SB 10.13.1-64 - One Note

Ch13(64): Brahmä Stealing the Boys and Calves
25 March 2015
08:31
Chapter Thirteen
Brahmä Stealing the Boys and Calves
Sections
01-03 (I)NQUIRING SUBMISSIVELY from guru
04-14 (L)UNCH PICNIC
15-19 (L)ESSON GIVING ACTOR
20-27 (U)NCONTROLABLE AFFECTION for boys and calves
28-39 (S)URPRISED BALARAMA
40-45 (I)LLUSIONED & implicated BRAHMA
46-56 (O)VERWHELMING VISNU-MURTIS
57-64 (N)ONPARALLEL VISION of Krsna' sweetness & greatness
10.13.01-03 (I)NQUIRING SUBMISSIVELY from guru

01 -03 GURU reveals confidential topics to submissive disciple
01 sg: although hearing katha constantly, you perceive it to be newer& newer
|| 10.13.1 ||
çré-çuka uväca
sädhu påñöaà mahä-bhäga
tvayä bhägavatottama
yan nütanayaséçasya
çåëvann api kathäà muhuù
çré-çukaù uväca—Çukadeva Gosvämé said; sädhu påñöam—I have been very much honored by your inquiry; mahä-
bhäga—you are a greatly fortunate personality; tvayä—by you; bhägavata-uttama—O best of devotees; yat—
because; nütanayasi—you are making newer and newer; éçasya—of the Supreme Personality of Godhead; çåëvan
api—although you are continuously hearing; kathäm—the pastimes; muhuù—again and again.
TRANSLATION
01Çréla Çukadeva Gosvämé said: O best of devotees, most fortunate Parékñit, you have inquired
inquired very nicely, for although constantly hearing the pastimes of the Lord, you are
perceiving His activities to be newer and newer.
- P
- 01pUnless one is very advanced in Kåñëa consciousness, one cannot stick to hearing the
pastimes of the Lord constantly. Nityaà nava-naväya-mänam: 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 Kåñëa. premäïjana-
premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti. The word
santaù is used to refer to persons who have developed love for Kåñëa. Yaà çyämasundaram
acintya-guëa-svarüpaà govindam ädi-puruñaà tam ahaà bhajämi (Bs. 5.38).
01pParékñit Mahäräja, therefore, is addressed as bhägavatottama, the best of devotees,
because unless one is very much elevated in devotional service, one cannot feel ecstasy from
from hearing more and more and appreciate the topics as ever fresher and newer.
Chs 6-14 Kaumara-lila Page 1

from hearing more and more and appreciate the topics as ever fresher and newer.
- VCT COMMENTARY
01vctThis chapter describes a forest picnic, Brahmä’s stealing the calves and cowherd boys,
the bewilderment of Brahmä, and Kåñëa’s manifesting identical boys and calves from His
own form.
Kåñëa, whose portion of a portion causes the creation of universes and the bewilderment of
Brahmä, showed Himself as the source of delight to all Viñëu forms, the cause of
bewilderment to Baladeva, and the source of all powers to Brahmä.
01vctWhen Çukadeva addresses Parékñit as the best of the devotees (bhägavatottama), the
king inquires, “How I am the best among Kåñëa’s devotees?” Çukadeva answers, “Because
you always taste the topics of Kåñëa as fresh. Even if you have heard them before, you
perceive the pastimes of Lord Kåñëa to be newer and newer.”
01 How one who is advanced in KC perceive hearing Krsna' pastimes constnatly?

To be newer/fresher& newer
01vct Why Maharaja Parikist is considered the best of devotees(bhagavatottama)?
Bcs he percieves the pastimes even though heard to be newer&newer?
02 for paramahamsas K is all in all, they talk only of K, w attachment just as materialists to
woman& sex
|| 10.13.2 ||
satäm ayaà sära-bhåtäà nisargo
yad-artha-väëé-çruti-cetasäm api
prati-kñaëaà navya-vad acyutasya
yat striyä viöänäm iva sädhu värtä
satäm—of the devotees; ayam—this; sära-bhåtäm—those who are paramahaàsas, who have accepted the essence
of life; nisargaù—feature or symptom; yat—which; artha-väëé—the aim of life, the aim of profit; çruti—the aim of
understanding; cetasäm api—who have decided to accept the bliss of transcendental subjects as the aim and object
of life; prati-kñaëam—every moment; navya-vat—as if newer and newer; acyutasya—of Lord Kåñëa; yat—because;
striyäù—(topics) of woman or sex; viöänäm—of debauchees, who are attached to women; iva—exactly like; sädhu
värtä—actual conversation.
TRANSLATION
Paramahaàsas, devotees who have accepted the essence of life, are attached to Kåñëa in the
core of their hearts, and He is the aim of their lives. It is their nature to talk only of Kåñëa at
every moment, as if such topics were newer and newer.
02They are attached to such topics, just as materialists are attached to topics of women and
sex.
- P
02pThe word sära-bhåtäm means paramahaàsas. The haàsa, 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 Kåñëa consciousness, understanding Kåñëa to be the life and soul
of everyone, is that they cannot give up kåñëa-kathä, or topics about Kåñëa, at any moment.
Such paramahaàsas always see Kåñëa within the core of the heart (santaù sadaiva hådayeñu
vilokayanti). Käma (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 Kåñëa.
Kämaà kåñëa-karmärpaëe. The desire of the paramahaàsas, therefore, is to act always for
Kåñëa. Krodhaà bhakta-dveñi jane. They use anger against the nondevotees and transform
bhaya, or fear, into fear of being deviated from Kåñëa consciousness.
02pIn this way, the life of a paramahaàsa devotee is used entirely for Kåñëa, 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

day for the materialistic person is night for the spiritualist. What is very sweet for the
materialist—namely women and money—is regarded as poison by the spiritualist.
sandarçanaà viñayinäm atha yoñitäà ca

ha hanta hanta viña-bhakñaëato 'py asädhu
[Cc. Madhya 11.8]
This is the instruction of Caitanya Mahäprabhu. For the paramahaàsa, Kåñëa is everything,
but for the materialist, women and money are everything.
- VCT COMMENTARY
Çukadeva continues, “This is natural for those who are sära bhåtäà, who accept the topics
of Kåñëa as the essence and goal of their lives. Kåñëa-katha is the center of their words,
hearing and thoughts because at every moment they thirst to taste the astonishing names,
form and qualities of Acyuta. As a lusty man is attached to topics about women and sex, the
sära bhåtäà is intensely attracted to topics about Kåñëa.”
02 Which analogy is used to show attachment of paramahamsa to krsna-katha?

Attachment of materialist to women& sex
02 Which analogies are used herein to differentiate spiritualist and materialist?
Attachment to topics: krsna-katha/women-sex
Spiritual/material cantered life: swan-hamsa/sadhu-paramahamsa
Opposite interest for spiritualist/materialist: day/night, night/day
02p Explain the analogy of a swan?
Hamsa/ extracts milk only from t milk-water mixture
Paramahamsa/ in material world always bring out krsna-katha (all centered around) and act
act for Krsna, they use kama/krodha/bhaya in KC
03 o king, hear w attention, although topics are very confidential, guru should speak them to
submissive disciple
|| 10.13.3 ||
çåëuñvävahito räjann
api guhyaà vadämi te
brüyuù snigdhasya çiñyasya
guravo guhyam apy uta
çåëusva—please hear; avahitaù—with great attention; räjan—O King (Mahäräja Parékñit); api—although;
guhyam—very confidential (because ordinary men cannot understand the activities of Kåñëa); vadämi—I shall
explain; te—unto you; brüyuù—explain; snigdhasya—submissive; çiñyasya—of a disciple; guravaù—spiritual
masters; guhyam—very confidential; api uta—even so.
TRANSLATION
03O King, kindly hear me with great attention. Although the activities of the Supreme Lord are
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.
03 How can one understand very confidential subject matters which are difficult to
understand?
By Inquiring from spiritual master submissively & attentively
10.13.04-14 (L)UNCH PICNIC

04 -14 PICNIC LUNCH pastime

04 -14 PICNIC LUNCH pastime
04 then, after killing aghasura K brought boys &calves to t bank of t river
|| 10.13.4 ||
tathägha-vadanän måtyo
rakñitvä vatsa-pälakän
sarit-pulinam änéya
bhagavän idam abravét
tathä—thereafter; agha-vadanät—from the mouth of Aghäsura; måtyoù—death personified; rakñitvä—after saving;
vatsa-pälakän—all the cowherd boys and calves; sarit-pulinam—to the bank of the river; änéya—bringing them;
bhagavän—the Supreme Personality of Godhead, Kåñëa; idam—these words; abravét—spoke.
TRANSLATION
Then, after saving the boys and calves from the mouth of Aghäsura, who was death
personified, Lord Kåñëa, the Supreme Personality of Godhead, brought them all to the bank of
of the river and spoke the following words.
05 k: just see this beautiful place, it's the best place for our sporting &pastimes
|| 10.13.5 ||
aho ’tiramyaà pulinaà vayasyäù
sva-keli-sampan måduläccha-bälukam
sphuöat-saro-gandha-håtäli-patrika-
dhvani-pratidhväna-lasad-drumäkulam
aho—oh; ati-ramyam—very, very beautiful; pulinam—the bank of the river; vayasyäù—My dear friends; sva-keli-
sampat—full with all paraphernalia for pastimes of play; mådula-accha-bälukam—the very soft and clean sandy
bank; sphuöat—in full bloom; saraù-gandha—by the aroma of the lotus flower; håta—attracted; ali—of the
bumblebees; patrika—and of the birds; dhvani-pratidhväna—the sounds of their chirping and moving and the
echoes of these sounds; lasat—moving all over; druma-äkulam—full of nice trees.
TRANSLATION
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.
- P
- The description of Våndävana forest as given herewith was spoken by Kåñëa five thousand
years ago, and the same condition prevailed during the time of the Vaiñëava äcäryas three or
or four hundred years ago. Küjat-kokila-haàsa-särasa-gaëäkérëe mayüräkule. Våndävana
forest is always filled with the chirping and cooing of birds like cuckoos (kokila), ducks
(haàsa) and cranes (särasa), and it is also full of peacocks (mayüräkule). The same sounds
and atmosphere still prevail in the area where our Kåñëa-Balaräma temple is situated.
Everyone who visits this temple is pleased to hear the chirping of the birds as described here
here (küjat-kokila-haàsa-särasa).
- VCT COMMENTARY
05vctHere Çré Kåñëa describes a most suitable place for a picnic. The riverbank was wide
enough to accommodate hundreds of cowherd boys. It had soft, clean sand, perfect for
sitting and eating. The Yamunä was full of blossoming lotuses, whose sweet fragrance
attracted bees and birds, whose humming and chirping echoed in the forest. The thickly
foliated trees provided soothing shade from the scorching sun.
05 How most suitable place for a picnic is described?

Wide Riverbank, soft/clean sand, sweet fragrance from Yamuna w humming/chirping
bees/birds, shade from trees

06 we should take our lunch here, since it's very late, calves may also take grass/water here
|| 10.13.6 ||
atra bhoktavyam asmäbhir
divärüòhaà kñudhärditäù
vatsäù samépe ’paù pétvä
carantu çanakais tåëam
atra—here, on this spot; bhoktavyam—our lunch should be eaten; asmäbhiù—by us; diva-ärüòham—it is very late
now; kñudhä arditäù—we are fatigued with hunger; vatsäù—the calves; samépe—nearby; apaù—water; pétvä—
after drinking; carantu—let them eat; çanakaiù—slowly; tåëam—the grasses.
TRANSLATION
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.
COMMENTARY
The sun had risen up high in the sky (divä rüddhaà).
07 accepting K' proposal boys took care of calves and open their lunch baskets & began eating w
K
|| 10.13.7 ||
tatheti päyayitvärbhä
vatsän ärudhya çädvale
muktvä çikyäni bubhujuù
samaà bhagavatä mudä
tathä iti—as Kåñëa proposed, the other cowherd boys agreed; päyayitvä arbhäù—they allowed to drink water;
vatsän—the calves; ärudhya—tying them to the trees, allowed them to eat; çädvale—in a place of green, tender
grasses; muktvä—opening; çikyäni—their bags of eatables and other paraphernalia; bubhujuù—went and enjoyed;
samam—equally; bhagavatä—with the Supreme Personality of Godhead; mudä—in transcendental pleasure.
TRANSLATION
Accepting Lord Kåñëa’s proposal, the cowherd boys allowed the calves to drink water from the
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 Kåñëa in great transcendental pleasure.
COMMENTARY
The boys tied the calves to trees in a field full of tender green grass (çädvale). This means
the calves were led to the field but because of greed for that grass, they would not go
anywhere else.
08 K would sat in t center like t whorl of a lotus, encircled by lines of his friends -looked wonderful
wonderful
|| 10.13.8 ||
kåñëasya viñvak puru-räji-maëòalair
abhyänanäù phulla-dåço vrajärbhakäù
sahopaviñöä vipine virejuç
chadä yathämbhoruha-karëikäyäù
kåñëasya viñvak—surrounding Kåñëa; puru-räji-maëòalaiù—by different encirclements of associates;
abhyänanäù—everyone looking forward to the center, where Kåñëa was sitting; phulla-dåçaù—their faces looking
very bright because of transcendental pleasure; vraja-arbhakäù—all the cowherd boys of Vrajabhümi; saha-
upaviñöäù—sitting with Kåñëa; vipine—in the forest; virejuù—so nicely and beautifully made; chadäù—petals and
leaves; yathä—just as; ambhoruha—of a lotus flower; karëikäyäù—of the whorl.
TRANSLATION
Like the whorl of a lotus flower surrounded by its petals and leaves, Kåñëa sat in the center,

Like the whorl of a lotus flower surrounded by its petals and leaves, Kåñëa 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 Kåñëa, thinking that Kåñëa might look toward him. In this way they all
all enjoyed their lunch in the forest.
- P
- To a pure devotee, Kåñëa is always visible, as stated in the Brahmä saàhitä (santaù sadaiva
hådayeñu vilokayanti) and as indicated by Kåñëa Himself in Bhagavad-gétä (sarvataù päëi-
pädaà tat sarvato 'kñi-çiro-mukham). If by accumulating pious activities (kåta-puëya-
puïjäù [SB 10.12.11]) one is raised to the platform of pure devotional service, Kåñëa is
always visible in the core of one's heart. One who has attained such perfection is all-
beautiful in transcendental bliss.
- 08pThe present Kåñëa consciousness movement is an attempt to keep Kåñëa in the center,
for if this is done all activities will automatically become beautiful and blissful.
- VCT COMMENTARY
This verse describes the arrangement for the picnic. Kåñëa sat in the center, encircled by
lines of His friends. All the boys sat looking toward the center (abhyänanä) where Kåñëa
was sitting. It was due to love that all the cowherd boys wanted to face Kåñëa.
08vctKåñëa fulfilled their desire by employing His sarva saìkalpatä çakti to make His face
and limbs appear in all directions at once. Thus each boy thought, “I am sitting in front
directly facing Kåñëa. But the other boys are sitting at a distance with their backs or sides to
Kåñëa.”
This pastime illustrates a Bhagavad-gétä verse (13.14): sarvataù päëi-pädaà tat sarvato ’kñi-
çiro-mukham, sarvataù çrutimal loke, “Everywhere are His hands and legs, His eyes, heads
and faces, and He has ears everywhere. In this way the Supersoul exists, pervading
everything.”
Sahopaviñöa means the cowherd boys sat with no spaces between them. They sat in rows
around Kåñëa like the whorl of a lotus flower surrounded by its petals.
08 Describe the arrangement for the picnic?

Kåñëa sat in the center, encircled by lines of His friends. All the boys sat looking toward the
center where Kåñëa was sitting.
08p Why is important to always put Krsna in the center?
all activities will automatically become beautiful and blissful
09 for fun each boy made his lunch plate of diff material, flowers, leaves, fruits, tree bark
|| 10.13.9 ||
kecit puñpair dalaiù kecit
pallavair aìkuraiù phalaiù
çigbhis tvagbhir dåñadbhiç ca
bubhujuù kåta-bhäjanäù
kecit—someone; puñpaiù—by flowers; dalaiù—by nice leaves of flowers; kecit—someone; pallavaiù—on the
surface of bunches of leaves; aìkuraiù—on the sprouts of flowers; phalaiù—and some on fruits; çigbhiù—some
actually in the basket or packet; tvagbhiù—by the bark of trees; dåñadbhiù—on rocks; ca—and; bubhujuù—
enjoyed; kåta-bhäjanäù—as if they had made their plates for eating.
TRANSLATION
Among the cowherd boys, some placed their lunch on flowers, some on leaves, fruits, or
bunches of leaves, some actually in their baskets, some on the bark of trees and some on rocks.
rocks. This is what the children imagined to be their plates as they ate their lunch.

COMMENTARY
For fun each boy made his lunch plate out of a different material such as flowers or leaves.
10 all enjoyed lunch w K, showing/tasting each other diff varieties, laughing

|| 10.13.10 ||
sarve mitho darçayantaù
sva-sva-bhojya-rucià påthak
hasanto häsayantaç cä-
bhyavajahruù saheçvaräù
sarve—all the cowherd boys; mithaù—to one another; darçayantaù—showing; sva-sva-bhojya-rucim påthak—
different varieties of foodstuffs brought from home, with their separate and different tastes; hasantaù—after
tasting, they were all laughing; häsayantaù ca—and making others laugh; abhyavajahruù—enjoyed lunch; saha-
éçvaräù—along with Kåñëa.
TRANSLATION
All the cowherd boys enjoyed their lunch with Kåñëa, showing one another the different tastes
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.
- P
- Sometimes one friend would say, "Kåñëa, see how my food is relishable," and Kåñëa would
take some and laugh. Similarly, Balaräma, Sudämä 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.
- VCT COMMENTARY
The boys would taste a little of the different items brought from their homes and then call
out to their friends: “O sakhä, Kåñëa! Çrédämä! Subala! See how tasty my food is!” Kåñëa
and the boys would then taste one another’s food and laugh. This is the meaning rucià
darçayantah.
Without being seen by anyone one clever boy stuffed some jasmine flowers inside a samosä
and said, “O friends, please taste this nice samosä!” Believing his statement, a boy took the
samosä and ate it. When he started making faces due to the bitter taste, the giver laughed
and the receiver laughed too. “Ca” indicates that afterwards the giver would get playfully
beaten and run away.
11 K eats only from yajna- now he was eating w his friends, devas were struck w wonder
|| 10.13.11 ||
bibhrad veëuà jaöhara-paöayoù çåìga-vetre ca kakñe
väme päëau masåëa-kavalaà tat-phaläny aìguléñu
tiñöhan madhye sva-parisuhådo häsayan narmabhiù svaiù
svarge loke miñati bubhuje yajïa-bhug bäla-keliù
bibhrat veëum—keeping the flute; jaöhara-paöayoù—between the tight clothing and the abdomen; çåìga-vetre—
both the horn bugle and the cow-driving stick; ca—also; kakñe—on the waist; väme—on the left-hand side;
päëau—taking in hand; masåëa-kavalam—very nice food prepared with rice and first-class curd; tat-phaläni—
suitable pieces of fruit like bael; aìguléñu—between the fingers; tiñöhan—staying in this way; madhye—in the
middle; sva-pari-suhådaù—His own personal associates; häsayan—making them laugh; narmabhiù—with joking
words; svaiù—His own; svarge loke miñati—while the inhabitants of the heavenly planets, Svargaloka, were
watching this wonderful scene; bubhuje—Kåñëa enjoyed; yajïa-bhuk bäla-keliù—although He accepts offerings in
yajïa, for the sake of childhood pastimes He was enjoying foodstuffs very jubilantly with His cowherd boyfriends.
TRANSLATION
Kåñëa is yajïa-bhuk—that is, He eats only offerings of yajïa—but 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
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 yajïa,
was now eating with His friends in the forest.
- P
- When Kåñëa was eating with His cowherd boyfriends, a certain bumblebee came there to
take part in the eating. Thus Kåñëa joked, "Why have you come to disturb My brähmaëa
friend Madhumaìgala? You want to kill a brähmaëa. This is not good." All the boys would
laugh and enjoy, speaking such joking words while eating.
- 11pThus the inhabitants of the higher planets were astonished at how the Supreme
Personality of Godhead, who eats only when yajïa is offered, was now eating like an
ordinary child with His friends in the forest.
- VCT COMMENTARY
This verse describes the outstanding qualities of Kåñëa eating with His friends. Kåñëa sat
with His flute tucked between His waist and His tight cloth on His right side, and His horn
and cow-driving stick on His left. In His left hand Kåñëa held a big lump of yogurt rice. In
between His fingers Kåñëa held small pieces of lemon and amla pickle to mix with the rice.
Or the words can mean that Kåñëa held a lump of rice in His left hand, and then took small
amounts with His right hand in order to eat. The cowherd boys sat in a circle facing Kåñëa
and chattered as they ate.
Kåñëa addressed a buzzing bumblebee, “O bee, why are you flying near My face? Go to
Madhumaëgala who is just before you and get a drink.” Madhumaëgala replied, “Hey
sakhä! Do You want the bee to bite me? Hey bee, are you not afraid of killing a brähmaëa?”
Another boy exclaimed, “Look at that band of wild monkeys! Though they are hungry and
watching us, the boys are eating peacefully. Hey monkeys! Approach stealthily so they don’t
see you and then steal their food.”
Kåñëa’s sarva saìkalpa çakti and lélä-çakti then fulfilled His wish: “O Lord! If You want
some obstacle during this lunch for some amusement, then we will go and bring Brahmä.”
The celestial residents watched in astonishment at how Kåñëa, who eats only oblations of
ghee purified by mantra and offered in sacrifice (yajïa bhuk), was now playing like an
ordinary child (bäla keli). Kåñëa was scolding or praising His friends, and giving and taking
half eaten food with them in the forest.
11 Describe the outstanding qualities of Kåñëa eating with His friends?

Kåñëa sat with
His flute tucked between His waist and
His tight cloth on His right side, and
His horn and cow-driving stick on His left. In
His left hand Kåñëa held a big lump of yogurt rice. In between
His fingers Kåñëa held small pieces of lemon and amla pickle to mix with the rice.
The cowherd boys sat in a circle facing Kåñëa and chattered as they ate
11 What astonished the inhabitants of the higher planets?

how the Personality of Godhead, who eats only in yajïa, was now eating with His friends in
in the forest

12 while thus engaged in eating t calves went far away deep into t forest
|| 10.13.12 ||
bhärataivaà vatsa-peñu
bhuïjäneñv acyutätmasu
vatsäs tv antar-vane düraà
viviçus tåëa-lobhitäù
bhärata—O Mahäräja Parékñit; evam—in this way (while they were enjoying their lunch); vatsa-peñu—along with
all the boys tending the calves; bhuïjäneñu—engaged in taking their food; acyuta-ätmasu—all of them being very
near and dear to Acyuta, Kåñëa; vatsäù—the calves; tu—however; antaù-vane—within the deep forest; düram—far
away; viviçuù—entered; tåëa-lobhitäù—being allured by green grass.
TRANSLATION
O Mahäräja Parékñit, while the cowherd boys, who knew nothing within the core of their
hearts but Kåñëa, were thus engaged in eating their lunch in the forest, the calves went far
away, deep into the forest, being allured by green grass.
13 when K saw boys were frightened for calves he pacified them: don't stop, I'll shall bring them
back
|| 10.13.13 ||
tän dåñövä bhaya-santrastän
üce kåñëo ’sya bhé-bhayam
miträëy äçän mä viramate-
häneñye vatsakän aham
tän—that those calves were going away; dåñövä—seeing; bhaya-santrastän—to the cowherd boys, who were
disturbed by fear that within the dense forest the calves would be attacked by some ferocious animals; üce—Kåñëa
said; kåñëaù asya bhé-bhayam—Kåñëa, who is Himself the fearful element of all kinds of fear (when Kåñëa is
present, there is no fear); miträëi—My dear friends; äçät—from your enjoyment of eating; mä viramata—do not
stop; iha—in this place, in this spot; äneñye—I shall bring back; vatsakän—the calves; aham—I.
TRANSLATION
When Kåñëa 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.”
- P
13pIn the presence of Kåñëa's friendship, a devotee cannot have any fear. Kåñëa is the
supreme controller, the controller of even death, which is supposed to be the ultimate fear
in this material world. Bhayaà dvitéyäbhiniveçataù syät (SB 11.2.37). This fear arises
because of lack of Kåñëa consciousness; otherwise there cannot be any fear. For one who has
has taken shelter of the lotus feet of Kåñëa, this material world of fear becomes hardly
dangerous at all.
bhavämbudhir vatsa-padaà paraà padaà

padaà padaà yad vipadäà na teñäm
Bhavämbudhiù, 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
(padaà padaà yad vipadäm), is not meant for those who have taken shelter at Kåñëa's lotus
lotus feet. Such persons are delivered from this fearful world.
samäçritä ye pada-pallava-plavaà
mahat-padaà puëya-yaço muräreù
bhavämbudhir vatsa-padaà paraà padaà

(SB 10.14.58)
Everyone, therefore, should take shelter of the Supreme Person, who is the source of
fearlessness, and thus be secure.
- VCT COMMENTARY
When Kåñëa saw that the cowherd boys were frightened over losing sight of their calves,
He, who gives fear to fear personified (asya bhébhayam), spoke affectionately, “O friends, do
not stop eating (asanat). I shall go and personally bring your calves back to this spot.”
13 Why fear arises? When there is no fear in material world?

because of lack of Kåñëa consciousness, For one who has taken shelter of the lotus feet of
Kåñëa
14 then carrying his yogurt&rice K went to search for t calves

|| 10.13.14 ||
ity uktvädri-daré-kuïja-
gahvareñv ätma-vatsakän
vicinvan bhagavän kåñëaù
sapäëi-kavalo yayau
iti uktvä—saying this ("Let Me bring your calves personally"); adri-daré-kuïja-gahvareñu—everywhere in the
mountains, the mountain caves, the bushes and narrow places; ätma-vatsakän—the calves belonging to His own
personal friends; vicinvan—searching out; bhagavän—the Supreme Personality of Godhead; kåñëaù—Lord Kåñëa;
sa-päëi-kavalaù—carrying His yogurt and rice in His hand; yayau—started out.
TRANSLATION
“Let Me go and search for the calves,” Kåñëa said. “Don’t disturb your enjoyment.” Then,
carrying His yogurt and rice in His hand, the Supreme Personality of Godhead, Kåñëa,
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.
- P
- 14pThe Vedas (Çvetäçvatara Upaniñad 6.8) assert that the Supreme Personality of Godhead
has nothing to do personally (na tasya käryaà karaëaà ca vidyate) because He is doing
everything through His energies and potencies (paräsya çaktir vividhaiva çrüyate [Cc.
Madhya 13.65, purport]). Nonetheless, here we see that He took personal care to find the
calves of His friends. This was Kåñëa's causeless mercy. Mayädhyakñeëa prakåtiù süyate sa-
caräcaram: [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. Kåñëa assured His friends, "Don't be
afraid. I am going personally to search for your calves." This was Kåñëa's causeless mercy.
- VCT COMMENTARY
Kåñëa went out of the search for the calves while holding a lump of yogurt rice in His hand
(sa päëi kavala) to eat.
14p Krsna controls entire world through His energies, why then He took personal care to
find the calves of His friend?
Bcs His causeless mercy
10.13.15-19 (L)ESSON GIVING ACTOR

15 -19 BRAHMA steals boys& calves
15 B astonished observing killing agahsura wanted now to test K' power, he took t boys&calves
|| 10.13.15 ||

|| 10.13.15 ||
ambhojanma-janis tad-antara-gato mäyärbhakasyeçitur
drañöuà maïju mahitvam anyad api tad-vatsän ito vatsapän
nétvänyatra kurüdvahäntaradadhät khe ’vasthito yaù purä
dåñöväghäsura-mokñaëaà prabhavataù präptaù paraà vismayam
ambhojanma-janiù—Lord Brahmä, who was born from a lotus flower; tat-antara-gataù—now became entangled
with the affairs of Kåñëa, who was enjoying luncheon pastimes with His cowherd boys; mäyä-arbhakasya—of the
boys made by Kåñëa's mäyä; éçituù—of the supreme controller; drañöum—just to see; maïju—very pleasing;
mahitvam anyat api—other glories of the Lord also; tat-vatsän—their calves; itaù—than that place where they
were; vatsa-pän—and the cowherd boys taking care of the calves; nétvä—bringing them; anyatra—to a different
place; kurüdvaha—O Mahäräja Parékñit; antara-dadhät—kept hidden and invisible for some time; khe avasthitaù
yaù—this person Brahmä, who was situated in the higher planetary system in the sky; purä—formerly; dåñövä—
was observing; aghäsura-mokñaëam—the wonderful killing and deliverance of Aghäsura from material tribulation;
prabhavataù—of the all-potent Supreme Person; präptaù param vismayam—had become extremely astonished.
TRANSLATION
O Mahäräja Parékñit, Brahmä, who resides in the higher planetary system in the sky, had
observed the activities of the most powerful Kåñëa in killing and delivering Aghäsura, and he
was astonished. Now that same Brahmä wanted to show some of his own power and see the
power of Kåñëa, who was engaged in His childhood pastimes, playing as if with ordinary
cowherd boys. Therefore, in Kåñëa’s absence, Brahmä took all the boys and calves to another
place. Thus he became entangled, for in the very near future he would see how powerful Kåñëa
Kåñëa was.
- P1
When Aghäsura was being killed by Kåñëa, who was accompanied by His associates, Brahmä
Brahmä was astonished, but when he saw that Kåñëa was very much enjoying His pastimes
of lunch, he was even more astonished and wanted to test whether Kåñëa was actually
there. Thus he became entangled in Kåñëa's mäyä. After all, Brahmä was born materially. As
mentioned here, ambhojanma janiù: 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.
15p1A 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), pramäda (the
tendency to be illusioned), vipralipsä (the tendency to cheat) and karaëäpäöava (imperfect
senses). Thus Brahmä also became entangled.
- P2
- Brahmä, with his mäyä, wanted to test whether Kåñëa was actually present. These cowherd
boys were but expansions of Kåñëa's personal self (änanda-cinmaya-rasa-pratibhävitäbhiù
[Bs. 5.37]).
15p2Later Kåñëa would show Brahmä how He expands Himself into everything as His
personal pleasure, änanda-cinmaya-rasa. Hlädiné çaktir asmät: Kåñëa has a transcendental
potency called hlädiné çakti. He does not enjoy anything that is a product of the material
energy. Brahmä, therefore, would see Lord Kåñëa expand His energy.
- P3
- Brahmä wanted to take away Kåñëa's associates, but instead he took away some other boys
and calves. Rävaëa wanted to take away Sétä, but that was impossible, and instead he took
away a mäyä Sétä. Similarly, Brahmä took away mäyärbhakäù: boys manifested by Kåñëa's
mäyä. Brahmä could show some extraordinary opulence to the mäyärbhakäù; but he could
not show any extraordinary potency to Kåñëa's associates. That he would see in the very
near future. Mäyärbhakasya éçituù. This bewilderment, this mäyä, was caused by the
supreme controller, prabhavataù—the all-potent Supreme person, Kåñëa—and we shall see
the result. Anyone materially born is subject to bewilderment. This pastime is therefore
called brahma-vimohana-lélä, the pastime of bewildering Brahmä. Mohitaà näbhijänäti mäm
ebhyaù param avyayam (Bg. 7.13). Materially born persons cannot fully understand Kåñëa.

ebhyaù param avyayam (Bg. 7.13). Materially born persons cannot fully understand Kåñëa.
Even the demigods cannot understand Him (muhyanti yat sürayaù). Tene brahmä hådä ya
ädi-kavaye (SB 1.1.1). Everyone, from Brahmä down to the small insect, must take lessons
from Kåñëa.
- VCT COMMENTARY
Brahmä is addressed as “ambho janma jani” one who is born from the lotus. This indicates
that Brahmä, though a living being, has a material birth. The hint is here given that Brahmä
was so deluded by the material energy that he wanted to test Kåñëa, who is the very source
of mahämäyä. One should not claim that Brahmä’s power of illusion could actually exert
influence over omniscient Kåñëa and His dear cowherd boys, because a later verse says
“vatsan pulinam aninya” (as before Kåñëa took the calves to the river bank). Kåñëa’s lélä-
çakti allowed Pütanä to bewilder Yaçodä and Kåñëa in order to produce vismaya rasa
(astonishment) in the Lord’s transcendental pastimes. Pütanä could have never caused such
bewilderment on her own. Brahmä’s power of illusion put the boys to sleep, but this was
allowed only for the purpose of Kåñëa’s pastimes. In actuality the cowherd boys were put to
sleep by Kåñëa’s yogamäyä potency. This can be understood from the later statement: kåñëa
mäyä hatatmanam, “the cowherd boys were bewildered by Kåñëa’s mäyä.”
One should not claim that after being bewildered by Kåñëa the boys were taken somewhere
else by Brahmä, because Brahmä later said, “These boys are not sleeping by my mäyä.
Where did they come from?”
Çukadeva says after this that Brahmä could not understand which boys were produced by
Kåñëa and which were created by the external energy. Çukadeva would not describe the real
real cowherd boys as being created by the external energy. It is proper to say that Brahmä
had stolen some other forms of boys created by the external energy. After seeing the killing
of Aghäsura, Brahmä wanted to see more of Kåñëa’s powers, and therefore came to this spot
(tad antargataù). Brahmä removed the cowherd boys and calves from the bank of the
Yamunä, hid them elsewhere (itaù) and then disappeared. The boys and calves that Brahmä
stole were created by mäyä. Since that mäyä arises from the Lord’s mäyä, one could say that
everything was under the Lord’s mäyä. Bewildered by the Lord’s energy, Brahmä stole the
calves and boys created by mäyä in order to see Kåñëa’s powers. Brahmä was thinking,
“When I steal the boys and calves will Kåñëa show some power and another wonderful
pastime? Will He search and find the cows Himself or come to me and pray to get them
back? Or will He not be able to understand anything?” Such thoughts were possible only
because Brahmä was bewildered by the Lord’s energy. Thus when Brahmä desired to steal
the boys and calves, yogamäyä hid the real boys and calves and mahämäyä instantly
produced exact replicas for Brahmä to steal.
Prabhavata means from Kåñëa. Being astonished upon seeing Kåñëa’s deliverance of
Aghäsura, Brahmä came there.
15p1What were the reasons of Brahma's astonishment for which he wanted to test Krsna'
power?
Aghasura moksa & picnic eating w boys
15p1 Anyone born through the material energy must be subject to the four material
deficiencies. List them?
bhrama (the tendency to commit mistakes),
pramäda (the tendency to be illusioned),
vipralipsä (the tendency to cheat) and
karaëäpäöava (imperfect senses)

karaëäpäöava (imperfect senses)
15 When Brahma became entangled in Kåñëa's mäyä?

When he tried to test Krsna' power/presence and interfere w His lila
15p3 How can we understand Brahma' stealing of Krsna' eternal associates?

He could stole only maya cowherd boys (mayarbhakah) produced by external energy,
similarly as ravana could kidnap maya sita
16 not seeing t calves K returned, where he was unable to see boys

|| 10.13.16 ||
tato vatsän adåñövaitya
puline ’pi ca vatsapän
ubhäv api vane kåñëo
vicikäya samantataù
tataù—thereafter; vatsän—the calves; adåñövä—not seeing there within the forest; etya—after; puline api—to the
bank of the Yamunä; ca—also; vatsapän—could not see the cowherd boys; ubhau api—both of them (the calves
and the cowherd boys); vane—within the forest; kåñëaù—Lord Kåñëa; vicikäya—searched all over; samantataù—
here and there.
TRANSLATION
Thereafter, when Kåñëa was unable to find the calves, He returned to the bank of the river, but
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.
- P
- Kåñëa could immediately understand that Brahmä had taken away both the calves and the
boys, but as an innocent child He searched here and there so that Brahmä could not
understand Kåñëa's mäyä.
16pThis 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.
- VCT COMMENTARY
The phrase “not seeing the calves, Kåñëa returned,” means it was an appearance of not
seeing them, for Kåñëa knew exactly where they were. Kåñëa did this to make Brahmä
believe that he could bewilder anyone including Bhägavan. Then Kåñëa began looking for
the boys and calves. Playing the part of a distressed actor, Kåñëa appeared to be looking for
them. Later in verse sixty-one it says, “Brahmä saw Kåñëa, the actor (näöyam) in the form of
a cowherdboy.”
16p Which analogy is used to describe Krsna' looking as innocent child here and there for
the boys and calves?
As a dramatic performance on the stage w distressed actor
17 he could understood this was the work of L brahma

|| 10.13.17 ||
kväpy adåñöväntar-vipine
vatsän päläàç ca viçva-vit
sarvaà vidhi-kåtaà kåñëaù
sahasävajagäma ha
kva api—anywhere; adåñövä—not seeing at all; antaù-vipine—within the forest; vatsän—the calves; pälän ca—and
their caretakers, the cowherd boys; viçva-vit—Kåñëa, who is aware of everything going on throughout the whole
cosmic manifestation; sarvam—everything; vidhi-kåtam—was executed by Brahmä; kåñëaù—Lord Kåñëa; sahasä—
immediately; avajagäma ha—could understand.
TRANSLATION

TRANSLATION
When Kåñëa was unable to find the calves and their caretakers, the cowherd boys, anywhere in
in the forest, He could suddenly understand that this was the work of Lord Brahmä.
- P
- Although Kåñëa is viçva-vit, the knower of everything happening in the entire cosmic
manifestation, as an innocent child He showed ignorance of Brahmä's actions, although He
could immediately understand that these were the doings of Brahmä. This pastime is called
brahma-vimohana, the bewilderment of Brahmä. Brahmä was already bewildered by Kåñëa's
activities as an innocent child, and now he would be further bewildered.
- VCT COMMENTARY
This verse shows why Kåñëa began searching further. Though Kåñëa is omniscient, He did
not see the calves in any fields nor did He see the boys on the banks of the Yamunä, so He
began searching for them. Did Kåñëa understand the theft at the time of stealing, after the
theft or after looking for some time? Without having to think, Kåñëa understood
immediately (sahasa) at the time of the theft that Brahmä had done it.
17p Why it is said that Krsna took some time to search for the boys/calves?
To bewilder Brahma even more as he was already (aghasura/picnic)
18 just to create pleasure for B& mothers for calves/boys K expanded Himself as calves &boys
|| 10.13.18 ||
tataù kåñëo mudaà kartuà
tan-mätèëäà ca kasya ca
ubhayäyitam ätmänaà
cakre viçva-kåd éçvaraù
tataù—thereafter; kåñëaù—the Supreme Personality of Godhead; mudam—pleasure; kartum—to create; tat-
mätèëäm ca—of the mothers of the cowherd boys and calves; kasya ca—and (the pleasure) of Brahmä;
ubhayäyitam—expansion, both as the calves and as the cowherd boys; ätmänam—Himself; cakre—did; viçva-kåt
éçvaraù—it was not difficult for Him, for He is the creator of the whole cosmic manifestation.
TRANSLATION
Thereafter, just to create pleasure both for Brahmä and for the mothers of the calves and
cowherd boys, Kåñëa, the creator of the entire cosmic manifestation, expanded Himself as
calves and boys.
- P
- Although Brahmä 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, Kåñëa created further astonishment for Brahmä, and for the mothers of the boys, by
establishing the lunch pastimes in the forest again and replacing all the calves and boys, just
just as they had appeared before. According to the Vedas, ekaà bahu syäm: the Personality
of Godhead can become many, many millions upon millions of calves and cowherd boys, as
as He did to bewilder Brahmä more and more.
- VCT COMMENTARY
While Brahmä, believing that he had bewildered Kåñëa, was being mystified by the Lord’s
energy, Kåñëa along with His calves and boyfriends returned home and began performing
His usual pastimes such as eating, as if they were never bewildered by Brahmä. This is not at
at all astonishing.
18vctIn order
○ to show His ability to bewilder everyone including Balaräma;
○ to fulfill the desires of the gopas and gopés to have Kåñëa as their own son;
○ to bewilder Brahmä and throw him into the ocean of dismay;
to show Brahmä thousands of forms of Väsudeva, the object of his devotion, after

○ to show Brahmä thousands of forms of Väsudeva, the object of his devotion, after
having taught him the Bhägavatam,
Kåñëa took the form of all the calves and boys.
To give bliss to Lord Brahmä (ka) and the mothers, Kåñëa expanded (ubhayäyitam) Himself
into both the calves and boys. Kåñëa could do this because He is the master of the mahat-
tattva and the creator of the entire cosmic manifestation (viçvakåt éçvara).
18vct Why Kåñëa took the form of all the calves and boys?
In order
○ to show His ability to bewilder everyone including Balaräma;
○ to fulfill the desires of the gopas and gopés to have Kåñëa as their own son;
○ to bewilder Brahmä and throw him into the ocean of dismay;
○ to show Brahmä thousands of forms of Väsudeva, the object of his devotion, after
having taught him the Bhägavatam
19 He expanded into exact number of, bodily feature, paraphernalia, etc

|| 10.13.19 ||
yävad vatsapa-vatsakälpaka-vapur yävat karäìghry-ädikaà
yävad yañöi-viñäëa-veëu-dala-çig yävad vibhüñämbaram
yävac chéla-guëäbhidhäkåti-vayo yävad vihärädikaà
sarvaà viñëumayaà giro ’ìga-vad ajaù sarva-svarüpo babhau
yävat vatsapa—exactly like the cowherd boys; vatsaka-alpaka-vapuù—and exactly like the tender bodies of the
calves; yävat kara-aìghri-ädikam—exactly to the measurement of their particular varieties of legs and hands; yävat
yañöi-viñäëa-veëu-dala-çik—not only like their bodies but exactly like their bugles, flutes, sticks, lunch bags and so
on; yävat vibhüñä-ambaram—exactly like their ornaments and dress in all their varied particulars; yävat çéla-guëa-
abhidhä-äkåti-vayaù—their exact character, habits, features, attributes and explicit bodily features; yävat vihära-
ädikam—exactly according to their tastes or amusements; sarvam—everything in detail; viñëu-mayam—
expansions of Väsudeva, Viñëu; giraù aìga-vat—voices exactly like theirs; ajaù—Kåñëa; sarva-svarüpaù babhau—
created everything in detail as Himself, without any change.
TRANSLATION
By His Väsudeva feature, Kåñëa 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 Kåñëa
proved the statement samagra-jagad viñëumayam: “Lord Viñëu is all-pervading.”
- P
As stated in the Brahma-saàhitä (5.33):
advaitam acyutam anädim ananta-rüpam

ädyaà puräëa-puruñaà nava-yauvanaà ca
Kåñëa, paraà brahma, the Supreme Personality of Godhead, is ädyam, the beginning of
everything; He is ädi-puruñam, the ever-youthful original person. He can expand Himself in
in more forms than one can imagine, yet He does not fall down from His original form as
Kåñëa; therefore He is called Acyuta. This is the Supreme Personality of Godhead. Sarvaà
viñëumayaà jagat. Sarvaà khalv idaà brahma.
26pKåñëa thus proved that He is everything, that He can become everything, but that still
He is personally different from everything (mat-sthäni sarva-bhütäni na cähaà teñv
avasthitaù [Bg. 9.4]). This is Kåñëa, who is understood by acintya-bhedäbheda-tattva
philosophy. pürëasya pürëam ädäya pürëam evävaçiñyate: [Éço Invocation] Kåñëa is always

philosophy. pürëasya pürëam ädäya pürëam evävaçiñyate: [Éço Invocation] Kåñëa is always
complete, and although He can create millions of universes, all of them full in all opulences,
opulences, He remains as opulent as ever, without any change (advaitam). This is explained
explained by different Vaiñëava äcäryas through philosophies such as viçuddhädvaita,
viçiñöädvaita and dvaitädvaita.
26pTherefore one must learn about Kåñëa from the äcäryas. Äcäryavän puruño veda: one
who follows the path of the äcäryas knows things as they are. Such a person can know
Kåñëa as He is, at least to some extent, and as soon as one understands Kåñëa (janma karma
ca me divyam evaà yo vetti tattvataù [Bg. 4.9]), one is liberated from material bondage
(tyaktvä dehaà punar janma naiti mäm eti so 'rjuna).
- VCT COMMENTARY
This is a more elaborate description of the expanded forms of the calves and boys. It is in the
the singular because it is describing the class (jati). The expanded cowherd boys had very
small bodies just like the original boys (yävat). They remembered their previous activities
and how they acted (vihärädikam) in relation to their parents. Kåñëa is addressed as ajaù
unborn, but it also stands for ajanya, an unfavorable portent to be feared (by Brahmä).
Kåñëa is the original form of all the forms (sarva svarüpa), and He is the embodied form of
the statement sarvaà viñëumayam jagat, the whole universe is Viñëu.
26p How Krsna is understood and how one must learn about Him?
By acintya-bhedäbheda-tattva philosophy, one must learn about Kåñëa from the äcäryas
10.13.20-27 (U)NCONTROLABLE AFFECTION for boys and calves

20 -27 BEWILDERMENT of vrajavasis
20 expanded in this way He entered vrajabhumi just as he usually did
|| 10.13.20 ||
svayam ätmätma-govatsän
prativäryätma-vatsapaiù
kréòann ätma-vihäraiç ca
sarvätmä präviçad vrajam
svayam ätmä—Kåñëa, who is personally the Supreme Soul, the Supersoul; ätma-go-vatsän—now expanded into
calves that were also He Himself; prativärya ätma-vatsapaiù—again He Himself was represented as the cowherd
boys controlling and commanding the calves; kréòan—thus Himself constituting everything in these
transcendental pastimes; ätma-vihäraiù ca—enjoying Himself by Himself in different ways; sarva-ätmä—the
Supersoul, Kåñëa; präviçat—entered; vrajam—Vrajabhümi, the land of Mahäräja Nanda and Yaçodä.
TRANSLATION
Now expanding Himself so as to appear as all the calves and cowherd boys, all of them as they
they were, and at the same time appear as their leader, Kåñëa entered Vrajabhümi, the land of
His father, Nanda Mahäräja, just as He usually did while enjoying their company.
- P
- Kåñëa 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
Brahmä, Kåñëa 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 Kåñëa's inconceivable potency.
20pAs explained by Çréla Jéva Gosvämé, rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmät.
Rädhä and Kåñëa are the same. Kåñëa, by expanding His pleasure potency, becomes
Rädhäräëé. The same pleasure potency (änanda-cinmaya-rasa) was expanded by Kåñëa
when He Himself became all the calves and boys and enjoyed transcendental bliss in

when He Himself became all the calves and boys and enjoyed transcendental bliss in
Vrajabhümi. This was done by the yogamäyä potency and was inconceivable to persons
under the potency of mahämäyä.
- VCT COMMENTARY
20vct Five verses describe how Kåñëa continued His usual program of enjoying pastimes in
the morning, noon, and evening in the village exactly as before.
How did Kåñëa, the soul of all (sarvätma), enter Vraja? He entered as svayam ätmä, as
Himself (the subject), and brought back the calves (the object), who were also Himself
(ätma govatsän), along with the cowherd boys (the means), who were Himself (ätma
vatsapaiù), and played with other boys who were Himself.
The boys would sit on the same bank of the river and eat, the calves would herd in the
green meadows, and Kåñëa would wander from forest to forest searching for the calves. In
this way, one moment extended for a whole year with Kåñëa acting as everyone. Yet it was
unnoticed by all. Kåñëa, the boys and their calves wandered everyday in Vraja enjoying
different pastimes untouched by the rain, wind or sun.
20vct By the power of Kåñëa’s acintya-çakti even Baladeva could not detect the difference.
After his illusion was ended, Brahmä saw that same Kåñëa with a stick and a lump of yogurt
rice in His hand. Brahmä then offered prayers in all humility.
20p How Jiva Goswami explain expansion of claves and boys?

As an expansion of Krsna' internal pleasure potency (ananda-cinmaya-rasa) done by
yogamaya
20vct Why even Baladeva could not detect the difference?
By the power of Kåñëa’s acintya-çakti
21 o king, K has thus entered diff cow sheds as t calves& home as diff boys
|| 10.13.21 ||
tat-tad-vatsän påthaì nétvä
tat-tad-goñöhe niveçya saù
tat-tad-ätmäbhavad räjaàs
tat-tat-sadma praviñöavän
tat-tat-vatsän—the calves, which belonged to different cows; påthak—separately; nétvä—bringing; tat-tat-goñöhe—
to their respective cow sheds; niveçya—entering; saù—Kåñëa; tat-tat-ätmä—as originally different individual souls;
abhavat—He expanded Himself in that way; räjan—O King Parékñit; tat-tat-sadma—their respective houses;
praviñöavän—entered (Kåñëa thus entered everywhere).
TRANSLATION
O Mahäräja Parékñit, Kåñëa, 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.
- P
- Kåñëa had many, many friends, of whom Çrédämä, Sudämä and Subala were prominent.
Thus Kåñëa Himself became Çrédämä, Sudämä and Subala and entered their respective
houses with their respective calves.
- VCT COMMENTARY
Kåñëa, playing the role of each calf and cowherd boy (tat tad ätma), herded each calf into its
its respective cow shed. In His expanded forms as Çrédämä, Sudämä, Subala and other boys,
Kåñëa entered their respective houses.
22 mothers of boys were treating the Kåñëa expansions just like their sons, put them on their laps
and fed their breast milk to them.
|| 10.13.22 ||
|| 10.13.22 ||
tan-mätaro veëu-rava-tvarotthitä
utthäpya dorbhiù parirabhya nirbharam
sneha-snuta-stanya-payaù-sudhäsavaà
matvä paraà brahma sutän apäyayan
tat-mätaraù—the mothers of the respective cowherd boys; veëu-rava—because of the sounds played on flutes and
bugles by the cowherd boys; tvara—immediately; utthitäù—awakened from their respective household duties;
utthäpya—immediately lifted their respective sons; dorbhiù—with their two arms; parirabhya—embracing;
nirbharam—without feeling any weight; sneha-snuta—which was flowing because of intense love; stanya-payaù—
their breast milk; sudhä-äsavam—tasting just like a nectarean beverage; matvä—accepting the milk like that;
param—the Supreme; brahma—Kåñëa; sutän apäyayan—began to feed their respective sons.
TRANSLATION
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 Kåñëa. Actually Kåñëa is everything, but at that
time, expressing extreme love and affection, they took special pleasure in feeding Kåñëa, the
ParaBrahman, and Kåñëa drank the milk from His respective mothers as if it were a nectarean
beverage.
- P
- 22pAlthough all the elderly gopés knew that Kåñëa was the son of mother Yaçodä, they still
desired, "If Kåñëa had become my son, I would also have taken care of Him like mother
Yaçodä. "This was their inner ambition.
Now, in order to please them, Kåñëa personally took the role of their sons and fulfilled their
their desire. They enhanced their special love for Kåñëa by embracing Him and feeding
Him, and Kåñëa tasted their breast milk to be just like a nectarean beverage. While thus
bewildering Brahmä, He enjoyed the special transcendental pleasure created by yogamäyä
between all the other mothers and Himself.
- VCT COMMENTARY
“O will we ever be like mother Yaçodä and have Kåñëa as our child?” This verse describes
how Kåñëa fulfilled this desire of the elderly gopés without their knowledge. Treating the
Kåñëa expansions just like their sons, the mothers put them on their laps and fed their
breast milk to them. The word “uduhya” is sometimes found in place of utthäpya. The
mothers held their children more affectionately than before, and due to this increased
affection more milk flowed (nirbharam: excessively) from their breasts than before.
Kåñëa, the Parabraùman, drank the milk from His respective mothers as if it were the
sweetest nectar because that milk was filled with their intense motherly affection. The word
word sudhäsavaà indicates that to Kåñëa their breast milk tasted like nectar (sudha), and
since it was saturated with their prema it had the intoxicating effect of wine (asavam) so it
filled Kåñëa with joy.
22vctThe elderly gopés’ inner ambition was to have Kåñëa as their son, so the Lord fulfilled it
in this pastime of bewildering Brahmä. Thus for one year Kåñëa enjoyed the special
transcendental pleasure created by yogamäyä between all the mothers and Himself. That is
why Brahmä said, “In great pleasure they drank the nectar (payaù-sudhäsavam) from their
mothers’ breasts.”
22p What was elderly gopis inner ambition fulfilled in pastime of bewildering Brahma?
They Desired Krsna to be their son
23 According to daily schedule K in t evening returned & entered the house of each cowherd boy
|| 10.13.23 ||

|| 10.13.23 ||
tato nåponmardana-majja-lepanä-
laìkära-rakñä-tilakäçanädibhiù
saàlälitaù sväcaritaiù praharñayan
säyaà gato yäma-yamena mädhavaù
tataù—thereafter; nåpa—O King (Mahäräja Parékñit); unmardana—by massaging them with oil; majja—by
bathing; lepana—by smearing the body with oil and sandalwood pulp; alaìkära—by decorating with ornaments;
rakñä—by chanting protective mantras; tilaka—by decorating the body with tilaka marks in twelve places; açana-
ädibhiù—and by feeding them sumptuously; saàlälitaù—in this way cared for by the mothers; sva-äcaritaiù—by
their characteristic behavior; praharña-yan—making the mothers very much pleased; säyam—evening; gataù—
arrived; yäma-yamena—as the time of each activity passed; mädhavaù—Lord Kåñëa.
TRANSLATION
Thereafter, O Mahäräja Parékñit, as required according to the scheduled round of His pastimes,
pastimes, Kåñëa 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 Kåñëa personally.
COMMENTARY
According to the scheduled round (yäma yamena) of His pastimes, Kåñëa returned in the
evening, and entered the house of each cowherd boy. The word Mädhava refers to Kåñëa
and His expansions as cowherd boys. The mothers took care of the boys by massaging
fragrant oil on their bodies (unmardana), bathing them (majja), smearing their bodies with
sandalwood pulp, ornamenting them, chanting protective mantras, decorating their bodies
with tilaka and feeding them sumptuously.
24 The bewilderment of the cows was similar to that of the mothers

|| 10.13.24 ||
gävas tato goñöham upetya satvaraà
huìkära-ghoñaiù parihüta-saìgatän
svakän svakän vatsatarän apäyayan
muhur lihantyaù sravad audhasaà payaù
gävaù—the calves; tataù—thereafter; goñöham—to the cow sheds; upetya—reaching; satvaram—very soon;
huìkära-ghoñaiù—by making jubilant mooing sounds; parihüta-saìgatän—to call the cows; svakän svakän—
following their respective mothers; vatsatarän—the respective calves; apäyayan—feeding them; muhuù—again
and again; lihantyaù—licking the calves; sravat audhasam payaù—abundant milk flowing from their milk bags.
TRANSLATION
Thereafter, all the cows entered their different sheds and began mooing loudly, calling for their
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.
- P
- All the dealings between the calves and their respective mothers taking care of them were
enacted by Kåñëa Himself.
- VCT COMMENTARY
The bewilderment of the cows was similar to that of the mothers. First the cows entered
their sheds and began mooing loudly to call for their respective calves. When the calves
arrived, the mothers began continuously licking their bodies and feeding them with a
constant flow of milk from their milk bags. This hints that their affection was more than
before.

25 now that K had become their sons/calves, love for their sons/calves became as previously for K
|| 10.13.25 ||
go-gopénäà mätåtäsminn
äsét snehardhikäà vinä
purovad äsv api hares
tokatä mäyayä vinä
go-gopénäm—for both the cows and the gopés, the elderly cowherd women; mätåtä—motherly affection; asmin—
unto Kåñëa; äsét—there ordinarily was; sneha—of affection; ådhikäm—any increase; vinä—without; puraù-vat—
like before; äsu—there was among the cows and gopés; api—although; hareù—of Kåñëa; tokatä—Kåñëa is my son;
mäyayä vinä—without mäyä.
TRANSLATION
Previously, from the very beginning, the gopés had motherly affection for Kåñëa. Indeed, their
affection for Kåñëa exceeded even their affection for their own sons. In displaying their
affection, they had thus distinguished between Kåñëa and their sons, but now that distinction
disappeared.
- P
- 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 gopés could not distinguish
between their own sons and Kåñëa, for since their own sons had been taken by Brahmä,
Kåñëa had expanded as their sons. Therefore, their extra affection for their sons, who were
now Kåñëa Himself, was due to bewilderment resembling that of Brahmä. Previously, the
mothers of Çrédämä, Sudämä, Subala and Kåñëa's other friends did not have the same
affection for one another's sons, but now the gopés treated all the boys as their own.
Çukadeva Gosvämé, therefore, wanted to explain this increment of affection in terms of
Kåñëa's bewilderment of Brahmä, the gopés, the cows and everyone else.
- VCT COMMENTARY
From the very beginning, the gopés and cows has more motherly affection for Kåñëa than
their own off-spring. But now that Kåñëa had become their sons and calves, their love for
their sons and calves became equal to what they previously had for Kåñëa. Kåñëa’s affection
as a child toward the mothers was the same as before, but from the commencement of the
brahma-vimohana-lélä, Kåñëa became their sons in actuality (mäyayä vinä). It may be
objected that Kåñëa in the form of the cowherd boys should have had the same affection for
their mothers as their actual sons, since a previous verse stated that Kåñëa took up exactly
the character, dress, form and age as each cowherd boy.
Though Kåñëa is the supreme independent controller, and everyone from Brahmä to even
His personal expansions is dependent on Him, He is dependent on prema and controlled by
by prema. Prema is not dependent on Him. Kåñëa cannot control or restrict prema.
Çrédhara Swami says, “This irregularity is difficult to prevent in Kåñëa.” Such uncontrollable
uncontrollable prema was in the hearts of the mothers towards Kåñëa in the form of their
sons. Thus Kåñëa in the form of their sons forgot His powers as God. Since He assumed the
role of their sons, He remained dependent on them, like a commander next to the king. One
should not say that such dependence on love is a fault; rather it is Kåñëa’s ornament. As the
living entity’s dependence on mäyä is the cause of his sorrow, so Kåñëa’s dependence on
prema is the cause of ever-increasing bliss. This is the realization of the great devotees.
25 How motherly affection for their own boys was now displayed when Krsna expansions
took their role?
Affection for Krsna and their sons were equal, w/o distinction
Affection for Krsna and their sons were equal, w/o distinction
26 previously t Vrajaväsés had more love for K than own children, now affection for sons grew
|| 10.13.26 ||
vrajaukasäà sva-tokeñu
sneha-vally äbdam anvaham
çanair niùséma vavådhe
yathä kåñëe tv apürvavat
vraja-okasäm—of all the inhabitants of Vraja, Våndävana; sva-tokeñu—for their own sons; sneha-vallé—the creeper
of affection; ä-abdam—for one year; anu-aham—every day; çanaiù—gradually; niùséma—without limit; vavådhe—
increased; yathä kåñëe—exactly accepting Kåñëa as their son; tu—indeed; apürva-vat—as it had not been
previously.
TRANSLATION
Although the inhabitants of Vrajabhümi, the cowherd men and cowherd women, previously
had more affection for Kåñëa than for their own children, now, for one year, their affection for
for their own sons continuously increased, for Kåñëa had now become their sons. There was no
no limit to the increment of their affection for their sons, who were now Kåñëa. Every day they
they found new inspiration for loving their children as much as they loved Kåñëa.
COMMENTARY
Previously the Vrajaväsés had more love for Kåñëa than for their own children. Now for one
year the affection of the mothers for their sons, who were actually Kåñëa, grew like a
creeper more and more. Their affection for Kåñëa became every increasingly fresh. Here, the
the word Kåñëa should be understood to be repeated again, though it is mentioned only
once in the verse.
Why did the mothers’ love for Kåñëa increase even more? Because Kåñëa is the aàçi, the
original possessor of all power and beauty, and His expansions as the cowherd boys are
aàça in relation to His beauty and other qualities. Therefore, the sentence could read as
follows. “As much as they had love for Kåñëa previously (yatha Kåñëa vavådhe), their love
for their sons increased to that degree (sva tokeñu vavådhe). But their love for Kåñëa
personally now increased even more (krsne tu apürvavat vavådhe). Or the sentence can read:
“As much as their love for their sons increased (yatha sva tokeñu vavådhe), so their love for
Kåñëa increased even more (kåñëa tu apürvavat vavådhe). In this interpretation the word
Kåñëa does not need repetition.
26vct Why did the mothers’ love for Kåñëa increase even more?
Because Kåñëa is the aàçi, the original possessor of all power and beauty, and His
expansions as the cowherd boys are aàça in relation to His beauty and other qualities
27 Thus Kåñëa continued His pastimes for one year

|| 10.13.27 ||
ittham ätmätmanätmänaà
vatsa-päla-miñeëa saù
pälayan vatsapo varñaà
cikréòe vana-goñöhayoù
ittham—in this way; ätmä—the Supreme Soul, Kåñëa; ätmanä—by Himself; ätmänam—Himself again; vatsa-päla-
miñeëa—with the forms of cowherd boys and calves; saù—Kåñëa Himself; pälayan—maintaining; vatsa-paù—
tending the calves; varñam—continuously for one year; cikréòe—enjoyed the pastimes; vana-goñöhayoù—both in
Våndävana and in the forest.
TRANSLATION
In this way, Lord Çré Kåñëa, having Himself become the cowherd boys and groups of calves,

In this way, Lord Çré Kåñëa, having Himself become the cowherd boys and groups of calves,
maintained Himself by Himself. Thus He continued His pastimes, both in Våndävana and in
the forest, for one year.
- P
- Everything was Kåñëa. The calves, the cowherd boys and their maintainer Himself were all
Kåñëa. In other words, Kåñëa expanded Himself in varieties of calves and cowherd boys and
continued His pastimes uninterrupted for one year. As stated in Bhagavad-gétä, Kåñëa'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.
- VCT COMMENTARY
Thus Kåñëa Himself (ätma) became the cowherd boys and calves (vatsa päla miñeëa), and
sustained Himself by Himself. Thus Kåñëa continued His pastimes for one year, both in the
forest and in the fields.
10.13.28-39 (S)URPRISED BALARAMA

28 -39 BALARAM' bewilderment
28 Once 5-6 nights before t completion of t year, K tending t calves, entered t forest w Balaräma
|| 10.13.28 ||
ekadä cärayan vatsän
sa-rämo vanam äviçat
païca-ñäsu tri-yämäsu
häyanäpüraëéñv ajaù
ekadä—one day; cärayan vatsän—while taking care of all the calves; sa-rämaù—along with Balaräma; vanam—
within the forest; äviçat—entered; païca-ñäsu—five or six; tri-yämäsu—nights; häyana—a whole year;
apüraëéñu—not being fulfilled (five or six days before the completion of one year); ajaù—Lord Çré Kåñëa.
TRANSLATION
One day, five or six nights before the completion of the year, Kåñëa, tending the calves, entered
entered the forest along with Balaräma.
- P
- Up to this time, even Balaräma was captivated by the bewilderment that covered Brahmä.
Even Balaräma did not know that all the calves and cowherd boys were expansions of Kåñëa
Kåñëa or that He Himself was also an expansion of Kåñëa. This was disclosed to Balaräma
just five or six days before the completion of the year.
- VCT COMMENTARY
This explains how Baladeva entered the forest with Kåñëa five or six nights before the
completion of one year. Three yämäs equal one night.
28 When Balarama found out about Krsna expanding into calves and cowherd boys?
5-6 days before the completion of the year
29 while pasturing atop Govardhana Hill, the cows looked down& saw their calves
|| 10.13.29 ||
tato vidüräc carato
gävo vatsän upavrajam
govardhanädri-çirasi
carantyo dadåçus tåëam
tataù—thereafter; vidürät—from a not-distant place; carataù—while pasturing; gävaù—all the cows; vatsän—and
their respective calves; upavrajam—also pasturing near Våndävana; govardhana-adri-çirasi—on the top of
Govardhana Hill; carantyaù—while pasturing to find; dadåçuù—saw; tåëam—tender grass nearby.
TRANSLATION

TRANSLATION
Thereafter, while pasturing atop Govardhana Hill, the cows looked down to find some green
grass and saw their calves pasturing near Våndävana, not very far away.
COMMENTARY
While grazing atop Govardhana Hill, the cows looked down to find some tender green grass
grass (tåëam carantaù) and saw their calves pasturing nearby in Vraja.
30 When t cows saw their own calves, they forgot themselves and ran off w heads/tails erect,
tears/milk flowed in streams
|| 10.13.30 ||
dåñövätha tat-sneha-vaço ’småtätmä
sa go-vrajo ’tyätmapa-durga-märgaù
dvi-pät kakud-gréva udäsya-puccho
’gäd dhuìkåtair äsru-payä javena
dåñövä—when the cows saw their calves below; atha—thereafter; tat-sneha-vaçaù—because of increased love for
the calves; asmåta-ätmä—as if they had forgotten themselves; saù—that; go-vrajaù—herd of cows; ati-ätma-pa-
durga-märgaù—escaping their caretakers because of increased affection for the calves, although the way was very
rough and hard; dvi-pät—pairs of legs together; kakut-grévaù—their humps moving with their necks; udäsya-
pucchaù—raising their heads and tails; agät—came; huìkåtaiù—lowing very loudly; äsru-payäù—with milk
flowing from the nipples; javena—very forcibly.
TRANSLATION
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
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.
- P
- 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.
- VCT COMMENTARY
When the cows saw their own calves from the top of Govardhana Hill, they forgot
themselves and ran off. Ignoring their caretakers and the rough pathway, the cows
stretched their necks out in longing and ran as if with one pair of legs. Their heads and tails
tails were raised, and their tears and milk flowed in streams.
31 Although the cows had given birth to new calves, they had more affection for the older calves
|| 10.13.31 ||
sametya gävo ’dho vatsän
vatsavatyo ’py apäyayan
gilantya iva cäìgäni
lihantyaù svaudhasaà payaù
sametya—assembling; gävaù—all the cows; adhaù—down at the foot of Govardhana Hill; vatsän—all their calves;
vatsa-vatyaù—as if new calves had been born from them; api—even though new calves were present; apäyayan—
fed them; gilantyaù—swallowing them; iva—as if; ca—also; aìgäni—their bodies; lihantyaù—licking as they do
when newborn calves are present; sva-odhasam payaù—their own milk flowing from the milk bags.
TRANSLATION
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

cows, because of increased affection for the older calves, allowed the older calves to drink milk
milk from their milk bags and then began licking the calves’ bodies in anxiety, as if wanting to
to swallow them.
-
COMMENTARY
Although the cows had given birth to new calves, they had more affection for the older
calves. Thus they came down from Govardhana Hill to feed the older calves the milk
pouring from their udders (svaudhasaà payaù). In great anxiety they repeatedly licked the
calves’ bodies as if wanting to swallow them.
32 cowherd men tried to stop the cows, but when they saw own sons, they were overwhelmed
|| 10.13.32 ||
gopäs tad-rodhanäyäsa-
maughya-lajjoru-manyunä
durgädhva-kåcchrato ’bhyetya
go-vatsair dadåçuù sutän
gopäù—the cowherd men; tat-rodhana-äyäsa—of their attempt to stop the cows from going to their calves;
maughya—on account of the frustration; lajjä—being ashamed; uru-manyunä—and at the same time becoming
very angry; durga-adhva-kåcchrataù—although they passed the very rough way with great difficulty; abhyetya—
after reaching there; go-vatsaiù—along with the calves; dadåçuù—saw; sutän—their respective sons.
TRANSLATION
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.
- P
- Everyone was increasing in affection for Kåñëa. When the cowherd men coming down from
the hill saw their own sons, who were no one else than Kåñëa, their affection increased.
- VCT COMMENTARY
The cowherd men tried to stop the cows with sticks, but failing to check the cows, they felt
simultaneously ashamed and angry. With great difficulty they ran down the rough path, but
but when they saw their sons with the calves they too were overwhelmed with affection.
33 they became filled with vätsalya-prema and thus completely forgot their anger
|| 10.13.33 ||
tad-ékñaëotprema-rasäplutäçayä
jätänurägä gata-manyavo ’rbhakän
uduhya dorbhiù parirabhya mürdhani
ghräëair aväpuù paramäà mudaà te
tat-ékñaëa-utprema-rasa-äpluta-äçayäù—all the thoughts of the cowherd men merged in the mellow of paternal
love, which was aroused by seeing their sons; jäta-anurägäù—experiencing a great longing or attraction; gata-
manyavaù—their anger disappeared; arbhakän—their young sons; uduhya—lifting; dorbhiù—with their arms;
parirabhya—embracing; mürdhani—on the head; ghräëaiù—by smelling; aväpuù—obtained; paramäm—the
highest; mudam—pleasure; te—those cowherd men.
TRANSLATION
At that time, all the thoughts of the cowherd men merged in the mellow of paternal love, which
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.
- P
- After Brahmä stole the original cowherd boys and calves, Kåñëa expanded Himself to
become the boys and calves again. Therefore, because the boys were actually Kåñëa's
expansions, the cowherd men were especially attracted to them. At first the cowherd men,

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 Kåñëa the boys were extremely
attractive, and therefore the cowherd men immediately came down from the hill with
special affection.
- VCT COMMENTARY
Oh ignorant men! Why were the cows drawn towards their calves? The elders wanted to
scold the cows, but by glancing at their children, they became filled with parental love,
vätsalya-prema. Experiencing the fifth stage of prema (anurägäù) the cowherd men relished
intense attraction and pleasure, and thus completely forgot their anger.
34 With great difficulty t cowherd men stopped embracing their children &returned to the forest
|| 10.13.34 ||
tataù pravayaso gopäs
tokäçleña-sunirvåtäù
kåcchräc chanair apagatäs
tad-anusmåty-udaçravaù
tataù—thereafter; pravayasaù—elderly; gopäù—cowherd men; toka-äçleña-sunirvåtäù—became overjoyed by
embracing their sons; kåcchrät—with difficulty; çanaiù—gradually; apagatäù—ceased from that embracing and
returned to the forest; tat-anusmåti-uda-çravaù—as they remembered their sons, tears began to roll down from
their eyes.
TRANSLATION
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.
- P
- 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.
- VCT COMMENTARY
With great difficulty (kåcchräc) the elderly cowherd men (pravayaso) stopped embracing
(apagatä) their children and returned to the forest. As the men remembered their sons, tears
flowed from their eyes (uda çrava).
35 seeing cow's great attachment to elderly calves, surprised Baladeva began to consider
|| 10.13.35 ||
vrajasya rämaù premardher
vékñyautkaëöhyam anukñaëam
mukta-staneñv apatyeñv apy
ahetu-vid acintayat
vrajasya—of the herd of cows; rämaù—Balaräma; prema-ådheù—because of an increase of affection; vékñya—after
observing; aut-kaëöhyam—attachment; anu-kñaëam—constantly; mukta-staneñu—who had grown up and were
no longer drawing milk from their mothers; apatyeñu—in regard to those calves; api—even; ahetu-vit—not
understanding the reason; acintayat—began to consider as follows.
TRANSLATION
Because of an increase of affection, the cows had constant attachment even to those calves that
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
consider as follows.
- P
- 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

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 Balaräma was a little
surprised, and He wanted to inquire from Kåñëa 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 Kåñëa.
35pThese surprising events were taking place by the manipulation of yogamäyä. There are
two mäyäs working under the direction of Kåñëa-mahämäyä, the energy of the material
world, and yogamäyä, the energy of the spiritual world. These uncommon events were
taking place because of the influence of yogamäyä. From the very day on which Brahmä
stole the calves and boys, yogamäyä acted in such a way that the residents of Våndävana,
including even Lord Balaräma, could not understand how yogamäyä was working and
causing such uncommon things to happen. But as yogamäyä gradually acted, Balaräma in
particular was able to understand what was happening, and therefore He inquired from
Kåñëa.
- VCT COMMENTARY
Because of an increase of prema the cows had great attachment (utkaëöhyam) even to those
calves that were grown up and had stopped sucking milk from their mothers. Seeing this
inexplicable (ahetuvit) situation, Baladeva began to think. From the day after the
bewilderment of Brahmä, all the cows would ignore their newly born calves at the time of
milking and feed their calves, which had stopped taking milk from their udders.
35vctWhy did Balaräma realize this now, after seeing it for so many days, and why didn’t
the other cowherd men even notice this? It was because they were all covered by yogamäyä
from the day of the brahma-vimohana-lélä. Therefore, even though they saw the strange
behavior of the cows, Baladeva, the gopés and the gopas did not think to investigate it.
35vctBaladeva is the elder brother of the cause of the universe, and His dear friend, so Kåñëa
Kåñëa should not have deceived Him. Though Kåñëa should have revealed everything to
Baladeva before this, He did not because He did not want Balaräma to suffer any separation
from Çrédämä and His other friends for the period of a year. Kåñëa Himself did not suffer
from any separation because He was close to them in an expanded form that searched for
their calves. Balaräma did not appear in any expanded form during this pastime.
35vctThen, after a year passed, when the Lord desired, yogamäyä gradually withdrew her
cover from Balaräma. It was done gradually so that Baladeva could take the viewpoint of the
devotee, and also to immerse Him in the ocean of the Lord’s power.
35 Why Balarama was surprised in incident cows running towards the calves?
Seeing great affection of motherly cows for elderly calves instead of newly born ones.
35p What was the cause of surprising events and how has it manifested?
Yogamaya - the energy of the spiritual world
From the very day on which Brahmä stole the calves and boys, yogamäyä acted in such a
way that the residents of Våndävana, including even Lord Balaräma, could not understand
how yogamäyä was working and causing such uncommon things to happen
35vct Why Krsna did not revealed everything to Balarama before?
He did not want Balaräma to suffer any separation from Çrédämä and His other friends for
the period of a year
36 It astonishes Me how affection for these boys/calves is just like our affection for Kåñëa?
|| 10.13.36 ||
kim etad adbhutam iva

kim etad adbhutam iva
väsudeve ’khilätmani
vrajasya sätmanas tokeñv
apürvaà prema vardhate
kim—what; etat—this; adbhutam—wonderful; iva—just as; väsudeve—in Väsudeva, Lord Çré Kåñëa; akhila-
ätmani—the Supersoul of all living entities; vrajasya—of all the inhabitants of Vraja; sa-ätmanaù—along with Me;
tokeñu—in these boys; apürvam—unprecedented; prema—affection; vardhate—is increasing.
TRANSLATION
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
Lord Kåñëa, the Supersoul of all living entities.
- P
- This increase of affection was not mäyä; rather, because Kåñëa had expanded Himself as
everything and because the whole life of everyone in Våndävana was meant for Kåñëa, the
cows, because of affection for Kåñëa, had more affection for the older calves than for the
new calves, and the men increased in their affection for their sons. Balaräma was astonished
astonished to see all the residents of Våndävana so affectionate toward their own children,
exactly as they had been for Kåñëa. Similarly, the cows had grown affectionate toward their
calves—as much as toward Kåñëa. Balaräma was surprised to see the acts of yogamäyä.
Therefore He inquired from Kåñëa, "What is happening here? What is this mystery?"
- VCT COMMENTARY
36vctAs yogamäyä relaxed the first part of her influence, Balaräma thought about the
wonders He was seeing: “It astonishes Me how the mothers have the same love for their
sons as they previously had for Kåñëa?” It was also amazing how Balaräma himself was
experiencing the same love He feels for Kåñëa upon seeing those boys.
36p What was first thing that surprised Balarama?

Extraordinary and ever-increasing affection of vrajavasis including Himself for the boys and
calves, similar to that for Krsna
36vct What was the first part of yogamaya' influence on Balarama?

Balarama' wonder/astonishment about extra affection
37 must be the illusory energy of My master, Lord Kåñëa, for who else can bewilder Me?
|| 10.13.37 ||
keyaà vä kuta äyätä
daivé vä näry utäsuré
präyo mäyästu me bhartur
nänyä me ’pi vimohiné
kä—who; iyam—this; vä—or; kutaù—from where; äyätä—has come; daivé—whether demigod; vä—or; näré—
woman; uta—or; äsuré—demoness; präyaù—in most cases; mäyä—illusory energy; astu—she must be; me—My;
bhartuù—of the master, Lord Kåñëa; na—not; anyä—any other; me—My; api—certainly; vimohiné—bewilderer.
TRANSLATION
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 Kåñëa, for who else can bewilder Me?
- P
- Balaräma 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 mäyä might be some räkñasé-mäyä," He thought,
"but how can räkñasé-mäyä have any influence upon Me? This is not possible. Therefore it
must be the mäyä of Kåñëa." He thus concluded that the mystical change must have been
caused by Kåñëa, whom Balaräma considered His worshipable Personality of Godhead. He
caused by Kåñëa, whom Balaräma considered His worshipable Personality of Godhead. He
thought, "It was arranged by Kåñëa, and even I could not check its mystic power." Thus
Balaräma understood that all these boys and calves were only expansions of Kåñëa.
- VCT COMMENTARY
37vctAs yogamäyä removed the second part of her influence, Balaräma thought for a
moment about this, and invoked His power of omniscience to understand the cause of His
surprise. Balaräma considered: “It is definitely a display of mystic power or mäyä. But what
kind of mäyä and who caused it? Is it the daivé-mäyä of the demigods like Brahmä
appearing as boys and calves to test their ability to attract us to them? Are these boys not
really Çrédämä and others? Is it näri-mäyä created by the some sages, who are testing their
knowledge by assuming the forms of the boys and calves? Is it some räkñasé-mäyä employed
by the demons like Kaàsa, who failing to kill us by their strength, have resorted to some
trick to kill us by disguising themselves as the boys and calves?”
37vctAs the third portion of yogamäyä dissolved, Balaräma again considered: “The mystical
change must have been caused by the yogamäyä potency of my master Kåñëa. Though other
potencies cannot bewilder Me, even I cannot check the power of Kåñëa’s yogamäyä, which
is filled with pure knowledge. On the other hand, the mahämäyä of My expansion Mahä-
Viñëu, who creates the mahat-tattva, easily bewilders Brahmä and all others.”
37 What was the next thing surprising for Balarama?

What kind of power is the cause of these extraordinary affection?
Mystical performance of demigods, rsis, raksasis, only Krsna could do it.
37vct What was the second part of yogamaya' influence upon Balarama?
Contemplation about the source of illusion/power (daivi-maya, nari-maya, raksasi-maya)
37vct What was the third part of yogamaya' influence upon Balarama?
It's Krsna yogamaya potency
38 Thinking thus, Balaräma was able to understand that all the boys/calves were expansions of K
|| 10.13.38 ||
iti saïcintya däçärho
vatsän sa-vayasän api
sarvän äcañöa vaikuëöhaà
cakñuñä vayunena saù
iti saïcintya—thinking in this way; däçärhaù—Baladeva; vatsän—the calves; sa-vayasän—along with His
companions; api—also; sarvän—all; äcañöa—saw; vaikuëöham—as Çré Kåñëa only; cakñuñä vayunena—with the eye
of transcendental knowledge; saù—He (Baladeva).
TRANSLATION
Thinking in this way, Lord Balaräma was able to see, with the eye of transcendental
knowledge, that all these calves and Kåñëa’s friends were expansions of the form of Çré Kåñëa.
- P
- Every individual is different. There are even differences between twin brothers. Yet when
Kåñëa 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 Kåñëa manifested Himself with all these differences.
This was Kåñëa's opulence.
- VCT COMMENTARY
38vctThinking thus, Balaräma tried to understand it by the eye of transcendental
knowledge (vayunena cakñuñä). By Kåñëa’s will the fourth portion of yogamäyä departed,

knowledge (vayunena cakñuñä). By Kåñëa’s will the fourth portion of yogamäyä departed,
and Balaräma was able to see that all the boys and calves were expansions of Kåñëa’s
transcendental form.
38vct What was the sign the fourth part of yogamaya' influence was removed upon
Balarama?
Balaräma was able to see that all the boys and calves were expansions of Kåñëa’s
transcendental form.
39 Now, why did Kåñëa become the calves and boys? thus requesting K explained everything
|| 10.13.39 ||
naite sureçä åñayo na caite
tvam eva bhäséça bhid-äçraye ’pi
sarvaà påthak tvaà nigamät kathaà vadety
uktena våttaà prabhuëä balo ’vait
na—not; ete—these boys; sura-éçäù—the best of the demigods; åñayaù—great sages; na—not; ca—and; ete—these
calves; tvam—You (Kåñëa); eva—alone; bhäsi—are manifesting; éça—O supreme controller; bhit-äçraye—in the
existence of varieties of difference; api—even; sarvam—everything; påthak—existing; tvam—You (Kåñëa);
nigamät—briefly; katham—how; vada—please explain; iti—thus; uktena—having been requested (by Baladeva);
våttam—the situation; prabhuëä—(having been explained) by Lord Kåñëa; balaù—Baladeva; avait—understood.
TRANSLATION
Lord Baladeva said, “O supreme controller! These boys are not great demigods, as I previously
previously thought. Nor are these calves great sages like Närada. Now I can see that You alone
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
been requested by Lord Baladeva, Kåñëa explained the whole situation, and Baladeva
understood it.
- P1
Inquiring from Kåñëa about the actual situation, Lord Balaräma said, "My dear Kåñëa, in the
the beginning I thought that all these cows, calves and cowherd boys were either great sages
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 Balaräma, Kåñëa briefly explained the
whole situation: how the calves and boys were stolen by Brahmä 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. Balaräma understood, therefore, that this was
not mäyä but Kåñëa's opulence. Kåñëa has all opulences, and this was but another opulence
of Kåñëa.
- P2
- "At first," Lord Balaräma said, "I thought that these boys and calves were a display of the
power of great sages like Närada, but now I see that all these boys and calves are You." After
After inquiring from Kåñëa, Lord Balaräma understood that Kåñëa Himself had become
many. That the Lord can do this is stated in the Brahma-saàhitä (5.33). Advaitam acyutam
anädim ananta-rüpam: although He is one, He can expand Himself in so many forms.
39p2According to the Vedic version, ekaà bahu syäm: 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 Kåñëa; that is, everything is an expansion either of Kåñëa
Himself or of His potency. Because the potency is nondifferent from the potent, the potency
potency and the potent are one (çakti-çaktimatayor abhedaù). The Mäyävädés, however,
say, cid-acit-samanvayaù: spirit and matter are one. This is a wrong conception. Spirit (cit)
say, cid-acit-samanvayaù: spirit and matter are one. This is a wrong conception. Spirit (cit)
is different from matter (acit), as explained by Kåñëa Himself in Bhagavad-gétä (7.4-5):
bhümir äpo 'nalo väyuù

khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
apareyam itas tv anyäà

prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho
yayedaà dhäryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false ego—all 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."
39p2Spirit and matter cannot be made one, for actually they are superior and inferior
energies, yet the Mäyävädés, or Advaita-vädés, try to make them one. This is wrong.
Although spirit and matter ultimately come from the same one source, they cannot be made
made one.
39p2For 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.
39p2The difference between the Mäyäväda and Vaiñëava philosophies is that the Vaiñëava
philosophy recognizes this fact. Çré Caitanya Mahäprabhu's philosophy, therefore, is called
acintya-bhedäbheda—simultaneous 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.
- VCT COMMENTARY
39vctBalaräma continued His thoughts: “Now, why did Kåñëa become the calves and boys?
Where has He hidden the real boys and calves? Because even after prolonged meditation
one cannot perceive this matter, it should be understood that the cause is not mahämäyä,
but rather yogamäyä, Kåñëa’s transcendental spiritual power. Kåñëa’s yogamäyä has such
great power that even His personal expansions such as Näräyaëa, though omniscient and
omnipresent, do not have any inherent understanding of this power.” Mahäviñëu’s stealing
the sons of the Dvärakä brähmaëa is the proof given in the Çrémad Bhägavatam, Tenth
Canto, chapter eighty-nine.
Thus Balaräma could understand all of this only after looking at Kåñëa. With this intent the
verse is spoken. Balaräma said, “It is not possible that the demigods, sages or the demons
became the boys. Actually I see that all these boys and calves are You. Although one, please
tell me why You are existing in the different forms of the calves and boys?” Upon inquiring
from Kåñëa, Balaräma understood everything about the brahma-vimohana-lélä.
39p2 Explain the difference between the Mäyäväda and Vaiñëava philosophies?
39vct What is another example that even Krsna' personal expansions such as Näräyaëa,
though omniscient and omnipresent, do not have any inherent understanding of His

though omniscient and omnipresent, do not have any inherent understanding of His
power?
Mahäviñëu’s stealing the sons of the Dvärakä brähmaëa (sb 10.81.)
35-39 List the phases how yogamäyä gradually withdrew her cover from Balaräma?
Wonder about extraordinary affection (35)
What is the cause of these affection (36)
It must be Krsna's power only (37)
Seeing calves/boys to be Krsna' expansions (38)
What is the reason Krsna expanded in boys/calves (39)
10.13.40-45 (I)LLUSIONED & IMPLICATED BRAHMA

40 -45 BEWILDERMENT of Brahma
40 bewilderment of Brahmä is now described, due to fear, Brahmä returned after one moment
|| 10.13.40 ||
tävad etyätmabhür ätma-
mänena truöy-anehasä
purovad äbdaà kréòantaà
dadåçe sa-kalaà harim
tävat—for so long; etya—after returning; ätma-bhüù—Lord Brahmä; ätma-mänena—by his (Brahmä's) own
measurement; truöi-anehasä—by a moment's time; puraù-vat—just as previously; ä-abdam—for one year (by
human measurement of time); kréòantam—playing; dadåçe—he saw; sa-kalam—along with His expansions;
harim—Lord Hari (Çré Kåñëa).
TRANSLATION
When Lord Brahmä 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
Lord Kåñëa, after all that time, was engaged just as before in playing with the boys and calves,
calves, who were His expansions.
- P1
Lord Brahmä had gone away for only a moment of his time, but when he returned, a year of
of human time had passed.
40p1On 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 Brahmä was one year on earth.
Kåñëa continued to expand Himself in so many forms for one year, but by the arrangement
of yogamäyä no one could understand this but Balaräma.
- P2
- After one moment of Brahmä's calculation, Brahmä 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. Kåñëa was
his master, and he had played mischief for fun by taking away Kåñëa'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 Brahmä returned, he saw that all the boys, calves and cows were playing
playing with Kåñëa in the same way as when he had come upon them; by Kåñëa's display of
yogamäyä, the same pastimes were going on without any change.
- P3
- On the day when Lord Brahmä had first come, Baladeva could not go with Kåñëa and the
cowherd boys, for it was His birthday, and His mother had kept Him back for the proper
ceremonial bath, called çäntika-snäna. Therefore Lord Baladeva was not taken by Brahmä at
that time. Now, one year later, Brahmä returned, and because he returned on exactly the
same day, Baladeva was again kept at home for His birthday. Therefore, although this verse

same day, Baladeva was again kept at home for His birthday. Therefore, although this verse
mentions that Brahmä saw Kåñëa and all the cowherd boys, Baladeva is not mentioned. It
was five or six days earlier that Baladeva had inquired from Kåñëa about the extraordinary
affection of the cows and cowherd men, but now, when Brahmä returned, Brahmä saw all
the calves and cowherd boys playing with Kåñëa as expansions of Kåñëa, but he did not see
Baladeva. As in the previous year, Lord Baladeva did not go to the woods on the day Lord
Brahmä appeared there.
- VCT COMMENTARY
After describing the bewilderment of the Vraja gopas and gopés, the bewilderment of Brahmä
Brahmä is described. Due to fear, Brahmä, who is called ätma bhü (born directly from Hari),
returned after one moment, even though one year of human time had elapsed. After all that
time, Brahmä saw that Kåñëa was playing with the boys and calves, who were actually His
expansions. Baladeva, however, as in the previous year, was absent due to being kept home
by his mother to perform auspicious rites on His birthday.
40p3 Why Baladeva was not present when Brahma returned after one moment?
Bcs it was his birthday and he stayed home for ceremonial bath called santika-snana
41 Whatever boys and calves were, I have kept them sleeping by my mystic potency
|| 10.13.41 ||
yävanto gokule bäläù
sa-vatsäù sarva eva hi
mäyäçaye çayänä me
nädyäpi punar utthitäù
yävantaù—whatsoever, as many as; gokule—in Gokula; bäläù—boys; sa-vatsäù—along with their calves; sarve—
all; eva—indeed; hi—because; mäyä-äçaye—on the bed of mäyä; çayänäù—are sleeping; me—my; na—not; adya—
today; api—even; punaù—again; utthitäù—have risen.
TRANSLATION
Lord Brahmä 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.
- P
- For one year Lord Brahmä kept the calves and boys lying down in a cave by his mystic
power. Therefore when Brahmä saw Lord Kåñëa 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 Kåñëa brought them back here?" Then, however, Lord
Brahmä saw that the calves and boys he had taken were still in the same mystic mäyä into
which he had put them. Thus he concluded that the calves and cowherd boys now playing
with Kåñëa 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, Kåñëa had expanded
Himself and so the present demonstration of calves and boys consisted of expansions of
Kåñëa. They had the same features, the same mentality and the same intentions, but they
were all Kåñëa.
42 Where have all these boys and calves come from?

|| 10.13.42 ||
ita ete ’tra kutratyä
man-mäyä-mohitetare
tävanta eva taträbdaà
kréòanto viñëunä samam
itaù—for this reason; ete—these boys with their calves; atra—here; kutratyäù—where have they come from; mat-
mäyä-mohita-itare—different from those who were mystified by my illusory potency; tävantaù—the same number

mäyä-mohita-itare—different from those who were mystified by my illusory potency; tävantaù—the same number
of boys; eva—indeed; tatra—there; ä-abdam—for one year; kréòantaù—are playing; viñëunä samam—along with
Kåñëa.
TRANSLATION
A similar number of boys and calves have been playing with Kåñëa for one whole year, yet they
they are different from the ones illusioned by my mystic potency. Who are they? Where did
they come from?
- P
- Although appearing like calves, cows and cowherd boys, these were all Viñëu. Actually they
they were viñëu-tattva, not jéva-tattva. Brahmä 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
keeping company with Kåñëa exactly as before? Where have they come from?" Brahmä was
surprised that his mystic power had been neglected. Without touching the original cows
and cowherd boys kept by Brahmä, Kåñëa had created another assembly of calves and boys,
who were all expansions of viñëu-tattva. Thus Brahmä's mystic power was superseded.
- VCT COMMENTARY
The doubts that arose in Brahmä after seeing this are described in two verses (41-42). Lord
Brahmä thought: “Where have all these boys and calves come from? Are these the ones
bewildered by my mäyä? Or are they different boys and calves brought by Kåñëa?”
Brahmä pointed with his forefinger as he thought, “Just a short distance from here the boys
and calves are playing with Kåñëa in the forest of Gokula. They are different from the ones I
I put to sleep by my mystic power. Where did these come from and who are they?”
41-42 What were the doubts that arouse in Brahma after seeing Krsna with calves and boys?
boys?
Who are boys/calves playing w Krsna and where they come from, since those he stole were
still there.
43 thus Brahma tried to understand who was real/unreal, but he couldn’t understand at all
|| 10.13.43 ||
evam eteñu bhedeñu
ciraà dhyätvä sa ätma-bhüù
satyäù ke katare neti
jïätuà neñöe kathaïcana
evam—in this way; eteñu bhedeñu—between these boys, who were existing separately; ciram—for a long time;
dhyätvä—after thinking; saù—he; ätma-bhüù—Lord Brahmä; satyäù—real; ke—who; katare—who; na—are not;
iti—thus; jïätum—to understand; na—not; iñöe—was able; kathaïcana—in any way at all.
TRANSLATION
Thus Lord Brahmä, 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.
- P
- Brahmä was puzzled. "The original boys and calves are still sleeping as I have kept them,"
he thought, "but another set is here playing with Kåñëa. How has this happened?" Brahmä
could not grasp what was happening. Which boys were real, and which were not real?
Brahmä 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 Kåñëa, or has Kåñëa created the ones lying asleep? Or are both
merely creations of Kåñëa?" Brahmä 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 Kåñëa go take
them away and put them here so that I come here and see them, and does Kåñëa then take
them away and put them here so that I come here and see them, and does Kåñëa then take
them from here and put them there?" Brahmä could not figure out how there could be two
sets of calves and cowherd boys exactly alike. Although thinking and thinking, he could not
not understand at all.
- VCT COMMENTARY
In this way Brahmä was thinking and investigating for a long time. “Of the two groups,
those bewildered by me and those playing here with Kåñëa, which group is real and which
is false? Are the sleeping ones bewildered by me the real ones or are they something created
created by Kåñëa? Or are the ones playing in the distance the real ones or something created
created by Kåñëa? Or are both merely creations of Kåñëa? After I go to the cave and see that
the boys and calves are still there, does Kåñëa remove them and bring them here so that I
come here and see them, and does Kåñëa then take them from here and put them back in
the cave? Whatever the case may be, I see two different groups in two different places at the
the same time. Thus I am confused.”
After meditating for some time, Brahmä thought, “I will use my power of omniscience to
understand this.” But even then, after a long time in samädhi, Brahmä was still doubtful:
“Of the two groups situated in two places, which is the real (satyäù) group created by the
Lord, and which is the false one created by Mäyädevé? I cannot understand at all.”
44 wanted to mystify all-pervading Lord Kåñëa he himself was bewildered by his own mystic
power
|| 10.13.44 ||
evaà sammohayan viñëuà
vimohaà viçva-mohanam
svayaiva mäyayäjo ’pi
svayam eva vimohitaù
evam—in this way; sammohayan—wanting to mystify; viñëum—the all-pervading Lord Kåñëa; vimoham—who
can never be mystified; viçva-mohanam—but who mystifies the entire universe; svayä—by his (Brahmä's) own;
eva—indeed; mäyayä—by mystic power; ajaù—Lord Brahmä; api—even; svayam—himself; eva—certainly;
vimohitaù—was put into bewilderment, became mystified.
TRANSLATION
Thus because Lord Brahmä wanted to mystify the all-pervading Lord Kåñëa, 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.
- P1
Brahmä wanted to bewilder Kåñëa, who bewilders the entire universe. The whole universe is
is under Kåñëa's mystic power (mama mäyä duratyayä [Bg. 7.14]), but Brahmä wanted to
mystify Him.
44p1The result was that Brahmä himself was mystified, just as one who wants to kill
another may himself be killed. In other words, Brahmä was defeated by his own attempt. In
a similar position are the scientists and philosophers who want to overcome the mystic
power of Kåñëa. They challenge Kåñëa, saying, "What is God? We can do this, and we can
do that." But the more they challenge Kåñëa in this way, the more they are implicated in
suffering. The lesson here is that we should not try to overcome Kåñëa. Rather, instead of
endeavoring to surpass Him, we should surrender to Him (sarva-dharmän parityajya mäm
ekaà çaraëaà vraja [Bg. 18.66]).
- P2
- Instead of defeating Kåñëa, Brahmä himself was defeated, for he could not understand what
Kåñëa was doing. Since Brahmä, the chief person within this universe, was so bewildered,
what is to be said of so-called scientists and philosophers? Sarva-dharmän parityajya mäm
ekaà çaraëaà vraja.
ekaà çaraëaà vraja.
44p2We should give up all our tiny efforts to defy the arrangement of Kåñëa. 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 Kåñëa, the more we become
implicated in Kåñëa's mäyä (daivé hy eñä guëa-mayé mama mäyä duratyayä). But one who
has reached the point of surrendering to the instructions of Kåñëa (mäm eva ye
prapadyante) is liberated, free from kåñëa-mäyä (mäyäm etäà taranti te [Bg. 7.14]).
44p2The power of Kåñëa is just like a government that cannot be overcome. First of all there
there are laws, and then there is police power, and beyond that is military power. Therefore,
Therefore, what is the use of trying to overcome the power of the government? Similarly,
what is the use of trying to challenge Kåñëa?
- P3
- From the next verse it is clear that Kåñëa cannot be defeated by any kind of mystic power. If
If one gets even a little power of scientific knowledge, one tries to defy God, but actually no
one is able to bewilder Kåñëa. When Brahmä, the chief person within the universe, tried to
bewilder Kåñëa, he himself was bewildered and astonished. This is the position of the
conditioned soul. Brahmä wanted to mystify Kåñëa, but he himself was mystified.
- P4
- The word viñëum is significant in this verse. Viñëu pervades the entire material world,
whereas Brahmä merely occupies one subordinate post.
yasyaika-niçvasita-kälam athävalambya
jévanti loma-vila-jä jagadaëòa-näthäù
(Bs. 5.48)
The word näthäù, which refers to Lord Brahmä, is plural because there are innumerable
universes and innumerable Brahmäs. Brahmä is but a tiny force.
44p4This was exhibited in Dvärakä when Kåñëa called for Brahmä. One day when Brahmä
came to see Kåñëa at Dvärakä, the doorman, at Lord Kåñëa's request, asked, "Which Brahmä
Brahmä are you?" Later, when Brahmä inquired from Kåñëa whether this meant that there
was more than one Brahmä, Kåñëa smiled and at once called for many Brahmäs from many
universes. The four-headed Brahmä of this universe then saw innumerable other Brahmäs
coming to see Kåñëa 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 Brahmä became nervous and began to think of himself as no
more than a mosquito in the midst of many elephants. Therefore, what can Brahmä do to
bewilder Kåñëa?
- VCT COMMENTARY
This verse describes how Brahmä fell into the whirlpool of bewilderment. Though Brahmä
tried to mystify (sammohayan) Kåñëa by stealing the boys and calves, he, though unborn
(ajaù), was bewildered by using his energy (svayä mäyayä) against the Lord. Brahmä was
not bewildered by his own energy, which is the external meaning of the words svayä
mäyayä.
Vimohitaù here indicates that Brahmä was bewildered in a special way (vi:visesena mohitaù).
The reason for this extreme bewilderment was Brahmä’s great offense in attempting to use
his powers to mystify the Lord.
44vctOne should not think that Brahmä was bewildered by his own mäyä, because mäyä
does not have the power to bewilder its shelter. A later verse gives an example to illustrate
this.

44p1 What is the lesson driven from the incident where Brahma wanted to bewilder Krsna,
being mystified himself? Which examples are given? What is advised instead?
we should not try to overcome Kåñëa, instead of endeavoring to surpass Him, we should
surrender to Him
examples:
- just as one who wants to kill another may himself be killed;
- scientists and philosophers who want to overcome the mystic power of Kåñëa and
challenge Him
44p2 What will make us happy?
We should give up all our tiny efforts to defy the arrangement of Kåñëa. Instead, whatever
arrangements He proposes, we should accept.
44p2 Which analogy is used to show that Krsna' power cannot be overcome?
Government power: laws, police power, military power
44p4 Which example is given to show the insignificant position even of Brahma?
Brahma visits dvaraka, where many brahmas were shown
45 No type of mystic power can cover Kåñëa, similarly as a snow darkness/night, glowworm/day
|| 10.13.45 ||
tamyäà tamovan naihäraà
khadyotärcir ivähani
mahatétara-mäyaiçyaà
nihanty ätmani yuïjataù
tamyäm—on a dark night; tamaù-vat—just as darkness; naihäram—produced by snow; khadyota-arciù—the light
of a glowworm; iva—just as; ahani—in the daytime, in the sunlight; mahati—in a great personality; itara-mäyä—
inferior mystic potency; aiçyam—the ability; nihanti—destroys; ätmani—in his own self; yuïjataù—of the person
who attempts to use.
TRANSLATION
45As 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.
- P
- 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, Brahmä's
mystic power became worthless in the presence of Kåñëa, 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, Brahmä became insignificant in the
presence of Kåñëa's mystic power. Kåñëa's mäyä was not diminished in value, but Brahmä's
mäyä was condemned. Therefore, one should not try to exhibit one's insignificant opulence
before a greater power.
- VCT COMMENTARY
No type of mystic power can cover Kåñëa, who is the controller of mahämäyä. Rather, such
an attempt shows the insignificance of the person displaying his mystic power before the
Lord. This verse cites two examples to show this.
In the dense darkness of night, the darkness produced by snow has no meaning. Similarly,
Brahmä’s mäyä could not cover the Lord, but rather Brahmä became insignificant in the
presence of Kåñëa’s mystic power.
As the example of snow only attributes a little causality to Brahmä, another more satisfying
As the example of snow only attributes a little causality to Brahmä, another more satisfying
example is given. A firefly appears very important at night, but in the daytime its glow has
no value. Similarly, Brahmä can show his power in some places, but his power became
condemned when he tried to spread it over the Lord. When one tries to defeat a superior
power, one’s own inferior power becomes destroyed.
45 Give analogies which compare the value of Brahma'power against the power of Lord
Krsna?
Darkness of the snow on the dark night
Light of a glowworm in the daytime
10.13.46-56 (O)VERWHELMING VISNU-MURTIS

46 -56 VISION of K' expansions
46 While Brahmä was contemplating he saw t calves/cowherd boys transformed into viñëu-mürtis
|| 10.13.46 ||
tävat sarve vatsa-päläù
paçyato ’jasya tat-kñaëät
vyadåçyanta ghana-çyämäù
péta-kauçeya-väsasaù
tävat—so long; sarve—all; vatsa-päläù—both the calves and the boys tending them; paçyataù—while he was
watching; ajasya—of Lord Brahmä; tat-kñaëät—immediately; vyadåçyanta—were seen; ghana-çyämäù—as having
a complexion resembling bluish rainclouds; péta-kauçeya-väsasaù—and dressed in yellow silk garments.
TRANSLATION
Then, while Lord Brahmä 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.
- P
- While Brahmä was contemplating, all the calves and cowherd boys immediately transformed
transformed into viñëu-mürtis, having bluish complexions and wearing yellow garments.
Brahmä was contemplating his own power and the immense, unlimited power of Kåñëa, but
but before he could come to a conclusion, he saw this immediate transformation.
- VCT COMMENTARY
(Verses 46-48) While Brahmä was contemplating these matters, he saw all the calves and
cowherd boys (vatsa päläù), but they gave no heed to him. They said, “O Brahmä, the
unborn (aja) one, resident of Satyaloka. Verily (satya), you are a goat! [The word aja also
means goat.] You create the universe by your intelligence. Now you want to bewilder us
with your mäyä. You have no idea at all who we are. Now we will show you! Look! Though
we are all the calves grazing on Våndävana’s grass, and all the cowherd boys herding those
calves,our real form is only one form.”
46vct Being endowed with spiritual vision, Brahmä was able to see (vyadåçyantah) that all
the calves and cowherd boys had immediately transformed into viñëu-mürtis with four arms,
having bluish complexions and wearing yellow garments.
All the boys’ chests were marked with the line of Laksmé (çrévatsa). They had armbands
(angada) on their upper arms, and Kaustubha jewels (ratna) on their necks. Their hands
were ornamented with golden bracelets and their feet with bangles.
47-48 all those forms have four arms, decorated w articles, looked wonderful
|| 10.13.47-48 ||
catur-bhujäù çaìkha-
cakra-gadä-räjéva-päëayaù

cakra-gadä-räjéva-päëayaù
kiréöinaù kuëòalino
häriëo vana-mälinaù
çrévatsäìgada-do-ratna-
kambu-kaìkaëa-päëayaù
nüpuraiù kaöakair bhätäù
kaöi-süträìguléyakaiù
catuù-bhujäù—having four arms; çaìkha-cakra-gadä-räjéva-päëa-yaù—holding conchshell, disc, club and lotus
flower in Their hands; kiréöinaù—bearing helmets on Their heads; kuëòalinaù—wearing earrings; häriëaù—
wearing pearl necklaces; vana-mälinaù—wearing garlands of forest flowers; çrévatsa-aìgada-do-ratna-kambu-
kaìkaëa-päëayaù—bearing 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; nüpuraiù—with ornaments on the feet; kaöakaiù—with bangles on Their ankles; bhätäù—appeared
beautiful; kaöi-sütra-aìgulé-yakaiù—with sacred belts around the waist and with rings on the fingers.
TRANSLATION
47All 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.
- P1
All the Viñëu forms had four arms, with conchshell and other articles, but these
characteristics are also possessed by those who have attained särüpya-mukti in Vaikuëöha
and who consequently have forms exactly like the form of the Lord.
47p1However, these Viñëu forms appearing before Lord Brahmä also possessed the mark of
Çrévatsa 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 Viñëu, the Personality of Godhead, not merely His associates of Vaikuëöha.
Viñëu Himself is included within Kåñëa. All the opulences of Viñëu are already present in
Kåñëa, and consequently for Kåñëa to demonstrate so many Viñëu forms was actually not
very astonishing.
- P2
- The Çrévatsa mark is described by the Vaiñëava-toñaëé as being a curl of fine yellow hair on
the upper portion of the right side of Lord Viñëu's chest. This mark is not for ordinary
devotees. It is a special mark of Viñëu or Kåñëa.
47-48 What proves that all boys and calves were in fact directly expansions of Viñëu?
They also possessed the mark of Çrévatsa and the Kaustubha gem, which are special
characteristics possessed only by the Supreme Lord Himself
49 fully decorated w tulasi garlands offered by devotees engaged in worshiping t Lord

|| 10.13.49 ||
äìghri-mastakam äpürëäs
tulasé-nava-dämabhiù
komalaiù sarva-gätreñu
bhüri-puëyavad-arpitaiù
ä-aìghri-mastakam—from the feet up to the top of the head; äpürëäù—fully decorated; tulasé-nava-dämabhiù—
with garlands of fresh tulasé leaves; komalaiù—tender, soft; sarva-gätreñu—on all the limbs of the body; bhüri-
puëyavat-arpitaiù—which were offered by devotees engaged in the greatest pious activity, worshiping the

puëyavat-arpitaiù—which were offered by devotees engaged in the greatest pious activity, worshiping the
Supreme Lord by hearing, chanting and so on.
TRANSLATION
Every part of Their bodies, from Their feet to the top of Their heads, was fully decorated with
with fresh, tender garlands of tulasé leaves offered by devotees engaged in worshiping the Lord
Lord by the greatest pious activities, namely hearing and chanting.
- P1
The word bhüri-puëyavad-arpitaiù is significant in this verse. These forms of Viñëu were
worshiped by those who had performed pious activities (sukåtibhiù) for many births and
who were constantly engaged in devotional service (çravaëaà kértanaà viñëoù [SB 7.5.23]).
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
mentioned elsewhere in the Çrémad-Bhägavatam (10.12.11), where Çukadeva Gosvämé says,
itthaà satäà brahma-sukhänubhütyä

däsyaà gatänäà para-daivatena
mäyäçritänäà nara-därakeëa
säkaà vijahruù kåta-puëya-puïjäù
"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 mäyä, thinking the Lord
an ordinary person, cannot understand that certain exalted personalities—after
accumulating volumes of pious activities—are now playing with the Lord in friendship as
cowherd boys."
- P2
- In our Kåñëa-Balaräma Temple in Våndävana, there is a tamäla 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
of bhüri-puëya.
- VCT COMMENTARY
- The phrase bhüri puëyavad arpitaiù means “worshiping the Supreme Lord by hearing,
chanting and remembering.”
49p1 Who can actually worship the Lord? Which example Srila Prabhupada uses in the
purport?
those who had performed pious activities (sukåtibhiù) for many births and who were
constantly engaged in devotional service/ tamal tree in the courtyard of Krsna-Balarama
temple in vrindavana
50 by their pure smiling/glances created &protected t desires of own devotees

|| 10.13.50 ||
candrikä-viçada-smeraiù
säruëäpäìga-vékñitaiù
svakärthänäm iva rajaù-
sattväbhyäà srañöå-pälakäù
candrikä-viçada-smeraiù—by pure smiling like the full, increasing moonlight; sa-aruëa-apäìga-vékñitaiù—by the
clear glances of Their reddish eyes; svaka-arthänäm—of the desires of His own devotees; iva—just as; rajaù-
sattväbhyäm—by the modes of passion and goodness; srañöå-pälakäù—were creators and protectors.
TRANSLATION
Those Viñëu 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
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.
- P1
Those Viñëu forms blessed the devotees with Their clear glances and smiles, which
resembled the increasingly full light of the moon (çreyaù-kairava-candrikä-vitaraëam).
50p1As 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
this verse the word rajaù means not "passion" but "affection." In the material world, rajo-
guëa is passion, but in the spiritual world it is affection. In the material world, affection is
contaminated by rajo-guëa and tamo-guëa, but in the çuddha-sattva the affection that
maintains the devotees is transcendental.
- P2
- The word svakärthänäm refers to great desires. As mentioned in this verse, the glance of
Lord Viñëu creates the desires of the devotees. A pure devotee, however, has no desires.
50p2Therefore Sanätana Gosvämé comments that because the desires of devotees whose
attention is fixed on Kåñëa have already been fulfilled, the Lord's sidelong glances create
variegated desires in relation to Kåñëa and devotional service. In the material world, desire is
is a product of rajo-guëa and tamo-guëa, but desire in the spiritual world gives rise to a
variety of everlasting transcendental service. Thus the word svakärthänäm refers to
eagerness to serve Kåñëa.
- P3
- 50p3In Våndävana there is a place where there was no temple, but a devotee desired, "Let
there be a temple and sevä, devotional service." Therefore, what was once an empty corner
has now become a place of pilgrimage. Such are the desires of a devotee.
- VCT COMMENTARY
The brightness of the smiles of those Viñëu forms made the moon light lament. With the
sidelong glances of Their reddish eyes they created and maintained the desires of their
devotees. The phrase (raja-sattväbhyäà) means the Viñëu forms distributed mercy with the
reddish (rajas) tint of their lotus eyes and the white (sattva) of their smiles.
50p1 How the raja-guna glancing of the visnu-murtis is explained?

Raja-guna here does not mean "passion" but an "affection"/vct mercy
50p2 Sidelong glancing of the visnu-murtis creates and protects the desires of devotees.
How can we understand this?
Desires of devotees means eagerness to serve Krsna, desires in relation to Krsna and
devotional service
51 all beings from Brahmä down to the grass were worshiping those viñëu-mürtis
|| 10.13.51 ||
ätmädi-stamba-paryantair
mürtimadbhiç caräcaraiù
nåtya-gétädy-anekärhaiù
påthak påthag upäsitäù
ätma-ädi-stamba-paryantaiù—from Lord Brahmä to the insignificant living entity; mürti-madbhiù—assuming some
some form; cara-acaraiù—both the moving and the nonmoving; nåtya-géta-ädi-aneka-arhaiù—by many varied
means of worship, such as dancing and singing; påthak påthak—differently; upäsitäù—who were being
worshiped.
TRANSLATION
All beings, both moving and nonmoving, from the four-headed Lord Brahmä down to the most
most insignificant living entity, had taken forms and were differently worshiping those viñëu-
mürtis, according to their respective capacities, with various means of worship, such as
mürtis, according to their respective capacities, with various means of worship, such as
dancing and singing.
- P1
51p1Innumerable living entities are engaged in different types of worship of the Supreme,
according to their abilities and karma, but everyone is engaged (jévera 'svarüpa' haya-
kåñëera 'nitya-däsa' [Cc. Madhya 20.108]); there is no one who is not serving.
Therefore the mahä-bhägavata, the topmost devotee, sees everyone as being engaged in the
service of Kåñëa; only himself does he see as not engaged. We have to elevate ourselves from
from a lower position to a higher position, and the topmost position is that of direct service
in Våndävana. But everyone is engaged in service. Denial of the service of the Lord is mäyä.
ekale éçvara kåñëa, ära saba bhåtya

yäre yaiche näcäya, se taiche kare nåtya
"Only Kåñëa is the supreme master, and all others are His servants. As Kåñëa desires,
everyone dances according to His tune.' (Cc. Ädi 5.142)
- P2
- There are two kinds of living entities-the moving and the nonmoving. Trees, for example,
stand in one place, whereas ants move. Brahmä saw that all of them, down to the smallest
creatures, had assumed different forms and were accordingly engaged in the service of Lord
Viñëu.
- P3
- 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-gétä (3.27) by the words prakåteù kriyamäëäni,
according to the laws of nature one is controlled by the demigods.
- P4
- All living entities are serving Kåñëa in different ways, but when they are Kåñëa conscious,
their service is fully manifest.
51p4As a flower in the bud gradually fructifies and yields its desired aroma and beauty, so
when a living entity comes to the platform of Kåñëa consciousness, the beauty of his real
form comes into full blossom. That is the ultimate beauty and the ultimate fulfillment of
desire.
- VCT COMMENTARY
Brahmä saw that all beings from the four-headed Brahmä down to the grass were
worshiping those viñëu-mürtis with various means of worship, such as singing and dancing.
51 What is essential point of this verse? What happens when living entities are Krsna
conscious? Give analogy (52p4).
Everyone is engaged in Lord's service, according to his position. when living entities are
Krsna conscious their service is fully manifest. Eg. Flower: bud gradually fructifies and
yields its desired aroma and beauty until comes into full blossom
51p3 How can we understand the saying "one is influenced by the star"?
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. according to the laws of nature one is
controlled by the demigods.
52 viñëu-mürtis were surrounded by opulences/siddhis, and by 24elements/mahat-tattva+

|| 10.13.52 ||
aëimädyair mahimabhir
ajädyäbhir vibhütibhiù

ajädyäbhir vibhütibhiù
catur-viàçatibhis tattvaiù
parétä mahad-ädibhiù
aëimä-ädyaiù—headed by aëimä; mahimabhiù—by opulences; ajä-ädyäbhiù—headed by Ajä; vibhütibhiù—by
potencies; catuù-viàçatibhiù—twenty-four in number; tattvaiù—by elements for the creation of the material
world; parétäù—(all the viñëu-mürtis) were surrounded; mahat-ädibhiù—headed by the mahat-tattva.
TRANSLATION
All the viñëu-mürtis were surrounded by the opulences, headed by aëimä-siddhi; by the
mystic potencies, headed by Ajä; and by the twenty-four elements for the creation of the
material world, headed by the mahat-tattva.
- P1
In this verse the word mahimabhiù means aiçvarya, or opulence. The Supreme Personality
of Godhead can do whatever He likes. That is His aiçvarya. No one can command Him, but
He can command everyone. Sad-aiçvarya-pürëam. The Lord is full in six opulences. The
yoga-siddhis, the perfections of yoga, such as the ability to become smaller than the smallest
smallest (aëimä-siddhi) or bigger than the biggest (mahimä-siddhi), are present in Lord
Viñëu. Sad-aiçvaryaiù pürëo ya iha bhagavän (Cc. Ädi 1.3). The word ajä means mäyä, or
mystic power. Everything mysterious is in full existence in Viñëu.
- P2
- The twenty-four elements mentioned are the five working senses (païca-karmendriya), the
five senses for obtaining knowledge (païca-jïänendriya), the five gross material elements
(païca-mahäbhüta), the five sense objects (païca-tanmätra), the mind (manas), the false
ego (ahaìkära), the mahat-tattva, and material nature (prakåti). All twenty-four 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.
- VCT COMMENTARY
All the viñëu-mürtis were surrounded by opulences, headed by the eight mystic siddhis, and
by the twenty four elements of creation starting with the mahat-tattva. In this enumeration
of the twenty four elements, a distinction is made between mahat-tattva, which is the
twenty-third element, and sutra-tattva (a state where the three modes are slightly
manifested), which becomes the twenty third element instead of mahat-tattva. Tattvaiù
means causes for creation of the material world.
53 viñëu-mürtis were being worshiped by time (käla) and its assistants: one’s own nature
(svabhäva), reformation (saàskära), desire (käma), fruitive activity (karma) and the three modes
of material nature (guëas)
|| 10.13.53 ||
käla-svabhäva-saàskära-
käma-karma-guëädibhiù
sva-mahi-dhvasta-mahibhir
mürtimadbhir upäsitäù
käla—by the time factor; svabhäva—own nature; saàskära—reformation; käma—desire; karma—fruitive action;
guëa—the three modes of material nature; ädibhiù—and by others; sva-mahi-dhvasta-mahibhiù—whose own
independence was subordinate to the potency of the Lord; mürti-madbhiù—possessing form; upäsitäù—were
being worshiped.
TRANSLATION
Then Lord Brahmä saw that käla (the time factor), svabhäva (one’s own nature by association),
association), saàskära (reformation), käma (desire), karma (fruitive activity) and the guëas
(the three modes of material nature), their own independence being completely subordinate to
to the potency of the Lord, had all taken forms and were also worshiping those viñëu-mürtis.
- P1
No one but Viñëu has any independence. If we develop consciousness of this fact, then we

No one but Viñëu has any independence. If we develop consciousness of this fact, then we
are in actual Kåñëa consciousness. We should always remember that Kåñëa is the only
supreme master and that everyone else is His servant (ekale éçvara kåñëa, ära saba bhåtya).
Be one even Näräyaëa or Lord Çiva, everyone is subordinate to Kåñëa (çiva-viriïci-nutam).
Even Baladeva is subordinate to Kåñëa. This is a fact.
ekale éçvara kåñëa, ära saba bhåtya

yäre yaiche näcäya, se taiche kare nåtya
[Cc. Ädi 5.142]
One should understand that no one is independent, for everything is part and parcel of
Kåñëa and is acting and moving by the supreme desire of Kåñëa. This understanding, this
consciousness, is Kåñëa consciousness.
yas tu näräyaëaà devaà
brahma-rudrädi-daivataiù
samatvenaiva vékñeta
sa päñaëòé bhaved dhruvam
[Cc. Madhya 18.116]
"A person who considers demigods like Brahmä and Çiva to be on an equal level with
Näräyaëa must certainly be considered an offender." No one can compare to Näräyaëa, or
Kåñëa. Kåñëa is Näräyaëa, and Näräyaëa is also Kåñëa, for Kåñëa is the original Näräyaëa.
Brahmä himself addressed Kåñëa, näräyaëas tvaà na hi sarva-dehinäm: "You are also
Näräyaëa. Indeed, You are the original Näräyaëa." (SB 10.14.14)
- P2
- Käla, or the time factor, has many assistants, such as svabhäva, saàskära, käma, karma and
guëa. Svabhäva, or one's own nature, is formed according to the association of the material
qualities. Käraëaà guëa-saìgo 'sya sad-asad-yoni janmasu (Bg. 13.22). Sat and asat-
svabhäva—one's higher or lower nature—is formed by association with the different
qualities, namely sattva-guëa, rajo-guëa and tamo-guëa. We should gradually come to the
sattva-guëa, so that we may avoid the two lower guëas.
53p2This can be done if we regularly discuss Çrémad-Bhägavatam and hear about Kåñëa's
activities. Nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä (SB 1.2.18). All the activities of
of Kåñëa described in Çrémad-Bhägavatam, beginning even with the pastimes concerning
Pütanä, are transcendental. Therefore, by hearing and discussing Çrémad-Bhägavatam, the
rajo-guëa and tamo-guëa are subdued, so that only sattva-guëa remains. Then rajo-guëa
and tamo-guëa cannot do us any harm.
- P3
- 53p3Varëäçrama-dharma, therefore, is essential, for it can bring people to sattva-guëa. Tadä
Tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye (SB 1.2.19). Tamo-guëa and rajo-guëa
increase lust and greed, which implicate a living entity in such a way that he must exist in
this material world in many, many forms. That is very dangerous. One should therefore be
brought to sattva-guëa by the establishment of varëäçrama-dharma and should develop the
brahminical qualifications of being very neat and clean, rising early in the morning and
seeing maìgala-ärätrika, and so on. In this way, one should stay in sattva-guëa, and then
one cannot be influenced by tamo-guëa and rajo-guëa.
tadä rajas-tamo-bhäväù
käma-lobhädayaç ca ye
ceta etair anäviddhaà
sthitaà sattve prasédati

sthitaà sattve prasédati
(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 rädhä-kåñëa-bhajana,
devotional service rendered to Rädhä and Kåñëa, and therefore Narottama däsa Öhäkura
sings, hari hari viphale janama goìäinu, indicating that unless one worships Rädhä-Kåñëa,
one's human form of life is wasted. Väsudeve bhagavati bhakti-yogaù prayojitaù/ janayaty
äçu vairägyam (SB 1.2.7). By engagement in the service of Väsudeva, one very quickly
renounces material life.
53p3The members of the Kåñëa consciousness movement, for example, being engaged in
väsudeva-bhakti, very quickly come to the stage of being nice Vaiñëavas, so much so that
people are surprised that mlecchas and yavanas are able to come to this stage. This is
possible by väsudeva-bhakti. But if we do not come to the stage of sattva-guëa in this
human life, then, as Narottama däsa Öhäkura sings, hari hari viphale janama goìäinu—
there is no profit in gaining this human form of life.
- P4
- Çré Véraräghava Äcärya comments that each of the items mentioned in the first half of this
verse is a cause for material entanglement. Käla, or the time factor, agitates the modes of
material nature, and svabhäva is the result of association with these modes. Therefore
Narottama däsa Öhäkura says, bhakta-sane väsa. If one associates with bhaktas, then one's
svabhäva, or nature, will change.
53p4Our Kåñëa 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.
- P5
- As for saàskära, or reformation, this is possible by good association, for by good association
association one develops good habits, and habit becomes second nature. Therefore, bhakta-
sane väsa: 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 däsa Öhäkura sings, hari hari
viphale janama goìäinu: 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.
- P6
- As for käma and karma—desires and activities—if 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. Käraëaà guëa-saìgo '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.
- VCT COMMENTARY
The viñëu-mürtis were being worshiped by time (käla) and its assistants: one’s own nature
(svabhäva), reformation (saàskära), desire (käma), fruitive activity (karma) and the three
modes of material nature (guëas). Their own independence, however, was completely
subordinate to the potency of the Lord (sva mahi dhvasta mahibhiù).
53vctTime sets the three modes of nature in motion. Svabhäva is one’s natural state formed
by associating with the three modes of material nature. Saàskära is that which brings
remembrance or revelation.

53p2 What is suggested method herein to gradually come to the sattva guna?
regularly discuss Çrémad-Bhägavatam and hear about Kåñëa's activities
53p3 Why varnaasrama is essential?
for it can bring people to sattva-guëa, one should develop the brahminical qualifications of
being very neat and clean, rising early in the morning and seeing maìgala-ärätrika, and so
on.
53p4 What KC movement is meant for?
to give people good association so that one's nature (svabhava) may change, so that
gradually may become devotees
54 viñëu-mürtis all had sat-cid-ananda forms and existing beyond the influence of time
|| 10.13.54 ||
satya-jïänänantänanda-
mätraika-räsa-mürtayaù
aspåñöa-bhüri-mähätmyä
api hy upaniñad-dåçäm
satya—eternal; jïäna—having full knowledge; ananta—unlimited; änanda—fully blissful; mätra—only; eka-rasa—
always existing; mürtayaù—forms; aspåñöa-bhüri-mähätmyäù—whose great glory is not touched; api—even; hi—
because; upaniñat-dåçäm—by those jïänés who are engaged in studying the Upaniñads.
TRANSLATION
The viñëu-mürtis 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 jïänés
engaged in studying the Upaniñads.
- P1
Mere çästra jïäna, 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 Upaniñads (Muëòaka Upaniñad 3.2.3):
näyam ätmä pravacanena labhyo

na medhasä na bahunä çrutena
yam evaiña våëute tena labhyas
tasyaiña ätmä vivåëute tanuà sväm
"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."
- P2
- One description given of Brahman is satyaà brahma, änanda-rüpam: "Brahman is the
Absolute Truth and complete änanda, or bliss." The forms of Viñëu, the Supreme Brahman,
were one, but They were manifested differently. The followers of the Upaniñads, however,
cannot understand the varieties manifested by Brahman. This proves that Brahman and
Paramätmä can actually he understood only through devotion, as confirmed by the Lord
Himself in Çrémad-Bhägavatam: bhaktyäham ekayä grähyaù (SB 11.14.21). To establish that
Brahman indeed has transcendental form, Çréla Viçvanätha Cakravarté Öhäkura gives
various quotations from the çästras. In the Çvetäçvatara Upaniñad (3.8), the Supreme is
described as äditya-varëaà tamasaù parastät, "He whose self-manifest form is luminous like
like the sun and transcendental to the darkness of ignorance." Änanda-mätram ajaraà
puräëam ekaà santaà bahudhä dåçyamänam: "The Supreme is blissful, with no tinge of
unhappiness. Although He is the oldest, He never ages, and although one, He is experienced

unhappiness. Although He is the oldest, He never ages, and although one, He is experienced
experienced in different forms." Sarve nityäù çäçvatäç ca dehäs tasya parätmanaù: "All the
forms of that Supreme Person are eternal." (Mahä-varäha Puräëa) 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 Kåñëa, 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 (premäïjana-cchurita-bhakti-vilocanena [Bs. 5.38]). The
The Mäyävädés, however, cannot understand this transcendental form, for they think that it
is material.
- P3
- 54p3Transcendental forms of the Supreme Personality of Godhead in His person are so
great that the impersonal followers of the Upaniñads 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 Upaniñads, that the Absolute Truth is not matter and that the Absolute Truth is not
materially restricted by limited potency.
- P4
- Yet although Kåñëa cannot be seen through the Upaniñads, in some places it is said that
Kåñëa can in fact be known in this way. Aupaniñadaà puruñam: "He is known by the
Upaniñads." This means that when one is purified by Vedic knowledge, one is then allowed
to enter into devotional understanding (mad-bhaktià labhate paräm [Bg. 18.54]).
tac chraddadhänä munayo
jïäna-vairagya-yuktayä
paçyanty ätmani cätmänaà
bhaktyä çruta-gåhétayä
"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 Vedänta-çruti." (SB 1.2.12) The word çruta-gåhétayä refers to Vedänta knowledge,
not sentimentality. Çruta-gåhéta is sound knowledge.
- P5
- 54p5Lord Viñëu, Brahmä thus realized, is the reservoir of all truth, knowledge and bliss. He
He is the combination of these three transcendental features, and He is the object of worship
worship for the followers of the Upaniñads.
Brahmä realized that all the different forms of cows, boys and calves transformed into Viñëu
Viñëu forms were not transformed by mysticism of the type that a yogé or demigod can
display by specific powers invested in him.
54p5The cows, calves and boys transformed into viñëu-mürtis, or Viñëu forms, were not
displays of viñëu-mäyä, or Viñëu energy, but were Viñëu Himself. The respective
qualifications of Viñëu and viñëu-mäyä 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
Viñëu forms of the boys, cows and calves was not like the heat, but rather like the fire—they
they were all actually Viñëu. Factually, the qualification of Viñëu is full truth, full knowledge
and full bliss.
54p5Another 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 Kåñëa assumed
was fully Viñëu.
- P6
- 54p6We should discuss Çrémad-Bhägavatam daily as much as possible, and then everything

- 54p6We should discuss Çrémad-Bhägavatam daily as much as possible, and then everything
will be clarified, for Bhägavatam is the essence of all Vedic literature (nigama-kalpa-taror
galitaà phalam [SB 1.1.3]). It was written by Vyäsadeva (mahä-muni-kåte) when he was
self-realized. Thus the more we read Çrémad-Bhägavatam, the more its knowledge becomes
clear. Each and every verse is transcendental.
- VCT COMMENTARY
One should not think that all these forms were just a creation of the Lord’s illusory energy.
The boys and calves were all transformed into viñëu-mürtis or Viñëu forms made of infinite
truth, infinite knowledge and infinite bliss. Or the meaning can be: the calves and boys were
the personification of the Vedic statement: satyaà jïänam änandaà brahmeti, änandaà
brahmano rüpam, “Brahman is the Absolute Truth and complete bliss. Brahman is the form
of bliss.” (Taittireya Upaniñad 2.1.3)
One may object that Vedäntists never say that Brahman has many forms and variations. But
this verse states that the followers of the Upaniñads (upaniñad dåñäm), however, cannot
understand the varieties manifested by Brahman due to their lack of devotion, nor can they
even touch the glory of these viñëu-mürtis. This proves that Brahman and Paramätmä can
actually be understood only through devotion as confirmed by Kåñëa in Çrémad Bhägavatam
(11.14.21): bhaktyäham ekayä grähyaù, “I am obtainable only by devotion.” Çré Kåñëa says
in the Bhagavad-gétä (18.55): bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù, “I am
known as I am only by devotion.”
The Muëòaka Upaniñad (3.2.3) says:
na caksusa pasyati rupam asya yam evaiña våëute

tena labhyas tasyaiña ätmä vivåëute tanuà sväm
“The Lord’s form cannot be seen by material eyes. The Lord is attainable by one
whom the Lord favors. To such a person He manifests His own form.”
In the Çvetäsvatara Upaniñad (3.8), the Supreme is described as äditya-varnam tamasah

parastät, “He whose self-manifest form is luminous like the sun and transcendental to the
darkness of ignorance.” Ananda-mätram ajaraà puräëam ekam santaà bahudhä
dåñyamänam: “The Supreme is blissful, with no tinge of un-happiness. Although He is the
oldest, He never ages, and although one, He is experienced in different forms.” (Brhad-
äranyaka Upaniñad 4.4.19) The Çrémad Bhägavatam (10.40.7) states: bahu-mürty-eka-
mürtikam, “You are the one Supreme Lord manifesting in multiple forms.”
Sarve nityäh çäçvatäç ca dehäs tasya parätmanaù: “All the forms of that Supreme Person are
eternal.” (Mahä-varäha Puräëa)
Thus there are many statements in the Çruti and Småti revealing that Brahman definitely has
transcendental form and qualities, which are visible to the eye of devotion by the mercy of
Lord Çré Kåñëa.
54p1 Who can understand the Supreme Lord?

Only one who is favored or shown mercy by the Lord can understand Him, only by one
whom He Himself chooses
55 thus Lord Brahmä was able to see how Kåñëa maintains the entire universe in different ways
|| 10.13.55 ||

|| 10.13.55 ||
evaà sakåd dadarçäjaù
para-brahmätmano ’khilän
yasya bhäsä sarvam idaà
vibhäti sa-caräcaram
evam—thus; sakåt—at one time; dadarça—saw; ajaù—Lord Brahmä; para-brahma—of the Supreme Absolute
Truth; ätmanaù—expansions; akhilän—all the calves and boys, etc.; yasya—of whom; bhäsä—by the
manifestation; sarvam—all; idam—this; vibhäti—is manifested; sa-cara-acaram—whatever is moving and
nonmoving.
TRANSLATION
Thus Lord Brahmä 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.
- P
- By this incident, Lord Brahmä was able to see how Kåñëa maintains the entire universe in
different ways. It is because Kåñëa manifests everything that everything is visible.
- VCT COMMENTARY
Yasya refers to the Supreme Brahman.
56 Overwhelmed by the effulgence of viñëu-mürtis, B fell silent and could not do or say anything
|| 10.13.56 ||
tato ’tikutukodvåtya-
stimitaikädaçendriyaù
tad-dhämnäbhüd ajas tüñëéà
pür-devy-antéva putrikä
tataù—then; atikutuka-udvåtya-stimita-ekädaça-indriyaù—whose eleven senses had all been jolted by great
astonishment and then stunned by transcendental bliss; tad-dhämnä—by the effulgence of those viñëu-mürtis;
abhüt—became; ajaù—Lord Brahmä; tüñëém—silent; püù-devé-anti—in the presence of a village deity (grämya-
devatä); iva—just as; putrikä—a clay doll made by a child.
TRANSLATION
56Then, by the power of the effulgence of those viñëu-mürtis, Lord Brahmä, 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.
- P
Brahmä was stunned because of transcendental bliss (muhyanti yat sürayaù). In his
astonishment, all his senses were stunned, and he was unable to say or do anything. Brahmä
Brahmä had considered himself absolute, thinking himself the only powerful deity, but now
now his pride was subdued, and he again became merely one of the demigods—an
important demigod, of course, but a demigod nonetheless. Brahmä, therefore, cannot be
compared to God—Kåñëa, or Näräyaëa. It is forbidden to compare Näräyaëa even to
demigods like Brahmä and Çiva, what to speak of others.
yas tu näräyaëaà devaà

brahma-rudrädi-daivataiù
samatvenaiva vékñeta
sa päñaëòé bhaved dhruvam
[Cc. Madhya 18.116]
"One who considers demigods like Brahmä and Çiva to be on an equal level with Näräyaëa
must certainly be considered an offender." We should not equate the demigods with
Näräyaëa, for even Çaìkaräcärya has forbidden this (näräyaëaù paro'vyaktät). Also, as
mentioned in the Vedas, eko näräyaëa äsén na brahmä neçänaù: "In the beginning of

mentioned in the Vedas, eko näräyaëa äsén na brahmä neçänaù: "In the beginning of
creation there was only the Supreme Personality, Näräyaëa, and there was no existence of
Brahmä or Çiva." Therefore, one who at the end of his life remembers Näräyaëa attains the
perfection of life (ante näräyaëa-småtiù [SB 2.1.6]).
- VCT COMMENTARY
By the influence of those viñëu-mürtis, Brahmä’s eleven senses became jolted by
astonishment and stunned by transcendental bliss. The word uddhåta is sometimes
substituted for udvåtya. Overwhelmed by the effulgence of those viñëu-mürtis, Brahmä fell
silent and could not do or say anything, just like a child’s clay doll in the presence of the
village deity.
46-56 Describe a few different aspects of Brahma's vision of visnu-murtis?
56 What happened to Brahma by the influgence of the visnu-murtis?

Brahmä’s eleven senses became jolted by astonishment and stunned by transcendental bliss.
He was not even able to see.
10.13.57-64 (N)ONPARALLEL VISION OF KRSNA' SWEETNESS &

GREATNESS
57 -64 CURTAIN withdrawn, Krsna' mercy bestowed upon Brahma
57 Seeing Brahmä’s bewilderment Kåñëa immediately withdrew the curtain of yogamäyä
|| 10.13.57 ||
itéreçe ’tarkye nija-mahimani sva-pramitike
paraträjäto ’tan-niräsana-mukha-brahmaka-mitau
anéçe ’pi drañöuà kim idam iti vä muhyati sati
cacchädäjo jïätvä sapadi paramo ’jä-javanikäm
iti—thus; irä-éçe—Lord Brahmä, the lord of Sarasvaté (Irä); atarkye—beyond; nija-mahimani—whose own glory;
sva-pramitike—self-manifest and blissful; paratra—beyond; ajätaù—the material energy (prakåti); atat—irrelevant;
nirasana-mukha—by the rejection of that which is irrelevant; brahmaka—by the crest jewels of the Vedas; mitau—
in whom there is knowledge; anéçe—not being able; api—even; drañöum—to see; kim—what; idam—is this; iti—
thus; vä—or; muhyati sati—being mystified; cacchäda—removed; ajaù—Lord Çré Kåñëa; jïätvä—after
understanding; sapadi—at once; paramaù—the greatest of all; ajä-javanikäm—the curtain of mäyä.
TRANSLATION
57The Supreme Brahman is beyond mental speculation, He is self-manifest, existing in His
own bliss, and He is beyond the material energy. He is known by the crest jewels of the Vedas
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 Viñëu, Lord Brahmä, the lord of
Sarasvaté, was mystified. “What is this?” he thought, and then he was not even able to see.
Lord Kåñëa, understanding Brahmä’s position, then at once removed the curtain of His
yogamäyä.
- P1
Brahmä was completely mystified. He could not understand what he was seeing, and then
he was not even able to see. Lord Kåñëa, understanding Brahmä's position, then removed
that yogamäyä covering. In this verse, Brahmä is referred to as ireça. Irä means Sarasvaté, the
the goddess of learning, and Ireça is her husband, Lord Brahmä. Brahmä, therefore, is most
intelligent. But even Brahmä, the lord of Sarasvaté, was bewildered about Kåñëa. Although
he tried, he could not understand Lord Kåñëa. In the beginning the boys, the calves and
Kåñëa Himself had been covered by yogamäyä, which later displayed the second set of
calves and boys, who were Kåñëa's expansions, and which then displayed so many four-
armed forms. Now, seeing Brahmä's bewilderment, Lord Kåñëa caused the disappearance of

armed forms. Now, seeing Brahmä's bewilderment, Lord Kåñëa caused the disappearance of
that yogamäyä.
57p1One may think that the mäyä taken away by Lord Kåñëa was mahämäyä, but Çréla
Viçvanätha Cakravarté Öhäkura comments that it was yogamäyä, the potency by which
Kåñëa is sometimes manifest and sometimes not manifest. The potency which covers the
actual reality and displays something unreal is mahämäyä, but the potency by which the
Absolute Truth is sometimes manifest and sometimes not is yogamäyä. Therefore, in this
verse the word ajä refers to yogamäyä.
- P2
- 57p2Kåñëa's energy—His mäyä-çakti, or svarüpa-çakti—is one, but it is manifested in
varieties. paräsya çaktir vividhaiva çrüyate (Çvetäçvatara Upaniñad 6.8 [Cc. Madhya 13.65,
purport]). The difference between Vaiñëavas and Mäyävädés is that Mäyävädés say that this
mäyä is one, whereas Vaiñëavas recognize its varieties.
- 57p2There 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.
57p2To 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,
paräsya çaktir vividhaiva çrüyate
sväbhäviké jïäna-bala-kriyä ca
[Cc. Madhya 13.65, purport]
57p2Kåñëa's power is variegated, and thus the same çakti, or potency, works in variegated
ways. Vividhä means "varieties." There is unity in variety. Thus yogamäyä and mahämäyä
are among the varied individual parts of the same one potency, and all of these individual
potencies work in their own varied ways. The saàvit, sandhiné and hlädiné potencies—
Kåñëa's potency for existence, His potency for knowledge and His potency for pleasure—
are distinct from yogamäyä. Each is an individual potency. The ählädiné potency is
Rädhäräëé. As Svarüpa Dämodara Gosvämé has explained, rädhä kåñëa-praëaya-vikåtir
hlädiné çaktir asmät (Cc. Ädi 1.5). The ählädiné-çakti is manifested as Rädhäräëé, but Kåñëa
and Rädhäräëé are the same, although one is potent and the other is potency.
- P3
- Brahmä was mystified about Kåñëa'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
our thoughts and arguments. Acintya refers to that which we cannot contemplate but have
to accept.
57p3Çréla Jéva Gosvämé has said that unless we accept acintya in the Supreme, we cannot
accommodate the conception of God. This must be understood. Therefore we say that the
words of çästra should be taken as they are, without change, since they are beyond our
arguments.
Acintyäù khalu ye bhävä na täàs tarkeëa yojayet: "That which is acintya cannot be
ascertained by argument." People generally argue, but our process is not to argue but to

ascertained by argument." People generally argue, but our process is not to argue but to
accept the Vedic knowledge as it is. When Kåñëa says, "This is superior, and this is inferior,"
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.
- P4
- 57p4This path of acceptance is called avaroha-panthä The word avaroha is related to the
word avatära, which means"that which descends." The materialist wants to understand
everything by the äroha-panthä—by argument and reason—but transcendental matters
cannot be understood in this way. Rather, one must follow the avaroha-panthä, the process
of descending knowledge. Therefore one must accept the paramparä system. And the best
paramparä is that which extends from Kåñëa (evaà paramparä-präptam [Bg. 4.2]). What
Kåñëa says, we should accept (imaà räjarñayo viduù). This is called the avaroha-panthä.
- P5
- Brahmä, however, adopted the äroha-panthä. He wanted to understand Kåñëa'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 Kåñëa this conception cannot stand, for one cannot bring Kåñëa within
the limitations of prakåti. One must submit. There is no alternative. Na täàs tarkeëa
yojayet. This submission marks the difference between Kåñëa-ites and Mäyävädés.
- P6
- 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 asthülam anaëv ahrasvam
adérgham, "that which is not large and not small, not short and not long." (Båhad-äraëyaka
Upaniñad 5.8.8)
57p6Neti 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-gétä, Kåñëa also explains the soul by giving negative definitions.
Na jäyate mriyate vä: "It is not born, nor does it die. You can hardly understand more than
this." But what is it? It is eternal. Ajo nityaù çäçvato 'yaà puräëo na hanyate hanyamäne
çarére: "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
Kåñëa has given negative definitions:
nainaà chindanti çasträëi

nainaà dahati pävakaù
na cainaà kledayanty äpo
na çoñayati märutaù
"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) Kåñëa 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.
- VCT COMMENTARY
Seeing that Brahmä could not realize whatever sweet glory He had shown him, and that
Brahmä was not qualified to view any more of His endless unprecedented glories, Kåñëa
didn’t show any more of His opulences. Even though Brahmä was highly learned and also
the husband of the goddess of learning Sarasvaté, he said, “Oh, what an amazing thing I
have seen.” Then being mystified, he could no longer see those forms. Seeing this and
knowing Brahmä’s qualification to understand His powers, Kåñëa immediately withdrew the
the curtain of yogamäyä (ajä javanikäm) to make them disappear.

In other words, by the agency of yogamäyä, Kåñëa covered the cowherd boys, the calves
grazing on grass and Himself looking for the calves. Then Kåñëa showed new forms of the
same produced from Himself, each having four arms. Then He made that yogamäyä
disappear. Yogamäyä is the potency by which Kåñëa is sometimes manifest and sometimes
not manifest. Mahämäyä, on the other hand, is the potency which covers the actual reality
and displays something unreal. Therefore, in this verse the word ajä refers to yogamäyä.
What was the source of Brahmä’s bewilderment? Brahmä was mystified by seeing Kåñëa’s
opulence (nija mahimani). How is Lord Kåñëa described in this verse? Kåñëa is beyond logic
(atarkye), self-manifest and blissful (sva-pramitike). If Kåñëa does not personally reveal
Himself, there is absolutely no means, not even by scriptural knowledge, to realize Him.
Therefore Kåñëa is beyond logic or argument. He is also beyond the material energy
(paratra ajätah).
Kåñëa is known (mitau) by the crest jewels of the Vedas, who define Brahman in terms of
negation. The phrase atan-niräsana means rejecting that which is irrelevant. The word atat
means “that which is not a fact.” In the Brhad-äraëyaka Upaniñad (5.8.8), Brahman is
described as asthülam anaëv ahrasvam adérgham, “that which is not large and not small, not
short and not long.” In other words, Brahman is defined in terms of negation by saying neti
neti, “It is not this, it is not that.” By that form Brahmä was bewildered.
57 How is Lord Kåñëa described in this verse?

beyond logic (atarkye), self-manifest and blissful (sva-pramitike), is known (mitau) by the
crest jewels of the Vedas
57p2 There is unity in variety. a) In which sense? Give examples described herein?
a) Varieties of energy are required for performing the varieties of activity within the
creation.
b) eg1: in one tree, there are varieties of leaves, fruits and flowers.
c) eg2: in a machine all the parts may be iron, but the machine includes varied activities
57p3 According to Srila Jiva Goswami what is condition that one can accommodate the
conception of God?
His acitnya/inconceivable nature
57p4 By which method transcendental matters can be understood?
By the process of descending knowledge, avaroha-pantha, coming from Krsna Himself
58 returned to ext.conscious/just like a dead man coming back to life, he saw t universe w himself
|| 10.13.58 ||
tato ’rväk pratilabdhäkñaù
kaù paretavad utthitaù
kåcchräd unmélya vai dåñöér
äcañöedaà sahätmanä
tataù—then; arväk—externally; pratilabdha-akñaù—having revived his consciousness; kaù—Lord Brahmä; pareta-
vat—just like a dead man; utthitaù—stood up; kåcchrät—with great difficulty; unmélya—opening up; vai—
indeed; dåñöéù—his eyes; äcañöa—he saw; idam—this universe; saha-ätmanä—along with himself.
TRANSLATION
58Lord Brahmä’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.
- P
- 58pWe actually do not die. At death, we are merely kept inert for some time, just as during

- 58pWe 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-nyäya. 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 svabhäva, 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, svabhäva, prakåti and so on, our varieties of life
and activity continue, and so also do our birth and death.
As explained by Bhaktivinoda Öhäkura, mäyära vaçe, yäccha bhese', khäccha häbuòubu
bhäi: "My dear brothers, why are you being washed away by the waves of mäyä?" One
should come to the spiritual platform, and then one's activities will be permanent. Kåta-
puëya-puïjäù: [SB 10.12.11] this stage is attained after one accumulates the results of pious
pious activities for many, many lives. Janma-koöi-sukåtair na labhyate (Cc. Madhya 8.70).
- 58pThe Kåñëa consciousness movement wants to stop koöi-janma, repeated birth and death.
death. In one birth, one should rectify everything and come to permanent life. This is Kåñëa
Kåñëa consciousness.
- VCT COMMENTARY
Brahmä returned to external consciousness and stood up, just like a dead man coming back
to life. Opening his eyes, Brahmä saw this universe (idaà) as the object of his possessiveness
possessiveness along with himself. Or Brahmä saw the object of his false identity as the
creator of the universe.
59 Then Kåñëa showed Brahmä the wealth of His sweetness, vrindavan

|| 10.13.59 ||
sapady eväbhitaù paçyan
diço ’paçyat puraù-sthitam
våndävanaà janäjévya-
drumäkérëaà samä-priyam
sapadi—immediately; eva—indeed; abhitaù—on all sides; paçyan—looking; diçaù—in the directions; apaçyat—
Lord Brahmä saw; puraù-sthitam—situated in front of him; våndävanam—Våndävana; jana-äjévya-druma-
äkérëam—dense with trees, which were the means of living for the inhabitants; samä-priyam—and which was
equally pleasing in all seasons.
TRANSLATION
Then, looking in all directions, Lord Brahmä immediately saw Våndävana before him, filled
with trees, which were the means of livelihood for the inhabitants and which were equally
pleasing in all seasons.
- P
- 59pJanäjévya-drumäkérëam: trees and vegetables are essential, and they give happiness all
year round, in all seasons. That is the arrangement in Våndävana. It is not that in one season
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-käma-dughä mahé (SB 1.10.4). Trees and
vegetables, not industry, provide the real means of life.
- VCT COMMENTARY
Then Kåñëa showed Brahmä the wealth of His sweetness. Brahmä immediately saw
Våndävana before him. It was filled with trees, which were nourishing all the living entities,
and equally pleasing in all seasons.
59p What provides real means of life?

Trees and vegetables

60 V abode of t Lord, no hunger/anger/thirst, human/animals live in transcendental friendship
|| 10.13.60 ||
yatra naisarga-durvairäù
sahäsan nå-mågädayaù
miträëéväjitäväsa-druta-
ruö-tarñakädikam
yatra—where; naisarga—by nature; durvairäù—living in enmity; saha äsan—live together; nå—human beings;
måga-ädayaù—and animals; miträëi—friends; iva—like; ajita—of Lord Çré Kåñëa; äväsa—residence; druta—gone
away; ruö—anger; tarñaka-ädikam—thirst and so on.
TRANSLATION
60Våndävana is the transcendental abode of the Lord, where there is no hunger, anger or thirst.
thirst. Though naturally inimical, both human beings and fierce animals live there together in
transcendental friendship.
- P1
The word vana means "forest." We are afraid of the forest and do not wish to go there, but
in Våndävana 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.
60p1Envy develops because of sense gratification, but in Våndävana there is no sense
gratification, for the only aim is Kåñëa's satisfaction. Even in this material world, the animals
animals in Våndävana are not envious of the sädhus who live there. The sädhus keep cows
and supply milk to the tigers, saying, "Come here and take a little milk." Thus envy and
malice are unknown in Våndävana. That is the difference between Våndävana and the
ordinary world.
We are horrified to hear the name of vana, the forest, but in Våndävana there is no such
horror. Everyone there is happy by pleasing Kåñëa. Kåñëotkértana-gäna-nartana-parau.
Whether a gosvämé or a tiger or other ferocious animal, everyone's business is the same—to
to please Kåñëa. Even the tigers are also devotees. This is the specific qualification of
Våndävana. In Våndävana everyone is happy. The calf is happy, the cat is happy, the dog is
happy, the man is happy—everyone. Everyone wants to serve Kåñëa in a different capacity,
and thus there is no envy.
60p1One may sometimes think that the monkeys in Våndävana are envious, because they
cause mischief and steal food, but in Våndävana we find that the monkeys are allowed to
take butter, which Kåñëa Himself distributes. Kåñëa personally demonstrates that everyone
has the right to live. This is Våndävana life. Why should I live and you die? No. That is
material life. The inhabitants of Våndävana think, "Whatever is given by Kåñëa, let us divide
divide it as prasäda and eat." This mentality cannot appear all of a sudden, but it will
gradually develop with Kåñëa consciousness; by sädhana, one can come to this platform.
- P2
- In the material world one may collect funds all over the world in order to distribute food
freely, yet those to whom the food is given may not even feel appreciative.
60p2The value of Kåñëa consciousness, however, will gradually be very much appreciated.
For instance, in an article about the temple of the Hare Kåñëa movement in Durban, South
Africa, the Durban Post reported, "All the devotees here are very active in the service of
Lord Kåñëa, 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 Våndävana. Haräv abhaktasya
kuto mahad-guëäù: without Kåñëa 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.

through God consciousness.
- VCT COMMENTARY
This verse further describes the sweetness of Våndävana, wherein tigers and men, though
naturally inimical (naisarga durvairäù), live together as friends. Because Våndävana is
Kåñëa’s residence (ajita aväsa) anger, greed and other undesirable things (anarthas) have
gone from there (drutaù).
60 What are characteristics of Vrindavana described herein?

no hunger, anger or thirst, no animosity btw humans/animals,
60p1 Why envy develops and why doesn't exist in Vrindavan?
because of sense gratification, but in Våndävana there is no sense gratification, for the only
aim is Kåñëa's satisfaction.
60p2 How Srila Prabhupada envisions the value of Krsna consciousness in society?
trying to give human society the opportunity for a life of happiness, good health, peace of
mind and all good qualities through God consciousness.
61 Then Lord Brahmä saw the Absolute Truth assuming the role of a child
|| 10.13.61 ||
tatrodvahat paçupa-vaàça-çiçutva-näöyaà
brahmädvayaà param anantam agädha-bodham
vatsän sakhén iva purä parito vicinvad
ekaà sa-päëi-kavalaà parameñöhy acañöa
tatra—there (in Våndävana); udvahat—assuming; paçupa-vaàça-çiçutva-näöyam—the play of being a child in a
family of cowherd men (another of Kåñëa's names is Gopäla, "He who maintains the cows"); brahma—the
Absolute Truth; advayam—without a second; param—the Supreme; anantam—unlimited; agädha-bodham—
possessing unlimited knowledge; vatsän—the calves; sakhén—and His friends, the boys; iva purä—just as before;
paritaù—everywhere; vicinvat—searching; ekam—alone, all by Himself; sa-päëi-kavalam—with a morsel of food
in His hand; parameñöhé—Lord Brahmä; acañöa—saw.
TRANSLATION
Then Lord Brahmä saw the Absolute Truth—who is one without a second, who possesses full
knowledge and who is unlimited—assuming 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.
- P1
The word agädha-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 of water in the ocean? On my passage to America, how insignificant the
ship was, like a matchbox in the midst of the ocean. Kåñëa's intelligence resembles the
ocean, for one cannot imagine how vast it is. The best course, therefore, is to surrender to
Kåñëa. Don't try to measure Kåñëa.
- P2
- The word advayam, meaning "one without a second," is also significant. Because Brahmä
was overcast by Kåñëa's mäyä, 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-gétä? I know everything. I have my own interpretation." Brahmä,
however, was able to understand that the Supreme Personality is Kåñëa. Éçvaraù paramaù
kåñëaù [Bs. 5.1]. Another of Kåñëa's names, therefore, is parameçvara.
- P3
- Now Brahmä saw Kåñëa, the Supreme Personality of Godhead, appearing as a cowherd boy
in Våndävana, 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. Brahmä did

some food in His hand, loitering with His cowherd boyfriends, calves and cows. Brahmä did
did not see Kåñëa as catur-bhuja, the opulent Näräyaëa; rather, he simply saw an innocent
boy. Nonetheless, he could understand that although Kåñëa 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 Kåñëa did not manifest anything
wonderful, Brahmä could understand that the same wonderful person was present like an
ordinary child, although He was the master of the whole creation. Thus Brahmä prayed,
govindam ädi-puruñaà tam ahaà bhajämi **: "You are the original person, the cause of
everything. I bow down to You." This was his realization. Tam ahaà bhajämi. This is what
is wanted. Vedeñu durlabham: one cannot reach Kåñëa merely by Vedic knowledge.
Adurlabham ätma-bhaktau: but when one becomes a devotee, then one can realize Him.
Brahmä, therefore, became a devotee. In the beginning he was proud of being Brahmä, the
lord of the universe, but now he understood, "Here is the Lord of the universe. I am simply
an insignificant agent. Govindam ädi-puruñaà tam ahaà bhajämi **."
- P4
- Kåñëa was playing like a dramatic actor. Because Brahmä had some false prestige, thinking
that he had some power, Kåñëa showed him his real position. A similar incident occurred
when Brahmä went to see Kåñëa in Dvärakä. When Kåñëa's doorman informed Lord Kåñëa
that Lord Brahmä had arrived, Kåñëa responded, "Which Brahmä? Ask him which
Brahmä." The doorman relayed this question, and Brahmä was astonished. "Is there another
another Brahmä besides me?" he thought. When the doorman informed Lord Kåñëa, "It is
four-headed Brahmä," Lord Kåñëa said, "Oh, four-headed. Call others. Show him." This is
Kåñëa's position. For Kåñëa the four-headed Brahmä is insignificant, to say nothing of "four-
"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 Bhägavatam we understand that the entire universe is full of living
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.
- VCT COMMENTARY
Covering up the four handed viñëu-mürti forms generated from His own form by yogamäyä,
Kåñëa showed Brahmä His original form described in the Çrutis as akhaëòa advitéya brahmä.
There (tatra) in Våndävana, Brahmä (parameñöhi) saw (acañöa) Kåñëa. What did Kåñëa look
like? Concealing His majesty, Kåñëa played as a cowherd boy standing with some food in
His hand while loitering with His calves and boyfriends. Brahmä did not see Kåñëa as catur-
bhuja Näräyaëa; he simply saw an innocent boy. Yet he understood that Kåñëa was the
master of the whole creation. Brahmä thought, “Here is the Lord of the universe. I am
simply His insignificant servant.”
Kåñëa is addressed as advaya (without a second) because all the forms that Brahmä had seen
seen until he became stunned had now been covered up by yogamäyä. Because Kåñëa is the
root cause of all the other forms, He is called Supreme (paraà). Kåñëa is called ananta,
unlimited, because He possesses powers thousands of times greater than what He showed to
Brahmä. Kåñëa is called agädha bodham, possessing unlimited knowledge, because not only
Brahmä but even Baladeva and other expansions find it difficult to understand Him.
Because Kåñëa was performing like an actor (nätyam), He was searching here and there for
the calves and boys. One year before, Brahmä, under illusion, took that to be the actual fact.
But now after seeing the calves grazing on the grass in the pasture and the boys taking
lunch on the river bank, and no longer seeing the illusory boys created by mäyä that he had
stolen, Brahmä became free from his illusion. He understood that Kåñëa’s looking for the

stolen, Brahmä became free from his illusion. He understood that Kåñëa’s looking for the
calves and boys again was some act of Kåñëa for bewildering him.
Thus in the first verse of the next chapter containing Brahmä’s prayers, there is no mention
of Kåñëa searching for the calves and boys. Because of yogamäyä’s covering the four handed
forms coming from Himself, Kåñëa is described in this verse as (ekam) alone, all by Himself.
Kåñëa performs unlimited pastimes to please His pure devotees; therefore here He appeared
sweetly with a lump of yogurt rice in His hand. For less qualified persons kåñëa shows His
formless aspect. Then yogamäyä covers the sweetness of Kåñëa’s transcendental form,
qualities, pastimes, abode and associates, and leaves only the revelation of Kåñëa’s formless
feature. Though there is an extreme difference in the realization of Brahman and Bhagavän,
there is no contradiction in the scriptures describing these features of the one Absolute
Truth.
Some will claim that the phrase çiçutva-näöyam, means “putting on the dress of a cowherd
boy,” therefore, the cowherd boy form is not the eternal form (svarüpa) of Brahman, but
simply a temporary form that illustrates the Lord’s power to bewilder a living entity such as
Brahmä. Furthermore, the Lord only accepted the form of a cowherd boy as a convenient
object of praise for Brahmä to offer his prayers as described in Chapter Fourteen verse one:
naumédya te ’bhra-vapuñe, “I praise the most worshipable one, who has a body the color of a
dark rain cloud.”
But this is not in agreement with Çrédhara Swämi’s opinion, because the subject of prayers
should never be an unreal thing. Indeed, the transcendental form of Kåñëa holding a lump
of yogurt rice in His hand exists eternally.
62 after seeing this Lord Brahmä bowed down like a stick, bathing t feet of K w his tears of joy
|| 10.13.62 ||
dåñövä tvareëa nija-dhoraëato ’vatérya
påthvyäà vapuù kanaka-daëòam iväbhipätya
spåñövä catur-mukuöa-koöibhir aìghri-yugmaà
natvä mud-açru-sujalair akåtäbhiñekam
dåñövä—after seeing; tvareëa—with great speed, hastily; nija-dhoraëataù—from his swan carrier; avatérya—
descended; påthvyäm—on the ground; vapuù—his body; kanaka-daëòam iva—like a golden rod; abhipätya—fell
down; spåñövä—touching; catuù-mukuöa-koöi-bhiù—with the tips of his four crowns; aìghri-yugmam—the two
lotus feet; natvä—making obeisances; mut-açru-su-jalaiù—with the water of his tears of joy; akåta—performed;
abhiñekam—the ceremony of bathing His lotus feet.
TRANSLATION
After seeing this, Lord Brahmä hastily got down from his swan carrier, fell down like a golden
golden rod and touched the lotus feet of Lord Kåñëa with the tips of the four crowns on his
heads. Offering his obeisances, he bathed the feet of Kåñëa with the water of his tears of joy.
- P1
Lord Brahmä bowed down like a stick, and because Lord Brahmä's complexion is golden, he
he appeared to be like a golden stick lying down before Lord Kåñëa. When one falls down
before a superior just like a stick, one's offering of obeisances is called daëòavat. Daëòa
means "stick," and vat means "like." It is not that one should simply say, "daëòavat."
Rather, one must fall down. Thus Brahmä fell down, touching his foreheads to the lotus feet
feet of Kåñëa, and his crying in ecstasy is to be regarded as an abhiñeka bathing ceremony of
of Kåñëa's lotus feet.
- P2
- He who appeared before Brahmä as a human child was in fact the Absolute Truth,
Parabrahman (brahmeti paramätmeti bhagavän iti çabdyate [SB 1.2.11]). The Supreme Lord
Parabrahman (brahmeti paramätmeti bhagavän iti çabdyate [SB 1.2.11]). The Supreme Lord
Lord is naräkåti; that is, He resembles a human being. It is not that He is four-armed (catur-
(catur-bähu). Näräyaëa is catur-bähu, 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.
- P3
- Lord Brahmä saw that Kåñëa, in His form as a cowherd boy, was Parabrahman, the root
cause of everything, but was now appearing as a human child, loitering in Våndävana with a
a morsel of food in His hand. Astonished, Lord Brahmä hastily got down from his swan
carrier and let his body fall to the earth. Usually, the demigods never touch the ground, but
Lord Brahmä, voluntarily giving up his prestige as a demigod, bowed down on the ground
before Kåñëa. Although Brahmä has one head in each direction, he voluntarily brought all
his heads to the ground and touched Kåñëa's feet with the tips of his four helmets. Although
Although his intelligence works in every direction, he surrendered everything before the
boy Kåñëa.
- P4
- It is mentioned that Brahmä washed the feet of Kåñëa with his tears, and here the word
sujalaiù indicates that his tears were purified. As soon as bhakti is present, everything is
purified (sarvopädhi-vinirmuktam [Cc. Madhya 19.170]). Therefore Brahmä's crying was a
form of bhakty-anubhäva, a transformation of transcendental ecstatic love.
- VCT COMMENTARY
When Lord Brahmä understood that the Absolute Truth, Parabrahman, the root cause of
everything, was standing before him in His human form as a cowherd boy of Vraja, he
quickly jumped off the back of his swan carrier (nija dhoraëtah) and fell to the earth. There
is a famous saying that demigods never touch the earth. Brahmä’s breaking this rule
indicates that he gave up his prestige as a demigod. Because Brahmä’s four heads were
facing in four directions, to touch the Lord’s feet, he had to fall on the ground and raise
himself again and again. He bathed Kåñëa’s lotus feet (akrta abhiñekam) with a profuse
outpouring of tears. The prefix “su” in the word sujalaiù, which means water, indicates that
Brahmä’s tears were purified. Therefore, Brahmä’s crying was a form of bhakty-anubhäva, a
transformation of transcendental ecstatic love.
63 Rising and falling again and again at the lotus feet of Lord Kåñëa
|| 10.13.63 ||
utthäyotthäya kåñëasya
cirasya pädayoù patan
äste mahitvaà präg-dåñöaà
småtvä småtvä punaù punaù
utthäya utthäya—rising repeatedly; kåñëasya—of Lord Kåñëa; cirasya—for a long time; pädayoù—at the lotus feet;
patan—falling down; äste—remained; mahitvam—the greatness; präk-dåñöam—which he had previously seen;
småtvä småtvä—remembering and remembering; punaù punaù—again and again.
TRANSLATION
Rising and falling again and again at the lotus feet of Lord Kåñëa for a long time, Lord Brahmä
Brahmä remembered over and over the Lord’s greatness he had just seen.
- P
As stated in one prayer,
çrutim apare småtim itare bhäratam anye bhajantu bhava-bhétäù

aham iha nandaà vande yasyälinde paraà brahma
"Let others study the Vedas, småti and Mahäbhärata, fearing material existence, but I shall
worship Nanda Mahäräja, in whose courtyard is crawling the Supreme Brahman. Nanda

worship Nanda Mahäräja, in whose courtyard is crawling the Supreme Brahman. Nanda
Mahäräja is so great that the Parabrahman is crawling in his yard, and therefore I shall
worship him." (Padyävalé 126)
Brahmä was falling down in ecstasy. Because of the presence of the Supreme Personality of
Godhead, who exactly resembled a human child, Brahmä was naturally astonished.
Therefore with a faltering voice he offered prayers, understanding that here was the
Supreme Person.
- VCT COMMENTARY
After paying obeisances many times, Brahmä remained on the ground at Kåñëa’s feet for a
long time due to being overwhelmed by intense bliss. This verse is in the present tense
because Çukadeva was directly experiencing the pastime.
64 Lord Brahmä, his head bent low with faltering words, began to offer praises to Lord Kåñëa
|| 10.13.64 ||
çanair athotthäya vimåjya locane
mukundam udvékñya vinamra-kandharaù
kåtäïjaliù praçrayavän samähitaù
sa-vepathur gadgadayailatelayä
çanaiù—gradually; atha—then; utthäya—rising; vimåjya—wiping; locane—his two eyes; mukundam—at
Mukunda, Lord Çré Kåñëa; udvékñya—looking up; vinamra-kandharaù—his neck bent; kåta-aïjaliù—with folded
hands; praçraya-vän—very humble; samähitaù—his mind concentrated; sa-vepathuù—his body trembling;
gadgadayä—faltering; ailata—Brahmä began to offer praise; élayä—with words.
TRANSLATION
Then, rising very gradually and wiping his two eyes, Lord Brahmä looked up at Mukunda.
Lord Brahmä, his head bent low, his mind concentrated and his body trembling, very humbly
began, with faltering words, to offer praises to Lord Kåñëa.
- P
- Brahmä, being very joyful, began to shed tears, and he washed the lotus feet of Kåñëa with
his tears. Repeatedly he fell and rose as he recalled the wonderful activities of the Lord.
After repeating obeisances for a long time, Brahmä stood up and smeared his hands over his
his eyes. Çréla Viçvanätha Cakravarté Öhäkura 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, Brahmä began to offer prayers with great humility, respect and attention.
- VCT COMMENTARY
This verse mentions that Brahmä saw the Lord with only two eyes, because all eight of his
eyes were brimming with tears. The word locane indicates that with his two hands Brahmä
wiped the two eyes on each of his four faces. Brahmä praised Lord Kåñëa with a choked up
voice. The word ailata in the phrase gadgadayailatelaya comes from aitta which means to
praise. “La” has been added to the word aitta to imitate the sound of Brahmä’s choked
voice. The word gadgadaya means faltering voice.
Thus ends the commentary on the Thirteenth Chapter of the Tenth Canto of the Bhägavatam for
the pleasure of the devotees, in accordance with the previous äcäryas.

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Ch13(64): Brahmä Stealing the Boys and Calves

10.13.01-03 (I)NQUIRING SUBMISSIVELY from guru

Chs 6-14 Kaumara-lila Page 1

01 How one who is advanced in KC perceive hearing Krsna' pastimes constnatly?

Chs 6-14 Kaumara-lila Page 2

sandarçanaà viñayinäm atha yoñitäà ca

02 Which analogy is used to show attachment of paramahamsa to krsna-katha?

10.13.04-14 (L)UNCH PICNIC

Chs 6-14 Kaumara-lila Page 3

05 How most suitable place for a picnic is described?

Chs 6-14 Kaumara-lila Page 4

Chs 6-14 Kaumara-lila Page 5

08 Describe the arrangement for the picnic?

Chs 6-14 Kaumara-lila Page 6

10 all enjoyed lunch w K, showing/tasting each other diff varieties, laughing

11 Describe the outstanding qualities of Kåñëa eating with His friends?

11 What astonished the inhabitants of the higher planets?

Chs 6-14 Kaumara-lila Page 8

bhavämbudhir vatsa-padaà paraà padaà

Chs 6-14 Kaumara-lila Page 9

13 Why fear arises? When there is no fear in material world?

14 then carrying his yogurt&rice K went to search for t calves

10.13.15-19 (L)ESSON GIVING ACTOR

Chs 6-14 Kaumara-lila Page 10

Chs 6-14 Kaumara-lila Page 11

Chs 6-14 Kaumara-lila Page 12

15 When Brahma became entangled in Kåñëa's mäyä?

15p3 How can we understand Brahma' stealing of Krsna' eternal associates?

16 not seeing t calves K returned, where he was unable to see boys

17 he could understood this was the work of L brahma

Chs 6-14 Kaumara-lila Page 13

Chs 6-14 Kaumara-lila Page 14

19 He expanded into exact number of, bodily feature, paraphernalia, etc

advaitam acyutam anädim ananta-rüpam

Chs 6-14 Kaumara-lila Page 15

10.13.20-27 (U)NCONTROLABLE AFFECTION for boys and calves

Chs 6-14 Kaumara-lila Page 16

20p How Jiva Goswami explain expansion of claves and boys?

Chs 6-14 Kaumara-lila Page 18

24 The bewilderment of the cows was similar to that of the mothers

Chs 6-14 Kaumara-lila Page 19

27 Thus Kåñëa continued His pastimes for one year

Chs 6-14 Kaumara-lila Page 21

10.13.28-39 (S)URPRISED BALARAMA

Chs 6-14 Kaumara-lila Page 22

Chs 6-14 Kaumara-lila Page 23

Chs 6-14 Kaumara-lila Page 24

Chs 6-14 Kaumara-lila Page 25

Chs 6-14 Kaumara-lila Page 26

36p What was first thing that surprised Balarama?

36vct What was the first part of yogamaya' influence on Balarama?

37 What was the next thing surprising for Balarama?

Chs 6-14 Kaumara-lila Page 28

bhümir äpo 'nalo väyuù

apareyam itas tv anyäà

Chs 6-14 Kaumara-lila Page 30

10.13.40-45 (I)LLUSIONED & IMPLICATED BRAHMA

Chs 6-14 Kaumara-lila Page 31

42 Where have all these boys and calves come from?

Chs 6-14 Kaumara-lila Page 32

Chs 6-14 Kaumara-lila Page 35

10.13.46-56 (O)VERWHELMING VISNU-MURTIS

Chs 6-14 Kaumara-lila Page 37