Lord, rejoining Him in the pleasure pastimes of His eternal kingdom. And
in the same way as the infinitesimal jvas can appear to undergo birth and
death without any factual change, the Supreme Lord can send forth and
withdraw His emanations without Himself undergoing any
transformation. Thus the Bhad-rayaka Upaniad (4.5.14) affirms,
avini vre 'yam tm: "This tm is indeed indestructible"a statement
that can be applied to both the Supreme Soul and the subordinate jva
soul.
As explained by rla rdhara Svm, the dissolution of the living being's
material condition occurs in two ways, partial and complete. Partial
dissolution occurs when the soul experiences dreamless sleep, when he
leaves his body and when all souls reenter the body of Mah-Viu at the
time of universal annihilation. These different types of dissolution are like
the mixing of nectar brought by bees from different kinds of flowers. The
different flavors of nectar represent the dormant individual karmic
reactions of each living entity, which still exist but cannot easily be
distinguished from one another. In contrast, the ultimate dissolution of
the soul's material condition is his liberation from sasra, which is like
the flowing of rivers into the ocean. As the waters from different rivers
merge together after entering the ocean and become indistinguishable
from one another, so the false material designations of the jvas are given
up at the time of liberation and all the liberated jvas once again become
equally situated as servants of the Supreme Lord.
The Upaniads describe these dissolutions as follows: yath saumya madhu
madhu-kto nistihanti nntyayn vkn rasn samavahram
ekat sagayanti. te yath tatra na viveka labhante amuyha vkasya
raso 'smy amuyham raso 'smty evam eva khalu saumyem sarv praj
sati sampadya na vidu sati sampadymahe: "My dear boy this [partial
dissolution] resembles what happens when honeybees collect honey by

2504

extracting the nectar from the flowers of various kinds of trees and merge
it all into a single mixture. Just as the mixed nectars cannot distinguish, 'I
am the juice of such-and-such a flower,' or 'I am the juice of another
flower,' so, dear boy, when all these living entities merge together they
cannot consciously think, 'Now we have merged together.' " (Chndogya
Upaniad 6.9.1-2)
yath nadya syandamn samudre
'sta gacchanti nma-rpe vihya
tath vidvn nma-rpd vimukta
part-para puruam upaiti divyam
"As rivers flow to their dissolution in the sea, giving up their names and
forms at their destination, so the wise man who becomes free from
material names and forms attains to the Supreme Absolute, the wonderful
Personality of Godhead." (Muaka Upaniad 3.2.8)
rla rdhara Svm prays,
yasminn udyad-vilayam api yad bhti viva laydau
jvopeta guru-karuay kevaltmvabodhe
atyantnta vrajati sahas sindhu-vat sindhu-madhye
madhye citta tri-bhuvana-guru bhvaye ta n-siham
"The Supreme Lord is self-effulgently omniscient. By His great mercy, this
universe, which is subject to repeated creation and destruction, remains
present within Him after merging back into Him along with the living
entities at the time of cosmic dissolution. This total withdrawal of the
universal manifestation occurs suddenly, like the flowing of a river into
the ocean. Within the core of my heart I meditate upon that master of the
three worlds, Lord Nsiha."
TEXT 32
nu tava mayay bhramam amv avagatya bha
tvayi su-dhiyo 'bhave dadhati bhvam anuprabhavam
katham anuvartat bhava-bhaya tava yad bhru-kui
sjati muhus tri-nemir abhavac-charaeu bhayam
nuamong humans; tavaYour; myayby the illusory energy;
bhramambewilderment;
amuamong
these;
avagatya

2505

understanding; bhamfervent; tvayiunto You; su-dhiyathose who

are wise; abhaveunto the source of liberation; dadhatirender;
bhvamloving
service;
anuprabhavampotent;
kathamhow;
anuvartatmfor those who follow You faithfully; bhavaof material life;
bhayamfear; tavaYour; yatsince; bhruof the eyebrows; kuithe
furrowing; sjaticreates; muhurepeatedly; tri-nemithree-rimmed
(in the three phases of time, namely past, present and future); anot;
bhavatfrom You; araeufor those who take shelter; bhayamfear.
The wise souls who understand how Your My deludes all human
beings render potent loving service to You, who are the source of
liberation from birth and death. How, indeed, can fear of material life
affect Your faithful servants? On the other hand, Your furrowing
eyebrowsthe triple-rimmed wheel of timerepeatedly terrify those
who refuse to take shelter of You.
The Vedas reveal their most cherished secretdevotional service to the
Personality of Godheadonly to those who are tired of material illusion,
which is based on a false sense of independence from the Lord. The
Vjasaney-sahit (32.11) of the White Yajur Veda contains the following
mantra:
partya bhtni partya lokn
partya sarv pradio dia ca
upasthya prathama-jmtasytmantmnam abhisavivea
"After passing beyond all the species of life, all the planetary systems and
all the limits of space in all directions, one approaches the original Soul of
immortality. Then one receives the opportunity to enter permanently into
His domain and worship Him with personal service."
The proponents of various contending materialistic philosophies may
consider themselves very wise, but they are in fact all deluded by the
Supreme Lord's My. Vaiavas recognize this pattern of general
delusion and submit themselves to the Supreme Lord in the devotional
moods of servitude, friendship and so on. Instead of the heat and strife of
philosophical quarrel, the pure Vaiavas experience only delight at every
moment, because the object of their love is He who brings an end to
material entanglement. And the devotees of Lord Viu enjoy constant

2506

pleasure not only in this life but in future lives. In whatever births they
take, they enjoy loving reciprocations with the Lord. Thus the sincere
Vaiava prays,
ntha yoni-sahasreu
yeu yeu bhrammy aham
tatra tatrcyut bhaktir
acyutstu dh tvayi
"Wherever I may wander, O master, among thousands of species of life, in
each situation may I have firmly fixed devotion to You, O Acyuta." (Viu
Pura)
Some philosophers will question how the Vaiavas can overcome their
material entrapment without thorough analytic knowledge of the entities
tvam ("you," the jva) and tat ("that," the Supreme), and without
developing a sufficient hatred of material life. The personified Vedas here
answer that there is no chance of material illusion continuing to act on
devotees of the Lord because even in the earliest stages of devotional
service all fear and attachment are removed by the Lord's grace.
Time is the root cause of all fear in this world. Indeed, with its three
divisions of past, present and future it creates terror at the prospect of
impending disease, death and hellish sufferingbut only for those who
have failed to obtain shelter at the feet of the Supreme Lord. As the Lord
Himself says in the Rmyaa (Lak-khaa 18.33),
sakd eva prapanno yas
tavsmti ca ycate
abhaya sarvad tasmai
dadmy etad vrata mama
"To whomever even once surrenders to Me, pleading 'I am Yours,' I give
eternal fearlessness. This is my solemn vow." Furthermore, in the
Bhagavad-gt (7.14) the Lord says,
daiv hy e gua-may
mama my duratyay
mm eva ye prapadyante
my et taranti te

2507

"This divine energy of Mine consisting of the three modes of material

nature, is difficult to overcome. But those who have surrendered unto Me
can easily cross beyond it."
Vaiavas do not like to waste their time in prolonged and fruitless
wrangling over dry philosophic subjects. They would rather worship the
Personality of Godhead than quarrel with philosophical adversaries. The
Vaiavas' understanding concurs with the essential message of revealed
scripture. These devotees' conception of the Supreme Absolute Truth as
the infinite ocean of personality and loving pastimes in His worshipable
forms of Ka, Rma and other divine manifestations, and their
conception of themselves as His eternal servants, amount to the perfect
conclusion of Vednta philosophy in terms of the entities tat and tvam.
The Personality of Godhead and His emanations, such as the jva souls,
are simultaneously different and nondifferent, just like the sun and its
expanding rays. There are more jvas than anyone can count, and each of
them is eternally alive with consciousness, as the rutis confirm: nityo
nityn cetana cetannm. (Kaha Upaniad 5.13 and vetvatara
Upaniad 6.13) When they are sent forth from the body of Mah-Viu at
the beginning of material creation, the jvas are all equal in the sense that
they are all atomic particles of the Lord's marginal energy. But according
to their differing conditions, they divide into four groups: Some are
covered by ignorance, which obscures their vision like a cloud. Others
become liberated from ignorance through a combination of knowledge
and devotion. A third group of souls become endowed with pure
devotion, with a slight mixture of desire for speculative knowledge and
fruitive activity. Those souls attain purified bodies composed of perfect
knowledge and bliss with which they can engage in the Lord's service.
Finally, there are those who are devoid of any connection with ignorance;
these are the Lord's eternal associates.
The marginal position of the jva soul is described in the Nrada
Pacartra:
yat taa-stha tu cid-rpa
sva-savedyd vinirgatam
rajita gua-rgea
sa jva iti kathyate
"The taa-stha potency should be understood as emanating from the

2508

Lord's savit [knowledge] energy. This emanation, called the jva,

becomes conditioned by the qualities of material nature." Because the
minute jva lives within the margin between the Lord's external, illusory
potency, My, and His internal, spiritual potency, cit, the jva is called
taa-stha, "marginal." When he earns liberation by cultivating devotion to
the Lord, however, he comes completely under the shelter of the Lord's
internal potency, and at that time he is no longer tainted by the modes of
material nature. Lord Ka confirms this in Bhagavad-gt (14.26):
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
"One who engages in full devotional service, unfailing in all
circumstances, at once transcends the modes of material nature and thus
comes to the level of Brahman."
The object of the soul's worship is realized in three aspects: Brahman,
Paramtm and Bhagavn. Impersonal Brahman is like the radiant
effulgence of the sun; the Supersoul, or Paramtm, is like the sun globe;
and the Personality of Godhead, Bhagavn, is like the presiding deity
within the sun, complemented by his elaborate entourage and
paraphernalia. Or, to cite another analogy, travelers approaching a city
from a distance cannot at first distinguish its features but rather see
something vaguely shining ahead of them. As they come closer, they may
discern a few of the taller buildings. Then, when they are sufficiently
close, they will see the city as it isa bustling metropolis with many
citizens, residences, public buildings, highways and parks. In the same
way, persons inclined to impersonal meditation may at best gain some
realization of the Supreme Lord's effulgence (Brahman), those who
approach closer can learn to see Him as the Lord in the heart
(Paramtm), and those who come very close can know Him in His full
personality (Bhagavn).
In summary, rla rdhara Svm prays,
sasra-cakra-krakacair vidram
udra-nn-bhava-tpa-taptam
kathacid pannam iha prapanna

2509

tvam uddhara r-nhare n-lokam

"O r Nhari, please deliver those human beings who have suffered all
kinds of torments and been ripped apart by the sharp edge of sasra's
wheel but who have now somehow found You and are surrendering
themselves unto You."
TEXT 33
vijita-hka-vyubhir adnta-manas tura-ga
ya iha yatanti yantum ati-lolam upya-khida
vyasana-atnvit samavahya guro caraa
vaija ivja santy akta-kara-dhar jaladhau
vijitaconquered; hkawith senses; vyubhiand vital air; adnta
not brought under control; manathe mind; tura-gam(which is like) a
horse; yethose who; ihain this world; yatantiendeavor; yantumto
regulate; ativery; lolamunsteady; upyaby their various methods of
cultivation;
khidadistressed;
vyasanadisturbances;
ataby
hundreds; anvitjoined; samavahyaabandoning; guroof the
spiritual master; caraamthe feet; vaijamerchants; ivaas if; aja
O unborn one; santithey are; aktahaving not taken; kara-dhara
helmsman; jala-dhauon the ocean.
The mind is like an impetuous horse that even persons who have
regulated their senses and breath cannot control. Those in this world
who try to tame the uncontrolled mind, but who abandon the feet of
their spiritual master, encounter hundreds of obstacles in their
cultivation of various distressful practices. O unborn Lord, they are like
merchants on a boat in the ocean who have failed to employ a
helmsman.
To become qualified to attain love of Godhead, the mature fruit of
liberation, one must first subdue the rebellious material mind. Though
difficult, this can be achieved when a person replaces his addictions to
sense gratification with a taste for the higher pleasures of spiritual life. But
only by the favor of the representative of Godhead, the spiritual master,
can one gain this higher taste.
The spiritual master opens the eyes of the disciple to the wonders of the
transcendental realm, as indicated in the Gyatr prayers by the seed

2510

mantra of divine knowledge, ai.

The Muaka Upaniad (1.2.12) states,
tad-vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
"To understand these things properly, one must humbly approach, with
firewood in hand, a spiritual master who is learned in the Vedas and
firmly devoted to the Absolute Truth." And the Kaha Upaniad (2.9)
declares,
nai tarkea matir paney
proktnyenaiva su-jnya preha
"This realization, my dear boy, cannot be acquired by logic. It must be
spoken by an exceptionally qualified spiritual master to a knowledgeable
disciple."
Non-Vaiavas often disregard the importance of surrendering to a
spiritual master who stands in an authorized line of disciplic succession.
Relying instead on their own abilities, proud yogs and jns exhibit their
apparent success to impress the world, but their glory is but temporary:
yujnnm abhaktn
prymdibhir mana
aka-vsana rjan
dyate punar utthitam
"The minds of nondevotees who engage in such practices as pryma
are not fully cleansed of material desires. Thus, O King, material desires
are again seen to arise in their minds." (SB 10.51.60)
On the other hand a humble, steadfast devotee of Lord Viu and of the
Vaiavas is assured of easy victory over the stubborn mind. He need not
concern himself with performing the eightfold system of yoga or taking
other such measures to keep his mind steady. Sarva caitad gurau bhakty
puruo hy ajas jayet: "A person can easily obtain all these goals simply
by being devoted to his spiritual master." Otherwise, a nondevotee may
conquer his senses and vital air and still fail to tame his mind, which will
continue to run wild like an unbroken horse. He will suffer unending
anxiety over the troublesome execution of various spiritual practices, and

2511

in the end he will remain just as lost in the vast material ocean as he ever
was. The analogy given here is very appropriate: A group of merchants
who hastily enter upon a sea voyage with expectations of great profit, but
who fail to hire a competent helmsman for their boat, will simply
experience great difficulty.
The Bhgavatam declares the importance of the bona fide spiritual master
in many places such as this verse from the Eleventh Canto (20.17):
n-deham dyam su-labha su-durlabha
plava su-kalpa guru-kara-dhram
maynuklena nabhasvaterita
pumn bhavbdhi na taret sa tma-h
"The human body, which can award all benefit in life is automatically
obtained by the laws of nature, although it is a very rare achievement.
This human body can be compared to a perfectly constructed boat having
the spiritual master as the captain and the instructions of the Personality
of Godhead as favorable winds impelling it on its course. Considering all
these advantages, a human being who does not utilize his human life to
cross the ocean of material existence must be considered the killer of his
own soul." Therefore the first business of one who takes human life
seriously is to find out a spiritual master who can guide him in Ka
consciousness.
rla rdhara Svm prays,
yad parnanda-guro bhavat-pade
pada mano me bhagaval labheta
tad nirastkhila-sdhana-rama
rayeya saukhya bhavata kpta
"O transcendentally blissful guru, when my mind finally achieves a place
at your lotus feet, all the tiresome labor of my spiritual practices will be
finished, and by your mercy I will experience the greatest happiness."
TEXT 34
svajana-suttma-dra-dhana-dhma-dharsu-rathais
tvayi sati ki nm rayata tmani sarva-rase
iti sad ajnat mithunato rataye carat
sukhayati ko nv iha sva-vihate sva-nirasta-bhage

2512

svajanawith servants; sutachildren; tmabody; drawife; dhana

money; dhmahome; dharland; asuvitality; rathaiand vehicles;
tvayiwhen You; satihave become; kimwhat (use); nmfor
human beings; rayatawho are taking shelter; tmanitheir very Self;
sarva-rasethe embodiment of all pleasures; itithus; satthe truth;
ajnatmfor those who fail to appreciate; mithunatafrom sexual
combinations; ratayefor sensual indulgence; caratmcarrying on;
sukhayatigives happiness; kawhat; nuat all; ihain this (world);
svaby its very nature; vihatewhich is subject to destruction; svaby
its very nature; nirastawhich is devoid; bhageof any essence.
To those persons who take shelter of You, You reveal Yourself as the
Supersoul, the embodiment of all transcendental pleasure. What further
use have such devotees for their servants, children or bodies, their
wives, money or houses, their land, good health or conveyances? And
for those who fail to appreciate the truth about You and go on pursuing
the pleasures of sex, what could there be in this entire worlda place
inherently doomed to destruction and devoid of significancethat
could give them real happiness?
Devotional service to Lord Viu is considered pure when one's sole
desire is to please the Lord. Situated in that perfect consciousness, a
Vaiava has no further interest in wordly gains and is thus excused from
any obligation to perform ritual sacrifices and follow austere practices of
yoga. As the Muaka Upaniad (1.2.12) states,
parkya lokn karma-citn brhmao
nirvedam yn nsty akta ktena
"When a brhmaa recognizes that elevation to the heavenly planets is
merely another accumulation of karma, he becomes renounced and is no
longer corrupted by his actions." The Bhad-rayaka (4.4.9) and Kaha
(6.14) Upaniads confirm,
yad sarve pramucyante
km ye 'sya hdi rit
atha martyo 'mto bhavaty
atra brahma samanute

2513

"When a person completely gives up all the sinful desires he is harboring

in his heart, he exchanges mortality for eternal spiritual life and attains
real pleasure in the Absolute Truth." And the Gopla-tpan Upaniad
(Prva 15) concludes, bhaktir asya bhajana tad ihmutropdhinairsyenmumin mana-kalpanam etad eva naikarmyam."Devotional
service is the process of worshiping the Supreme Lord. It consists of fixing
one's mind upon Him by becoming disinterested in all material
designations, both in this life and the next. This indeed, is true
renunciation."
The items the rutis mention here are all measures of worldly success:
svajan, servants; tm, a beautiful body; sut, children to be proud of;
dr, an attractive and competent spouse; dhanam, financial assets;
dhma, a prestigious residence; dhar, holdings of land; asava, health and
strength; and rath, cars and other vehicles that display one's status. But
one who has begun to experience the ecstasy of devotional service loses
all attraction for these things, since he finds real satisfaction in the
Supreme Lord, the reservoir of all pleasure, who enjoys by sharing His
own pleasures with His servitors.
We are each free to choose the course of our life: we can either dedicate
our body, mind, words, talents and wealth to the glory of God, or else we
can ignore Him and struggle instead for our personal happiness. The
second path leads to a life of slavery to sex and ambition, in which the
soul never feels real satisfaction but instead suffers continually. Vaiavas
are distressed to see materialists suffering in this way, and so they always
strive to enlighten them.
rla rdhara Svm prays,
bhajato hi bhavn skt
paramnanda-cid-dhana
tmaiva kim ata ktya
tuccha-dra-sutdibhi
"For those who worship You, You become their very Self, their spiritual
treasure of topmost bliss. What further use have they for mundane wives,
children and so forth?"
TEXT 35
bhuvi puru-puya-trtha-sadanny ayo vimads

2514

ta uta bhavat-padmbuja-hdo 'gha-bhid-aghri-jal

dadhati sakn manas tvayi ya tmani nitya-sukhe
na punar upsate purua-sra-harvasathn
bhuvion the earth; purugreatly; puyapious; trthaplaces of
pilgrimage; sadanniand personal abodes of the Supreme Lord;
ayasages; vimadafree from false pride; tethey; utaindeed;
bhavatYour; padafeet; ambujalotus; hdain whose hearts;
aghasins; bhitwhich destroys; aghri(having bathed) whose feet;
jalthe water; dadhatiturn; sakteven once; manatheir minds;
tvayitoward You; yewho; tmanitoward the Supreme Soul; nitya
always; sukhewho is happy; na punanever again; upsatethey
worship; puruaof a man; srathe essential qualities; harawhich
steal way; vasathntheir mundane homes.
Sages free from false pride live on this earth by frequenting the sacred
pilgrimage sites and those places where the Supreme Lord displayed
His pastimes. Because such devotees keep Your lotus feet within their
hearts, the water that washes their feet destroys all sins. Anyone who
even once turns his mind toward You, the ever-blissful Soul of all
existence, no longer dedicates himself to serving family life at home,
which simply robs a man of his good qualities.
The qualification of an aspiring sage is that he has learned about the
Absolute Truth from standard authorities and developed a sober mood of
renunciation. To develop his capacity for discriminating the important
from the unimportant, such a person often wanders from one holy site to
another, taking advantage of the association of great souls who frequent
or reside in these places. If, in the course of his travels, the aspiring sage
can begin to realize the Supreme Lord's lotus feet in the core of his heart
he will be released from the illusion of false ego and from the painful
bondage of lust, envy and greed. Though he may still go to places of
pilgrimage to bathe away his sins, the now purified sage has the power to
sanctify others with the water that washes his feet and with the realized
instructions he imparts. Such a sage is described by the Muaka
Upaniad (2.2.9)
bhidyate hdaya-granthi
chidyante sarva-saay

2515

kyante csya karmi

tasmin de parvare
"The knot in the heart is pierced, all misgivings are cut to pieces, and the
chain of fruitive actions is terminated when one sees the Supreme Lord
everywhere, within all superior and inferior beings." To sages who have
reached this stage, the Muaka Upaniad (3.2.11) thus pays homage:
nama paramaribhya, nama paramaribhya. "Obeisances to the
topmost sages, obeisances to the topmost sages!"
Putting aside the affectionate company of wives, children, friends and
followers, saintly Vaiavas travel to the holy dhmas where the Supreme
Lord's worship can be most successfully prosecutedplaces such as
Vndvana, Mypura and Jaganntha Pur, or anywhere else where
sincere devotees of Lord Viu congregate. Even those Vaiavas who
have not taken sannysa and still live at home or in their guru's rama,
but who have once tasted just a drop of the sublime pleasure of devotional
service, will also have little inclination to meditate on the pleasures of a
materialistic family life, which robs a person of his discretion,
determination, sobriety, tolerance and peace of mind.
rla rdhara Svm prays,
mucann aga tad aga-sagam ania tvm eva sacintayan
santa santi yato yato gata-mads tn ramn vasan
nitya tan-mukha-pakajd vigalita-tvat-puya-gthmtasrota-samplava-sampluto nara-hare na sym aha deha-bht
"My dear Lord, when I will give up all sense gratification and engage
incessantly in meditating upon You, and when I will take up residence in
the hermitages of saintly devotees free from false pride, then I will become
fully immersed in the inundation of nectar pouring from the devotees'
lotus mouths as they chant sacred narrations about You. And then, O
Lord Narahari, I will never again have to take a material body."
TEXT 36
sata ida utthita sad iti cen nanu tarka-hata
vyabhicarati kva ca kva ca m na tathobhaya-yuk
vyavahtaye vikalpa iito 'ndha-paramparay
bhramayati bhrat ta uru-vttibhir uktha-jan

2516

satafrom that which is permanent; idamthis (universe); utthitam

arisen; satpermanent; itithus; cetif (someone proposes); nanu
certainly; tarkaby logical contradiction; hatamrefuted; vyabhicarati
it is inconsistent; kva cain some cases; kva cain other cases; m
illusion; nanot; tathso; ubhayaof both (the real and illusion);
yukthe conjunction; vyavahtayefor the sake of ordinary affairs;
vikalpaan imaginary situation; iitadesired; andhaof blind men;
paramparayby a succession; bhramayatibewilder; bhratthe
words of wisdom; teYour; urunumerous; vttibhiwith their
semantic functions; ukthaby ritual utterances; jandulled.
It may be proposed that this world is permanently real because it is
generated from the permanent reality, but such an argument is subject
to logical refutation. Sometimes, indeed, the apparent nondifference of
a cause and its effect fails to prove true, and at other times the product
of something real is illusory. Furthermore, this world cannot be
permanently real, for it partakes of the natures of not only the absolute
reality but also the illusion disguising that reality. Actually, the visible
forms of this world are just an imaginary arrangement resorted to by a
succession of ignorant persons in order to facilitate their material
affairs. With their various meanings and implications, the learned
words of Your Vedas bewilder all persons whose minds have been
dulled by hearing the incantations of sacrificial rituals.
According to rla Vivantha Cakravart hkura, the Upaniads teach
that this created world is real but temporary. This is the understanding
that devotees of Lord Viu adhere to. But there are also materialistic
philosophers, like the proponents of Jaimini i's Karma mms, who
claim that this world is the only reality and exists eternally. For Jaimini,
the cycle of karmic action and reaction is perpetual, with no possibility of
liberation into a different, transcendental realm. This viewpoint, however,
is shown to be fallacious by a careful examination of the Upaniadic
mantras, which contain many descriptions of a higher, spiritual existence.
For example, sad eva saumyedam agra sd ekam evdvityam: "My dear
boy, the Absolute Truth alone existed prior to this creation, one without a
second." (Chndogya Upaniad 6.2.1) Also, vijnam nanda brahma:
"The supreme reality is divine knowledge and bliss." (Bhad-rayaka
Upaniad 3.9.34)
In this prayer of the personified Vedas, the materialists' argument is

2517

summed up in the words sata idam utthita sat: "The visible world is
permanently real because it is generated from the permanent reality." In
general, this argument goes, that which is produced from a certain thing
is composed of that thing. For example, earrings and other ornaments
made from gold share gold's substance. Thus, the Mms logicians
conclude, since the world as we know it is a manifestation of an eternal
reality, it is also eternally real. But the Sanskrit ablative expression sata,
"from the eternal reality," implies a definite separation of cause and effect.
Therefore, what is created from sat, the permanent reality, must be
significantly different from itin other words, temporary. In this way the
argument of the materialists is flawed because it proves just the opposite
of what it is intended to prove (tarka-hatam), namely that the world as we
know it is all that exists, that it is eternal, and that there is no separate,
transcendental reality.
In defense, the Mmsakas may claim that they are not trying to prove
nondifference per se, but rather trying to disprove the possibility of
difference, or in other words, the possibility of any reality separate from
the known world. This attempt to support the Mms argument is
easily refuted by the phrase vyabhicarati kva ca: that is to say, there are
counterexamples that deviate from the general rule. Sometimes, indeed,
the source is very different from what it produces, as in the case of a man
and his young son, or of a hammer and the destruction of a clay pot.
But, the Mmsakas reply, the creation of the universe is not the same
kind of causation as your counterexamples: the father and the hammer
are only efficient causes, whereas the sat is also this universe's ingredient
cause. This reply is anticipated by the words kva ca m ("and sometimes
the effect is illusory"). In the case of the false perception of a snake where
there is a rope on the ground, the rope is the snakeillusion's ingredient
cause, differing in many respects from the imagined snake, most
obviously in its being real.
The Mmsakas once more rejoin: But the ingredient cause of the
illusory snake is not just the rope by itself: it is the rope plus the
observer's ignorance (avidy). Since avidy is not a substance, the snake it
produces is called an illusion. Yet the same is true, the personified Vedas
reply, in the case of the universe's creation from sat in conjunction with
ignorance (tathobhaya-yuk); here the unreal element of illusion, My, is
the living beings' misconception that their own bodies and other changing
material forms are permanent.

2518

But, rejoin the Mmsakas, our experience of this world is valid because
the things we experience are useful for practical activity. If our experience
were not valid, we could never be sure that our perceptions corresponded
to the facts. We would be like a man who, despite exhaustive
examination, would still have to suspect that a rope might be a snake. No,
the rutis here answer, the temporary configurations of matter are
nonetheless an illusory imitation of the eternal spiritual reality, cleverly
concocted to fulfill the conditioned living entities' desire for material
activity (vyavahtaye vikalpa iita). The illusion of this world's
permanence is sustained by a succession of blind men who learn the
materialistic idea from their predecessors and pass on this illusion to their
descendants. Anyone can see that an illusion often continues by the
momentum of lingering mental impressions, even when its basis is no
longer present. Thus throughout history blind philosophers have misled
other blind men by convincing them of the absurd idea that they can
reach perfection by engaging in mundane rituals. Foolish people may be
willing to exchange counterfeit coins among one another, but a wise man
knows that such money is useless for the practical business of buying
food, medicine and other necessities. And if given in charity, counterfeit
money will earn no pious credit.
But, say the Mmsakas, how can the sincere performer of Vedic rituals
be a deluded fool, since the Sahits and Brhmaas of the Vedic
scriptures establish that the fruits of karma are eternal? For example,
akayya ha vai cturmsya-yjina su-kta bhavati: "For one who
observes the Cturmsya vows there arises inexhaustible good karma,"
and apma somam amta babhma: "We have drunk the soma and become
immortal." (g Veda 8.43.3)
The rutis reply by pointing out that the Personality of Godhead's learned
words, comprising the Vedas, bewilder those whose weak intelligence has
been crushed by the weight of too much faith in karma. The specific word
used here is uru-vttibhi, which indicates that the Vedic mantras, with
their confusing variety of meanings in the semantic modes of gaua,
laka and so on, protect their sublime mysteries from all but those who
have faith in Lord Viu. The Vedas do not truly mean to say in their
injunctions that the fruits of karma are eternal, but only indirectly
describe in metaphors the praiseworthiness of regulated sacrifices. The
Chndogya Upaniad states in no uncertain terms that the results of ritual
karma are impermanent: tad yatheha karma-cito loka kyate evam

2519

evmutra puya-cito loka kyate. "Just as whatever benefit one works

hard to attain in this world is eventually depleted, so whatever life one
earns for oneself in the next world by his piety will also eventually end."
(Chndogya Upaniad 8.1.16) According to the testimony of numerous
ruti-mantras, the entire material universe is but a temporary emanation of
the Supreme Truth; the Muaka Upaniad, for one, says:
yathora-nbhi sjate ghate ca
yath pthivym oadhaya sambhavanti
yath sata purut kea-lomni
tathkart sambhavatha vivam
"As a web is expanded and withdrawn by a spider, as plants grow from
the earth, and as hair grows from a living person's head and body, so this
universe is generated from the inexhaustible Supreme." (Muaka
Upaniad 1.1.7)
rla rdhara Svm prays,
udbhta bhavata sato 'pi bhuvana san naiva sarpa sraja
kurvat krya apha kta-kanaka vedo 'pi naiva para
advaita tava sat para tu paramnanda pada tan mud
vande sundaram indirnuta hare m muca mm natam
"Although this world has arisen from You, who are the very substance of
reality, it is not eternally real. The illusory snake appearing from a rope is
not permanent reality, nor are the transformations produced from gold.
The Vedas never say that they are. The actual, transcendental, nondual
reality is Your supremely blissful personal kingdom. To that beautiful
abode I offer my obeisances. O Lord Hari, to whom Goddess Indir always
bows down, I also bow to You. Therefore please never release me."
TEXT 37
na yad idam agra sa na bhaviyad ato nidhand
anu mitam antar tvayi vibhti maika-rase
ata upamyate dravia-jti-vikalpa-pathair
vitatha-mano-vilsam tam ity avayanty abudh
nanot; yatbecause; idamthis (universe); agrein the beginning;
saexisted; na bhaviyatit will not exist; atahence; nidhant anu

2520

after its annihilation; mitamdeduced; antarin the meantime; tvayi

within You; vibhtiit appears; mfalse; ekarasewhose experience
of spiritual ecstasy is unchanging; atathus; upamyateit is
understood by comparison; draviaof material substance; jtiin the
categories; vikalpaof the transformations; pathaiwith the varieties;
vitathacontrary to fact; manaof the mind; vilsamfantasy; tam
real; itiso; avayantithink; abudhathe unintelligent.
Since this universe did not exist prior to its creation and will no longer
exist after its annihilation, we conclude that in the interim it is nothing
more than a manifestation imagined to be visible within You, whose
spiritual enjoyment never changes. We liken this universe to the
transformation of various material substances into diverse forms.
Certainly those who believe that this figment of the imagination is
substantially real are less intelligent.
Having thus defeated all attempts of the ritualists to prove the substantial
reality of material creation, the personified Vedas now present positive
evidence to the contrarythat this world is unreal in that it is temporary.
Before the creation of the universe and after its dissolution, only the
spiritual reality of the Supreme Lord, along with His abode and entourage,
continue to exist. The rutis confirm this: tm va idam eka evgra st.
"Prior to the creation of this universe, only the Self existed." (Aitareya
Upaniad 1.1) Nsad sn no sad st tadnm: "At that time neither the
subtle nor the gross aspects of matter were present." (g Veda 10.129.1)
One can understand the relativity of creation by an analogy. When basic
materials like clay and metal are processed and shaped into various
products, the created objects exist separately from the clay and metal only
in name and form. The basic substance remains unchanged. Similarly,
when the energies of the Supreme Lord are transformed into the known
things of this world, these things exist separately from Him only in name
and form. In the Chndogya Upaniad (6.1.4-6), the sage Udlaka explains
a similar analogy to his son: yath saumyaikena mtpiena sarva mnmaya vijtam syd vcrambhaa vikro nmadheya mttikety eva
satyam. "For example, my dear boy, by understanding a single lump of
clay one can understand everything made from clay. The existence of
transformed products is only a creation of language, a matter of assigning
designations: the clay alone is real."
In conclusion, there is no convincing evidence that the things of this

2521

world are eternal or substantial, while there is overwhelming evidence

that they are temporary and conditioned by false designations. Therefore
only the ignorant can take the imaginary permutations of matter to be
real.
rla rdhara Svm prays,
mukua-kuala-kakaa-kikipariata kanaka paramrthata
mahad-ahakti-kha-pramukha tath
nara-harer na para paramrthata
"Transformations of gold such as crowns, earrings, bangles and ankle
bells are not ultimately separate from gold itself. Similarly, the material
elements-headed by the mahat, false ego and ether-are not ultimately
separate from Lord Narahari."
TEXT 38
sa yad ajay tv ajm anuayta gu ca juan
bhajati sarpat tad anu mtyum apeta-bhaga
tvam uta jahsi tm ahir iva tvacam tta-bhago
mahasi mahyase 'a-guite 'parimeya-bhaga
sahe (the individual living entity); yatbecause; ajayby the
influence of the material energy; tubut; ajmthat material energy;
anuaytalies down next to; gunher qualities; caand; juan
assuming; bhajatihe takes on; sa-rpatmforms resembling (the
qualities of nature); tat-anufollowing that; mtyumdeath; apeta
deprived; bhagaof his assets; tvamYou; utaon the other hand;
jahsileave aside; tmher (the material energy); ahia snake; iva
as if; tvacamits (old, discarded) skin; tta-bhagaendowed with all
assets; mahasiin Your spiritual powers; mahyaseYou are glorified;
aa-guiteeightfold; aparimeyaunlimited; bhagawhose greatness.
The illusory material nature attracts the minute living entity to embrace
her, and as a result he assumes forms composed of her qualities.
Subsequently, he loses all his spiritual qualities and must undergo
repeated deaths. You, however, avoid the material energy in the same
way that a snake abandons its old skin. Glorious in Your possession of
eight mystic perfections, You enjoy unlimited opulences.

2522

Although the jva is pure spirit, qualitatively equal with the Supreme
Lord, he is prone to being degraded by embracing the ignorance of
material illusion. When he becomes entranced by the allurements of
My, he accepts bodies and senses that are designed to let him indulge in
forgetfulness. Produced from the raw material of My's three modes
goodness, passion and nesciencethese bodies envelop the spirit soul in
varieties of unhappiness, culminating in death and rebirth.
The Supreme Soul and the individual soul share the same spiritual nature,
but the Supreme Soul cannot be entrapped by ignorance like His
infinitesimal companion. Smoke may engulf the glow of a small molten
sphere of copper, covering its light in darkness, but the vast globe of the
sun will never suffer the same kind of eclipse. My, after all, is the
Personality of Godhead's faithful maidservant, the outward expansion of
His internal, Yogamy potency. r Nrada Pacartra thus states, in a
conversation between ruti and Vidy,
asy varika-aktir
mah-mykhilevar
yay mugdha jagat sarva
sarve dehbhimnina
"The covering potency derived from her is Mah-my, the regulator of
everything material. The entire universe becomes bewildered by her, and
thus every living being falsely identifies with his material body."
Just as a snake casts aside his old skin, knowing that it is not part of his
essential identity, so the Supreme Lord always avoids His external,
material energy. There is no insufficiency or limit to any of His eightfold
mystic opulences, consisting of aim (the power to become
infinitesimal), mahim (the ability to become infinitely large) and so on.
Therefore, the shadow of material darkness has no scope for entering the
domain of His unequaled, resplendent glories.
For the sake of those whose realization of spiritual life is only gradually
awakening, the Upaniads sometimes speak in general terms of tm or
Brahman, not openly distinguishing the difference between the superior
and inferior souls, the Paramtm and jvtma. But often enough they
describe this duality in unequivocal terms:
dv supar sayuj sakhy
samna vka pariasvajte

2523

tayor anya pippala svdv atty

ananann anyo 'bhickati
"Two companion birds sit together in the shelter of the same pippala tree.
One of them is relishing the taste of the tree's berries, while the other
refrains from eating and instead watches over His friend." (vetvatara
Upaniad 4.6) In this analogy the two birds are the soul and the
Supersoul, the tree is the body, and the taste of the berries are the
varieties of sense pleasure.
rla rdhara Svm prays,
ntyant tava vkagaa-gat kla-svabhvdibhir
bhvn sattva-rajas-tamo-gua-mayn unmlayant bahn
mm kramya pad irasy ati-bhara sammardayanty tura
my te araa gato 'smi n-hare tvm eva t vraya
"The glance You cast upon Your consort comprises time, the material
propensities of the living entities, and so on. This glance dances upon her
face, thus awakening the multitude of created entities, who take birth in
the modes of goodness, passion and ignorance. O Lord Nhari, Your My
has put her foot on my head and is pressing down extremely hard,
causing me great distress. Now I have come to You for shelter. Please
make her desist."
TEXT 39
yadi na samuddharanti yatayo hdi kma-ja
duradhigamo 'sat hdi gato 'smta-kaha-mai
asu-tpa-yoginm ubhayato 'py asukha bhagavann
anapagatntakd anadhirha-padd bhavata
yadiif; na samuddharantithey do not uproot; yatayapersons in the
renounced order of life; hdiin their hearts; kmaof material desire;
jathe traces; duradhigamaimpossible to be realized; asatmfor
the impure; hdiin the heart; gatahaving entered; asmtaforgotten;
kahaon one's neck; maia jewel; asutheir life airs; tpawho
gratify; yoginmfor practitioners of yoga; ubhayatain both (worlds);
apieven; asukhamunhappiness; bhagavanO Personality of Godhead;
anapagatanot gone away; antaktfrom death; anadhirha
unobtained; padtwhose kingdom; bhavatafrom You.

2524

Members of the renounced order who fail to uproot the last traces of
material desire in their hearts remain impure, and thus You do not
allow them to understand You. Although You are present within their
hearts, for them You are like a jewel worn around the neck of a man
who has totally forgotten it is there. O Lord, those who pratice yoga
only for sense gratification must suffer punishment both in this life and
the next: from death, who will not release them, and from You, whose
kingdom they cannot reach.
A mere show of renunciation is not sufficient to gain a person entrance
into the kingdom of God. One must undergo a thorough change of heart,
symptomized by a complete lack of interest in the self-destructive habits
of sense gratification, both gross and subtle. Not only must the true sage
refrain from even thinking of illicit sex, meat-eating, intoxication and
gambling, but he must also give up his desires for reputation and position.
All together these demands add up to a formidable challenge but the fruits
of true renunciation in Ka consciousness are well worth a lifetime of
endeavor.
The Muaka Upaniad (3.2.2) confirms the statements of this verse:
kmn ya kmayate manyamna sa karmabhir jyate tatra tatra. "Even a
thoughtful renunciant, if he maintains any worldly desires will be forced
by his karmic reactions to take birth again and again in various
circumstances." Philosophers and yogs work hard to become free from
birth and death, but because they are unwilling to surrender their proud
independence, their meditations are devoid of devotion to the Supreme
Lord, and thus they fall short of the perfection of renunciationpure love
of God. This pure love is the only goal of a sincere Vaiava, and
therefore he must vigilantly resist the natural temptations of profit,
adoration and distinction, and also the impulse to merge into an all
consuming impersonal oblivion. As rla Rpa Gosvm states in his
Bhakti-rasmta-sindhu (1.1.11),
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
[Cc. Madhya 19.167]
"When first-class devotional service develops, one must be devoid of all

2525

material desires, knowledge obtained by monistic philosophy, and fruitive

action. The devotee must constantly serve Ka favorably, as Ka
desires.
For those who undergo rigorous yoga discipline only to please their
senses, prolonged suffering is inevitable. Hunger, disease, the
degeneration of old age, injury from accident, violence from others
these are a few of the limitless varieties of suffering one can experience to
varying degrees in this world. And ultimately, death awaits, followed by
painful punishment for sinful activities. Especially those who have freely
indulged in sensual enjoyments at the cost of others' lives can expect
punishment so severe it is unimaginable. But the greatest pain of material
existence is not misfortune in this life or being sent to hell after death: it
is the emptiness of having forgotten one's eternal relationship with the
Personality of Godhead.
rla rdhara Svm prays,
dambha-nysa-miea vacita-jana bhogaika-cinttura
sammuhyantam ahar-nia viracitodyoga-klamair kulam
j-laghinam ajam aja-janat-sammnansan-mada
dnntha day-nidhna paramnanda prabho phi mm
"The hypocrite who cheats himself by a pretense of renunciation thinks
only of sense enjoyment and thus suffers constantly. Bewildered day and
night, he is overwhelmed by the exhausting endeavors he contrives for
himself. This fool disobeys Your laws and is corrupted by greed for
respect from other fools. O protector of the fallen, O bestower of mercy, O
supremely blissful master, please save that person, myself."
TEXT 40
tvad avagam na vetti bhavad-uttha-ubhubhayor
gua-vigunvays tarhi deha-bht ca gira
anu-yugam anv-aha sa-gua gta-paramparay
ravaa-bhto yatas tvam apavarga-gatir manu-jai
tvatYou; avagamone who understands; na vettidoes not pay regard;
bhavatfrom You; uttharising; ubha-aubhayoof the auspiciousness
and inauspiciousness; gua-viguaof good and bad; anvaynto the
attributions; tarhiconsequently; deha-bhtmof embodied living
beings; caalso; girathe words; anu-yugamin every age; anu-

2526

ahamevery day; sa-guaO You who are endowed with qualities;

gtaof recitation; paramparayby the chain of succession; ravaa
through hearing; bhtacarried; yatabecause of this; tvamYou;
apavargaof liberation; gatithe ultimate goal; manujaiby human
beings, descendants of Manu.
When a person realizes You, he no longer cares about his good and bad
fortune arising from past pious and sinful acts, since it is You alone
who control this good and bad fortune. Such a realized devotee also
disregards what ordinary living beings say about him. Every day he fills
his ears with Your glories, which are recited in each age by the
unbroken succession of Manu's descendants, and thus You become his
ultimate salvation.
Text 39 clearly states that impersonalistic renunciants will continue to
suffer birth after birth. One may ask if this suffering is justified, since a
renunciant's status should exempt him from suffering, whether or not he
has a devotional attitude. As the ruti-mantra states, ea nityo mahim
brhmaasya na karma vardhate no kanyn: "The perpetual glory of a
brhmaa is never increased or diminished as a result of any of his
activities." (Bhad-rayaka Upaniad 4.4.28) To counter the objection
thus raised, the personified Vedas offer this prayer.
Impersonalistic jans and yogs do not qualify for full relief from the
reactions of karmaa privilege reserved only for those who are tvadavagam, pure devotees constantly engaged in hearing and chanting topics
concerning the Personality of Godhead. The devotees hold firm to the
Supreme Lord's lotus feet by their unrelenting Ka consciousness, and
so they need not strictly adhere to the ritual commands and prohibitions
of the Vedas. They can fearlessly ignore the apparent good and bad
reactions of the work they do only for the Supreme Lord's pleasure, and
they can equally ignore whatever others may say about them, whether
praise or condemnation. A humble Vaiava absorbed in the pleasure of
sakrtana, glorification of the Lord, pays little heed to praise of himself,
which he assumes mistaken, and happily accepts all criticism, which he
deems appropriate.
One receives the authorized chanting of the Supreme Lord's glories by
faithfully hearing from "the sons of Manu," the disciplic succession of
saintly Vaiavas coming down through the ages. These sages emulate
well the example of Svyambhuva Manu, the forefather of mankind:

2527

ayta-yms tasysan
ym svntara-ypan
vato dhyyato vio
kurvato bruvata kath
"Although Svyambhuva's life gradually came to an end, his long life,
consisting of a manv-antara era, was not spent in vain, since he always
engaged in hearing, contemplating, writing down and chanting the
pastimes of the Lord." (SB 3.22.35)
Even if a neophyte devotee falls from the standards of proper behavior by
the force of his past bad habits, the all-merciful Lord will not reject him.
As Lord r Ka states,
tair aha pjanyo vai
bhadraka-nivsibhi
tad-dharma-gati-hn ye
tasy mayi parya
kalin grasit ye vai
tes tasym avasthiti
yath tva saha putrai ca
yath rudro gaai saha
yath rybhiyukto 'ha
tath bhakto mama priya
"For those who live in Bhadraka [the district of Mathur], I am the
object of all worship. Even if the residents of that place fail to properly
cultivate the religious principles that one should observe in the holy land,
they still become devoted to Me just by virtue of living there. Even if Kali
[the present age of quarrel] has them in his grip, they still get credit for
living in this place. My devotee who lives in Mathur is just as dear to Me
as you [Brahm] and your sonsRudra and his followersand Goddess
r and My own self."
rla rdhara Svm prays,
avagama tava me dia mdhava
sphurati yan na sukhsukha-sagama
ravaa-varana-bhvam athpi v

2528

na hi bhavmi yath vidhi-kikara

"O Mdhava, please let Me understand You so that I will no longer
experience the entanglement of material pleasure and pain. Or else, just as
good, please give me a taste for hearing and chanting about You. In that
way I will no longer be a slave to ritual injunctions."
TEXT 41
dyu-pataya eva te na yayur antam anantatay
tvam api yad-antara-nicay nanu svara
kha iva rajsi vnti vayas saha yac chrutayas
tvayi hi phalanty atan-nirasanena bhavan-nidhan
dyuof heaven; patayathe masters; evaeven; teYour; na yayu
cannot reach; antamthe end; anantataybecause of being unlimited;
tvamYou; apieven; yatwhom; antarawithin; aaof universes;
nicaymultitudes; nanuindeed; saalong with; varantheir
outer shells; khein the sky; ivaas; rajsiparticles of dust; vnti
blow about; vayas sahawith the wheel of time; yatbecause;
rutayathe Vedas; tvayiin You; hiindeed; phalantibear fruit;
atatof that which is distinct from the Absolute Truth; nirasanenaby
the elimination; bhavatin You; nidhanwhose ultimate conclusion.
Because You are unlimited, neither the lords of heaven nor even You
Yourself can ever reach the end of Your glories. The countless
universes, each enveloped in its shell, are compelled by the wheel of
time to wander within You, like particles of dust blowing about in the
sky. The rutis, following their method of eliminating everything
separate from the Supreme, become successful by revealing You as their
final conclusion.
Now, in their last prayer, the personified Vedas draw the conclusion that
all rutis, by their various literal and metaphorical references, ultimately
describe the Supreme Personality of Godhead's identity, personal qualities
and powers. The Upaniads glorify Him without end: yad rdhva grgi
divo yad arvk pthivy yad antar dyv-pthiv ime yad bhta bhavac ca
bhaviyac ca. "My dear daughter of Garga, His greatness encompasses
everything above us in heaven, everything below the surface of the earth,
everything in between heaven and earth, and everything that has ever

2529

existed, exists now or will ever exist." (Bhad-rayaka Upaniad 3.8.4)

To illuminate the meaning of this final prayer by the rutis, rla
Vivantha Cakravart hkura presents the following conversation
between Lord Nryaa and the personified Vedas: The Vedas said, "Lord
Brahm and the other rulers of the heavenly planets have not yet reached
the end of Your glories. What can we do, then, since we are insignificant
in comparison to these great demigods?"
Lord Nryaa replied, "No, you rutis are gifted with more sublime
vision than the demigods who rule this universe. You will be able to reach
the end of My glories if you do not stop now."
"But even You cannot find Your own limit!"
"If that is the case, what do you mean when you call Me omniscient and
omnipotent?"
"We conclude that You possess these features from the very fact that You
are limitless. Certainly if one is ignorant of something that does not even
exist, like a rabbit's horn, that does not detract from his omniscience, and
if one fails to find such a nonentity, that does not limit his omnipotence.
You are so vast that multitudes of universes float within You. Each of
these universes is surrounded by seven shells composed of the material
elements and each of these concentric shells is ten times larger than the
one within it. Although we can never fully describe the truth about You,
we perfect our existence by declaring that You are the true topic of the
Vedas."
"But why do you seem dissatisfied?"
"Because in the Vedas rla Vysadeva has described the transcendental
existence of Brahman, Paramtm and Bhagavn only briefly. When he
saw the need to elaborate on his description of the Supreme, he chose to
concentrate on the subject of Brahman, the impersonal aspect of the
Supreme known as tat ("that") explaining Brahman by negating whatever
is different from it. Just as in a field where a chest of jewels has been
accidentally spilled the jewels can be recovered by removing unwanted
stones, twigs and refuse, so within the visible realm of My and her
creations the Absolute Truth can be found by a process of elimination.
Since we Vedas cannot possibly enumerate every material category,
individual entity, quality and motion in the universe from the beginning
to the end of time and since the truth concerning Brahman, Paramtm
and Bhagavn would still remain untouched even if we described all these
things and then discarded them, by this means of investigation we never

2530

expect to reach a final definition of You. Only by Your mercy can we

make some attempt to approach You, the supremely inaccessible Absolute
Truth."
There are many statements of ruti that carry on the work of atannirasanam, the process of distinguishing the Supreme from everything
inferior. The Bhad-rayaka Upaniad (3.8.8), for example, states,
asthlam anau ahrasvam adrgham alohitam asneham acchyam atamo
'vyv ankam asagam arasam agandham acakukam arotram agamano
'tejaskam apram asukham amtram anantaram abhyam. "It is neither
big nor small, short nor long, hot nor cool, in shadow nor in darkness.
Nor is it the wind or the ether. It is not in contact with anything, and it
has no taste, smell, eyes, ears, motion, potency, life air, pleasure,
measurement, inside or outside. "The Kena Upaniad (3) declares, anyad
eva tad viditd atho aviditd adhi: "Brahman is distinct from what is known
and also from what is yet to be known. " And the Kaha Upaniad (2.14)
says, anyatra dharmd anyatrdharmd anyatrsmt ktktt: "Brahman is
outside the scope of religion and irreligion, pious and impious action."
According to the rules of linguistics and logic, a negation cannot be
unbounded: there must be some positive counterpart of which it is the
negation. In the case of the Vedas' exhaustive atan-nirasanam, their denial
that anything material is absolutely real, the counterpart is the Supreme
Personality of Godhead, Lord r Ka.
rla rdhara Svm prays,
dyu-patayo vidur antam ananta te
na ca bhavn na gira ruti-maulaya
tvayi phalanti yato nama ity ato
jaya jayeti bhaje tava tat-padam
"The gods of heaven do not know Your limit, O endless Lord, and even
You do not know it. Because the transcendental words of the topmost
rutis become fruitful by revealing You, I offer You my obeisances. Thus I
worship You as the Absolute Truth, saying 'All glories to You! All glories
to You!'"
TEXT 42
r-bhagavn uvca
ity etad brahmaa putr

2531

rutytmnusanam
sanandanam athnarcu
siddh jtvtmano gatim
r-bhagavn uvcathe Supreme Lord (r Nryaa i) said; itithus;
etatthis; brahmaaof Brahm; putrthe sons; rutyahaving
heard; tmaabout the Self; anusanaminstruction; sanandanamthe
sage Sanandana; athathen; narcuthey worshiped; siddh
perfectly satisfied; jtvunderstanding; tmanatheir own; gatim
ultimate destination.
The Supreme Lord, r Nryaa i, said: Having heard these
instructions about the Supreme Self, the Personality of Godhead, the
sons of Brahm now understood their final destination. They felt
perfectly satisfied and honored Sanandana with their worship.
rla Jva Gosvm explains that tmnusanam can be understood both
as instructions given to benefit the jva souls and as instructions about the
living entity's relationship with the foundation of all existence. Similarly,
tmano gatim means both the destination of the jva soul and the means of
reaching the Supreme Soul. By hearing the twenty-eight prayers of the
personified Vedas, which comprise the elucidation of the brahmopaniat
spoken at the beginning of this chapter, the sages assembled in
Brahmaloka made great progress toward their goal of pure love of God.
TEXT 43
ity aea-sammnyapuropaniad-rasa
samuddhta prva-jtair
vyoma-ynair mahtmabhi
itithus; aeaof all; sammnyathe Vedas; puraand Puras;
upaniat-comprising the confidential mystery; rasathe nectar;
samuddhtadistilled; prvain the distant past; jtaiby those who
were born; vyomain the higher regions of the universe; ynaiwho
travel; mah-tmabhisaintly persons.
Thus the ancient saints who travel in the upper heavens distilled this
nectarean and confidential essence of all the Vedas and Puras.

2532

TEXT 44
tva caitad brahma-dyda
raddhaytmnusanam
dhraya cara g kma
kmn bharjana nm
tvamyou; caand; etatthis; brahmaof Brahm; dydaO heir
(Nrada); raddhaywith faith; tma-nusanaminstruction in the
science of the Self; dhrayanmeditating upon; carawander; gmthe
earth; kmamas you wish; kmnmthe material desires; bharjanam
which burns up; nmof men.
And as you wander the earth at will, My dear son of Brahm, you
should faithfully meditate on these instructions concerning the science
of the Self, which burn up the material desires of all men.
Nrada, the son of Brahm, heard this account from r Nryaa i. The
epithet brahma-dyda also means that Nrada attained Brahman
effortlessly, just as if it were His inherited birthright.
TEXT 45
r-uka uvca
eva sa idia
ghtv raddhaytmavn
pra ruta-dharo rjann
ha vra-vrato muni
r-uka uvcaukadeva Gosvm said; evamin this manner; sahe
(Nrada); iby the sage (r Nryaa i); diamordered;
ghtvaccepting;
raddhayfaithfully;
tma-vnselfpossessed;
prasuccessful in all his purposes; rutaupon what he had heard;
dharameditating; rjanO King (Parkit); hasaid; vralike that
of a heroic katriya; vratawhose vow; munithe sage.
ukadeva Gosvm said: When r Nryaa i ordered him in this
way, the self-possessed sage Nrada, whose vow is as heroic as a
warrior's, accepted the command with firm faith. Now successful in all
his purposes, he thought about what he had heard, O King, and replied
to the Lord as follows.

2533

TEXT 46
r-nrada uvca
namas tasmai bhagavate
kymala-krtaye
yo dhatte sarva-bhtnm
abhavyoat kal
r-nrada uvcar Nrada said; namaobeisances; tasmaito Him;
bhagavatethe Supreme Lord; kyaKa; amalaspotless;
krtayewhose glories; yawho; dhattemanifests; sarvaof all;
bhtnmliving beings; abhavyafor the liberation; uatall
attractive; kalexpansions.
r Nrada said: I offer My obeisances to Him of spotless fame, the
Supreme Lord Ka, who manifests His all-attractive personal
expansions so that all living beings can achieve liberation.
rla rdhara Svm remarks that Nrada's addressing r Nryaa i as
an incarnation of Lord Ka is perfectly appropriate, in accordance with
the following statement of rmad-Bhgavatam (1.3.28): ete ca-kal
pusa/ kas tu bhagavn svayam. "All of the above-mentioned
incarnations [including Nryaa i] are either plenary portions or
portions of the plenary portions of the Lord, but Lord r Ka is the
original Personality of Godhead."
In his commentary on this verse, rla Vivantha Cakravart has Lord
Nryaa i asking, "Why do you offer obeisances to Ka instead of
Me, your guru, who am standing here before you?" Nrada explains his
action by saying that Lord Ka assumes all-attractive incarnations like
r Nryaa i to end the conditioned souls' material life. By offering
obeisances to Lord Ka, therefore, Nrada honors Nryaa i and all
other manifestations of Godhead as well.
This prayer of Nrada's is the essential nectar he has extracted from the
personified Vedas' prayers, which themselves were churned from the
sweet ocean of all secrets of the Vedas and Puras. As the Gopla-tpan
Upaniad (Prva 50) recommends, tasmt ka eva paro devas ta
dhyyet ta rasayet ta bhajet ta yajed iti. o tat sat: "Therefore Ka is
the Supreme Godhead. One should meditate on Him, relish the taste of
reciprocating loving exchanges with Him, worship Him and offer sacrifice
to Him."

2534

TEXT 47
ity dyam im namya
tac-chiy ca mahtmana
tato 'gd rama skt
pitur dvaipyanasya me
itithus speaking; dyamforemost; imto the sage (Nryaa i);
namyabowing down; tatHis; iynto the disciples; caand;
mah-tmanagreat saints; tatafrom there (Nryarama); agt
he went; ramamto the hermitage; sktdirect; pituof the
progenitor; dvaipyanasyaDvaipyana Vedavysa; memy.
[ukadeva Gosvm continued:] After saying this, Nrada bowed down
to r Nryaa i, the foremost of sages, and also to His saintly
disciples. He then returned to the hermitage of my father, Dvaipyana
Vysa.
TEXT 48
sabhjito bhagavat
ktsana-parigraha
tasmai tad varaym sa
nryaa-mukhc chrutam
sabhjitahonored; bhagavatby the personal expansion of the
Supreme Lord (Vysadeva); ktahaving done; sanaof a seat;
parigrahathe acceptance; tasmaito him; tatthat; varaym sahe
described; nryaa-mukhtfrom the mouth of r Nryaa i;
rutamwhat he had heard.
Vysadeva, the incarnation of the Personality of Godhead, respectfully
greeted Nrada Muni and offered him a seat, which he accepted. Nrada
then described to Vysa what he had heard from the mouth of r
Nryaa i.
TEXT 49
ity etad varita rjan
yan na prana ktas tvay
yath brahmay anirdeye

2535

ngue 'pi mana caret

itithus; etatthis; varitamrelated; rjanO King (Parkit); yat
which; nato us; pranaquestion; ktamade; tvayby you;
yathhow; brahmaiin the Absolute Truth; anirdeyewhich cannot
be described in words; nirguewhich has no material qualities; api
even; manathe mind; caretmoves.
Thus I have replied to the question You asked me, O King, concerning
how the mind can have access to the Absolute Truth, which is
indescribable by material words and devoid of material qualities.
TEXT 50
yo 'syotprekaka di-madhya-nidhane yo 'vyakta-jvevaro
ya svedam anupraviya i cakre pura sti t
ya sampadya jahty ajm anuay supta kulya yath
ta kaivalya-nirasta-yonim abhaya dhyyed ajasra harim
yawho; asyathis (universe); utprekakathe one who watches
over; diin its beginning; madhyamiddle; nidhaneand end; ya
who; avyaktaof the unmanifested (material nature); jvaand of the
living entities; varathe Lord; yawho; svhaving sent forth;
idamthis (universe); anupraviyaentering; ialong with the jva
soul; cakreproduced; purabodies; stiregulates; tthem;
yamto whom; sampadyaby surrendering; jahtigives up; ajmthe
unborn (material nature); anuayembracing her; suptaa sleeping
person; kulyamhis body; yathas; tamupon Him; kaivalyaby His
purely spiritual status; nirastakept away; yonimmaterial birth;
abhayamfor fearlessness; dhyyetone should meditate; ajasram
incessantly; harimthe Supreme Lord Ka.
He is the Lord who eternally watches over this universe, who exists
before, during and after its manifestation. He is the master of both the
unmanifest material energy and the spirit soul. After sending forth the
creation He enters within it, accompanying each living entity. There He
creates the material bodies and then remains as their regulator. By
surrendering to Him one can escape the embrace of illusion, just as a
dreaming person forgets his own body. One who wants liberation from
fear should constantly meditate upon Him, Lord Hari, who is always on

2536

the platform of perfection and thus never subject to material birth.

By glancing upon the dormant universe at the time of sending forth the
jva souls into creation, the Supreme Lord provides all their necessities:
For those living entities who are fruitive workers, He provides the
intelligence and senses needed to achieve success in material work. For
those who seek transcendental knowledge, He provides the intelligence by
which they can merge into the spiritual effulgence of God, thus attaining
liberation. And for the devotees He provides the understanding that leads
them to His pure devotional service.
To arrange for these varied facilities, the Lord impels material nature to
begin the process of universal evolution. Thus the Lord is the nimittakraam, or effective cause, of creation. He is also the updna-kraam,
the ingredient cause, inasmuch as everything emanates from Him and He
alone is constantly present before, during and after the manifestation of
the created cosmos. Lord Nryaa Himself states this in the Catu-lok
Bhgavatam:
aham evsam evgre
nnyad yat sad-asat-param
pacd aha yad etac ca
yo 'vaiyeta so 'smy aham
"It is I, the Personality of Godhead, who was existing before the creation,
when there was nothing but Myself. Nor was there the material nature,
the cause of this creation. That which you see now is also I, the
Personality of Godhead and after annihilation what remains will also be I,
the Personality of Godhead." (SB 2.9.33) Primeval My and the jva soul
may deserve the respective titles of updna and nimitta causes of creation
in a relative sense, but the Lord, after all, is the origin of both of them.
Until he chooses to accept the mercy of the Personality of Godhead, the
jva soul is anuay, helplessly bound up in the embrace of illusion. When
he turns to the Lord's worship, he becomes anuay in a different sense:
fallen like a rod to pay obeisances at the Lord's feet. By that surrender the
soul easily casts illusion aside. Even though the liberated soul may still
seem to be living in a material body, the connection he has with it is only
an external appearance; he pays no more regard to it than a sleeping man
pays to his body while busily engaged far, far away in his dream-world.

2537

One gives up ignorance by abandoning false identification with one's

material body. Sometimes one can achieve this state only by a severe effort
that takes many lifetimes, but in some cases the Lord may show special
consideration for one He favors, regardless of how little credit that soul
may have earned by regulated practice. In the words of r Bhmadeva,
yam iha nirkya hat gat svarpam: "Those who simply saw Ka on
the Battlefield of Kuruketra attained their original forms after being
killed." (SB 1.9.39) That even demons like Agha, Baka and Ke were
liberated by Lord Ka without having performed any spiritual practices
is an indication of His unique position as the original Personality of
Godhead. Knowing this, we should put aside all fear and doubt and give
ourselves fully to the process of devotional service.
As his final words of commentary on this chapter, rla rdhara Svm
writes,
sarva-ruti-iro-ratnanrjita-padmbujam
bhoga-yoga-prada vande
mdhavam karmi-namrayo
"With their effulgence, the crest jewels among all the rutis offer rat to
the lotus feet of Lord Mdhava. I pay homage to Him, who bestows the
material enjoyment honored by material workers, and who also grants the
divine connection with Him prized by those who bow down to Him with
reverence."
rla Vivantha Cakravart hkura also takes this opportunity to offer
this humble prayer:
he bhakt dvry aya cacadvladh rauti vo mank
prasda labhat yasmd
viia veva nthati
"O devotees, this poor creature is standing at your doorway, waving his
tail and barking. Please let him have a little prasdam so that he may
become exceptional among dogs and get the best of masters as his
owner." Here the crya makes a pun on his own name: vi(ia),
"exceptional"; va(iva), "like a dog"; ntha(ati), "having a master." Such is
the perfection of Vaiava humility.

2538

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-seventh
Chapter, of the rmad-Bhgavatam, entitled "The Prayers of the
Personified Vedas."

2539

88. Lord iva Saved from Vksura

This chapter describes how it is that the devotees of Viu obtain

liberation, while the devotees of other deities obtain material opulences.
Lord Viu possesses all opulences, while Lord iva lives in poverty. Yet
the devotees of Viu are generally poverty-stricken, while iva's attain
abundant wealth. When Mahrja Parkit asked ukadeva Gosvm to
explain this puzzling fact, the sage replied as follows: "Lord iva manifests
as false ego in three varieties, according to the three modes of nature.
From this false ego arise the five physical elements and the other
transformations of material nature, totaling sixteen. When a devotee of
Lord iva worships his manifestation in any of these elements, the devotee
obtains all sorts of corresponding enjoyable opulences. But because Lord
r Hari is transcendental to the modes of material nature, His devotees
also become transcendental."
At the end of the performance of his Avamedha sacrifices, King
Yudhihira had asked this same question of Lord Ka, who replied,
"When I feel special compassion for someone, I gradually deprive him of
his wealth. Then the poverty-stricken man's children, wife and other
relations all abandon him. When he again tries to acquire wealth in order
to win back his family's favor, I mercifully frustrate him so that he
becomes disgusted with fruitive work and befriends My devotees. And at
that time I bestow upon him My extraordinary grace; then he can become
freed from the bondage of material life and attain to the kingdom of God,
Vaikuha."
Lord Brahm, Lord Viu and Lord iva can each bestow or withhold
favors, but whereas Lord Brahm and Lord iva are satisfied or angered
very quickly, Lord Viu is not. In this regard the Vedic literature relates
the following account: Once the demon Vka asked Nrada which god
was most quickly pleased, and Nrada answered that Lord iva was. Thus
Vksura went to the holy place of Kedrantha and began worshiping
Lord iva by offering pieces of his own flesh as oblations into the fire. But
iva did not appear. So Vka decided to commit suicide by cutting off his
head. Just at the critical moment, Lord iva appeared from the sacrificial

2540

fire and stopped him, offering the demon whatever boon he chose. Vka
said, "May death come to whomever I touch upon the head with my
hand." Lord iva was obliged to fulfill this request, and at once the wicked
Vka tried to test the benediction by putting his hand on the lord's head.
Terrified, iva fled for his life, running as far as heaven and the outer
limits of the mortal world. Finally the lord reached the planet of
vetadvpa, where Lord Viu resides. Seeing the desperate iva from afar,
the Lord disguised Himself as a young student and went before Vksura.
In a sweet voice he addressed the demon: "My dear Vka, please rest
awhile and tell Us what you intend to do." Vka was charmed by the
Lord's words and revealed everything that had happened. The Lord said,
"Ever since Lord iva was cursed by Prajpati Daka, he has become just
like a carnivorous hobgoblin. So you shouldn't trust his word. Better to
test his benediction by putting your hand on your own head." Bewildered
by these words, the foolish demon touched his own head, which
immediately shattered and fell to the ground. Cries of "Victory!"
"Obeisances!" and "Well done!" were heard from the sky, and the
demigods, sages, celestial forefathers and Gandharvas all congratulated
the Supreme Lord by raining down flowers upon Him.
TEXT 1
r-rjovca
devsura-manuyesu
ye bhajanty aiva ivam
pryas te dhanino bhoj
na tu lakmy pati harim
r-rj uvcathe King (Parkit) said; devaamong demigods; asura
demons; manuyeuand humans; yewho; bhajantiworship;
aivamaustere; ivamLord iva; pryausually; tethey;
dhaninarich; bhojenjoyers of sense gratification; nanot; tu
however; lakmyof the goddess of fortune; patimthe husband;
harimLord Hari.
King Parkit said: Those demigods, demons and humans who worship
Lord iva, a strict renunciant, usually enjoy wealth and sense
gratification, while the worshipers of the Supreme Lord Hari, the
husband of the goddess of fortune, do not.

2541

TEXT 2
etad veditum icchma
sandeho 'tra mahn hi na
viruddha-layo prabhvor
viruddh bhajat gati
etatthis; veditumto understand; icchmawe wish; sandeha
doubt; atrain this matter; mahngreat; hiindeed; naon our part;
viruddhaopposite; layowhose characters; prabhvoof the two
lords; viruddhopposite; bhajatmof their worshipers; gatithe
destinations.
We wish to properly understand this matter, which greatly puzzles us.
Indeed, the results attained by the worshipers of these two lords of
opposite characters are contrary to what one would expect.
The preceding chapter ended with the recommendation that one should
always meditate on Lord Hari, the bestower of liberation. In this regard
Mahrja Parkit here expresses a common fear among ordinary people
that by becoming a devotee of Lord Viu one will lose his wealth and
social status. For the benefit of such persons of little faith, King Parkit
requests rla ukadeva Gosvm to explain an apparent paradox: Lord
iva, who lives like a beggar, without even a house to call his own, makes
his devotees rich and powerful, while Lord Viu, the omnipotent
possessor of all that exists, often reduces His servants to abject poverty.
ukadeva Gosvm will respond with reasoned explanations and an
ancient account concerning the demon Vka.
TEXT 3
r-uka uvca
iva akti-yuta avat
tri-ligo gua-savta
vaikrikas taijasa ca
tmasa cety aha tridh
r-uka uvcar uka said; ivaLord iva; aktiwith his energy,
material nature; yataunited; avatalways; trithree; ligawhose
manifest features; guaby the modes; savtaprayed to;
vaikrikafalse ego in the mode of goodness; taijasafalse ego in the

2542

mode of passion; caand; tmasafalse ego in mode of ignorance; ca

and; itithus; ahamthe principle of material ego; tridhthreefold.
r ukadeva said: Lord iva is always united with his personal energy,
the material nature. Manifesting himself in three features in response to
the entreaties of nature's three modes, he thus embodies the threefold
principle of material ego in goodness, passion and ignorance.
TEXT 4
tato vikr abhavan
oamu kacana
upadhvan vibhtn
sarvsm anute gatim
tatafrom that (false ego); vikrtransformations; abhavanhave
manifested; oaasixteen; amuamong these; kacanaany;
upadhvanpursuing; vibhtnmof material assets; sarvsmall;
anuteenjoys; gatimthe acquisition.
The sixteen elements have evolved as transformations of that false ego.
When a devotee of Lord iva worships his manifestation in any one of
these elements, the devotee obtains all sorts of corresponding enjoyable
opulences.
False ego transforms into the mind, ten senses (the eyes, ears, nose,
tongue, skin, hands, feet, voice, genitals and anus), and five physical
elements (earth, water, fire, air and ether). Lord iva appears in a special
liga form in each of these sixteen substances, which are worshiped
individually as deities in various sacred locations of the universe. A
devotee of iva may worship one of his particular ligas to obtain the
mystic opulences pertaining to it. Thus Lord iva's ka-liga bestows
the opulences of ether, his jyotir-liga bestows the opulences of fire, and
so on.
TEXT 5
harir hi nirgua skt
purua prakte para
sa sarva-dg upadra
ta bhajan nirguo bhavet

2543

harithe Supreme Lord Hari; hiindeed; nirguauntouched by the

material modes; sktabsolutely; puruathe Personality of Godhead;
prakteto material nature; paratranscendental; saHe; sarva
everything; dk-seeing; upadrathe witness; tamHim; bhajanby
worshiping; nirguafree from the material modes; bhavetone
becomes.
Lord Hari, however, has no connection with the material modes. He is
the Supreme Personality of Godhead, the all-seeing eternal witness,
who is transcendental to material nature. One who worships Him
becomes similarly free from the material modes.
Lord Viu is situated in His own transcendental position, beyond the
material energy. Why, therefore, should His worship bear the fruit of
material opulence? The real fruit of worshiping Lord Viu is
transcendental knowledge. Thus Lord Viu's worshiper gains the eye of
transcendental knowledge instead of being blinded by mundane assets.
The Lord being the detached witness of the material creation, His devotee
also becomes aloof from the interaction of the Lord's inferior energies.
rla rdhara Svm cites the following passage from the Vedic literature:
vastuno gua-sambandhe
rpa-dvayam iheyate
tad-dharmyoga-yogbhy
bimba-vat pratibimba-vat
"When the absolute reality associates with the modes of nature, He
assumes two different kinds of form in this world, according to whether
His spiritual qualities are manifest or not. Thus He acts just like a
reflection and its further, secondary reflection."
gu sattvdaya ntaghora-mh svabhvata
viu-brahma-ivn ca
gua-yant-svarpim
"The modes of goodness, passion and ignorance, whose individual
natures are peaceful, violent and foolish, are personally regulated by Lord
Viu, Lord Brahm and Lord iva, respectively."

2544

nti-bhedo bhaved bhedo

gua-dharmair ihata
sattvasya nty no jtu
vior vikepa-mhate
"Lord Viu's peaceful mode of goodness does not differ substantially
from His original, spiritual qualities, although it is only a partial
manifestation of them within this world. Thus Lord Viu's mode of
goodness is never tainted by agitation [in passion] or delusion [in
ignorance]."
rajas-tamo-gubhy tu
bhavet brahma-rudrayo
guopamardato bhyas
tad-amn ca bhinnat
"By the modes of passion and ignorance, on the other hand, the original,
spiritual qualities of Lord Brahm and Lord Rudra are obscured. Thus
these spiritual qualities appear only partially, as separated, material
qualities."
ata samagra-sattvasya
vior moka-kar mati
aato bhti-hetu ca
tathnanda-may svata
"Therefore focusing one's consciousness upon Lord Viu, the
embodiment of all goodness, leads one to liberation. Such God
consciousness also generates material success as a by-product, but its
proper nature is pure spiritual ecstasy."
aatas tratamyena
brahma-rudrdi-sevinm
vibhtayo bhavanty eva
anair moko py anaata
"According to their mode of worship, devotees of Brahm, Rudra and
other demigods obtain the limited success of material opulences.
Eventually they may possibly become qualified for full liberation."

2545

This same idea is echoed in the following statement of rmadBhgavatam (1.2.23): reysi tatra khalu sattva-tanor nm syu. "Of
these three [Brahm, Viu and iva], all human beings can derive
ultimate benefit from Viu, the form of the quality of goodness."
TEXT 6
nivttev ava-medheu
rj yumat-pitmaha
van bhagavato dharmn
apcchad idam acyutam
nivtteuwhen they were completed; ava-medheuhis performances of
the horse sacrifice; rjthe King (Yudhihira); yumatyour
(Parkit's);
pitmahgrandfather;
vanwhile
hearing;
bhagavatafrom the Supreme Lord (Ka); dharmnreligious
principles; apcchathe asked; idamthis; acyutamof Lord Ka.
Your grandfather, King Yudhihira, after completing his Avamedha
sacrifices, asked Lord Acyuta this very same question while hearing the
Lord's explanation of religious principles.
TEXT 7
sa ha bhagavs tasmai
prta urave prabhu
n nireyasrthya
yo 'vatro yado kule
saHe; hasaid; bhagavnthe Supreme Lord; tasmaito him;
prtapleased; uravewho was eager to hear; prabhuhis master;
nmof all men; nireyasaof ultimate benefit; arthyafor the sake;
yawho; avatradescended; yadoof King Yadu; kulein the
family.
This question pleased r Ka, the King's Lord and master, who had
descended into the family of Yadu for the purpose of bestowing the
highest good on all men. The Lord replied as follows as the King
eagerly listened.

2546

TEXT 8
r-bhagavn uvca
yasyham anughmi
hariye tad-dhana anai
tato 'dhana tyajanty asya
svajan dukha-dukhitam
r-bhagavn uvcathe Personality of Godhead said; yasyawhom;
ahamI; anughmifavor; hariyeI will take away; tathis;
dhanamwealth; anaigradually; tatathen; adhanampoor;
tyajantiabandon; asyahis; sva-janrelatives and friends; dukhadukhitamwho suffers one distress after another.
The Personality of Godhead said: If I especially favor someone, I
gradually deprive him of his wealth. Then the relatives and friends of
such a poverty-stricken man abandon him. In this way he suffers one
distress after another.
Devotees of the Supreme Lord experience both happiness and distress
not as consequences of material work but as incidental effects of their
loving reciprocation with the Lord. rla Rpa Gosvm, in r Bhaktirasmta-sindhu, his definitive treatise on the process of devotional
service, explains how a Vaiava is relieved of all karmic reactions,
including those that have not yet begun to manifest (aprrabdha), those
that are just about to manifest (ka), those that are barely manifesting
(bja) and those that have manifested fully (prrabdha). As a lotus
gradually loses its many petals, so a person who takes shelter of
devotional service has all his karmic reactions destroyed.
That devotional service to Lord Ka eradicates all karmic reactions is
confirmed in this passage of the Gopla-tpan ruti (Prva 15): bhaktir
asya bhajana tad ihmutropdhi-nairsyenmumin mana-kalpanam etad
eva naikarmyam. "Devotional service is the process of worshiping the
Supreme Lord. It consists of fixing the mind upon Him by becoming
disinterested in all material designations, both in this life and the next. It
results in the dissolution of all karma." While it is certainly true that those
who practice devotional service remain in material bodies and apparently
material situations for some time, this is simply an expression of the
inconceivable mercy of the Lord, who bestows the fruits of devotion only
when it has become pure. In every stage of devotion, however, the Lord

2547

watches over His devotee and sees to the gradual elimination of his
karma. Thus despite the fact that the happiness and distress devotees
experience resemble ordinary karmic reactions, they are in fact given by
the Lord Himself. As the Bhgavatam (10.87.40) states, bhavad-utthaubhubhayo: A mature devotee recognizes the superficially good and
bad conditions he encounters as signs of the direct guidance of his ever
well-wishing Lord.
But if the Lord is so compassionate to His devotees, why does He expose
them to special suffering? This is answered by an analogy: A very
affectionate father takes the responsibility of restricting his children's play
and making them go to school. He knows that this is a genuine expression
of his love for them, even if the children fail to understand. Similarly, the
Supreme Lord Viu is mercifully strict with all His dependents, not only
with immature devotees struggling to become qualified. Even perfect
saints like Prahlda, Dhruva and Yudhihira were subjected to great
tribulations, all for their glorification. After the Battle of Kuruketra, r
Bhmadeva described to King Yudhihira his wonder at this:
yatra dharma-suto rj
gad-pir vkodara
ko 'str giva cpa
suht kas tato vipat
na hy asya karhicid rjan
pumn vetti vidhitsitam
yad-vijijsay yukt
muhyanti kavayo 'pi hi
"Oh, how wonderful is the influence of inevitable time! It is irreversible
otherwise, how can there be reverses in the presence of King Yudhihira,
the son of the demigod controlling religion; Bhma, the great fighter with
a club; the great bowman Arjuna with his mighty weapon Gva; and
above all, the Lord, the direct well-wisher of the Pavas? O King, no
one can know the plan of the Lord [r Ka]. Even though great
philosophers inquire exhaustively, they are bewildered." (SB 1.9.15-16)
Although a Vaiava's happiness and distress are felt as pleasure and pain,
just like ordinary karmic reactions, they are different in a significant
sense. Material happiness and distress, arising from karma, leave a subtle

2548

residuethe seed of future entanglement. Such enjoyment and suffering

tend toward degradation and increase the danger of falling into hellish
oblivion. Happiness and distress generated from the Supreme Lord's
desires, however, leave no trace after their immediate purpose has been
served. Moreover, the Vaiava who enjoys such reciprocation with the
Lord is in no danger of falling down into nescience. As Yamarja, the lord
of death and the judge of all departed souls, declares,
jihv na vakti bhagavad-gua-nmadheya
ceta ca na smarati tac-cararavindam
kya no namati yac-chira ekadpi
tn nayadhvam asato 'kta-viu-ktyn
"My dear servants, please bring to me only those sinful persons who do
not use their tongues to chant the holy name and qualities of Ka,
whose hearts do not remember the lotus feet of Ka even once, and
whose heads do not bow down even once before Lord Ka. Send me
those who do not perform their duties toward Viu, which are the only
duties in human life. Please bring me all such fools and rascals." (SB
6.3.29)
The beloved devotees of the Lord do not regard as very troublesome the
suffering He imposes on them. Indeed, they find that in the end it gives
rise to unlimited pleasure, just as a stinging ointment applied by a
physician cures his patient's infected eye. In addition, suffering helps
protect the confidentiality of devotional service by discouraging
intrusions by the faithless, and it also increases the eagerness with which
the devotees call upon the Lord to appear. If the devotees of Lord Viu
were complacently happy all the time, He would never have a reason to
appear in this world as Ka, Rmacandra, Nsiha and so on. As Ka
Himself says in Bhagavad-gt (4.8),
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
"To deliver the pious and annihilate the miscreants, as well as to
reestablish the principles of religion, I Myself appear, millennium after
millennium." And without the Lord's showing Himself on earth in His

2549

original form of Ka and in the forms of various incarnations, His

faithful servants in this world would have no opportunity to enjoy His
rsa-ll and other pastimes.
rla Vivantha Cakravart here counters a possible objection: "What
fault would there be in God's incarnating for some other reason than to
deliver saintly persons from suffering?" The learned crya responds,
"Yes, my dear brother, this makes good sense, but you are not expert in
understanding spiritual moods. Please listen: It is at night that the sunrise
becomes attractive, during the hot summer that cold water gives comfort,
and during the cold winter months that warm water is pleasing.
Lamplight appears attractive in darkness, not in the glaring light of day,
and when one is distressed by hunger, food tastes especially good." In
other words, to strengthen his devotees' mood of dependence on Him and
longing for Him, the Lord arranges for His devotees to go through some
suffering, and when He appears in order to deliver them, their gratitude
and transcendental pleasure are boundless.
TEXT 9
sa yad vitathodyogo
nirvia syd dhanehay
mat-parai kta-maitrasya
kariye mad-anugraham
sahe; yadwhen; vitathauseless; udyogahis attempt;
nirviafrustrated; sytbecomes; dhanafor money; haywith
his endeavor; matto Me; paraiwith those who are devoted; ktafor
him who has made; maitrasyafriendship; kariyeI will show; mat
My; anugrahammercy.
When he becomes frustrated in his attempts to make money and
instead befriends My devotees, I bestow My special mercy upon him.
TEXT 10
tad brahma parama skma
cin-mtra sad anantakam
vijytmatay dhra
sasrt parimucyate

2550

tatthat;
brahmaimpersonal
Brahman;
paramamsupreme;
skmamsubtle; citspirit; mtrampure; sateternal existence;
anantakamwithout end; vijyaunderstanding with thorough
realization; tmatayas one's true Self; dhrasober; sasrtfrom
material life; parimucyateone becomes freed.
A person who has thus become sober fully realizes the Absolute as the
highest truth, the most subtle and perfect manifestation of spirit, the
transcendental existence without end. In this way realizing that the
Supreme Truth is the foundation of his own existence, he is freed from
the cycle of material life.
TEXT 11
ato m su-durrdhya
hitvnyn bhajate jana
tatas ta u-toebhyo
labdha-rjya-riyoddhat
matt pramatt vara-dn
vismayanty avajnate
atatherefore; mmMe; suvery; durrdhyamdifficult to worship;
hitvleaving aside; anynothers; bhajateworship; janathe
ordinary populace; tataconsequently; tethey; u-quickly;
toebhyafrom those who are satisfied; labdhareceived; rjyaroyal;
riyby opulence; uddhatmade arrogant; mattintoxicated with
pride; pramattnegligent; varaof benedictions; dnthe givers;
vismayantibecoming too bold; avajnatethey insult.
Because I am difficult to worship, people generally avoid Me and
instead worship other deities, who are quickly satisfied. When people
receive kingly opulences from these deities, they become arrogant,
intoxicated with pride and neglectful of their duties. They dare to
offend even the demigods who have bestowed benedictions upon them.
TEXT 12
r-uka uvca
pa-prasdayor
brahma-viu-ivdaya

2551

sadya pa-prasdo 'ga

ivo brahm na ccyuta
r-uka uvcaukadeva Gosvm said; pain cursing; prasdayo
and showing favor; capable; brahma-viu-iva-dayaBrahm,
Viu, iva and others; sadyaquick; pa-prasdawhose curse and
benediction; agamy dear (King Parkit); ivaLord iva; brahm
Lord Brahm; nanot; caand; acyutaLord Viu.
ukadeva Gosvm said: Lord Brahm, Lord Viu, Lord iva and
others are able to curse or bless one. Lord iva and Lord Brahm are
very quick to curse or bestow benedictions, my dear King, but the
infallible Supreme Lord is not.
TEXT 13
atra codharantmam
itihsa purtanam
vksurya girio
vara dattvpa sakaam
atrain this regard; caand; udharantithey relate as an example;
imamthe following; itihsamhistorical account; purtanamancient;
vka-asuryato the demon Vka; giri-aLord iva, master of Mount
Kailsa; varama choice of benedictions; dattvgiving; paobtained;
sakaama dangerous situation.
In this connection, an ancient historical account is related concerning
how the Lord of Kailsa Mountain was put into danger by offering a
choice of benedictions to the demon Vka.
TEXT 14
vko nmsura putra
akune pathi nradam
dvu-toa papraccha
deveu triu durmati
vkaVka; nmaby name; asuraa demon; putraa son;
akuneof akuni; pathion the road; nradamthe sage Nrada;

2552

dvseeing; uquickly; toampleased; papracchahe asked

about; deveuamong the lords; triuthree; durmatiwicked.
The demon named Vka, a son of akuni's, once met Nrada on the
road. The wicked fellow asked him which of the three chief gods could
be pleased most quickly.
TEXT 15
sa ha deva giriam
updhvu siddhyasi
yo 'lpbhy gua-dobhym
u tuyati kupyati
sahe (Nrada); ha-said; devamthe lord; giriamiva; updhva
you should worship; uquickly; siddhyasiyou will become
successful; yawho; alpbhymslight; guaby good qualities;
dobhymand faults; uquickly; tuyatiis satisfied; kupyatiis
angered.
Nrada told him: Worship Lord iva and you will soon achieve success.
He quickly becomes pleased by seeing his worshiper's slightest good
qualitiesand quickly angered by seeing his slightest fault.
TEXT 16
dasya-bayos tua
stuvator vandinor iva
aivaryam atula dattv
tata pa su-sakaam
daa-syawith ten-headed Rvaa; bayoand with Ba; tua
satisfied; stuvatowho sang his glories; vandino ivalike minstrels;
aivaryampower; atulamunequaled; dattvgiving; tatathen;
pahe obtained; sugreat; sakaamdifficulty.
He became pleased with ten-headed Rvaa, and also with Ba, when
they each chanted his glories, like bards in a royal court. Lord iva then
bestowed unprecedented power upon each of them, but in both cases he
was consequently beset with great difficulty.

2553

Rvaa worshiped Lord iva to gain power and then misused that power
to uproot the lord's residence, sacred Kailsa-parvata. On Bsura's
request, Lord iva agreed to personally guard Ba's capital, and later he
had to fight for Ba against r Ka and His sons.
TEXT 17
ity dias tam asura
updhvat sva-gtrata
kedra tma-kravyea
juhvno gni-mukha haram
itithus; diainstructed; tamhim (Lord iva); asurathe demon;
updhvatworshiped; svahis own; gtratafrom the bodily limbs;
kedreat the holy place Kedrantha; tmahis own; kravyeawith
the flesh; juhvnaoffering oblations; agnithe fire; mukhamwhose
mouth; haramLord iva.
[ukadeva Gosvm continued:] Thus advised, the demon proceeded to
worship Lord iva at Kedrantha by taking pieces of flesh from his
own body and offering them as oblations into the sacred fire, which is
Lord iva's mouth.
TEXTS 18-19
devopalabdhim aprpya
nirvedt saptame 'hani
iro 'vcat sudhitin
tat-trtha-klinna-mrdhajam
tad mah-kruiko sa dhrjair
yath vaya cgnir ivotthito 'nalt
nighya dorbhy bhujayor nyavrayat
tat-sparand bhya upasktkti
devaof the lord; upalabdhimsight; aprpyanot obtaining; nirvedt
out of frustration; saptameon the seventh; ahaniday; irahis head;
avcatwas about to cut off; sudhitinwith a hatchet; tatof that
(Kedrantha); trthain (waters of) the holy place; klinnahaving
wetted; mrdha-jamthe hair of his head; tadthen; mahsupremely;
kruikamerciful; sahe; dhrjaiLord iva; yathjust as;

2554

vayamwe; caalso; agnithe god of fire; ivaappearing like;

utthitarisen; analtfrom the fire; nighyaseizing; dorbhymwith
his arms; bhujayohis (Vka's) arms; nyavrayathe stopped him; tat
his (Lord iva's); sparantby the touch; bhyaagain; upasktawell
formed; ktihis body.
Vksura became frustrated after failing to obtain a vision of the lord.
Finally, on the seventh day, after dipping his hair into the holy waters
at Kedrantha and leaving it wet, he took up a hatchet and prepared to
cut off his head. But at that very moment the supremely merciful Lord
iva rose up out of the sacrificial fire, looking like the god of fire
himself, and grabbed both arms of the demon to stop him from killing
himself, just as we would do. By Lord iva's touch, Vksura once again
became whole.
TEXT 20
tam ha cglam ala vva me
yathbhikma vitarmi te varam
pryeya toyena n prapadyatm
aho tvaytm bham ardyate vth
tamto him; hahe (Lord iva) said; caand; agamy dear; alam
alamenough, enough; vvaplease choose a benediction; mefrom
me; yathhowsoever; abhikmamyou desire; vitarmiI will bestow;
teto you; varamyour chosen boon; pryeyaI become pleased;
toyenawith water; nmfrom persons; prapadyatmwho approach
me for shelter; ahoah; tvayby you; tmyour body; bham
excessively; ardyatetormented; vthin vain.
Lord iva said to him: My friend, please stop, stop! Ask from me
whatever you want, and I will bestow that boon upon you. Alas, you
have subjected your body to great torment for no reason, since I am
pleased with a simple offering of water from those who approach me for
shelter.
TEXT 21
deva sa vavre ppyn
vara bhta-bhayvaham

2555

yasya yasya kara ri

dhsye sa mriyatm iti
devamfrom the lord; sahe; vavrechose; ppynthe sinful
demon; varama benediction; bhtato all living beings; bhayafear;
vahambringing; yasya yasyaof whomever; karammy hand; ri
on the head; dhsyeI place; sahe; mriyatmshould die; itithus.
[ukadeva Gosvm continued:] The benediction sinful Vka chose from
the lord would terrify all living beings. Vka said, "May death come to
whomever I touch upon the head with my hand."
TEXT 22
tac chrutv bhagavn rudro
durman iva bhrata
o iti prahasas tasmai
dade 'her amta yath
tatthis; rutvhearing; bhagavn rudraLord Rudra; durman
displeased; ivaas if; bhrataO descendant of Bharata; o iti
vibrating the sacred syllable o as a sign of assent; prahasansmiling
broadly; tasmaito him; dadehe gave it; aheto a snake; amtam
nectar; yathas.
Upon hearing this, Lord Rudra seemed somewhat disturbed.
Nonetheless, O descendant of Bharata, he vibrated o to signify his
assent, granting Vka the benediction with an ironic smile, as if giving
milk to a poisonous snake.
TEXT 23
sa tad-vara-parkrtha
ambhor mrdhni kilsura
sva-hasta dhtum rebhe
so 'bibhyat sva-ktc chiva
sahe; tathis (Lord iva's); varathe benediction; park-artham
in order to test; ambhoof Lord iva; mrdhnion the head; kila
indeed; asurathe demon; svahis own; hastamhand; dhtumto

2556

put; rebhehe tried; sahe; abibhyatbecame afraid; svaby himself;

kttbecause of what had been done; ivaLord iva.
To test Lord ambhu's benediction, the demon then tried to put his
hand on the Lord's head. Thus iva was frightened because of what he
himself had done.
TEXT 24
tenopasa santrasta
pardhvan sa-vepathu
yvad anta divo bhme
kahnm udagd udak
tenaby him; upasabeing pursued; santrastaterrified;
pardhvanfleeing; sawith; vepathutrembling; yvatas far as;
antamthe ends; divaof the sky; bhmeof the earth; khnm
and of the directions; udagthe went swiftly; udakfrom the north.
As the demon pursued him, Lord iva fled swiftly from his abode in the
north, shaking with terror. He ran as far as the limits of the earth, the
sky and the corners of the universe.
TEXTS 25-26
ajnanta prati-vidhi
tm san surevar
tato vaikuham agamad
bhsvara tamasa param
yatra nryaa skn
nysin paramo gati
ntn nyasta-dan
yato nvartate gata
ajnantanot knowing; prati-vidhimcounteraction; tmsilent;
sanremained; suraof the demigods; varthe lords; tatathen;
vaikuhamto Vaikuha, the kingdom of God; agamathe came;
bhsvaramluminous; tamasadarkness; parambeyond; yatra
where; nryaaNryaa; sktdirectly visible; nysinmof

2557

sannyss; paramathe Supreme Lord; gatigoal; ntnmwho are

peaceful; nyastawho have renounced; danmviolence; yata
from which; na vartateone does not return; gatahaving gone.
The great demigods could only remain silent, not knowing how to
counteract the benediction. Then Lord iva reached the luminous realm
of Vaikuha, beyond all darkness, where the Supreme Lord Nryaa
is manifest. That realm is the destination of renunciants who have
attained peace and given up all violence against other creatures. Going
there, one never returns.
According to rla rdhara Svm, Lord iva entered the planet of
vetadvpa, a special outpost of the spiritual world within the confines of
the material universe. There, on a beautiful white island surrounded by
the celestial ocean of milk, Lord Viu rests on the serpent bed of Ananta
ea, making Himself available to the demigods when they need His help.
TEXTS 27-28
ta tath vyasana dv
bhagavn vjinrdana
drt pratyudiyd bhtv
bauko yoga-myay
mekhaljina-dakais
tejasgnir iva jvalan
abhivdaym sa ca ta
kua-pir vinta-vat
tamthat; taththus; vyasanamdanger; dvseeing; bhagavn
the Supreme Lord; vjinaof distress; ardanathe eradicator; drt
from a distance; pratyudiythe came before (Vksura); bhtv
becoming; baukaa young brhmaa student; yoga-myayby the
mystic power of His internal energy; mekhalawith a student's belt;
ajinadeerskin; daarod; akaiand prayer beads; tejasby His
effulgence; agni ivalike fire; jvalanglowing; abhivdaym saHe
respectfully greeted; caand; tamhim; kua-piwith kua grass in
His hands; vinta-vatin a humble manner.
The Supreme Lord, who relieves His devotees' distress, had seen from
afar that Lord iva was in danger. Thus by His mystic Yogamy

2558

potency He assumed the form of a brahmacr student, with the

appropriate belt, deerskin, rod and prayer beads, and came before
Vksura. The Lord's effulgence glowed brilliantly like fire. Holding
kua grass in His hand, He humbly greeted the demon.
rla Vivantha Cakravart quotes the disguised Lord Nryaa as saying,
"For Us seers of the Absolute Truth, all created beings are worthy of
respect. And since you are the son of akuni, a wise man and performer of
great austerities, you certainly deserve the respectful greeting of a young
brahmacr like Myself."
TEXT 29
r-bhagavn uvca
kuneya bhavn vyakta
rnta ki dram gata
kaa viramyat pusa
tmya sarva-kma-dhuk
r-bhagavn uvcathe Supreme Lord said; kuneyaO son of akuni;
bhavnyou; vyaktamevidently; rntaare fatigued; kimfor what
reason; dramfar; gatahave come; kaamfor a minute;
viramyatmplease rest; pusaof a person; tmbody; ayamthis;
sarvaall; kmadesires; dhukbestowing like a cow's milk.
The Supreme Lord said: My dear son of akuni, you appear tired. Why
have you come such a great distance? Please rest for a minute. After all,
it is one's body that fulfills all one's desires.
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments,
"Before the demon could argue that he had no time to take rest, the Lord
began to inform him about the importance of the body, and the demon
was convinced. Any man, especially a demon, takes his body to be very
important."
TEXT 30
yadi na ravayla
yumad-vyavasita vibho
bhayat pryaa pumbhir
dhtai svrthn samhate

2559

yadiif; naOur; ravayafor the hearing; alamsuitable; yumat

your; vyavasitamintention; vibhoO powerful one; bhayatmplease
tell; pryaausually; pumbhiwith persons; dhtaitaken help of;
svaone's own; arthnpurposes; samhateone accomplishes.
O mighty one, please tell Us what you intend to do, if We are qualified
to hear it. Usually one accomplishes his purposes by taking help from
others.
Even an envious demon will not refuse the help of a brhmaa's potency
to gain his ends.
TEXT 31
r-uka uvca
eva bhagavat po
vacasmta-vari
gata-klamo 'bravt tasmai
yath-prvam anuhitam
r-uka uvcaukadeva Gosvm said; evamthus; bhagavatby the
Supreme Lord; paquestioned; vacaswith words; amtanectar;
variwhich rained; gatagone; klamahis fatigue; abravthe
said; tasmaito Him; yathas; prvambefore; anuhitamexecuted.
ukadeva Gosvm said: Thus questioned by the Personality of
Godhead in language that poured down upon him like sweet nectar,
Vka felt relieved of his fatigue. He described to the Lord everything he
had done.
TEXT 32
r-bhagavn uvca
eva cet tarhi tad-vkya
na vaya raddadhmahi
yo daka-pt paicya
prpta preta-pica-r
r-bhagavn uvcathe Supreme Lord said; evamsuch; cetif; tarhi
then; tathis; vkyamin the statements; nanot; vayamWe;
raddadhmahican place faith; yawho; daka-ptby the curse of

2560

Daka Prajpati; paicyamthe qualities of the Picas (a class of

carnivorous demons); prptaobtained; preta-picaof the Pretas
(ghosts) and Picas; rthe king.
The Supreme Lord said: If this is the case, We cannot believe what iva
says. iva is the same lord of the Pretas and Picas whom Daka cursed
to become like a carnivorous hobgoblin.
TEXT 33
yadi vas tatra virambho
dnavendra jagad-gurau
tarhy agu sva-irasi
hasta nyasya pratyatm
yadiif; vayour; tatrain him; virambhafaith; dnava-indraO
best of the demons; jagatof the universe; gurauas the spiritual master;
tarhithen; agaMy dear friend; uright now; svayour own;
irasion the head; hastamyour hand; nyasyaplacing; pratyatm
just observe.
O best of the demons, if you have any faith in him because he is the
spiritual master of the universe, then without delay put your hand on
your head and see what happens.
TEXT 34
yady asatya vaca ambho
kathacid dnavarabha
tadaina jahy asad-vca
na yad vaktnta puna
yadiif; asatyamuntrue; vacathe words; ambhoof Lord iva;
kathacitin any way; dnava-abhaO best of the demons; tadthen;
enamhim; jahiplease kill; asatuntrue; vcamwhose words; na
not; yatso that; vakthe may speak; antamwhat is false; puna
again.
If the words of Lord ambhu prove untrue in any way, O best of the
demons, then kill the liar so he may never lie again.

2561

Lord iva may have the power to revive himself even after being killed,
but at least he will be dissuaded from lying again.
TEXT 35
ittha bhagavata citrair
vacobhi sa su-pealai
bhinna-dhr vismta ri
sva-hasta kumatir nyadht
itthamin this manner; bhagavataof the Personality of Godhead;
citraiwonderful; vacobhiby the words; sahe (Vka); suvery;
pealaiclever; bhinnabewildered; dhhis mind; vismta
forgetting; rion his head; svahis own; hastamhand; ku-mati
foolish; nyadhtplaced.
[ukadeva Gosvm continued:] Thus bewildered by the Personality of
Godhead's enchanting, artful words, foolish Vka, without realizing
what he was doing, placed his hand on his head.
TEXT 36
athpatad bhinna-ir
vajrhata iva kat
jaya-abdo nama-abda
sdhu-abdo 'bhavad divi
athathen; apatathe fell down; bhinnashattered; irhis head;
vajra-by a lightning bolt; hatastruck; ivaas if; katin a fraction
of a second; jaya"victory!"; abdathe sound; nama"homage!";
abdathe sound; sdhu"well done!"; abda-the sound; abhavat
happened; diviin the sky.
Instantly his head shattered as if struck by a lightning bolt, and the
demon fell down dead. From the sky were heard cries of "Victory!"
"Obeisances!" and "Well done!"
TEXT 37
mumucu pupa-vari
hate ppe vksure

2562

devari-pit-gandharv
mocita sakac chiva
mumucuthey released; pupaof flowers; varirain; hatehaving
been killed; ppethe sinful; vka-asuredemon Vka; deva-ithe
celestial sages; pitdeparted forefathers; gandharvand singers of
heaven; mocitafreed; sakatfrom danger; ivaLord iva.
The celestial sages, Pits and Gandharvas rained down flowers to
celebrate the killing of sinful Vksura. Now Lord iva was out of
danger.
TEXTS 38-39
mukta giriam abhyha
bhagavn puruottama
aho deva mah-deva
ppo 'ya svena ppman
hata ko nu mahatsv a
jantur vai kta-kilbia
kem syt kim u vivee
ktgasko jagad-gurau
muktamdelivered; giriamLord iva; abhyhaaddressed; bhagavn
purua-uttamathe Supreme Personality of Godhead (Nryaa); aho
ah; devaMy dear lord; mah-devaiva; ppasinful; ayamthis
person; svenaby his own; ppmansins; hatakilled; kawhat;
nuindeed; mahatsutoward elevated saints; aO master; jantu
living being; vaiindeed; ktahaving done; kilbiaoffense; kem
fortunate; sytcan be; kim uwhat to speak, moreover; vivaof the
universe; eagainst the lord (you); kta-gaskahaving committed
offense; jagatof the universe; gurauthe spiritual master.
The Supreme Personality of Godhead then addressed Lord Giria, who
was now out of danger: "Just see, O Mahdeva, My lord, how this
wicked man has been killed by his own sinful reactions. Indeed, what
living being can hope for good fortune if he offends exalted saints, what
to speak of offending the lord and spiritual master of the universe?"

2563

According to rla Vivantha Cakravart, this statement of Lord Viu's

implies a mild scolding: "My dear possessor of unlimited vision, O you of
clear intelligence, benedictions should not be given to wicked demons in
this way. You could have been killed! But you were only concerned about
saving this poor soul, so you disregarded what would happen to you as a
result." Thus, crya Vivantha Cakravart points out, Lord Nryaa's
mild rebuke also highlighted Lord iva's exceptional compassion.
TEXT 40
ya evam avykta-akty-udanvata
parasya skt paramtmano hare
giritra-moka kathayec choti v
vimucyate sastibhis tathribhi
yawhoever; evamthus; avyktainconceivable; aktiof energies;
udanvataof the ocean; parasyathe Supreme; sktpersonally
manifest; parama-tmanaof the Supersoul; hareLord Hari; giritra
of Lord iva; mokamthe saving; kathayetrecites; otihears; v
or; vimucyateis freed; sastibhifrom repeated births and deaths;
tathas well as; aribhifrom enemies.
Lord Hari is the directly manifest Absolute Truth, the Supreme Soul
and unlimited ocean of inconceivable energies. Anyone who recites or
hears this pastime of His saving Lord iva will be freed from all
enemies and the repetition of birth and death.
rla rdhara Svm concludes this chapter with the following statement:
bhakta-sakaam lokya
kp-pra-hd-ambuja
giritra citra-vkyt tu
mokaym sa keava
"When Lord Keava saw the danger confronting His devotee, His lotuslike
heart became filled with sympathy. Thus He delivered Lord iva from the
consequences of his own eloquent words."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-eighth

2564

Chapter, of the rmad-Bhgavatam, entitled "Lord iva Saved from

Vksura."

2565

89. Ka and Arjuna Retrieve a Brhmaa's Sons

This chapter describes how Bhgu Muni proved the supremacy of Lord
Viu, and how Lord Ka and Arjuna recovered the dead sons of an
aggrieved brhmaa in Dvrak.
Once, long ago, on the shore of the river Sarasvat, a discussion arose
among a group of sages as to which of the three chief lords-Brahm, Viu
or iva-is the greatest. They deputed Bhgu Muni to investigate the
matter.
Bhgu decided to test the lords' tolerance, for that quality is a sure sign of
greatness. First he entered the court of Lord Brahm, his father, without
offering him any respect. This enraged Brahm, who suppressed his anger
because Bhgu was his son. Next Bhgu went to Lord iva, his older
brother, who rose from his seat to embrace him. But Bhgu rejected the
embrace, calling iva a deviant heretic. Just as iva was about to kill Bhgu
with his trident, Goddess Prvat interceded and pacified her husband.
Next Bhgu went to Vaikuha to test Lord Nryaa. Going up to the
Lord, who was lying with His head on the lap of the goddess of fortune,
Bhgu kicked His chest. But instead of becoming angry, both the Lord and
His consort stood up and offered Bhgu respects. "Welcome," said the
Lord. "Please sit down and rest awhile. Kindly forgive us, dear master, for
not noticing your arrival." When Bhgu went back to the assembly of
sages and told them all that had happened, they concluded that Lord
Viu is certainly supreme.
Once in Dvrak a brhmaa's wife gave birth to a son who immediately
died. The brhmaa took his dead son to the court of King Ugrasena and
berated the King: "This duplicitous, greedy enemy of brhmaas has
caused my son's death by failing to execute his duties properly!" The
same misfortune continued to befall the brhmaa, and each time he
would bring his dead infant's body to the royal court and berate the King.
When the ninth son died at birth, Arjuna happened to hear the
brhmaa's complaint, and he said, "My lord, I will protect your progeny.
And if I fail, I will enter fire to atone for my sin."
Some time later, the brhmaa's wife was about to give birth for the tenth

2566

time. When Arjuna learned of this, he went to the maternity house and
enveloped it with a protective cage of arrows. Arjuna's efforts were to no
avail, however, for as soon as the child was born and began to cry, it
disappeared into the sky. As the brhmaa profusely derided Arjuna, the
warrior set off for the abode of Yamarja, the king of death. But Arjuna
did not find the brhmaa's son there, and even after searching
throughout the fourteen worlds he could find no trace of the infant.
Having failed to protect the brhmaa's son, Arjuna was now intent on
committing suicide by entering the sacred fire. But just as he was about to
do so, Lord Ka stopped him and said, "I will show you the brhmaa's
sons, so please don't despise yourself like this." Lord Ka then took
Arjuna onto His transcendental chariot, and the two of them crossed over
the seven universal islands with their seven oceans, passed over the
Lokloka mountain range and entered the region of dense darkness. Since
the horses could not find their way, Ka sent His blazing Sudarana disc
ahead to pierce the gloom. Gradually they came to the water of the Causal
Ocean, within which they found the city of Lord Mah-Viu. There they
saw the thousand-hooded serpent Ananta and upon Him lay Mah-Viu.
The great Lord greeted r Ka and Arjuna, saying "I brought the
brhmaa's sons here simply because I wanted to see the two of you.
Please continue to benefit the people in general by exemplifying religious
behavior in your forms of Nara-Nryaa i."
Lord Ka and Arjuna then took the brhmaa's sons, went back to
Dvrak and returned the infants to their father. Having directly
experienced the greatness of r Ka, Arjuna was amazed. He concluded
that only by the Lord's mercy can a living being exhibit any power or
opulence.
TEXT 1
r-uka uvca
sarasvatys tae rjann
aya satram sata
vitarka samabht te
triv adheu ko mahn
r-uka uvcaukadeva Gosvm said; sarasvatyof the river
Sarasvat; taeon the bank; rjanO King (Parkit); ayasages;
satrama Vedic sacrifice; satawere performing; vitarkaa
disagreement; samabhtarose; temamong them; triuamong the

2567

three; adheuchief lords; kawho; mahnthe greatest.

ukadeva Gosvm said: Once, O King, as a group of sages were
performing a Vedic sacrifice on the banks of the Sarasvat River, a
controversy arose among them as to which of the three chief deities is
supreme.
The three chief deities mentioned here are Lord Viu, Lord Brahm and
Lord iva.
TEXT 2
tasya jijsay te vai
bhgu brahma-suta npa
taj-japtyai preaym su
so 'bhjagd brahmaa sabhm
tasyaabout this; jijsaywith the desire of knowing; tethey; vai
indeed; bhgumBhgu Muni; brahma-sutamson of Brahm; npaO
King; tatthis; japtyaito find out; preaym suthey sent; sahe;
abhyagtwent; brahmaaof Lord Brahm; sabhmto the court.
Eager to resolve this question, O King, the sages sent Lord Brahm's
son Bhgu to find the answer. First he went to his father's court.
As rla Prabhupda explains in Ka, the Supreme Personality of
Godhead, "The plan decided upon by the sages was for Bhgu to test
which one of the predominating deities possessed the quality of goodness
in full." One who is in the mode of goodness possesses such qualities as
tolerance and equanimity, whereas those conducted by the modes of
passion and ignorance are prone to easily lose their temper.
TEXT 3
na tasmai prahvaa stotra
cakre sattva-parkay
tasmai cukrodha bhagavn
prajvalan svena tejas
nanot; tasmaito him (Brahm); prahvaambowing down; stotram
recitation of prayers; cakremade; sattvahis situation in the mode of
goodness; parkaywith the aim of testing; tasmaiat him; cukrodha-

2568

became angry; bhagavnthe lord; prajvalanbecoming inflamed;

svenawith his own; tejaspassion.
To test how well Lord Brahm was situated in the mode of goodness,
Bhgu failed to bow down to him or glorify him with prayers. The lord
became angry at him, inflamed into fury by his own passion.
TEXT 4
sa tmany utthitam manyum
tmajytman prabhu
aamad yath vahni
sva-yony vritma-bh
sahe; tmaniwithin himself; utthitamrisen; manyumanger; tmajyatoward his son; tmanby his own intelligence; prabhuthe
lord; aamatsubdued; yathjust as; vahnimfire; svaitself;
yonywhose origin; vriby water; tma-bhself-born Brahm.
Though anger toward his son was now rising within his heart, Lord
Brahm was able to subdue it by applying his intelligence, in the same
way that fire is extinguished by its own product, water.
Lord Brahm is sometimes affected by his contact with the mode of
passion. But because he is di-kavi, the firstborn and foremost learned
scholar in the universe, when anger begins to disturb his mind he can
control it by means of discriminating self-examination. In this instance he
reminded himself that Bhgu was his son. Thus in this verse ukadeva
Gosvm draws the analogy that Brahm's own expansion (his son) served
to put out his anger just as water, which originally evolved from
elemental fire in the primeval creation, puts out a fire.
TEXT 5
tata kailsam agamat
sa ta devo mahevara
parirabdhu samrebha
utthya bhrtara mud
tatathen; kailsamto Mount Kailsa; agamatwent; sahe
(Bhgu); tamhim; deva mah-varaLord iva; parirabdhumto

2569

embrace; samrebheattempted; utthyastanding up; bhrtaramhis

brother; mudwith pleasure.
Bhgu then went to Mount Kailsa. There Lord iva stood up and
happily came forward to embrace his brother.
In the Vedic civilization it is considered very important to properly greet
one's family members, especially when one has not seen them for a long
time. A worthy son should show respect to his father, a younger brother
should honor his older brother, and the older brother should show
affection to his younger brother in turn.
TEXTS 6-7
naicchat tvam asy utpatha-ga
iti deva cukopa ha
lam udyamya ta hantum
rebhe tigma-locana
patitv pdayor dev
sntvaym sa ta gir
atho jagma vaikuha
yatra devo janrdana
na aicchathe did not desire this (embrace); tvamyou; asiare;
utpatha-gaa transgressor of the path (of religion); itiso saying;
devathe lord (iva); cukopa habecame angry; lamhis trident;
udyamyaraising; tamhim (Bhgu); hantumto kill; rebhewas
about; tigmafierce; locanawhose eyes; patitvfalling; pdayoat
(Lord iva's) feet; devGoddess Dev; sntvaym sapacified; tam
him; girwith words; atha uthen; jagma(Bhgu) went;
vaikuhamto the spiritual planet of Vaikuha; yatrawhere; deva
janrdanaLord Janrdana (Viu).
But Bhgu refused his embrace, telling him, "You are a deviant heretic."
At this Lord iva became angry, and his eyes burned ferociously. He
raised his trident and was about to kill Bhgu when Goddess Dev fell at
his feet and spoke some words to pacify him. Bhgu then left that place
and went to Vaikuha, where Lord Janrdana resides.
In Ka, rla Prabhupda writes, "It is said that an offense can be

2570

committed either with the body, with the mind or by speech. Bhgu
Muni's first offense, committed toward Lord Brahm, was an offense with
the mind. His second offense, committed toward Lord iva by insulting
him, criticizing him for unclean habits, was an offense by speech. Because
the quality of ignorance is prominent in Lord iva, when he heard Bhgu's
insult, his eyes immediately became red with anger. With uncontrollable
rage, he took up his trident and prepared to kill Bhgu Muni. At that time
Lord iva's wife, Prvat, was present. Her personality, like Lord Siva's, is
a mixture of the three qualities, and therefore she is called Trigua-may.
In this case, she saved the situation by evoking Lord iva's quality of
goodness."
rla Jva Gosvm remarks that the Vaikuha planet referred to here is
vetadvpa.
TEXTS 8-9
ayna riya utsage
pad vakasy atayat
tata utthya bhagavn
saha lakmy sat gati
sva-talpd avaruhytha
nanma iras munim
ha te svgata brahman
nidtrsane kaam
ajnatm gatn va
kantum arhatha na prabho
aynamwho was lying down; riyaof the goddess of fortune;
utsageon the lap; padwith his foot; vakasion His chest;
atayathe kicked; tatathen; utthyastanding up; bhagavnthe
Personality of Godhead; saha lakmytogether with Goddess Lakm;
satmof pure devotees; gatithe destination; svaHis; talptfrom
the bed; avaruhyaclimbing down; athathen; nanmaHe bowed
down; iraswith His head; munimto the sage; haHe said; teto
you; su-gatamwelcome; brahmanO brhmaa; nidaplease sit;
atrain this; saneseat; kaamfor a moment; ajnatmwho were
unaware; gatnarrived; vaof you; kantumforgive; arhathayou
should please; naus; prabhoO master.

2571

There he went up to the Supreme Lord, who was lying with His head on
the lap of His consort, r, and kicked Him on the chest. The Lord then
rose, along with Goddess Lakm, as a sign of respect. Coming down
from His bedstead, that supreme goal of all pure devotees bowed His
head to the floor before the sage and told him, Welcome, brhmaa.
Please sit in this chair and rest awhile. Kindly forgive us, dear master,
for not noticing your arrival.
According to rla Jva Gosvm, at the time of this pastime Bhgu Muni
had not yet become a pure Vaiava; otherwise he would not have acted
so rashly toward the Supreme Lord. Not only was Lord Viu taking rest,
but He was lying with His head in His wife's lap. For Bhgu to strike Him
in this positionand not with his hand but with his footwas worse
than any other offense Bhgu could have imagined.
rla Prabhupda comments, "Of course, Lord Viu is all-merciful. He
did not become angry at the activities of Bhgu Muni, for Bhgu Muni was
a great brhmaa. A brhmaa is to be excused even if he sometimes
commits an offense, and Lord Viu set the example. Yet it is said that
from the time of this incident, the goddess of fortune, Lakm, has not
been very favorably disposed toward the brhmaas, and therefore
because the goddess of fortune withholds her benedictions from them, the
brhmaas are generally very poor."
TEXTS 10-11
punhi saha-loka m
loka-pl ca mad-gatn
pdodakena bhavatas
trthn trtha-kri
adyha bhagava lakmy
sam eknta-bhjanam
vatsyaty urasi me bhtir
bhavat-pda-hathasa
punhiplease purify; sahaalong with; lokamMy planet; mmMe;
lokaof various planets; plnthe rulers; caand; mat-gatnwho are
devoted to Me; pda(which has washed) the feet; udakenaby the
water; bhavataof your good self; trthnmof holy places of
pilgrimage; trthatheir sacredness; kriwhich creates; adyatoday;

2572

ahamI; bhagavanO My lord; lakmyof Lakm; samhave

become; eka-antaexclusive; bhjanamthe shelter; vatsyatiwill
reside; urasion the chest; meMy; bhtithe goddess of fortune;
bhavatyour; pdaby the foot; hataeradicated; ahasawhose
sinful reactions.
"Please purify Me, My realm and the realms of the universal rulers
devoted to Me by giving us the water that has washed your feet. This
holy water is indeed what makes all places of pilgrimage sacred. Today,
my lord, I have become the exclusive shelter of the goddess of fortune,
Lakm; she will consent to reside on My chest because your foot has
rid it of sins."
Continuing his comments, rla Prabhupda says, "The so-called
brahmanas of the Kali-yuga are sometimes very proud that a great
brhmaa like Bhgu Muni could touch the chest of Lord Visnu with his
foot. But in fact when Bhrgu Muni kicked the chest of Lord Visnu it was
the greatest offense, although Lord Visnu, being greatly magnanimous,
did not take it very seriously."
Some editions of rmad-Bhgavatam contain the following verse between
Texts 11 and 12, and rla Prabhupda also includes it in Ka, the
Supreme Personality of Godhead, his summary study of the Tenth Canto:
atva-komalau tta
caraau te mah-mune
ity uktv vipra-caraau
mardayan svena pin
"[The Lord said to the brhmaa Bhgu:] 'My dear sir, O great sage, your
feet are indeed very tender.' Saying this, Lord Viu began massaging the
brhmaa's feet with His own hands."
TEXT 12
r-uka uvca
eva bruve vaikuhe
bhgus tan-mandray gir
nirvtas tarpitas t
bhakty-utkaho 'ru-locana

2573

r-uka uvcaukadeva Gosvm said; evamin this way; bruve

having spoken; vaikuheLord Viu; bhguBhgu; tatHis;
mandraysolemn; girby the words; nirvtadelighted; tarpita
gratified; tmwas silent; bhaktiwith devotion; utkaha
overwhelmed; arutears; locanain whose eyes.
ukadeva Gosvm said: Bhgu felt satisfied and delighted to hear the
solemn words spoken by Lord Vaikuha. Overwhelmed with
devotional ecstasy, he remained silent, his eyes brimming with tears.
Bhgu could not offer the Lord any words of praise because his throat was
choking with tears of ecstasy. In the opinion of rla Vivantha
Cakravart, the sage should not be condemned for his offensive behavior,
since his role in this transcendental pastime was arranged by the
Personality of Godhead.
TEXT 13
puna ca satram vrajya
munn brahma-vdinm
svnubhtam aeea
rjan bhgur avarayat
punaagain; caand; satramto the sacrifice; vrajyagoing;
munnmof the sages; brahma-vdinmwho were expert in knowledge
of the Vedas; svaby himself; anubhtamexperienced; aeeain full;
rjanO King (Parkit); bhguBhgu; avarayatdescribed.
O King, Bhgu then returned to the sacrificial arena of the wise Vedic
authorities and described his entire experience to them.
TEXTS 14-17
tan niamytha munayo
vismit mukta-saay
bhysa raddadhur viu
yata ntir yato 'bhayam
dharma skd yato jna
vairgya ca tad-anvitam
aivarya cadh yasmd

2574

yaa ctma-malpaham
munn nyasta-dan
ntn sama-cetasm
akicann sdhn
yam hu param gatim
sattva yasya priy mrtir
brhmas tv ia-devat
bhajanty ania nt
ya v nipua-buddhaya
tatthis; niamyahearing; athathen; munayathe sages; vismit
amazed; muktafreed; saayfrom their doubts; bhysamas the
greatest; raddadhuthey put their faith; viumin Lord Viu;
yatafrom whom; ntipeace; yatafrom whom; abhayam
fearlessness; dharmareligion; sktin its direct manifestations;
yatafrom whom; jnamknowledge; vairgyamdetachment; ca
and; tatit (knowledge); anvitamincluding; aivaryamthe mystic
power (gained by practice of yoga); caand; aadheightfold;
yasmtfrom whom; yaaHis fame; caalso; tmaof the mind;
malathe contamination; apahamwhich eradicates; munnmof the
sages; nyastawho have given up; danmviolence; ntnm
peaceful; samaequipoised; cetasmwhose minds; akicannm
selfless; sdhnmsaintly; yamwhom; huthey call; parammthe
supreme; gatimdestination; sattvamthe mode of goodness; yasya
whose; priyfavorite; mrtiembodiment; brhmabrhmaas;
tuand; iaworshiped; devatdeities; bhajantithey worship;
aniawithout ulterior desires; ntthose who have attained
spiritual peace; yamwhom; vindeed; nipuaexpert; buddhaya
whose faculties of intelligence.
Amazed upon hearing Bhgu's account, the sages were freed from all
doubts and became convinced that Viu is the greatest Lord. From
Him come peace; fearlessness; the essential principles of religion;
detachment with knowledge; the eightfold powers of mystic yoga; and
His glorification, which cleanses the mind of all impurities. He is
known as the supreme destination for those who are peaceful and
equipoisedthe selfless, wise saints who have given up all violence.

2575

His most dear form is that of pure goodness, and the brhmaas are His
worshipable deities. Persons of keen intellect who have attained
spiritual peace worship Him without selfish motives.
By becoming devoted to the Personality of Godhead, one easily attains
divine knowledge and detachment from sense gratification, without
separate endeavor. As described in the Eleventh Canto of rmad
Bhgavatam (11.2.42),
bhakti parenubhavo viraktir
anyatra caia trika eka-kla
prapadyamnasya yathnata syus
tui pui kud-apyo 'nu-ghsam
"Devotion, direct experience of the Supreme Lord, and detachment from
other thingsthese three occur simultaneously for one who has taken
shelter of the Supreme Personality of Godhead, in the same way that
pleasure, nourishment and relief from hunger come simultaneously and
increasingly, with each bite, for a person engaged in eating." Similarly, in
the First Canto (1.2.7), rla Suta Gosvm states,
vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, r
Ka, one immediately acquires causeless knowledge and detachment
from the world."
Lord r Kapila, in His instructions to His mother, Devahti, proposes
that the eightfold powers of yoga are also coincidental fruits of devotional
service:
atho vibhti mama myvinas tm
aivaryam agam anupravttam
rya bhgavat vsphayanti bhadr
parasya me te 'nuvate hi loke
"Because he is completely absorbed in thought of Me, My devotee does

2576

not desire even the highest benediction obtainable in the upper planetary
systems, including Satyaloka. He does not desire the eight material
perfections obtained from mystic yoga, nor does he desire to be elevated
to the kingdom of God. Yet even without desiring them, My devotee
enjoys, even in this life, all the offered benedictions." (SB 3.25.37)
rla Vivantha Cakravart points out that in Text 16, three kinds of
transcendentalists are named: the munis, the ntas and the sdhus. These
are, in order of increasing importance, persons striving for liberation,
those who have attained liberation, and those who are engaged in pure
devotional service to Lord Viu.
TEXT 18
tri-vidhktayas tasya
rkas asur sur
guiny myay s
sattva tat trtha-sdhanam
tri-vidhaof three kinds; ktayaforms; tasyaof His; rkasthe
ignorant spirits; asurthe demons; surand the demigods;
guinyqualified by the material modes; myayby His material
energy; screated; sattvamthe mode of goodness; tatamong
them; trthaof success in life; sdhanamthe means of attainment.
The Lord expands into three kinds of manifest beingsthe Rkasas,
the demons and the demigodsall of whom are created by the Lord's
material energy and conditioned by her modes. But among these three
modes, it is the mode of goodness which is the means of attaining life's
final success.
In Ka rla Prabhupda writes, "There are different kinds of people
existing in the modes of material nature. Those who are in the mode of
ignorance are called rkasas, those in the mode of passion are called
asuras [demons], and those in the mode of goodness are called suras, or
demigods. Under the direction of the Supreme Lord, these three classes of
men are created by material nature, but those who are in the mode of
goodness have a greater chance to be elevated to the spiritual world, back
home, back to Godhead."
TEXT 19

2577

r-uka uvca
ittha srasvat vipr
nm saaya-nuttaye
puruasya padmbhojasevay tad-gati gat
r-uka uvcaukadeva Gosvm said; itthamin this way;
srasvatliving along the Sarasvat River; viprthe learned
brhmaas; nmof people in general; saayathe doubts; nuttaye
to dispel; puruasyaof the Supreme Person; pada-ambhojaof the lotus
feet; sevayby service; tatHis; gatimdestination; gataattained.
ukadeva Gosvm said: The learned brhmaas living along the river
Sarasvat came to this conclusion in order to dispel the doubts of all
people. Thereafter they rendered devotional service to the Supreme
Lord's lotus feet and attained His abode.
TEXT 20
r-sta uvca
ity etan muni-tanaysya-padma-gandha
pya bhava-bhaya-bhit parasya pusa
su-loka ravaa-puai pibaty abhkam
pntho 'dhva-bhramaa-parirama jahti
r-sta uvcar Suta said; itithus spoken; etatthis; muniof the
sage (Vysadeva); tanayaof the son (ukadeva); syafrom the mouth;
padma(which is just like) a lotus; gandhawith the fragrance;
pyamthe nectar; bhavaof material life; bhayafear; bhitwhich
shatters; parasyaof the supreme; pusaPersonality of Godhead; sulokamglorious; ravaaof the ears; puaithrough the cavities;
pibatidrinks; abhkamconstantly; pnthaa traveler; adhvaon
the road; bhramaafrom his wandering; pariramamthe fatigue;
jahtigives up.
r Sta Gosvm said: Thus did this fragrant nectar flow from the lotus
mouth of ukadeva Gosvm, the son of the sage Vysadeva. This
wonderful glorification of the Supreme Person destroys all fear of
material existence. A traveler who constantly drinks this nectar through
his ear-holes will forget the fatigue brought on by wandering along the

2578

paths of worldly life.

This narration by rla ukadeva Gosvm is precious in two ways: For
those suffering from spiritual infirmity it is an effective tonic to cure the
disease of illusion. And for surrendered Vaiavas it is a delicious and
invigorating beverage, fragrant with the aroma of r uka's realizations.
TEXT 21
r-uka uvca
ekad dvravaty tu
vipra-patny kumraka
jta-mtro bhuva spv
mamra kila bhrata
r-uka uvcaukadeva Gosvm said; ekadonce; dvravatymin
Dvrak; tuand; vipraa brhmaa's; patny-of the wife; kumraka
the infant son; jtaborn; mtraonly; bhuvamthe ground; spv
touching; mamradied; kilaindeed; bhrataO descendant of
Bharata (Parkit Mahrja).
ukadeva Gosvm said: Once, in Dvrak, a brhmaa's wife gave birth
to a son, but the newborn infant died as soon as he touched the ground,
O Bhrata.
In this chapter Lord Viu has been glorified as the Supreme Godhead.
Now ukadeva Gosvm is going to identify Lord Ka with that same
Personality of Godhead by describing another pastime of His, one which
highlighted His unequaled, divine characteristics.
TEXT 22
vipro ghtv mtaka
rja-dvry upadhya sa
ida provca vilapann
turo dna-mnasa
viprathe brhmaa; ghtvtaking; mtakamthe corpse; rjaof
the King (Ugrasena); dvriat the door; upadhyapresenting it; sa
he; idamthis; provcasaid; vilapanlamenting; turaagitated;
dnadepressed; mnasawhose mind.

2579

The brhmaa took the corpse and placed it at the door of King
Ugrasena's court. Then, agitated and lamenting miserably, he spoke the
following.
TEXT 23
brahma-dvia aha-dhiyo
lubdhasya viaytmana
katra-bandho karma-dot
pacatva me gato 'rbhaka
brahmaagainst brhmaas; dviahateful; ahaduplicitous; dhiyawhose mentality; lubdhasyaavaricious; viaya-tmanaaddicted to
sense gratification; katra-bandhoof an unqualified katriya; karmain
the performance of duties; dotbecause of discrepancies; pacatvam
death; memy; gatamet; arbhakason.
[The brhmaa said:] This duplicitous, greedy enemy of brhmaas,
this unqualified ruler addicted to sense pleasure, has caused my son's
death by some discrepancies in the execution of his duties.
Presuming that he himself had done nothing to cause his son's death, the
brhmaa thought it reasonable to blame King Ugrasena. In the Vedic
social system, the monarch is considered responsible for everything
occurring in his kingdom, good or bad. Even in a democracy, a manager
who takes charge of some group or project should accept personal
responsibility for any failure rather than, as is so common today, trying to
place the blame on his subordinates or superiors.
TEXT 24
his-vihra npati
dulam ajitendriyam
praj bhajantya sdanti
daridr nitya-dukhit
hisviolence; vihramwhose sport; n-patimthis King; dulam
wicked; ajitaunconquered; indriyamwhose senses; prajthe
citizens; bhajantyaserving; sdantisuffer distress; daridrpovertystricken; nityaalways; dukhitunhappy.

2580

Citizens serving such a wicked king, who takes pleasure in violence and
cannot control his senses, are doomed to suffer poverty and constant
misery.
TEXT 25
eva dvitya vipraris
ttya tv evam eva ca
visjya sa npa-dvri
t gth samagyata
evamin the same manner; dvityama second time; vipra-ithe wise
brhmaa; ttyama third time; tuand; evam eva cajust the same
way; visjyaleaving (his dead son); sahe; npa-dvriat the King's
door; tmthe same; gthmsong; samagyatahe sang.
The wise brhmaa suffered the same tragedy with his second and third
child. Each time, he left the body of his dead son at the King's door and
sang the same song of lamentation.
TEXTS 26-27
tm arjuna uparutya
karhicit keavntike
parete navame ble
brhmaa samabhata
ki svid brahmas tvan-nivse
iha nsti dhanur-dhara
rjanya-bandhur ete vai
brhma satram sate
tmthat (lamentation); arjunaArjuna; uparutyahappening to
hear; karhicitonce; keavaof Lord Ka; antikein the proximity;
paretehaving died; navamethe ninth; blechild; brhmaamto the
brhmaa; samabhatahe said; kim svitwhether; brahmanO
brhmaa; tvatyour; nivseat the home; ihahere; na astithere is
not; dhanu-dharaholding his bow in his hand; rjanya-bandhua
fallen member of the royal order; etethese (katriyas); vaindeed;
brhma(like) brhmaas; satreat a major fire sacrifice; sateare

2581

present.
When the ninth child died, Arjuna, who was near Lord Keava,
happened to overhear the brhmaa lamenting. Thus Arjuna addressed
the brhmaa: "What is the matter, my dear brhmaa? Isn't there some
lowly member of the royal order here who can at least stand before your
house with a bow in his hand? These katriyas are behaving as if they
were brhmaas idly engaged in fire sacrifices.
TEXT 28
dhana-drtmajpkt
yatra ocanti brhma
te vai rjanya-veea
na jvanty asum-bhar
dhanafrom wealth; drawives; tmajaand children; apkt
separated; yatrain which (situation); ocantilament; brhma
brhmaas; tethey; vaiindeed; rjanya-veeadisguised as kings;
naactors; jvantithey live; asum-bharearning their own
livelihood.
"The rulers of a kingdom in which brhmaas lament over lost wealth,
wives and children are merely imposters playing the role of kings just
to earn their livelihood.
TEXT 29
aha praj v bhagavan
rakiye dnayor iha
anistra-pratijo 'gni
pravekye hata-kalmaa
ahamI; prajthe offspring; vmof you two (you and your wife);
bhagavanO lord; rakiyewill protect; dnayowho are wretched;
ihain this matter; anistrafailing to fulfill; pratijamy promise;
agnimfire; pravekyeI will enter; hatadestroyed; kalmaawhose
contamination.
"My lord, I will protect the progeny of you and your wife, who are in

2582

such distress. And if I fail to keep this promise, I will enter fire to atone
for my sin."
Chivalrous Arjuna could not tolerate the shame of being unable to fulfill
his promise. As Ka says in Bhagavad-gt (2.34), sambhvitasya ckrtir
marad atiricyate: "For a respected person, dishonor is worse than
death."
TEXTS 30-31
r-brhmaa uvca
sakarao vsudeva
pradyumno dhanvin vara
aniruddho 'prati-ratho
na trtu aknuvanti yat
tat katha nu bhavn karma
dukara jagad-varai
tva cikrasi bliyt
tan na raddadhmahe vayam
r-brhmaa uvcathe brhmaa said; sakaraaLord Sakaraa
(Balarma); vsudevaLord Vsudeva (Ka); pradyumna
Pradyumna; dhanvinmof bowmen; varathe greatest; aniruddha
Aniruddha; aprati-rathaunrivaled as a chariot fighter; nanot;
trtumto save; aknuvantiwere able; yatinasmuch; tatthus;
kathamwhy; nuindeed; bhavnyou; karmafeat; dukaram
impossible to be performed; jagatof the universe; varaiby the
Lords; tvamyou; cikrasiintend to do; bliytout of naivete; tat
therefore; na raddadhmahedo not believe; vayamwe.
The brhmaa said: Neither Sakaraa; Vsudeva; Pradyumna, the
best of bowmen; nor the unequaled warrior Aniruddha could save my
sons. Then why do you naively attempt a feat that the almighty Lords of
the universe could not perform? We cannot take you seriously.
TEXT 32
r-arjuna uvca
nha sakarao brahman
na ka krir eva ca

2583

aha v arjuno nma

gva yasya vai dhanu
r-arjuna uvcar Arjuna said; nanot; ahamI; sakaraaLord
Balarma; brahmanO brhmaa; nanot; kaLord Ka;
kria descendant of Lord Ka; eva caeven; ahamI; vai
indeed; arjuna nmathe one known as Arjuna; gvamGva;
yasyawhose; vaiindeed; dhanubow.
r Arjuna said: I am neither Lord Sakaraa, O brhmaa, nor Lord
Ka, nor even Ka's son. Rather, I am Arjuna, wielder of the
Gva bow.
TEXT 33
mvamasth mama brahman
vrya tryambaka-toaam
mtyu vijitya pradhane
neye te praj prabho
m avamasthdo not belittle; mamamy; brahmanO brhmaa;
vryamprowess; tri-ambakaLord iva; toaamwhich satisfied;
mtyumdeath personified; vijityadefeating; pradhanein battle;
neyeI will bring back; teyour; prajchildren; prabhoO master.
Do not minimize my ability, which was good enough to satisfy Lord
iva, O brhmaa. I will bring back your sons, dear master, even if I
have to defeat Death himself in battle.
TEXT 34
eva virambhito vipra
phlgunena parantapa
jagma sva-gha prta
prtha-vrya nimayan
evamthus; virambhitagiven faith; viprathe brhmaa;
phlgunenaby Arjuna; paramof enemies; tapaO tormentor (Parkit
Mahrja); jagmahe went; svato his own; ghamhouse; prta
satisfied; prthaof the son of Pth; vryamof the prowess;

2584

nimayanhearing.
Thus convinced by Arjuna, O tormentor of enemies, the brhmaa went
home, satisfied by having heard Arjuna's declaration of his prowess.
TEXT 35
prasti-kla sanne
bhryy dvija-sattama
phi phi praj mtyor
ity hrjunam tura
prastiof giving birth; klethe time; sannebeing imminent;
bhryy-of his wife; dvijathe brhmaa; sat-tamamost elevated;
phiplease save; phiplease save; prajmmy child; mtyofrom
death; itithus; hahe said; arjunamto Arjuna; turadistraught.
When the wife of the elevated brhmaa was again about to give birth,
he went to Arjuna in great anxiety and begged him, "Please, please
protect my child from death!"
TEXT 36
sa upaspya ucy ambho
namasktya mahevaram
divyny astri sasmtya
sajya gvam dade
sahe (Arjuna); upaspyatouching; ucipure; ambhawater;
nama-ktyaoffering obeisances; mah-varamto Lord iva; divyni
celestial; astrihis missile weapons; sasmtyaremembering;
sajyamthe bowstring; gvamto his bow Gva; dadehe fixed.
After touching pure water, offering obeisances to Lord Mahevara and
recollecting the mantras for his celestial weapons, Arjuna strung his
bow Gva.
The cryas point out that since the brhmaa had disrespected Lord
Ka, Arjuna tactfully offered his obeisances instead to Lord iva, who
had taught Arjuna how to use the mantras of the Pupta weapon.

2585

TEXT 37
nyaruat stikgra
arair nnstra-yojitai
tiryag rdhvam adha prtha
cakra ara-pajaram
nyaruathe enveloped; stik-gramthe house where the birth was
taking place; araiwith arrows; nnvarious; astrato missiles;
yojitaiattached; tiryakhorizontally; rdhvamupwards; adha
downwards; prthaArjuna; cakramade; araof arrows;
pajarama cage.
Arjuna fenced in the house where the birth was taking place by
shooting arrows attached to various missiles. Thus the son of Pth
constructed a protective cage of arrows, covering the house upwards,
downwards and sideways.
TEXT 38
tata kumra sajto
vipra-patny rudan muhu
sadyo 'daranam pede
sa-arro vihyas
tatathen;
kumrathe
infant;
sajtaborn;
viprathe
brhmaa's; patny-of the wife; rudancrying; muhufor some time;
sadyasuddenly; adaranam pedehe disappeared; saalong with;
arrahis body; vihyasthrough the sky.
The brhmaa's wife then gave birth, but after the newborn infant had
been crying for a short time, he suddenly vanished into the sky in his
selfsame body.
TEXT 39
tadha vipro vijaya
vinindan ka-sannidhau
mauhya payata me yo 'ha
raddadhe klba-katthanam

2586

tadthen; hasaid; viprathe brhmaa; vijayamto Arjuna;

vinindancriticizing; ka-sannidhauin the presence of Lord Ka;
mauhyamfoolishness; payatajust see; memy; yawho; ahamI;
raddadhetrusted; klbaof an impotent eunuch; katthanamthe
boasting.
The brhmaa then derided Arjuna in front of Lord Ka: "Just see
how foolish I was to put my faith in the bragging of a eunuch !
TEXT 40
na pradyumno nniruddho
na rmo na ca keava
yasya eku paritrtu
ko 'nyas tad-avitevara
nanot; pradyumnaPradyumna; nanot; aniruddhaAniruddha;
nanot; rmaBalarma; nanot; caalso; keavaKa; yasya
whose (infants); ekuwere able; paritrtumto save; kawho;
anyaelse; tatin this situation; avitas a protector; vara
capable.
"When neither Pradyumna, Aniruddha, Rma nor Keava can save a
person, who else can possibly protect him?
TEXT 41
dhig arjuna m-vda
dhig tma-lghino dhanu
daivopasa yo mauhyd
ninati durmati
dhikdamnation; arjunamon Arjuna; mfalse; vdamwhose
speech; dhikdamnation; tmaof himself; lghinaof the glorifier;
dhanuon the bow; daivaby fate; upasamtaken; yawho;
mauhytout of delusion; ninatiintends to bring back; durmati
unintelligent.
"To hell with that liar Arjuna! To hell with that braggart's bow! He is so
foolish that he has deluded himself into thinking he can bring back a

2587

person whom destiny has taken away."

TEXT 42
eva apati viprarau
vidym sthya phlguna
yayau sayamanm u
yatrste bhagavn yama
evamthus; apatias he cursed him; vipra-authe wise brhmaa;
vidyma mystic incantation; sthyaresorting to; phlgunaArjuna;
yayauwent; sayamanmto the heavenly city Sayaman; asu
immediately; yatrawhere; stelives; bhagavn yama-Lord Yamarja.
While the wise brhmaa continued to heap insults upon him, Arjuna
employed a mystic incantation to go at once to Sayaman, the city of
heaven where Lord Yamarja resides.
TEXTS 43-44
viprpatyam acakas
tata aindrm agt purm
gney nairt saumy
vyavy vrum atha
rastala nka-pha
dhiyny anyny udyudha
tato 'labdha-dvija-suto
hy anistra-pratiruta
agni viviku kena
pratyukta pratiedhat
vipraof the brhmaa; apatyamthe child; acakanot seeing;
tatafrom there; aindrmof Lord Indra; agthe went; purmto the
city; gneymthe city of the fire-god; nairtmthe city of the
subordinate god of death (Nirti, who is distinct from Lord Yama);
saumyamthe city of the moon-god; vyavymthe city of the wind-god;
vrumthe city of the god of the waters; athathen; rastalamthe
subterranean region; nka-phamthe roof of heaven; dhiyni
domains; anyniothers; udyudhawith weapons held ready; tata

2588

from them; alabdhafailing to obtain; dvijaof the brhmaa; sutathe

son; hiindeed; anistranot having fulfilled; pratirutawhat he had
promised; agnimfire; vivikuabout to enter; kenaby Lord Ka;
pratyuktaopposed; pratiedhatwho was trying to convince him to
desist.
Not seeing the brhmaa's child there, Arjuna went to the cities of Agni,
Nirti, Soma, Vyu and Varua. With weapons at the ready he searched
through all the domains of the universe, from the bottom of the
subterranean region to the roof of heaven. Finally, not having found the
brhmaa's son anywhere, Arjuna decided to enter the sacred fire,
having failed to keep his promise. But just as he was about to do so,
Lord Ka stopped him and spoke the following words.
rla Vivantha Cakravart comments that Arjuna trusted Lord iva
implicitly as his guru, and so he did not bother to search out Lord iva's
celestial abode.
TEXT 45
daraye dvija-sns te
mvajtmnam tman
ye te na krti vimal
manuy sthpayiyanti
darayeI will show; dvijaof the brhmaa; snnthe sons; teto
you; mplease do not; avajabelittle; tmnamyourself; tman
by your mind; yewho; tethese (critics); naof us both; krtimthe
fame; vimalmspotless; manuymen; sthpayiyantiare going to
establish.
[Lord Ka said:] I will show you the brhmaa's sons, so please don't
despise yourself like this. These same men who now criticize us will
soon establish our spotless fame.
TEXT 46
iti sambhya bhagavn
arjunena sahevara
divya sva-ratham sthya
pratc diam viat

2589

itithus; sambhyaconferring; bhagavnthe Personality of Godhead;

arjunena sahawith Arjuna; varathe Supreme Lord; divyamdivine;
svaHis; rathamchariot; sthyamounting; pratcmwestern;
diamthe direction; viatHe entered.
Having thus advised Arjuna, the Supreme Personality of Godhead had
Arjuna join Him on His divine chariot, and together they set off toward
the west.
TEXT 47
sapta dvpn sa-sindh ca
sapta sapta girn atha
lokloka tathttya
vivea su-mahat tama
saptaseven; dvpnislands; sawith; sindhntheir oceans; caand;
sapta saptaseven each; girnmountains; athathen; loka-alokamthe
mountain range separating light from darkness; tathalso; attya
crossing; viveaHe entered; su-mahatvast; tamadarkness.
The Lord's chariot passed over the seven islands of the middle universe,
each with its ocean and its seven principal mountains. Then it crossed
the Lokloka boundary and entered the vast region of total darkness.
In Ka, the Supreme Personality of Godhead, rla Prabhupda notes,
"Ka passed over all these planets and reached the covering of the
universe. This covering is described in the rmad-Bhgavatam as great
darkness. This material world as a whole is described as dark. In the
opening space there is sunlight, and therefore it is illuminated, but in the
covering, because of the absence of sunlight, it is naturally dark."
TEXTS 48-49
tatrv aibya-sugrvameghapupa-balhak
tamasi bhraa-gatayo
babhvur bharatarabha
tn dv bhagavn ko
mah-yogevarevara

2590

sahasrditya-saka
sva-cakra prhiot pura
tatraat that place; avthe horses; aibya-sugrva-meghapupabalhaknamed aibya, Sugrva, Meghapupa and Balhaka; tamasi
in the darkness; bhraahaving lost; gatayatheir way; babhvu
became; bharata-abhaO best of the Bhratas; tnthem; dv
seeing; bhagavnthe Personality of Godhead; kaKa; mah
supreme; yoga-varaof masters of yoga; varathe master; sahasra
a thousand; dityasuns; sakamcomparable to; svaHis personal;
cakramdisc weapon; prhiotsent; purain front.
In that darkness the chariot's horsesaibya, Sugrva, Meghapupa and
Balhakalost their way. Seeing them in this condition, O best of the
Bhratas, Lord Ka, the supreme master of all masters of yoga, sent
His Sudarana disc before the chariot. That disc shone like thousands of
suns.
rla Vivantha Cakravart gives the following insight into this verse.
Lord Ka's horses had descended from Vaikuha to participate in His
earthly pastimes. Since the Lord Himself was pretending to be a finite
human being, His steeds now acted confused to enhance the drama of the
situation for all who would one day hear this pastime.
TEXT 50
tama su-ghora gahana kta mahad
vidrayad bhri-tarea roci
mano-java nirvivie sudarana
gua-cyuto rma-aro yath cam
tamathe darkness; suvery; ghoramfearsome; gahanamdense;
ktama manifestation of the material creation; mahatimmense;
vidrayatcutting through; bhri-tareaextremely extensive; roci
with its effulgence; manaof the mind; javamhaving the speed;
nirvivieentered; sudaranamthe Sudarana disc; guafrom His
bowstring; cyutashot; rmaof Lord Rmacandra; araan arrow;
yathas if; camat an army.
The Lord's Sudarana disc penetrated the darkness with its blazing
effulgence. Racing forward with the speed of the mind, it cut through

2591

the fearsome, dense oblivion expanded from primeval matter, as an

arrow shot from Lord Rma's bow cuts through His enemy's army.
TEXT 51
dvrea cakrnupathena tat tama
para para jyotir ananta-pram
samanuvna prasamkya phlguna
pratitko pidadhe 'ki ubhe
dvreaby the path; cakrathe Sudarana disc; anupathenafollowing;
tatthat; tamadarkness; parambeyond; paramtranscendental;
jyotilight;
anantaunlimited;
pramwhose
expanse;
samanuvnamall-pervasive; prasamkyabeholding; phlguna
Arjuna; pratitapained; akawhose eyes; apidadhehe closed;
akihis eyes; ubheboth.
Following the Sudarana disc, the chariot went beyond the darkness
and reached the endless spiritual light of the all pervasive brahma-jyoti.
As Arjuna beheld this glaring effulgence, his eyes hurt, and so he shut
them.
After breaking through each of the eight concentric shells of the universe,
the Sudarana disc led Lord Ka's chariot into the limitless, selfeffulgent atmosphere of the spiritual sky. This journey by Lord Ka and
Arjuna to Vaikuha is also narrated in r Hari-vaa, where the Lord is
quoted as telling His companion,
brahma-tejo-maya divya
mahat yad davn asi
aha sa bharata-reha
mat-tejas tat santanam
"The divine expanse of Brahman effulgence you have seen is none other
than Myself, O best of the Bhratas. It is My own eternal effulgence."
prakti s mama par
vyaktvyakt santan
t praviya bhavantha
mukt yoga-vid-uttam

2592

"It comprises My eternal, spiritual energy, both manifest and unmanifest.

The foremost yoga experts of this world enter within it and become
liberated."
s skhyn gati prtha
yogin ca tapasvinm
tat para parama brahma
sarva vibhajate jagat
mamaiva tad ghana tejo
jtum arhasi bhrata
"It is the supreme goal of the followers of Skhya, O Prtha, as well as
that of the yogs and ascetics. It is the Supreme Absolute Truth,
manifesting the varieties of the entire created cosmos. You should
understand this brahma-jyoti, O Bhrata, to be My concentrated personal
effulgence."
TEXT 52
tata pravia salila nabhasvat
balyasaijad-bhad-rmi-bhaam
tatrdbhuta vai bhavana dyumat-tama bhrjan-mai-stambha-sahasraobhitam
tatafrom that; praviaentered; salilamwater; nabhasvatby
wind; balyasmighty; ejatmade to move about; bhathuge; rmi
waves; bhaamwhose ornaments; tatratherein; adbhutam
wondrous; vaiindeed; bhavanamabode; dyumat-tamamsupremely
effulgent; bhrjatbrilliantly shining; maiwith gems; stambhaof
columns; sahasrawith thousands; obhitammade beautiful.
From that region they entered a body of water resplendent with huge
waves being churned by a mighty wind. Within that ocean Arjuna saw
an amazing palace more radiant than anything he had ever seen before.
Its beauty was enhanced by thousands of ornamental pillars bedecked
with brilliant gems.
TEXT 53
tasmin mah-bhogam anantam adbhuta sahasra-mrdhanya-pha-mai-

2593

dyubhi
vibhrjamna dvi-guekaolbaa
sitcalbha iti-kaha-jihvam
tasminthere; mahhuge; bhogama serpent; anantamLord Ananta;
adbhutamamazing; sahasrathousand; mrdhanyaon His heads;
phaupon the hoods; maiof the gems; dyubhiwith the rays of
effulgence; vibhrjamnamshining; dvitwice; gua-as many; kaa
whose eyes; ulbaamfrightening; sitawhite; acalathe mountain
(namely Kailsa); bhamwhose resemblance; itidark blue; kaha
whose necks; jihvamand tongues.
In that palace was the huge, awe-inspiring serpent Ananta ea. He
shone brilliantly with the radiance emanating from the gems on His
thousands of hoods and reflecting from twice as many fearsome eyes.
He resembled white Mount Kailsa, and His necks and tongues were
dark blue.
TEXTS 54-56
dadara tad-bhoga-sukhsana vibhu
mahnubhva puruottamottamam
sndrmbudbha su-piaga-vsasa
prasanna-vaktra ruciryatekaam
mah-mai-vrta-kira-kuala
prabh-parikipta-sahasra-kuntalam
pralamba-crv-aa-bhuja sa-kaustubha
rvatsa-lakma vana-mlayvtam
sunanda-nanda-pramukhai sva-pradai
cakrdibhir mrti-dharair nijyudhai
puy ry krty-ajaykhilardhibhir
nievyamna paramehin patim
dadara(Arjuna) saw; tatthat; bhogaserpent; sukhacomfortable;
sanamwhose seat; vibhumall-pervasive; mah-anubhvamalmighty;
purua-uttamaof Personalities of Godhead; uttamamthe supreme;
sndradense; ambudaa cloud; bhamresembling (with His blue
complexion); subeautiful; piagayellow; vsasamwhose dress;

2594

prasannapleasing; vaktramwhose face; ruciraattractive; yata

broad; kaamwhose eyes; mahgreat; maiof jewels; vrtawith
clusters; kiraof His crown; kualaand earrings; prabhwith the
reflected brilliance; parikiptascattered about; sahasrathousands;
kuntalamwhose locks of hair; pralambalong; cruhandsome; aa
eight; bhujamwhose arms; sahaving; kaustubhamthe Kaustubha
gem; rvatsa-lakmamand displaying the special mark known as
rvatsa; vanaof forest flowers; mlayby a garland; vtam
embraced; sunanda-nanda-pramukhaiheaded by Sunanda and Nanda;
sva-pradaiby His personal associates; cakra-dibhithe disc and so
on; mrtipersonal forms; dharaimanifesting; nijaHis own;
yudhaiby the weapons; puy riy krti-ajayby His energies
Pui, r, Krti and Aj; akhilaall; dhibhiby His mystic powers;
nievyamnambeing served; paramehinamof universal rulers;
patimthe chief.
Arjuna then saw the omnipresent and omnipotent Supreme Personality
of Godhead, Mah-Viu, sitting at ease on the serpent bed. His bluish
complexion was the color of a dense raincloud, He wore a beautiful
yellow garment, His face looked charming, His broad eyes were most
attractive, and He had eight long, handsome arms. His profuse locks of
hair were bathed on all sides in the brilliance reflected from the clusters
of precious jewels decorating His crown and earrings. He wore the
Kaustubha gem, the mark of rvatsa and a garland of forest flowers.
Serving that topmost of all Lords were His personal attendants, headed
by Sunanda and Nanda; His cakra and other weapons in their
personified forms; His consort potencies Pui, r, Krti and Aj; and
all His various mystic powers.
rla Prabhupda mentions that "the Lord has innumerable energies, and
they were also standing there personified. The most important among
them were as follows: Pui, the energy for nourishment; r, the energy of
beauty; Krti, the energy of reputation; and Aj, the energy of material
creation. All these energies are invested in the administrators of the
material world, namely Lord Brahm, Lord iva and Lord Viu, and in
the kings of the heavenly planets, Indra, Candra, Varua and the sungod.
In other words, all these demigods, being empowered by the Lord with
certain energies, engage in the transcendental loving service of the
Supreme Personality of Godhead."

2595

TEXT 57
vavanda tmnam anantam acyuto
jiu ca tad-darana-jta-sdhvasa
tv ha bhm paramehin prabhur
beddhjal sa-smitam rjay gir
vavandapaid homage; tmnamto Himself; anantamin His
boundless form; acyutainfallible Lord Ka; jiuArjuna; caalso;
tatof Him; daranaby the sight; jtaarising; sdhvasawhose
astonishment; tauto the two of them; haspoke; bhmthe almighty
Lord (Mah-Viu); parame-sthinmof the rulers of the universe;
prabhuthe master; baddha-ajalwho had joined their palms in
supplication; sawith; smitama smile; rjaypotent; girin a voice.
Lord Ka offered homage to Himself in this boundless form, and
Arjuna, astonished at the sight of Lord Mah-Viu, bowed down as
well. Then, as the two of them stood before Him with joined palms, the
almighty Mah-Viu, supreme master of all rulers of the universe,
smiled and spoke to them in a voice full of solemn authority.
rla Vivantha Cakravart makes the following observations on this
verse: Just as Lord Ka offered obeisances to His own Deity during the
worship of Govardhana Hill, so now also He paid homage to His Viu
expansion for the purpose of playing out His pastimes. The Lord is
ananta, possessed of countless manifestations, and this eight-armed form
is among them. He is acyuta, "never falling from His position," in the
sense that He never stops engaging in His humanlike pastimes as a
cowherd boy of Vndvana. Thus to safeguard the special sanctity of His
humanlike pastimes as Ka, He offered obeisances to His own plenary
expansion.
Lord Mah-Viu appeared before Ka and Arjuna as bhm, the
supremely opulent one, and as paramehin prabhu, the Lord of
multitudes of Brahms ruling over millions of universes. With solemn
authority He spoke in such a way as to bewilder Arjuna, in obedience to
r Ka's intention. His smile hinted at His private thoughts, which rla
Vivantha Cakravart has revealed for our benefit: "My dear Ka, by
Your desire I will describe My superiority, even though I am Your
expansion. At the same time, however, I will subtly imply in My
statements the supreme position of Your beauty, character and power and

2596

the fact that You are the source from which I emanate. Just see how clever
I amthat in front of Arjuna I am confidentially divulging My true
identity as nondifferent from You."
TEXT 58
dvijtmaj me yuvayor didku
mayopant bhuvi dharma-guptaye
kalvatrv avaner bharsurn
hatveha bhyas tvarayetam anti me
dvijaof the brhmaa; tma-jthe sons; meMy; yuvayoyou two;
didkuwho wanted to see; mayby Me; upantbrought;
bhuvion the earth; dharmaof the principles of religion; guptayefor
the protection; kal(as My) expansions; avatraudescended;
avaneof the earth; bharawho are burdens; asurnthe demons;
hatvafter killing; ihahere; bhyaagain; tvarayquickly; itam
come; antito the proximity; meMy.
[Lord Mah-Viu said:] I brought the brhmaa's sons here because I
wanted to see the two of you, My expansions, who have descended to
the earth to save the principles of religion. As soon as you finish killing
the demons who burden the earth, quickly come back here to Me.
As explained by rla Vivantha Cakravart, the secret import of these
words spoken for Arjuna's edification is as follows: "You two, who have
descended along with your kals, your personal energies, should kindly
return to Me after killing the demons who burden the earth. Please
quickly send these demons here to Me for the sake of their liberation." It
is stated in r Hari-vaa and in the Second Canto of rmad-Bhgavatam
that the path of gradual liberation passes through the intermediate station
of Lord Mah-Viu's abode, outside the eighth shell of the universe.
TEXT 59
pra-kmv api yuv
nara-nryav
dharmam carat sthityai
abhau loka-sagraham
prafull; kmauin all desires; apialthough; yuvmyou two; naranryaau as the sages Nara and Nryaa; dharmamthe principles

2597

of religion; caratmshould execute; sthityaifor its maintenance;

abhauthe best of all persons; loka-sagrahamfor the benefit of the
general populace.
Although all your desires are completely fulfilled, O best of exalted
personalities, for the benefit of the people in general you should
continue to exemplify religious behavior as the sages Nara and
Nryaa.
TEXTS 60-61
ity diau bhagavat
tau kau parame-hin
o ity namya bhmnam
dya dvija-drakn
nyavartet svaka dhma
samprahau yath-gatam
viprya dadatu putrn
yath-rpa yath-vaya
itiwith these words; diauinstructed; bhagavatby the Personality
of Godhead; tauthey; kauthe two Kas (Ka and Arjuna);
parame-hinby the Lord of the supreme kingdom; o itichanting
o to signify their agreement; namyabowing down; bhmnamto the
almighty Lord; dyaand taking; dvijaof the brhmaa; draknthe
sons; nyavartetmthey returned; svakamtheir own; dhmato the
abode (Dvrak); samprahauelated; yathin the same way; gatam
as they came; vipryato the brhmaa; dadatuthey gave; putrnhis
sons; yathin the same; rpamforms; yathwith the same; vaya
age.
Thus instructed by the Supreme Lord of the topmost planet, Ka and
Arjuna assented by chanting o, and then they bowed down to almighty
Lord Mah-Viu. Taking the brhmaa's sons with them, they returned
with great delight to Dvrak by the same path along which they had
come. There they presented the brhmaa with his sons, who were in
the same infant bodies in which they had been lost.

2598

TEXT 62
nimya vaiava dhma
prtha parama-vismita
yat kicit paurua pus
mene knukampitam
nimyahavng seen; vaiavamof Lord Viu; dhmathe abode;
prthaArjuna; paramasupremely; vismitaastonished; yat kicit
whatever; pauruamspecial power; pusmbelonging to living beings;
meneHe concluded; kaof Ka; anukampitamthe mercy shown.
Having seen the domain of Lord Viu, Arjuna was totally amazed. He
concluded that whatever extraordinary power a person exhibits can
only be a manifestation of r Ka's mercy.
rla Vivantha Cakravart describes Arjuna's amazement: He thought,
"Just see! Even though I am a mere mortal, by Ka's mercy I have seen
the Supreme Godhead, the root cause of everything." Then, after a
moment, he thought again, "But why did Lord Viu say that he took
away the brhmaa's children out of a desire to see Ka? Why would the
Supreme Personality of Godhead hanker to see His own expansion? This
might be the effect of some peculiar temporary circumstance, but since He
said didku instead of didkatwhere the specific suffix -u carries
the sense of a permanent characteristic, not a temporary oneit has to be
concluded that He has always been wanting to see Ka and myself. Even
granted that this is so, why couldn't He simply see Ka at Dvrak?
After all, Lord Mah-Viu is the all-pervading creator of the universe,
which He holds like an malaka fruit in His hand. Is it that He could not
see Ka in Dvrak because Ka does not allow anyone to see Him
without His special sanction?
"And why, also, would Lord Mah-Viu, the compassionate master of all
brhmaas, have repeatedly tormented an elevated brhmaa, year after
year? He must have acted in this unusual way only because He could not
give up His extreme eagerness to see Ka. All right, He may have acted
improperly for that reason, but why couldn't He have sent a servant to
kidnap the brhmaa's sons? Why did He Himself have to come to
Dvrak? Was stealing them out of Lord Ka's capital so difficult that
no one but Viu Himself could hope to accomplish it? I can understand
that He intended to cause so much distress to a brhmaa of Lord Ka's

2599

city that Ka would be unable to tolerate it; then He would grant Lord
Viu His audience. Lord Viu inspired the distressed brhmaa to pour
out his complaints to Ka in person. Thus it is clear that r Ka's
status of Godhood is superior to Lord Mah-Viu's."
Having thought in this way, Arjuna was totally amazed. He asked Lord
Ka whether these were actually the facts of the matter, and the Lord
replied, as related in the Hari-vaa,
mad-daranrtha te bl
hts tena mahtman
viprrtham eyate ko
mat-sampa na cnyath
"It was to see Me that He, the Supreme Soul, stole the children. He
believed, 'Only on a brhmaa's behalf will Ka come to see Me, not
otherwise.' "
rla Vivantha Cakravart states that Lord Ka further told Arjuna, "I
did not go there, however, for the brhmaa's sake; I went there, My
friend, just to save your life. If it had been for the brhmaa's sake that I
traveled to Vaikuha, I would have done so after his first child was
abducted."
According to rla rdhara Svm, although this pastime occurred before
the Battle of Kuruketra, it is recounted here at the end of the Tenth
Canto under the general heading of the supremacy of Lord Ka's glories.
TEXT 63
itdny anekni
vryha pradarayan
bubhuje viayn grmyn
je cty-urjitair makhai
itithus; dnilike this; aneknimany; vryifeats of valor; iha
in this world; pradarayanexhibiting; bubhuje(Lord Ka) enjoyed;
viaynobjects of sense pleasure; grmynordinary; jeHe
performed worship; caand; atiextremely; urjitaipotent; makhai
with Vedic fire sacrifices.
Lord Ka exhibited many other, similar heroic pastimes in this world.
He apparently enjoyed the pleasures of ordinary human life, and He

2600

performed greatly potent fire sacrifices.

TEXT 64
pravavarkhiln kmn
prajsu brhmadiu
yath-kla yathaivendro
bhagavn raihyam sthita
pravavaraHe rained down; akhilnall; kmndesired things;
prajsuupon His subjects; brhmaa-diubeginning with the
brhmaas; yath-klamat the suitable times; yath evain the same
way; indra(as) Indra; bhagavnthe Personality of Godhead;
raihyamin His supremacy; sthitasituated.
The Lord having demonstrated His supremacy, at suitable times He
showered down all desirable things upon the brhmaas and His other
subjects, just as Indra pours down his rain.
TEXT 65
hatv npn adharmihn
ghayitvrjundibhi
ajas vartaym sa
dharma dharma-sutdibhi
hatvhaving killed; npnkings; adharmihnmost irreligious;
ghtayitvhaving them killed; arjuna-dibhiby Arjuna and others;
ajaseasily; vartaym saHe caused to be carried out; dharmamthe
principles of religion; dharma-suta-dibhiby Yudhihira (the son of
Dharma) and others.
Now that He had killed many wicked kings and engaged devotees such
as Arjuna in killing others, the Lord could easily assure the execution of
religious principles through the agency of such pious rulers as
Yudhihira.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighty-ninth Chapter,

2601

of the rmad-Bhgavatam, entitled "Ka and Arjuna Retrieve a

Brhmaa's Sons."

2602

90. Summary of Lord Ka's Glories

This chapter describes how Lord Ka enjoyed with His queens in the
lakes of Dvrak. It also relates the queens' ecstatic prayers in the mood of
intense separation from Him, and summarizes the Lord's pastimes.
Lord r Ka continued to reside in His opulent capital of Dvrak,
together with the Yadus and His queens. He would enjoy sporting with
His wives in the ponds on the palace grounds, squirting water on them
with a syringe and being squirted in turn. With His graceful gestures,
loving words and sidelong glances, He would enchant their hearts. In this
way the queens would become totally absorbed in thoughts of Him.
Sometimes, after playing with the Lord in the water, they would address
various creatures-kurar and cakravka birds, the ocean, the moon, a
cloud, a cuckoo, a mountain, a river and so on-declaring their great
attachment to r Ka on the pretext of commiserating with these
creatures.
Lord Ka begot ten sons in the womb of each of His queens. Among
these sons, Pradyumna was foremost, being equal to His father in all
transcendental qualities. Pradyumna married Rukm's daughter, and from
her womb Aniruddha was born. Aniruddha then married Rukm's
granddaughter and begot Vajra, who was the only Yadu prince to survive
the battle of iron clubs at Prabhsa. From Vajra descended the remainder
of the Yadu dynasty, beginning with Pratibhu. The members of the Yadu
dynasty are virtually innumerable; indeed, just to educate their children
the Yadus employed 38,800,000 teachers.
Before Lord Ka appeared, many demons took birth in human families
to harass the people of the world and destroy brahminical culture. To
subdue them, the Lord ordered the demigods to descend into the Yadu
dynasty, which then expanded into 101 clans. All of the Yadus recognized
r Ka as the Supreme Personality of Godhead and had unflinching
faith in Him. While resting, eating, walking and so on, which they often
did in His company, they would forget their own bodies in their
transcendental happiness.
The Tenth Canto concludes with this promise of success for the sincere

2603

hearer: "By regularly hearing, chanting and meditating on the beautiful

topics of Lord Mukunda with ever-increasing sincerity, a mortal being
will attain the divine kingdom of the Lord, where the inviolable power of
death holds no sway."
TEXTS 1-7
r-uka uvca
sukha sva-pury nivasan
dvraky riya pati
sarva-sampat-samddhy
juy vi-pugavai
strbhi cottama-vebhir
nava-yauvana-kntibhi
kandukdibhir harmyeu
krantbhis taid-dyubhi
nitya sakula-mrgy
mada-cyudbhir mata-gajai
sv-alaktair bhaair avai
rathai ca kanakojjvalai
udynopavanhyy
pupita-druma-rjiu
nirviad-bhga-vihagair
ndity samantata
reme oaa-shasrapatnn eka-vallabha
tvad vicitra-rpo 'sau
tad-geheu maharddhiu
protphullotpala-kahlrakumudmbhoja-reubhi
vsitmala-toyeu
kjad-dvija-kuleu ca
vijahra vighymbho
hradinu mahodaya
kuca-kukuma-liptga
parirabdha ca yoitm

2604

r-uka uvcaukadeva Gosvm said; sukhamhappily; svain His

own; purymcity; nivasanresiding; dvrakymin Dvrak; riya
of the goddess of fortune; patithe master; sarvaall; sampatin
opulent features; samddhymwhich was rich; juympopulated;
vi-pugavaiby the most prominent of the Vis; strbhiby
women; caand; uttamaexcellent; vebhiwhose dress; navanew;
yauvanaof youth; kntibhiwhose beauty; kanduka-dibhiwith
balls and other toys; harmyeuon the rooftops; krantbhiplaying;
taitof lightning; dyubhiwhose effulgence; nityamalways;
sakulacrowded; mrgymwhose roads; mada-cyudbhiexuding
mada; matam-intoxicated; gajaiwith elephants; suwell; alaktai
ornamented; bhaaiwith foot-soldiers; avaihorses; rathai
chariots; caand; kanakawith gold; ujjvalaibrilliant; udynawith
gardens; upavanaand parks; hyymendowed; pupitaflowering;
drumaof trees; rjiuwhich had rows; nirviatentering (therein);
bhgaby bees; vihagaiand birds; nditymfilled with sound;
samantataon all sides; remeHe enjoyed; oaasixteen; shasra
thousand; patnnmof wives; ekathe only; vallabhabeloved;
tvatthat many; vicitravariegated; rpahaving personal forms;
asauHe; tattheir; geheuin the residences; mah-ddhiurichly
furnished; protphullablooming; utpalaof water lilies; kahlrawhite
lotuses; kumudanight-blooming lotuses; ambhojaand day-blooming
lotuses; reubhiby the pollen; vsitamade aromatic; amalapure;
toyeuin bodies of water; kjatcooing; dvijaof birds; kuleuwhere
there were flocks; caand; vijahraHe sported; vighyadiving;
ambhainto the water; hradinuin rivers; mah-udayathe allpowerful Lord; kucafrom their breasts; kukumaby the red cosmetic
powder; liptasmeared; agaHis body; parirabdhaembraced; ca
and; yoitmby the women.
ukadeva Gosvam said: The master of the goddess of fortune resided
happily in His capital city, Dvrak, which was endowed with all
opulences and populated by the most eminent Vis and their
gorgeously dressed wives. When these beautiful women in the bloom of
youth would play on the city's rooftops with balls and other toys, they
shone like flashing lightning. The main streets of the city were always
crowded with intoxicated elephants exuding mada, and also with
cavalry, richly adorned infantrymen, and soldiers riding chariots

2605

brilliantly decorated with gold. Gracing the city were many gardens and
parks with rows of flowering trees, where bees and birds would gather,
filling all directions with their songs.
Lord Ka was the sole beloved of His sixteen thousand wives.
Expanding Himself into that many forms, He enjoyed with each of His
queens in her own richly furnished residence. On the grounds of these
palaces were clear ponds fragrant with the pollen of blooming utpala,
kahlra, kumuda and ambhoja lotuses and filled with flocks of cooing
birds. The almighty Lord would enter those ponds, and also various
rivers, and enjoy sporting in the water while His wives embraced Him,
leaving the red kukuma from their breasts smeared on His body.
One rule of poetic composition practiced by Vaiava authors is
madhurea sampayet: "A literary work should conclude in a mood of
special sweetness." rla ukadeva Gosvm, the most tasteful narrator of
transcendental topics, has accordingly included in this last chapter of the
Tenth Canto of rmad-Bhgavatam a description of Lord Ka's water
sports in the attractive setting of Dvrak, followed by the rapturous
prayers of the Lord's queens.
TEXTS 8-9
upagyamno gandharvair
mdaga-paavnakn
vdayadbhir mud v
sta-mgadha-vandibhi
sicyamno 'cyutas tbhir
hasantbhi sma recakai
pratiican vicikre
yakbhir yaka-r iva
upagyamnabeing glorified by song; gandharvaiby Gandharvas;
mdaga-paava-naknmdaga,
paava
and
naka
drums;
vdayadbhiwho were playing; mudjoyfully; vmvas; stamgadha-vandibhiby Sta, Mgadha and Vandi reciters; sicyamna
being squirted with water; acyutaLord Ka; tbhiby them (His
wives); hasantbhiwho were laughing; smaindeed; recakaiwith
syringes; pratiicansquirting back at them; vicikreHe sported;

2606

yakbhiwith Yak nymphs; yaka-rthe lord of the Yakas

(Kuvera); ivalike.
As Gandharvas joyfully sang His praises to the accompaniment of
mdaga, paava and naka drums, and as professional reciters known
as Stas, Mgadhas and Vands played vs and recited poems praising
Him, Lord Ka would play with His wives in the water. Laughing, the
queens would squirt water on Him with syringes, and He would squirt
them back. Thus Ka would sport with His queens in the same way
that the lord of the Yakas sports with the Yak nymphs.
TEXT 10
t klinna-vastra-vivtoru-kuca-prade
sicantya uddhta-bhat-kavara-prasn
knta sma recaka-jihrayayopaguhya
jta-smarotsmaya-lasad-vadan vireju
tthey (Lord Ka's queens); klinnawet; vastrawhose clothes;
vivtarevealed; ru-thighs; kucaof their breasts; pradethe area;
sicantyasprinkling; uddhtascattered; bhatlarge; kavarafrom
the braids of their hair; prasnwhose flowers; kntamtheir consort;
smaindeed; recakaHis syringe; jihrayaywith the desire of taking
away; upaguhyaembracing; jtaarisen; smaraof feelings of lust;
utsmayawith wide smiles; lasadglowing; vadanwhose faces;
virejuthey appeared resplendent.
Under the drenched clothing of the queens, their thighs and breasts
would become visible. The flowers tied in their large braids would
scatter as they sprayed water on their consort, and on the plea of trying
to take away His syringe, they would embrace Him. By His touch their
lusty feelings would increase, causing their faces to beam with smiles.
Thus Lord Ka's queens shone with resplendent beauty.
TEXT 11
kas tu tat-stana-viajjita-kukuma-srak
krbhiaga-dhuta-kuntala-vnda-bandha
sican muhur yuvatibhi pratiicyamno
reme kareubhir ivebha-pati parta

2607

kaLord Ka; tuand; tattheir; stanafrom the breasts;

viajjitabecoming attached; kukumathe kukuma powder; srakon
whose flower garland; krin the sport; abhiagadue to His
absorption; dhutashaken; kuntalaof the locks of hair; vndaof the
mass; bandhathe arrangement; sicansprinkling; muhurepeatedly;
yuvatibhiby the young women; pratiicyamnabeing sprinkled in
return; remeHe enjoyed; kareubhiby she-elephants; ivaas; ibhapatithe king of elephants; partasurrounded.
Lord Ka's flower garland would become smeared with kukuma from
their breasts, and His abundant locks of hair would become disheveled
as a result of His absorption in the game. As the Lord repeatedly
sprayed His young consorts and they sprayed Him in turn, He enjoyed
Himself like the king of elephants enjoying in the company of his bevy
of she-elephants.
TEXT 12
nan nartakn ca
gta-vdyopajvinm
krlakra-vssi
ko 'dt tasya ca striya
nanmto the male performers; nartaknmthe female performers;
caand; gtaby singing; vdyaand playing musical instruments;
upajvinmwho earned their livelihoods; krfrom His sports;
alakrathe ornaments; vssiand garments; kaLord Ka;
adtgave; tasyaHis; caand; striyawives.
Afterward, Lord Ka and His wives would give the ornaments and
clothing they had worn during their water sports to the male and female
performers, who earned their livelihood from singing and from playing
instrumental music.
TEXT 13
kasyaiva viharato
gaty-lpekita-smitai
narma-kveli-parivagai
str kila ht dhiya

2608

kasyaof Lord Ka; evamthus; viharatawho was sporting;

gatiby the movements; lpaconversing; kitaglancing; smitai
and smiling; narmaby the jokes; kveliplayful exchanges;
parivagaiand embraces; strmof the wives; kilaindeed; ht
stolen; dhiyathe hearts.
In this way Lord Ka would sport with His queens, totally captivating
their hearts with His gestures, talks, glances and smiles, and also with
His jokes, playful exchanges and embraces.
TEXT 14
cur mukundaika-dhiyo
gira unmatta-vaj jaam
cintayantyo 'ravindka
tni me gadata u
cuthey spoke; mukundaupon Lord Ka; ekaexclusively;
dhiyawhose minds; girawords; unmattacrazed persons; vatas;
jaamstunned; cintayantyathinking; aravinda-akamabout the
lotus-eyed Lord; tnithese (words); mefrom me; gadatawho am
telling; uplease hear.
The queens would become stunned in ecstatic trance, their minds
absorbed in Ka alone. Then, thinking of their lotus-eyed Lord, they
would speak as if insane. Please hear these words from me as I relate
them.
rla Vivantha Cakravart hkura explains that this superficial
appearance of insanity in Lord Ka's queens, as if they had become
intoxicated by dhattra or some other hallucinogenic drug, was in fact the
manifestation of the sixth progressive stage of pure love of Godhead,
technically known as prema-vaicitrya. rla Rpa Gosvm refers to this
variety of anurga in his Ujjvala-nlamai (15.134):
priyasya sannikare 'pi
premotkara-svabhvata
y vilea-dhiyrtis tat
prema-vaicitryam ucyate

2609

"When, as a natural by-product of one's extreme love, one feels the

distress of separation even in the direct presence of the beloved, this state
is called prema-vaicitrya."
TEXT 15
mahiya cu
kurari vilapasi tva vta-nidr na ee
svapiti jagati rtrym varo gupta-bodha
vayam iva sakhi kaccid gha-nirviddha-cet
nalina-nayana-hsodra-llekitena
mahiya cuthe queens said; kurariO kurar bird (female osprey);
vilapasiare lamenting; tvamyou; vtadeprived; nidrof sleep; na
eeyou cannot rest; svapitiis sleeping; jagati(somewhere) in the
world; rtrymduring the night; varathe Supreme Lord; gupta
hidden; bodhawhose whereabouts; vayamwe; ivajust as; sakhiO
friend; kaccitwhether; ghadeeply; nirviddhapierced; cet
whose heart; nalina(like) a lotus; nayanawhose eyes; hsasmiling;
udraliberal; llplayful; kitenaby the glance.
The queens said: O kurar bird, you are lamenting. Now it is night, and
somewhere in this world the Supreme Lord is asleep in a hidden place.
But you are wide awake, O friend, unable to fall asleep. Is it that, like
us, you have had your heart pierced to the core by the lotus-eyed Lord's
munificent, playful smiling glances?
rla Vivantha Cakravart explains that the transcendental madness
(unmda) of the queens filled them with such ecstasy that they saw their
own mood reflected in everyone and everything else. Here they point out
to the kurar bird, whom they take to be sorrowing over separation from
Lord Ka, that if the Lord actually had any concern for her or
themselves, He would not be sleeping comfortably at that moment. They
warn the kurar not to expect Ka to hear her lamentation and show
some mercy. In case the kurar might think that Ka is sleeping with His
queens, they deny this by saying that He is gupta-bodha: His whereabouts
are unknown to them. He is out in the world somewhere this night, but
they have no idea where to go looking for Him. "Ah, dear bird," they cry,
"even though you are a simple creature, your heart has been deeply
pierced, just like ours. You must have had some contact, then, with our

2610

Ka. What keeps you from giving up your hopeless attachment to

Him?"
TEXT 16
netre nimlayasi naktam ada-bandhus
tva roravi karua bata cakravki
dsya gata vayam ivcyuta-pda-ju
ki v sraja sphayase kavarea vohum
netreyour eyes; nimlayasiyou keep closed; naktamduring the night;
adanot seen; bandhuwhose beloved; tvamyou; roraviare
crying; karuampitifully; bataalas; cakravkiO cakravk (female
crane); dsyamservitude; gatattained; vayam ivalike us; acyuta
of Ka; pdaby the feet; jumhonored; kimperhaps; vor;
srajamthe flower garland; sphayaseyou desire; kavareain the
braid of your hair; vohumto carry.
Poor cakravk, even after closing your eyes, you continue to cry
pitifully through the night for your unseen mate. Or is it that, like us,
you have become the servant of Acyuta and hanker to wear in your
braided hair the garland He has blessed with the touch of His feet?
TEXT 17
bho bho sad nianase udanvann
alabdha-nidro 'dhigata-prajgara
kim v mukundpahttma-lchana
prpt da tva ca gato duratyaym
bhodear; bhodear; sadalways; nianaseyou are making a loud
sound; udanvanO ocean; alabdhanot obtaining; nidrasleep;
adhigataexperiencing; prajgarainsomnia; kim vor else, perhaps;
mukundaby Ka; apahtataken away; tmapersonal; lchana
marks; prptmobtained (by us); damthe condition; tvamyou;
caalso; gatahave reached; duratyaymimpossible to become freed
from.
Dear ocean, you are always roaring, not sleeping at night. Are you
suffering insomnia? Or is it that, as with us, Mukunda has taken your
insignias and you are hopeless of retrieving them?

2611

rla rdhara Svm states that Lord Ka's queens here confuse the sea
surrounding Dvrak with the celestial Ocean of Milk, from which
Lakm and the Kaustubha gem arose long ago. These were taken
(apahta) by Lord Viu, and they now reside on His chest. The queens
presume that the ocean is anxious to see once again the mark of Lakm's
residence and the Kaustubha jewel on the Lord's chest, and they express
their sympathy by saying that they also want to see these marks. But the
queens desire even more to see the kukuma marks on the Lord's chest,
which He "took" from their breasts when they last embraced Him.
TEXT 18
tva yakma balavatsi ghta indo
kas tamo na nija-ddhitibhi kioi
kaccin mukunda-gaditni yath vaya tva
vismtya bho sthagita-gr upalakyase na
tvamyou; yakmaby consumption; bala-vatpowerful; asiare;
ghtaseized; indoO moon; kaemaciated; tamadarkness;
nanot; nijayour; ddhitibhiwith the rays; kioiyou destroy;
kaccitwhether; mukunda-gaditnithe statements made by Mukunda;
yathlike; vayamus; tvamyou; vismtyaforgetting; bhodear
one; sthagitastunned; gwhose speech; upalakyaseyou appear;
nato us.
My dear moon, having contracted a severe case of tuberculosis, you
have become so emaciated that you fail to dispel the darkness with your
rays. Or is it that you appear dumbstruck because, like us, you cannot
remember the encouraging promises Mukunda once made to you?
TEXT 19
ki nv caritam asmbhir
malaynila te 'priyam
govindpga-nirbhinne
hdrayasi na smaram
kimwhat; nuindeed; caritamaction done; asmbhiby us;
malayaof the Malaya mountain range; anilaO wind; teto you;
apriyamdispleasing; govindaof Ka; apgaby the sidelong
glances; nirbhinnewhich has been shattered; hdiin the hearts;

2612

rayasiyou are inspiring; naour; smaramlust.

O Malayan breeze, what have we done to displease you, so that you stir
up lust in our hearts, which have already been shattered by Govinda's
sidelong glances?
TEXT 20
megha rmas tvam asi dayito ydavendrasya nna
rvatska vayam iva bhavn dhyyati prema-baddha
aty-utkaha avala-hdayo 'smad-vidho bpa-dhr
smtv smtv visjasi muhur dukha-das tat-prasaga
meghaO cloud; r-manO honored one; tvamyou; asiare;
dayitadear friend; ydava-indrasyaof the chief of the Ydavas;
nnamcertainly; rvatsa-akamupon the one who bears (on His
chest) the special mark known as rvatsa; vayamwe; ivajust as;
bhavnyour good self; dhyyatimeditate; premaby pure love;
baddhabound; atiextremely; utkahaeager; avaladistraught;
hdayawhose heart; asmatas our (hearts); vidhain the same
manner; bpaof tears; dhrtorrents; smtv smtvrepeatedly
remembering; visjasiyou release; muhuagain and again; dukha
misery; dagiving; tatwith Him; prasagaassociation.
O revered cloud, you are indeed very dear to the chief of the Ydavas,
who bears the mark of rvatsa. Like us, you are bound to Him by love
and are meditating upon Him. Your heart is distraught with great
eagerness, as our hearts are, and as you remember Him again and again
you shed a torrent of tears. Association with Ka brings such misery!
The cryas explain this verse as follows: The cloud acts as the friend of
Lord Ka by shielding Him from the scorching rays of the sun, and
certainly such an earnest well-wisher of the Lord must constantly
meditate on Him with concern for His welfare. Although the cloud shares
the Lord's blue complexion, it is Lord Ka's distinctive features, such as
His rvatsa mark, that especially attract him to this meditation. But what
is the result? Simply unhappiness: the cloud is depressed and thus
constantly sheds tears on the pretext of raining. "So," the queens advise
him, "it would be better for you not to take much interest in Ka."

2613

TEXT 21
priya-rva-padni bhase
mta-sajvikaynay gir
karavi kim adya te priya
vada me valgita-kaha kokila
priyadear; rvaof him whose sounds; padnithe vibrations;
bhaseyou are uttering; mtathe dead; sajvikaywhich brings
back to life; anayin this; girvoice; karaviI should do; kim
what; adyatoday; tefor you; priyampleasing; vadaplease tell;
meme; valgitasweetened (by these sounds); kahaO you whose
throat; kokilaO cuckoo.
O sweet-throated cuckoo, in a voice that could revive the dead you are
vibrating the same sounds we once heard from our beloved, the most
pleasing of speakers. Please tell me what I can do today to please you.
As rla Vivantha Cakravart explains, though the song of a cuckoo is
very pleasant, Lord Ka's wives perceive it as painful because it reminds
them of their beloved Ka and exacerbates their pain of separation.
TEXT 22
na calasi na vadasy udra-buddhe
kiti-dhara cintayase mahntam artham
api bata vasudeva-nandanghri
vayam iva kmayase stanair vidhartum
na calasiyou do not move; na vadasiyou do not speak; udra
magnanimous; buddhewhose intelligence; kiti-dharaO mountain;
cintayaseyou are thinking; mahntamgreat; arthamabout a matter;
api bataperhaps; vasudeva-nandanaof the darling son of Vasudeva;
aghrimthe feet; vayamwe; ivajust as; kmayaseyou desire;
stanaion your breasts (peaks); vidhartumto hold.
O magnanimous mountain, you neither move nor speak. You must be
pondering some matter of great importance. Or do you, like us, desire
to hold on your breasts the feet of Vasudeva's darling son?
Here the word stanai, "on your breasts," refers to the mountain's peaks.

2614

TEXT 23
uyad-dhrad karait bata sindhu-patnya
sampraty apsta-kamala-riya ia-bhartu
yadvad vaya madhu-pate praayvalokam
aprpya mua-hday puru-karit sma
uyatdrying up; hradwhose lakes; karaitshriveled up; bata
alas; sindhuof the ocean; patnyaO wives; sampratinow; apsta
lost; kamalaof lotuses; ryawhose opulence; iabeloved;
bhartuof the husband; yadvatjust as; vayamwe; madhu-pateof
Ka, the Lord of Madhu; praayaloving; avalokamthe glance;
aprpyanot obtaining; muacheated; hdaywhose hearts; puru
thoroughly; karitemaciated; smawe have become.
O rivers, wives of the ocean, your pools have now dried up. Alas, you
have shriveled to nothing, and your wealth of lotuses has vanished. Are
you, then, like us, who are withering away because of not receiving the
affectionate glance of our dear husband, the Lord of Madhu, who has
cheated our hearts?
During the summer the rivers do not receive downpours of water
provided by their husband, the ocean, via the clouds. But the real reason
for the rivers' emaciation, as the queens see it, is that they have failed to
obtain the loving glance of Lord Ka, the reservoir of all happiness.
TEXT 24
hasa svgatam syat piba payo brhy aga aure kath
dta tv nu vidma kaccid ajita svasty sta ukta pur
ki v na cala-sauhda smarati ta kasmd bhajmo vaya
kaudrlpaya kma-da riyam te saivaika-nih striym
hasaO swan; su-gatamwelcome; syatmplease come and sit
down; pibaplease drink; payamilk; brhitell us; agadear one;
aure-of auri; kathmnews; dtammessenger; tvmyou; nu
indeed;
vidmawe
recognize;
kaccitwhether;
ajitathe
unconquerable one; svastiwell; steis; uktamspoken; purlong
ago; kimwhether; vor; nato us; calafickle; sauhdawhose
friendship; smaratiHe remembers; tamHim; kasmtfor what reason;
bhajmashould worship; vayamwe; kaudraO servant of Him who

2615

is petty; lpayatell Him to come; kmadesire; damwho bestows;

riyamthe goddess of fortune; te-without; sshe; evaalone; ekanihexclusively devoted; striymamong women.
Welcome, swan. Please sit here and drink some milk. Give us some
news of the descendant of ra, dear one. We know you are His
messenger. Is that invincible Lord doing well, and does that unreliable
friend of ours still remember the words He spoke to us long ago? Why
should we go and worship Him? O servant of a petty master, go tell Him
who fulfills our desires to come here without the goddess of fortune. Is
she the only woman exclusively devoted to Him?
rla Vivantha Cakravart relates the following conversation between the
queens and the swan:
The queens ask, "Is the unconquerable Lord doing well?"
The swan replies, "How can Lord Ka be doing well without you, His
beloved consorts?"
"But does He even remember what He once told one of us, rmat
Rukmi? Does He recall that He said, 'In all My palaces I see no other
wife as dear as you'?" [SB 10.60.55: na tvd praayi ghi gheu
paymi]
"He does indeed remember this, and that is just why He sent me here.
You should all go to Him and engage in His devotional service."
"Why should we go worship Him if He refuses to come here to be with
us?"
"But my dear oceans of compassion, He is suffering so much from your
absence! How can He be saved from this distress?"
"Just listen, O servant of a petty master: tell Him to come here, as He
should. If He is suffering from lusty desires, He has only Himself to
blame, since He Himself is the creator of Cupid's power. We selfrespecting ladies are not going to yield to His demand that we go seek
Him out."
"So be it; then I will take my leave."
"No, one minute, dear swan. Ask Him to come to us here, but without the
goddess of fortune, who always cheats us by keeping Him all to herself."
"Don't you know that Goddess Lakm is devoted exclusively to the Lord?
How could He give her up like that?"
"And is she the only woman in the world who is completely sold out to
Him? What about us?"

2616

TEXT 25
r-uka uvca
itdena bhvena
ke yogevarevare
kriyamena mdhavyo
lebhire param gatim
r-uka uvcaukadeva Gosvm said; itispeaking thus; dena
with such; bhvenaecstatic love; kefor Ka; yoga-varaof
masters of yoga; varethe master; kriyamenabehaving;
mdhavyathe wives of Lord Mdhava; lebhirethey attained;
parammultimate; gatimthe goal.
ukadeva Gosvm said: By thus speaking and acting with such ecstatic
love for Lord Ka, the master of all masters of mystic yoga, His loving
wives attained the ultimate goal of life.
According to crya r Jva Gosvm, here ukadeva Gosvm uses the
present tense of the word kriyamena to indicate that the Lord's queens
attained His eternal abode immediately, without delay. By this insight the
crya helps refute the false notion that after Lord Ka's departure from
this world, some primitive cowherds kidnapped His queens while they
were under the protection of Arjuna. In fact, as the self-realized Vaiava
commentators elsewhere explain, Lord Ka Himself appeared in the
guise of the thieves who abducted the queens. For further information on
this subject, see rla Prabhupda's purport to rmad-Bhgavatam
1.15.20.
rla Vivantha Cakravart remarks that the supreme goal attained by
these exalted women was not the liberation of the impersonal yogs but
the perfect state of prema-bhakti, pure loving devotion. Indeed, since they
were already imbued with divine love of God from the very beginning,
they possessed transcendental bodies of eternity, knowledge and bliss, in
which they were fully able to relish the pleasure of reciprocating with the
Supreme Lord in his most intimate, sweet pastimes. Specifically, in the
opinion of rla Vivantha Cakravart, their love of God matured into the
ecstasy of madness in pure love (bhvonmada), just as the gops' love did
when Ka disappeared from their midst during the rsa dance. At that
time the gops experienced the full development of ecstatic madness,
which they expressed in their inquiries from the various creatures of the

2617

forest and in such words as ko 'ha payata gatim: "I am Ka! Just
see how gracefully I move!" (SB 10.30.19) Similarly, the vilsa, or
flourishing transformation, of the ecstatic love of Lord Dvrakdha's
principal queens has produced the prema-vaicitrya symptoms they have
exhibited here.
TEXT 26
ruta-mtro 'pi ya str
prasahykarate mana
uru-gyoru-gto v
payantn ca ki puna
rutaheard about; mtramerely; apieven; yawho (Lord Ka);
strmof women; prasahyaby force; karateattracts; manathe
minds; urunumerous; gyaby songs; uruin numerous ways; gta
sung about; von the other hand; payantnmof those women who
see him; caand; kimwhat; punamore.
The Lord, whom countless songs glorify in countless ways, forcibly
attracts the minds of all women who simply hear about Him. What to
speak, then, of those women who see Him directly?
TEXT 27
y samparyacaran prem
pda-savhandibhi
jagad-guru bhart-buddhy
ts kim varyate tapa
ywho; samparyacaranperfectly served; premwith pure love;
pdaHis feet; savhanaby massaging; dibhiand so forth; jagat
of the universe; gurumthe spiritual master; bhartas their husband;
buddhywith the attitude; tsmof them; kimhow; varyatecan be
described; tapathe austere penances.
And how could one possibly describe the great austerities that had been
performed by the women who perfectly served Him, the spiritual
master of the universe, in pure ecstatic love? Thinking of Him as their
husband, they rendered such intimate services as massaging His feet.

2618

TEXT 28
eva vedodita dharmam
anutihan sat gati
gha dharmrtha-kmn
muhu cdarayat padam
evamin this manner; vedaby the Vedas; uditamspoken; dharmam
the principles of religion; anutihanexecuting; satmof saintly
devotees; gatithe goal; ghamone's home; dharmaof religiosity;
arthaeconomic development; kmnmand sense gratification;
muhurepeatedly; caand; darayatHe demonstrated; padamas
the place.
Thus observing the principles of duty enunciated in the Vedas, Lord
Ka, the goal of the saintly devotees, repeatedly demonstrated how
one can achieve at home the objectives of religiosity, economic
development and regulated sense gratification.
TEXT 29
sthitasya para dharma
kasya gha-medhinm
san oaa-shasra
mahiya ca atdhikam
sthitasyawho was situated in; paramthe highest; dharmamreligious
principles; kasyaof Lord Ka; gha-medhinmof those in the
household order of life; santhere were; oaasixteen; shasram
thousand; mahiyaqueens; caand; ataone hundred; adhikam-plus.
While fulfilling the highest standards of religious householder life, Lord
Ka maintained more than 16,100 wives.
TEXT 30
ts str-ratna-bhtnm
aau y prg udht
rukmi-pramukh rjas
tat-putr cnuprvaa

2619

tsmamong them; strof women; ratnagems; bhtnmwho

were; aaueight; ywho; prkpreviously; udhtdescribed;
rukmi-pramukhheaded by Rukmi; rjanO King (Parkit); tat
their; putrsons; caalso; anuprvaain consecutive order.
Among these jewellike women were eight principal queens, headed by
Rukmi. I have already described them one after another, O King,
along with their sons.
TEXT 31
ekaikasy daa daa
ko 'jjanad tmajn
yvatya tmano bhry
amogha-gatir vara
eka-ekasymin each one of them; daa daaten each; kaKa;
ajjanatbegot; tma-jnsons; yvatyaas many as; tmanaHis;
bhrywives; amoghanever frustrated; gatiwhose effort;
varathe Supreme Lord.
The Supreme Lord Ka, whose endeavor never fails, begot ten sons in
each of His many wives.
The total number of Lord Ka's sons was thus 161,080, and He also had
a daughter by each wife.
TEXT 32
tem uddma-vrym
a-daa mah-rath
sann udra-yaasas
te nmni me u
temof these (sons); uddmaunlimited; vrymwhose prowess;
a-daaeighteen; mah-rathmah-rathas, the highest class of
chariot warriors; sanwere; udrawidespread; yaasawhose fame;
temtheir; nmninames; mefrom me; uhear.
Among these sons, all possessing unlimited valor, eighteen were mahrathas of great renown. Now hear their names from me.

2620

TEXTS 33-34
pradyumna cniruddha ca
dptimn bhnur eva ca
smbo madhur bhadbhnu
citrabhnur vko 'rua
pukaro vedabhu ca
rutadeva sunandana
citrabhur virpa ca
kavir nyagrodha eva ca
pradyumnaPradyumna; caand; aniruddhaAniruddha; caand;
dptimn bhnuDptimn and Bhnu; eva caalso; smba madhu
bhat-bhnuSmba, Madhu and Bhadbhnu; citra-bhnu vka
aruaCitrabhnu, Vka and Arua; pukara veda-bhu caPukara
and Vedabhu; rutadeva sunandanarutadeva and Sunandana; citrabhu virpa caCitrabhu and Virpa; kavi nyagrodhaKavi and
Nyagrodha; eva caalso.
They were Pradyumna, Aniruddha, Dptimn, Bhnu, Smba, Madhu,
Bhadbhnu, Citrabhnu, Vka, Arua, Pukara, Vedabhu, rutadeva,
Sunandana, Citrabhu, Virpa, Kavi and Nyagrodha.
In the opinion of rla Vivantha Cakravart, the Aniruddha mentioned
here is Lord Ka's son, not His well-known grandson through
Pradyumna.
TEXT 35
etem api rjendra
tanu-jn madhu-dvia
pradyumna st prathama
pit-vad rukmi-suta
etemof these; apiand; rja-indraO most eminent of kings; tanujnm-sons; madhu-dviaof Ka, enemy of the demon Madhu;
pradyumnaPradyumna; stwas; prathamafirst; pitvat-just like
His father; rukmi-sutason of Rukmi.
O best of kings, of these sons begotten by Lord Ka, the enemy of
Madhu, the most prominent was Rukmi's son Pradyumna. He was just

2621

like His father.

TEXT 36
sa rukmio duhitaram
upayeme mah-ratha
tasy tato 'niruddho 'bht
ngyata-balnvita
saHe (Pradyumna); rukmiaof Rukm (the oldest brother of
Rukmi); duhitaramthe daughter, Rukmavat; upayememarried;
mah-rathathe great chariot warrior; tasymin her; tatathen;
aniruddha-Aniruddha; abhtwas born; ngaof elephants; ayuta-ten
thousand; balawith the strength; anvitaendowed.
The great warrior Pradyumna married Rukm's daughter [Rukmavat],
who gave birth to Aniruddha. He was as strong as ten thousand
elephants.
TEXT 37
sa cpi rukmia pautr
dauhitro jaghe tata
vajras tasybhavad yas tu
mauald avaeita
sahe (Aniruddha); caand; apifurthermore; rukmiaof Rukm;
pautrmthe granddaughter, Rocan; dauhitra(Rukm's) daughter's
son; jaghetook; tatathen; vajraVajra; tasyaas his son;
abhavattook birth; yawho; tubut; maualtafter the pastime in
which the Yadus slaughtered each other with iron clubs; avaeita
remained.
Rukm's daughter's son [Aniruddha] married Rukm's son's daughter
[Rocana]. From her was born Vajra, who would remain among the few
survivors of the Yadus' battle with clubs.
TEXT 38
pratibhur abht tasmt

2622

subhus tasya ctmaja

subho ntaseno 'bhc
chatasenas tu tat-suta
prati-bhuPratibhu; abhtcame; tasmtfrom him (Vajra);
subhuSubhu; tasyahis; caand; tma-jason; su-bhofrom
Subhu; nta-senantasena; abhtcame; ata-senaatasena; tu
and; tathis (ntasena's); sutason.
From Vajra came Pratibhu, whose son was Subhu. Subhu's son was
ntasena, from whom atasena was born.
TEXT 39
na hy etasmin kule jt
adhan abahu-praj
alpyuo 'lpa-vry ca
abrahmay ca jajire
nanot; hiindeed; etasminin this; kulefamily; jtappearing;
adhanapoor; a-bahunot having many; prajchildren; alpayuashort-lived; alpasmall; vrywhose prowess; caand;
abrahmaynot devoted to the brahminical class; caand; jajire
were born.
No one born in this family was poor in wealth or progeny, short-lived,
weak or neglectful of brahminical culture.
TEXT 40
yadu-vaa-prastn
pus vikhyta-karmam
sakhy na akyate kartum
api varyutair npa
yadu-vaain the Yadu dynasty; prastnmof those who were born;
pusmmen; vikhytafamous; karmamwhose deeds; sakhy
the counting; na akyatecannot; kartumbe done; apieven; varain
years; ayutaitens of thousands; npaO King (Parkit).
The Yadu dynasty produced innumerable great men of famous deeds.

2623

Even in tens of thousands of years, O King, one could never count them
all.
TEXT 41
tisra koya sahasrm
ati-atni ca
san yadu-kulcry
kumrm iti rutam
tisrathree; koya(times) ten million; sahasrmthousand; aatieighty-eight; atnihundreds; caand; sanwere; yadu-kula
of the Yadu family; cryteachers; kumrmfor the children;
itithus; rutamhas been heard.
I have heard from authoritative sources that the Yadu family employed
38,800,000 teachers just to educate their children.
TEXT 42
sakhyna ydavn ka
kariyati mahtmanm
yatryutnm ayutalakeste sa huka
sakhynamthe counting; ydavnmof the Ydavas; kawho;
kariyatican do; mah-tmanmof the great personalities; yatra
among whom; ayutnmof tens of thousands; ayuta(times) ten
thousand; lakeawith (three) hundred thousand (persons); stewas
present; sahe; hukaUgrasena.
Who can count all the great Ydavas, when among them King Ugrasena
alone was accompanied by an entourage of thirty trillion attendants?
rla Vivantha Cakravart explains why specifically thirty trillion, rather
than an indefinite number of tens of trillions, is stated here to be the
number of King Ugrasena's attendants. He does so by citing the
interpretational rule of kapijaldhikaraa, the logic of "referring to
pigeons": Somewhere in the Vedas is found the injunction that "one
should sacrifice some pigeons." This plural number should be taken to

2624

mean not an indiscriminate number of pigeons, but precisely three of

them, since the Vedas never leave any matter vague. The rules of
Mms interpretation take three as the default number when no
specific number is given.
TEXT 43
devsurhava-hat
daitey ye su-dru
te cotpann manuyeu
praj dpt babdhire
deva-asuraamong the demigods and demons; havain wars; hat
killed; daiteydemons; yewho; suvery; druferocious; te
they; caand; utpannarose; manuyeuamong human beings;
prajthe populace; dptarrogant; babdhirethey troubled.
The savage descendants of Diti who had been killed in past ages in
battles between the demigods and demons took birth among human
beings and arrogantly harassed the general populace.
TEXT 44
tan-nigrahya hari
prokt dev yado kule
avatr kula-ata
tem ekdhika npa
tatof them; nigrahyafor the subduing; hariby Lord Ka;
prokttold; devthe demigods; yadoof Yadu; kulein the
family; avatrdescended; kulaof clans; atamone hundred;
temtheir; eka-adhikamplus one; npaO King (Parkit).
To subdue these demons, Lord Hari told the demigods to descend into
the dynasty of Yadu. They comprised 101 clans, O King.
TEXT 45
te prama bhagavn
prabhutvenbhavad dhari
ye cnuvartinas tasya

2625

vavdhu sarva-ydav
temfor them; pramamauthority; bhagavnLord Ka;
prabhutvenaon account of His being the Supreme Personality of
Godhead; abhavatwas; hariLord Hari; yethey who; caand;
anuvartinapersonal associates; tasyaHis; vavdhuprospered;
sarvaall; ydavthe Ydavas.
Because Lord Ka is the Supreme Personality of Godhead, the
Ydavas accepted Him as their ultimate authority. And among them, all
those who were His intimate associates especially flourished.
TEXT 46
ayysananlpakr-snndi-karmasu
na vidu santam tmna
vaya ka-cetasa
ayyof sleeping; sanasitting; aanawalking; lpaconversing;
kraplaying; snnabathing; diand so on; karmasuin the
activities; na viduthey were not aware of; santampresent; tmnam
their own selves; vayathe Vis; ka(absorbed) in Ka;
cetasawhose minds.
The Vis were so absorbed in Ka consciousness that they forgot
their own bodies while sleeping, sitting, walking, conversing, playing,
bathing and so on.
TEXT 47
trtha cakre npona yad ajani yaduu sva-sarit pda-auca
vidvi-snigdh svarpa yayur ajita-para rr yad-arthe 'nya-yatna
yan-nmmagala-ghna rutam atha gadita yat-kto gotra-dharma
kasyaitan na citra kiti-bhara-haraa kla-cakryudhasya
trthamsacred place of pilgrimage; cakremade; npaO King
(Parkit); namlesser; yatwhich (glories of Lord Ka); ajaniHe
took birth; yaduuamong the Yadus; svaof heaven; saritthe river;
pdawhose feet; aucam(the water) which washes; vidvienemies;

2626

snigdhand loved ones; svarpamwhose personal form; yayu

attained; ajitawho is undefeated; parand supremely perfect; r
the goddess of fortune; yatwhose; arthefor the sake; anyaof others;
yatnaendeavor;
yatwhose;
nmaname;
amagala
inauspiciousness; ghnamwhich destroys; rutamheard; athaor else;
gaditamchanted; yatby whom; ktacreated; gotraamong the
lines of descent (of various sages); dharmathe religious principles;
kasyafor Lord Ka; etatthis; nanot; citramwonderful; kiti
the earth's; bharaof the burden; haraamthe removal; klaof time;
cakrathe wheel; yudhasyawhose weapon.
The heavenly Ganges is a holy place of pilgrimage because her waters
wash Lord Ka's feet. But when the Lord descended among the Yadus,
His glories eclipsed the Ganges as a holy place. Both those who hated
Ka and those who loved Him attained eternal forms like His in the
spiritual world. The unattainable and supremely self-satisfied goddess
of fortune, for the sake of whose favor everyone else struggles, belongs
to Him alone. His name destroys all inauspiciousness when heard or
chanted. He alone has set forth the principles of the various disciplic
successions of sages. What wonder is it that He, whose personal
weapon is the wheel of time, relieved the burden of the earth?
From beginning to end, the Tenth Canto of rmad-Bhgavatam has been
exclusively dedicated to reciting the pastimes of Lord Ka in Vndvana,
Mathur and Dvrak. As rla Vivantha Cakravart points out, this
verse sums up the Tenth Canto by mentioning five special glories of r
Ka that even His expansions, plenary portions and incarnations do not
display.
First, Lord Ka's reputation eclipsed that of the holy Ganges when He
descended into the Yadu dynasty. Previous to this, mother Ganges was the
most sacred of all trthas, being the water that had bathed Lord
Vmanadeva's lotus feet. Another river, the Yamun, became even greater
than the Ganges by contacting the dust from r Ka's feet in the
districts of Vraja and Mathur:
gag-ata-gu pryo
mthure mama maale
yamun virut devi
ntra kry vicra

2627

"The renowned Yamun in My domain of Mathur is hundreds of times

greater than the Ganges. About this there can be no dispute, O goddess."
(Varha Pura)
Second, Lord Ka gave liberation not only to His surrendered devotees
but also to those who considered themselves His enemies. Devotees like
the cowherd girls of Vraja and others attained His personal association by
entering into His eternal pleasure pastimes in the spiritual world, while
inimical demons killed by Him attained the syujya-mukti of merging into
His divine form. When He was present on this earth, Lord Ka's
compassion extended to His family, friends and servants, and also to His
enemies and their families, friends and servants. Great authorities like
Lord Brahm have mentioned this fact: sad-ved iva ptanpi sa-kul tvm
eva devpit. "My Lord, You have already given Yourself to Ptan and her
family members simply because she dressed herself as a devotee." (SB
10.14.35)
Third, Goddess Lakm, Lord Nryaa's constant companion, whom
great demigods serve menially to win her slight favor, was unable to win
the privilege of joining the intimate company of Lord Ka's devotees in
Vraja. Despite her eagerness to participate in the rsa dance and other
pastimes enacted by r Ka, and despite the severe austerities she
underwent to achieve that end, she could not transcend her natural mood
of reverence. The sweetness and intimacy Lord Ka manifested in
Vndvana constitute a unique kind of opulence found nowhere else, even
in Vaikuha. As r Uddhava says,
yan martya-llaupayika sva-yogamy-bala darayat ghtam
vismpana svasya ca saubhagarddhe
para pada bhaa-bhagam
"To exhibit the strength of His spiritual potency, Lord Ka manifested a
form just suitable for His humanlike pastimes in the material world. This
form was wonderful even for Him and was the supreme abode of the
wealth of good fortune. Its limbs were so beautiful that they increased the
beauty of the ornaments worn on different parts of His body." (SB 3.2.12)
Fourth, the name Ka is superior to the name Nryaa and to those of
all of Lord Ka's other expansions. These two syllablesk and a
combine together to destroy all inauspiciousness and illusion. When

2628

recited, the name Ka becomes ruta-matha; that is to say, the recitation

of Ka's name totally crushes (mathnti) the excellence of all other
spiritual practices described in the revealed scriptures (ruta). In the
words of the Brahmda Pura,
sahasra-nmn puyn
trir vtty tu yat phalam
ekvtty tu kasya
nmaika tat prayacchati
"By uttering the single name of Ka just once, one attains the same
benefit as that gained by reciting Lord Viu's thousand names three
times."
Fifth, Lord Ka solidly reinstated dharma, the bull of religion, on his
four legs of compassion, austerity, cleanliness and truth. Thus dharma
could once again become go-tra, the protector of the earth. r Ka also
established the religious function of Govardhana-pj to honor His
favorite hill, the cows and the brhmaas. He also became the hill (gotra)
Himself, assuming its form to accept the cowherds' offerings. Moreover,
He cultivated the dharma, or loving nature, of Vraja's divine cowherds
(gotras), whose love for Him has never been equaled.
These are just a few of the wonderful features of Lord Ka's unique
personality.
TEXT 48
jayati jana-nivso devak-janma-vdo
yadu-vara-pariat svair dorbhir asyann adharmam
sthira-cara-vjina-ghna su-smita-r-mukhena
vraja-pura-vanitn vardhayan kma-devam
jayatieternally lives gloriously; jana-nivsaHe who lives among
human beings like the members of the Yadu dynasty and is the ultimate
resort of all living entities; devak-janma-vdaknown as the son of
Devak (No one can actually become the father or mother of the Supreme
Personality of Godhead. Therefore devak-janma-vada means that He is
known as the son of Devak. Similarly, He is also known as the son of
mother Yaod, Vasudeva and Nanda Mahrja.); yadu-vara-pariat
served by the members of the Yadu dynasty or the cowherd men of
Vndvana (all of whom are constant associates of the Supreme Lord and

2629

are the Lord's eternal servants); svai dorbhiby His own arms, or by
His devotees like Arjuna who are just like His own arms; asyankilling;
adharmamdemons or the impious; sthira-cara-vjina-ghnathe
destroyer of all the ill fortune of all living entities, moving and not
moving; su-smitaalways smiling; r-mukhenaby His beautiful face;
vraja-pura-vanitnmof the damsels of Vndvana; vardhayan
increasing; kma-devamthe lusty desires.
Lord r Ka is He who is known as jana-nivsa, the ultimate resort of
all living entities, and who is also known as Devaknandana or Yaodnandana, the son of Devak and Yaod. He is the guide of the Yadu
dynasty, and with His mighty arms He kills everything inauspicious, as
well as every man who is impious. By His presence He destroys all
things inauspicious for all living entities, moving and inert. His blissful
smiling face always increases the lusty desires of the gops of
Vndvana. May He be all glorious and happy!
The translation and word meanings for this verse are taken from rla
Prabhupda's English rendering of r Caitanya-caritmta (Madhya
13.79). According to rla Vivantha Cakravart, rla ukadeva Gosvm
has composed this beautiful verse to console those who lament the fact
that Lord Ka did not continue to manifest His intimate pastimes down
to the present time. Here r ukadeva reminds his listeners that the Lord
is eternally present in this worldin His holy abode, His name and the
recitation of His glories. This idea is expressed by the word jayati ("He is
victorious"), which is in the present tense rather than the past.
rla Prabhupda explains this verse as follows in Ka: "rla ukadeva
Gosvm thus concludes his description of the superexalted position of
Lord Ka by glorifying Him in the following way: 'O Lord Ka, all
glories unto You. You are present in everyone's heart as Paramtm.
Therefore You are known as Jananivsa, one who lives in everyone's
heart.' As confirmed in the Bhagavad-gt, vara sarva-bhtn hd-dee
'rjuna tihati: [Bg. 18.61] The Supreme Lord in His Paramtm feature
lives in everyone's heart. This does not mean, however, that Ka has no
separate existence as the Supreme Personality of Godhead. The Myvd
philosophers accept the all-pervading feature of Parabrahman, but when
Parabrahman, or the Supreme Lord, appears, they think that He appears
under the control of material nature. Because Lord Ka appeared as the
son of Devak, the Myvd philosophers accept Ka to be an ordinary

2630

living entity who takes birth within this material world. Therefore
ukadeva Gosvm warns them: devak-janma-vda, which means that
although Ka is famous as the son of Devak, actually He is the
Supersoul, or the all-pervading Supreme Personality of Godhead.
"The devotees, however, take this word devak-janma-vda in a different
way. The devotees understand that actually Ka was the son of mother
Yaod. Although Ka first of all appeared as the son of Devak, He
immediately transferred Himself to the lap of mother Yaod, and His
childhood pastimes were blissfully enjoyed by mother Yaod and Nanda
Mahrja. This fact was also admitted by Vasudeva himself when he met
Nanda Mahrja and Yaod at Kuruketra. He admitted that Ka and
Balarma were actually the sons of mother Yaod and Nanda Mahrja.
Vasudeva and Devak were only Their official father and mother....
"ukadeva Gosvm then glorifies the Lord as one who is honored by the
yadu-vara-pariat, the assembly house of the Yadu dynasty, and as the
killer of different kinds of demons. Ka, the Supreme Personality of
Godhead, could have killed all the demons by employing His different
material energies, but He wanted to kill them personally in order to give
them salvation. There was no need of Ka's coming to this material
world to kill the demons. Simply by His willing, many hundreds and
thousands of demons could have been killed without His personal
endeavor. But actually He descended for His pure devotees, to play as a
child with mother Yaod and Nanda Mahrja and to give pleasure to the
inhabitants of Dvrak. By killing the demons and by giving protection to
the devotees, Lord Ka established the real religious principle, which is
simply love of God. By following the factual religious principles of love of
God, even the living entities known as sthira-cara were also delivered
from all material contamination and were transferred to the spiritual
kingdom. Sthira means the trees and plants, which cannot move, and cara
means the moving animals, specifically the cows. When Ka was
present, He delivered all the trees, monkeys and other plants and animals
who happened to see Him and serve Him both in Vndvana and Dvrak.
"Lord Ka is especially glorified for His giving pleasure to the gops and
the queens of Dvrak. ukadeva Gosvm glorifies Lord Ka for His
enchanting smile, by which He enchanted not only the gops of Vndvana
but also the queens at Dvrak. The exact words used in this connection
are vardhayan kmadevam. In Vndvana as the boyfriend of many gops
and in Dvrak as the husband of many queens, Ka increased their

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lusty desires to enjoy with Him. For God realization or self-realization,

one generally has to undergo severe austerities and penances for many,
many thousands of years, and then it may be possible to realize God. But
the gops and the queens of Dvrak, simply by enhancing their lusty
desires to enjoy Ka as their boyfriend or husband, received the highest
type of salvation."
In this way rla Prabhupda wonderfully illuminates the meaning of this
verse by ukadeva Gosvm, which summarizes Lord Ka's pastimes.
TEXT 49
ittha parasya nija-vartma-rirakayttall-tanos tad-anurpa-viambanni
karmi karma-kaani yadttamasya
ryd amuya padayor anuvttim icchan
ittham(described) in this manner; parasyaof the Supreme; nijaHis
own; vartmapath (of devotional service); rirakaywith the desire of
protecting; ttawho has assumed; llfor pastimes; tanovarious
personal forms; tatto each of these; anurpasuitable; viambanni
imitating; karmiactivities; karmathe reactions of material work;
kaaniwhich destroy; yadu-uttamasyaof the best of the Yadus;
rytone should hear; amuyaHis; padayoof the feet; anuvttim
the privilege of following; icchandesiring.
To protect the principles of devotional service to Himself, Lord Ka,
the best of the Yadus, accepts the pastime forms that have been
glorified here in the rmad-Bhgavatam. One who desires to faithfully
serve His lotus feet should hear of the activities He performs in each of
these incarnationsactivities that suitably imitate those of the forms
He assumes. Hearing narrations of these pastimes destroys the
reactions to fruitive work.
TEXT 50
martyas taynusavam edhitay mukunda
rmat-kath-ravaa-krtana-cintayaiti
tad dhma dustara-ktnta-javpavarga
grmd vana kiti-bhujo 'pi yayur yad-arth
martyaa mortal; tayby such; anusavamconstantly; edhitay

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increasing; mukundaabout Lord Ka; rmatbeautiful; kathof the

topics; ravaaby hearing; krtanachanting; cintayand meditating;
etigoes; tatHis; dhmato the abode; dustaraunavoidable; ktaantaof death; javaof the force; apavargamthe place of cessation;
grmtfrom one's mundane home; vanamto the forest; kiti-bhuja
kings (like Priyavrata); apieven; yayuwent; yatwhom; arthfor
the sake of obtaining.
By regularly hearing, chanting and meditating on the beautiful topics of
Lord Mukunda with ever-increasing sincerity, a mortal being will attain
the divine kingdom of the Lord, where the inviolable power of death
holds no sway. For this purpose, many persons, including great kings,
abandoned their mundane homes and took to the forest.
For the rmad-Bhgavatam's Tenth Canto, this verse is the phala-ruti,
the promise of success given to one who hears it. The process of
devotional service begins with hearing topics about the Supreme Lord.
When one has heard these topics properly, he can then proceed to chant
them for others' benefit and reflect on their significance. This leads to
faithful adherence to the principles of devotional service, which
culminates in absolute faith in Lord Ka. Such perfect faith gives one
the right to enter the Lord's intimate service and, in due course of time,
return to one's eternal, spiritual life in one of the Lord's personal domains.
Humbly offering his comments on the Tenth Canto at the lotus feet of his
worshipable Lord, rla Vivantha Cakravart prays,
mad-gavr api gopla
sv-kuryt kpay yadi
tadaivs paya ptv
hyeyus tat-priy jan
"If Lord Gopla mercifully accepts the cows of my words, then His dear
devotees may enjoy the pleasure of drinking their milkthe nectar
produced by hearing them."
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Ninetieth Chapter, of
the rmad-Bhgavatam, entitled "Summary of Lord Ka's Glories."

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The Tenth Canto of rmad-Bhgavatam was completed on December 27,

1988, the anniversary of rla Bhaktisiddhnta Sarasvat hkura's
disappearance.
END OF THE TENTH CANTO