Govardhan

After the parikrama of Radha-kunda, the Vraja Mandala Parikrama next performs the parikrama of Govardhana Hill. In the Adi-varaha Purana it says, “If one performs parikrama of Govardhana Hill, he will never have to take birth in this world again.” The Mathur a Mahatmya says. “By circumambulating Govardhana Hill after taking darshana of Lord Harideva, one will achieve the same result as performing an ashvamedha or rajasuya sacrifice.” There is a very famous verse from the Shrimad Bhagavatam spoken by Shrimati Radharani to the gopis of Vraja. “Of all the devotees, this Govardhana Hill is the best! 0 my friends, this hill supplies Krishna and Balarama, along with Their calves, cows, and cowherd boyfriends, with all kinds of necessities, like water for drinking, very soft grass, caves, fruits, flowers, and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krishna and Balarama, Govardhana Hill appears very jubilant.” Another verse from the Shrimad Bhagavatam says. “Krishna then assumed an unprecedented huge form to instill faith in the cowherd men, declaring ‘I am Govardhana Mountain!’ He ate the abundant offerings. Together with the people of Vraja, the Lord bowed down to Govardhana Hill, thus in effect offering obeisance’s to Himself. Then He said, “just see how this hill has appeared in person and bestowed mercy upon us”. Thus the Shrimad Bhagavatam reveals that Govardhana Hill is both a manifestation of the Supreme Lord Shri Krishna and simultaneously a great devotee of the Lord.

In the Vedic scriptures, Govardhana Hill is figuratively described as appearing in the form of a peacock with its head tucked in to its side as if it were resting. It’s beautiful face is Kusuma-sarovara, its two eyes are Radha-kunda and Shyama-kunda, its mouth is Mukharavinda, its neck is Manasi-ganga, its ears are Gwala-pokhara, and its long tail starts at Balarama-sthali, and its tail-end is at Punchari.

The Appearance of Govardhana Hill

There are a number of stories about the appearance of Govardhana Hill mentioned in the various Puranas. In the Garga Samhita it says that Govardhana Hill formally appeared in the land of Salmali-dwipa, and upon seeing the beauty of the hill, the great sage Pulastya Muni requested Govardhana’s father to allow him to take Govardhana to his ashram near Kashi, where there were no hills at all, so that the sage could sit on the hill and perform his meditation.

Although Govardhana’s father was reluctant to part with his son, not wanting his father to be cursed by the sage, Govardhana agreed to go with the sage on one condition, that if the sage put him down at any place, Govardhana would remain there and go no further. The great saga Pulastya readily agreed to the proposal and by dint of his mystic powers, he suddenly assumed a gigantic form, and after picking-up Govardhana Hill in one hand, headed towards Kashi.

During his journey, while passing through the area of Vraja Mandala, by the will of providence the sage suddenly felt the need to relieve himself. Unmindful of his promise, he placed Govardhana Hill on the ground and went to pass urine. When he returned, he tried to pick up Govardhana Hill but the hill was far too heavy for him to lift and he became extremely angry, thinking he had been tricked. Pulastya Muni then pronounced a curse on Govardhana that he would gradually sink into the ground by the depth of a mustard seed every day, until he had completely disappeared.

It is a proven geological fact that Govardhana Hill is slowly sinking beneath the earth and by the end of Kali-yuga, the scriptures say that sacred hill will have completely disappeared. At the present time, after five thousand years of the Kali-yuga has passed, Govardhana Hill is approximately eight kilometers long, thirty meters wide, and just twenty-five meters at its highest point.

The Lifting of Govardhana Hill

Govardhana Hill is the sacred mountain that was lifted by Krishna in order to save the Vrajavasis from the torrential rains sent by Lord Indra, the king of heaven, who wanted to punish the Vrajavasis for stopping his worship. Once, Krishna’s father Nanda Maharaja was about to perform the annual sacrifice called Indra-yajna, by making various offerings to the demigod Indra. However, Krishna strongly objected and suggested that Nanda Maharaja should instead worship Govardhana Hill. Krishna reasoned that it was Govardhana Hill and not Indra, who provided the Vrajavasis with all the necessities of life. This includes pasturing grounds and fresh grass for the cows, crystal clear water from the mountain streams for drinking, and wild vegetables and roots for eating. The munificent Govardhana Hill also provided various pigments, minerals, and precious stones, besides a variety of medicinal herbs and the most luxuriant trees that not only provide soothing shade, but also delicious fruits and beautiful sweet smelling flowers.

Hearing Krishna’s words, Nanda Maharaja was convinced and abandoned the Indra-yajna, deciding instead to worship Govardhana Hill. Realizing that his sacrifice had been stopped by Nanda Maharaja simply on the advice of his talkative little child, Lord Indra became furious with the Vrajavasis and decided to punish them by calling for the fearful samvartaka rain-clouds of devastation, which appear at the time of the universal dissolution. Suddenly the skies over Vrindavana became darkened by blackish colored clouds and strong winds began to blow, throwing dust and debris into the air. This was followed by loud claps of thunder and deadly streaks of lightening. Then the rain suddenly came down in great torrents almost as thick as pillars, completely inundating the whole area and causing the lakes and rivers to overflow their banks. It appeared that the entire land of Vrindavana, along with all its inhabitants, would be drowned in a great deluge of water.

Krishna understood that the devastating rainfall was caused by Indra, who was attempting to punish the Vrajavasis with an exhibition of his so-called mystic powers. At that moment, Krishna decided to teach Indra a lesson and at the same time save the Vrajavasis from the danger that was now befalling them. Krishna then immediately lifted Govardhana Hill with His left hand and held it aloft just like an umbrella. The Vrajavasis along with their families, livestock, and all their household possessions packed in bullock carts, immediately took shelter from the heavy rainfall under Govardhana Hill. Seeing such an amazing display of power by Krishna, who held the great mountain aloft for seven continuous days without a break, Indra became completely baffled and hopelessly frustrated in his attempt to punish the Vrajavasis. In a downcast and despondent mood, having been thoroughly defeated and humiliated by a mere cowherd boy, lndra recalled the samvartaka rain-clouds and immediately left for his own abode in the heavenly planets. After the rain subsided, Krishna replaced Govardhana Hill and all the Vrajavasis happily returned to their respective homes, while glorifying Krishna for His heroic deeds in having saved them from the devastating rains.

The Govardhana parikrama can be performed simply by walking around the entire Govardhana Hill without stopping at any particular holy place, or one may choose to stop and visit any holy place of one’s choice. While performing the Vraja Mandala Parikrama, it is also not absolutely necessary to perform the full parikrama of Govardhana Hill, and one can also perform just a half-parikrama, or visit any holy place around Govardhana of one’s choice.

anna-kuöam – Annaküt-tirtha; tataù – then; prapya – attaining; tasya – of that; kuryat – may do; pradakñiëam – circumambulation; na – not; tasya – of him; punar – again; avåttir – return; devi – O goddess; sarvam – everything; bravémi – I say; te – to you.

A person who circumambulates the place named Annaküöa-tirtha does not return to this world. O goddess, I will now tell you everything about it.

Text 401

snatva manasa-gaìgayaà
dåñöva govardhane harim
annakuöaà parikramya
kià manaù paritapyase

snatva – having bathed; manasa-gaìgayam – in the manasa-ganga; dåñöva – having seen; govardhane – on Govardhana Hill; harim – Lord Hari; annakuöam – Annakuöa-tirtha; parikramya – circumambulating; kim – what?; manaù – heart; paritapyase – suffers.

After bathing in the Manasa-gaìga, seeing the Deity of Lord Hari on Govardhana Hill, and circumambulating Annaküöa-tirtha, what heart can remain unhappy?

Text 402

indrasya varñato ‘ty-arthaà
gavaà péòa-karaà jalam
tasaà samrakñanarthaya
dhåto giri-varo maya

indrasya – of Indra; varñataù – rains; aty-artham – great; gavam – of the cows; péòa-
karam – tormenting; jalam – water; tasam – of them; samrakñaëarthaya – to protect; dhåtaù – held; giri-varaù – the best of hills; maya – by Me.

To protect the cows distressed by Indra’s torrential rains, I lifted Govardhana Hill.

Text 403

anna-kuöa iti khyataù
sarvataù çakra-pujitaù
soma-vare tv amavasyaà
prapya govardhanaà naraù
dattva pinòan pitåbhyaç ca
rajasuya-phalaà labhet

anna-kuöa iti khyataùknown as Annakuöa-tirtha; sarvataù – completely; çakra – by Indra; pujitaù – worshiped; soma-vare – on Sunday; tu – indeed; amavasyam – the new-moon; prapya – attaining; govardhanam – Govardhana; naraù – a person; dattva – giving; pinòan – piëòa; pitåbhyaù – to the pitäs; ca – and; rajasuya-phalam – result of a räjasüya-yajna; labhet – attains.

The place where Indra worshiped Lord Kåñëa is famous as Annaküöa-tirtha. A person who, on a Sunday that is also a new-moon day, goes to Govardhana Hill and offers pinòa to his ancestors, attains the result of offering a räjasüya-yajïa.

Text 404

skande mathura-khanòe

govardhanaç ca bhagavan
yatra govardhano dhåtaù
rakñita yadavaù sarva
indra-våñöi-nivaranat

skande mathura-khaëòe – in the Skanda Puräëa, Mathurä-khaëòa; govardhanaù – Govardhana; ca – and; bhagavan – the Lord; yatra – where; govardhanaù – Govardhana; dhåtaù – held; rakñita – protected; yadavaù – the Yadus; sarve – all; indra – of Indra; våñöi – the rain; nivaraëat – because of stopping.

In the Skanda Puräëa, Mathurä-khanòa, it is said:

Govardhana Hill is an incarnation of the Supreme Personality of Godhead. When the Lord lifted the hill, all the people of Vraja were saved from Indra’s rains.

Text 405

aho govardhano viñnur
yatra tiñëhati sarvada
yatra brahma çivo lakñmér
vasaty eva na saàçayaù

ahaù – Oh; govardhanaù – Govardhana; viñëur – Lord Viñëu; yatra – where; tiñöhati – stays; sarvada – always; yatra – where; brahma – Brahmä; çivaù – Çiva; lakñmér – Lakñmi; vasati – reside; eva – certainly; na – not; saàçayaù – doubt.

Oh, Lord Viñëu stays eternally on Govardhana Hill. Brahmä, Çiva, and Lakñmi also reside there. Of this there is no doubt.

Text 406

varahe

asti govardhanaà nama
guhyaà kñetraà paraà mama
adurad añöa-kroçat tu
mathurayaç ca paçcime

varahe – in the Varäha Puräna; asti – is; govardhanaà nama – named Govardhana; guhyam – secret; kñetram – place; param – transcendental; mama – My; adurad – not far; añöa-kroçat – 8 kroças; tu – indeed; mathurayaù – from Mathurä; ca – and; paçcime – west.

In the Varäha Puräëa it is said:

Eight kroças (16 miles), not very far, west of Mathurä, is My very confidential place named Govardhana.

Text 407

tatrapi mahad açcaryaà
yat paçyanti su-cetasaù
tasmin samvartate bhumir
sarva-bhagavata-priyam

tatra – there; api – also; mahad – great; açcaryam – a wonder; yat – which; paçyanti – see; su-cetasaù – wise; tasmin – there; samvartate – is; bhumir – place; sarva-bhagavata-
priyam – dear to all the devotees.

The wise see a great wonder there. In that place is something dear to all the devotees.

Text 408

catur-viàçati-dvadaçyaà
tasmin çikhara-parvate
sthulan paçyanti dépan vai
dyotayanto diço daça

catur-viàçati-dvadaçyam – on Caturvimsati-dvädaçi; tasmin – there; çikhara-parvate – on the hill; sthulan – great; paçyanti – see; dépan – lamps; vai – indeed; dyotayantaù – shining; diçaù – directions; daça – ten.

On Caturviàçati-dvädaçi the devotees see on Govardhana Hill many great lamps shining in the ten directions.

Text 409

yaç ca tan paçyate dépan
mama karma-parayanaù
labhate paramaà siddhim
evam etan na saàçayaù

yaù – who; ca – and; tan – them; paçyate – sees; dépan – lamps; mama – My; karma-
parayanaù – devoted to the service; labhate – attains; paramam – supreme; siddhim – perfection; evam – in this way; etan – them; na – not; saàçayaù – doubt.

They who, devoted to My service, see these lamps. attain the supreme perfection. Of this there is no doubt.

Text 410

bhadre parçva-parivartinyam ekadaçyaà govardhana-yatra. adi-varahe

masi bhadra-pade ya tu
çukla caikadaçé çubha
govardhane sopavasaù
kuryat tasya pradakñinam

govardhanaà parikraman
dåñöva devaà harià prabhum
rajasuyaçvamedhabhyaà
phalam prapnoty asaàçayaù

bhadre – in Bhadra; parçva-parivartinyam ekadaçyam – on the çukla-ekädaçi; govardhana – to Govardhana; yatra – a visit; adi-varahe – in the Ädi-varäha Puräna; masi bhadra-pade – in the month of Bhadra; ya – which; tu – indeed; çukla – çukla; ca – and; ekadaçé – ekädaçi; çubha – auspicious; govardhane – on Govardhana Hill; sopavasaù – with fasting; kuryat – does; tasya – of it; pradakñiëam – circumambulation; govardhanam – Govardhana; parikraman – circumambulating; dåñöva – having seen; devaà harià prabhum – Lord Hari; rajasuya – rajasuya; açvamedhabhyam – an asvamedha sacrifices; phalam – result; prapnoti – attains; asaàçayaù – without doubt.

Visiting Govardhana Hill During Ekädaçi in the Month of Bhädra (August-September)
In the Ädi-varäha Puräëa it is said:

On the auspicious çukla-ekädaçi in the month of Bhädra (August-September) one should fast and circumambulate Govardhana Hill. After circumambulating Govardhana Hill and seeing the Deity of Lord Hari there, one attains the result of having performed an räjasüya-yajïa and an açvamedha-yajïa. Of this there is no doubt.

Text 412

çré-daçame

hantayam adrir abala hari-dasa-varyo
yad rama-kåçna-carana-sparaça-pramodaù
manaà tanoti saha-go-gaëayos tayor yat
panéya-suyavasa-kandara-kanda-mulaiù

hanta – oh; ayam – this; adrir – hill; abalaù – O friends; hari-dasa-varyaù – the best among the servants of the Lord; yat – because; rama-kåçëa-caraëa – of the lotus feet of Lord Kåñëa and Balaräma; sparaça – by the touch; pramodaù – jubilant; manam – respects; tanoti – offers; saha – with; go-gaëayoù – cows, calves, and cowherd boys; tayoù – to Them (Sri Kåñëa and Balarama); yat – because; panéya – drinking water; suyavasa – very soft grass; kandara – caves; kanda-mulaiù – and by roots.

In the Tenth Canto (10.21.18) of Srimad-Bhagavatam it is said:

Of all the devotees this Govardhana Hill is the best! O my friends, this hill supplies Kåñëa and Balaräma, as well as Their calves, cows, and cowherd friends, with all kinds of necessities: water for drinking, very soft grass, caves, fruits, flowers, and vegetables. In this way the hill offers respect to the Lord. Being touched by the lotus feet of Kåñëa and Balaräma, Govardhana Hill appears very jubilant.

Chapter Fifteen

Lifting Govardhana Hill
Looking like the full moon surrounded by a galaxy of stars, Krsna, the playful son of Vrajaraja Nanda, enjoyed blissful pastimes with His inti¬mate associates. These joyous pastimes perfectly befit the enchanting at¬mosphere of Vrndavana. In the daytime, Krsna tended the cows and sported with His boyfriends. Mother earth felt honored by the touch of Krsna’s lotus feet. The cowherd boys felt inconceivable bliss within their minds as they frolicked with Krsna. During their fun-filled days, Krsna often killed some envious demon, who acted like poison to saintly persons.
One day Nanda Maharaja, the abode of kindness, simplicity, and joy and other senior men of Vrndavana made preparations to worship the demigod Indra. They collected many articles and made elaborate arrange¬ments for a joyous festival. Noticing this, Krsna said to His father, “0 honored one! What is the name of the ceremony you are organizing? Which demigod are you trying to please? Who is the guru instructing you in this yajna with his infallible words? What injunctions and system of worship are you following?
“Why are people running around mechanically in all directions? I do not understand the meaning of it. Of course, since I am only a boy you may not consider Me qualified to comprehend your explanation. But if you think I am eligible, then tell Me all the details of this yajna from beginning to end. If, however, you think it is too confidential, then still you should tell, because one should not keep secrets from well-wishers. But such details should never be revealed to one’s enemies.”
After speaking so maturely, Krsna sat next to Vrajaraja Nanda on a cloth asana. Nanda Baba lovingly picked up His son, who was like a spot¬less moon moving on the earth, and placed Him on his lap. Hearing the sweet questions of his son, Nanda affectionately smiled revealing his at¬tractive white teeth. The soft glow of his face resembled nectar drops of milk. This nectar appeared to be washing and nourishing Nanda’s beard, which was mixed with white and black hair. Beaming in a jolly mood, Vrajaraja Nanda tactfully described the nature of the sacrifice.
Nanda Maharaja said, “My dear son! In our family line we have been observing this Indra yajna for a long time. We experience prosperity and freedom from disturbances due to its proper performance. Our only wealth is the cows that live on grass, which needs rain to grow. Rain comes from the clouds that are controlled by the demigod Indra. For all these reasons, therefore, I am making a grand festival to please Indra. I “Every year at this time we carefully observe this sacrifice. Being pleased with our yajna, Indra sends abundant rainfall. The other demigods gladly accept our oblations of ghee, and show their gratitude by preserving what we have and providing what we need. The scriptures say that human be¬ings who honor this tradition become glorious and attain the heavenly planets in their next lives. Any man can attain peace of mind by the bless¬ings of the demigods. Those who neglect to worship the demigods, how¬ever, cannot get any relief from their problems.”
After hearing these bitter words, Krsna smiled mildly to hide His feel¬ings and then refuted Nanda’s presentation. Krsna’s eloquent delivery amazed and pleased the Vrajavasis. Indeed, Krsna mesmerized the en¬tire audience with His words.
Krsna said, “In this regard your actions are not justified. The force of karma causes the birth, maintenance, and destruction of all living enti¬ties. It is not the demigods, but it is a person’s work that determines his destiny. A saintly person, therefore, need not worship any demigod. One may beg so many desirable things from the demigods. But the demigods cannot give one more then what he is destined by his own pious and impi¬ous acts. Only those who cannot control their senses propound that demi¬gods can award more than what one has worked to attain.
“You can say that living entities are inspired to act by the Supersoul. But this is also false, because every individual is under the control of his own conditioned nature. In reality, it is the acquired desires and personal nature of a living entity that cause him to act. Where is the question of the Supersoul being the supreme controller? Even the Lord Himself does not directly perform the activities of creation, maintenance, and destruc¬tion. All these actions are conducted by the three modes of material na¬ture, namely goodness, passion, and ignorance.
“It is not a fact that wherever it rains, the cause is worshiping and pleas¬ing Indra, who in turn sends the rain clouds. There is constant rain during the monsoon season. But you cannot say that Indra sends it. Indeed, the monsoon rains bring mental distress and make people weak and thin. So that rain is not the mercy of someone who is pleased.
“Do the seas and mountains worship Indra? Of course not, but still they are full of water. Why does Indra give them so much water? Impelled by the material mode of passion, the clouds pour rain everywhere, and this rain sustains all creatures. Therefore, nothing will happen if you do not Worship Indra.
“The brahmana maintains his life by studying and teaching the Vedas, the ksatriya by protecting the earth and political activity, the vaisya by trade and agriculture, and the sudra by serving the other classes. The occupational duties of the vaisya are conceived of in four divisions: farming, commerce, cow protection, and money lending. Of these, our duty is cow protection,
“Neither in the past nor the present has there been any certainty about having a successful grain harvest in our village. Therefore, this yajna means nothing to us. It is our nature to dwell in the forest and wander in the woods and on the hills. Since we never stay in one place, why should we perform the Indra yajna, which is not based on scriptural injunctions?
“0 father! You are peaceful and respected by everyone. You should have faith in My words, for they will remove all danger. Now just expertly worship Govardhana Hill with all the ingredients collected for the Indra yajna. This great mountain is not only named Govardhana, but it has the ability to increase (vardhana) the health and satisfaction of our cows (go).
“Collect pots full of milk and make first-class milk sweets like sweet rice. Cook many tasty foods and fancy cakes. Bring leaf bowls full of ghee, honey, and nectar drinks. Prepare an ocean of yogurt, buttermilk, and fresh butter. Build a mountain of rock candy, and cover all directions with an abundance of shikharini rasala.
“Send messengers to invite the brahmanas. Feed them sumptuously until they laugh, and their faces beam with the brilliant garlands of their bliss¬ful smiles. At that moment, the brahmanas will consider that the heavenly storehouses of nectar are totally insignificant. Call the priests to conduct the fire sacrifice and distribute cows in charity to the brahmanas. Those among you who are simple-hearted should just try to feed the brahmanas.
“You should please everyone by making an annakuta (hill of food) with thick dais, varieties of aromatic vegetables, and very palatable sweet cakes surrounded by pools of unlimited sweet rice. Then worship Giri-Govardhana with the proper articles such as padya. After feeding the brahmanas, you should give food to everyone else, including such fallen souls as dogs and dog-eaters. Saturate the directions with the sweet music of bheris, resonant conches, tumultuous kettledrums, and various other instruments. The witty, well versed brahmanas will start the yajna with perfectly pronounced mangalacarana mantras. The entire horizon will be surcharged with all these auspicious sounds.
“According to sastric injunction, you should circumambulate Giriraja to conclude the worship. Decorated with priceless jingling ornaments that delight the ears, the men should dress so luxuriously that even the demi¬gods would be astonished. The housewives with their sweet, gentle smiles should also assemble. Invite the male and female artists to dance and sing along with flutes, vinas and mrdangas. Bring the bullock carts in a proces¬sion lead by scholarly brahmanas, who are truly the personified jewels of all auspiciousness.
“You, who have the audacity to challenge even Lord Indra, who lives for millenniums, should happily circumambulate Govardhana Hill along with your cows, bulls and calves. Do not think, ‘How can we have faith that Giriraja will gratify our desires?’ Soon Giriraja will fulfill all your desires and become famous as a second Mahendra. He will reward you hand¬somely and make all your endeavors fruitful. What more can I say? 0 father! If you want to, you can follow My advice and achieve an auspi¬cious result.”
After hearing Krsna’s speech, Nanda Maharaja and the leading men of Vrndavana accepted His proposal. They agreed that this must be done to satisfy their desires. Acting as the acarya of the yajna, Krsna directed the Vrajavasis to worship Giriraja with all the paraphernalia collected for Indra’s worship. This of course made Indra extremely angry.
Nothing else could be heard in Vrndavana except the auspicious vibra¬tion of instrumental music. Vedic hymns resounded through the sky. The Vrajavasis felt blissful, and all the living entities entered a jolly mood from the worship of Govardhana.
Hearing the melodious voices of the ladies, the cuckoos anxiously tried to learn singing from them. Ears attained their purpose by perceiving those auspicious sounds. The cows were adorned with gold-plated horns, colorful silk cloths on their backs, pearl necklaces, and tinkling bells hang¬ing from their necks. Seeing their mothers so richly ornamented, the calves jumped excitedly.
Nanda Maharaja brought the necessary articles from his house to wor¬ship Govardhana Hill. He initiated the puja by respectfully offering padya (water) to wash Giriraja’s feet. In an ebullient mood, he made the-Annakuta hill complete with powerful peaks that delighted all in atten¬dance. The peak rising out of the middle of the hill looked like a crown made of white camphor. The multi-colored cakes stuck on the sides of the Annakuta hill looked like stones and boulders. At the base of the hill there were clay pots full of milk, yogurt, and sweet rice. There were also colorful sabjis, lakes of dahl, and very fragrant soups.
Due to its covering of ghee, the Annakuta Mountain looked like golden Mt. Kailasa shimmering under a cover of rain. Different kinds of fruits and flowers decorated its edges. When Nanda Maharaja saw the opu¬lence of Annakuta spreading its sweet aroma of cloves, camphor, and cardamom in all directions, he felt that this was fitting honor to Sri Giriraja, the king of all mountains.
Sri Hari smiled happily upon seeing the amazing Annakuta rivaling the peak of Mt. Sumeru. Suddenly, the playful, fun-loving, indomitable Krsna assumed a huge unprecedented form and stood on top of Govardhana Hill. He did this to anger Indra and instill faith in the cowherd men.
Observing this powerful form glowing like a thousand suns, Krsna, who remained among the cowherd men in His original human-like form, cast a gentle glance upon everyone and said, “Hung ho! Look! Look! By using all the paraphernalia to exclusively worship Govardhana Hill with pure love you have received his favor. Govardhana, the best of all mountains has now manifested before you as a brilliantly effulgent person. Please look closely! The huge mouth of this expanded form of Giriraja resembles a deep cave. Though his mouth is massive, his face looks as beautiful as the full moon. Usually trees serve as his arms, but now he has two beauti-ful arms adorned with attractive jeweled armlets. Usually hard rocks cover his body, but now he has assumed a tender sweet form. Look how that beautiful body walks over the other non-moving form!
“Moreover, this non-moving form is sitting like a seat made of costly emeralds, but it appears like the huge chest of the moving one. Glittering like a row of rubies, his teeth look like the crown of the non-moving form. The saffron hue of the minerals on the non-moving form gives an attrac¬tive hue to the lips of the moving one. In comparison, these two forms of Govardhana manifest the same elegance. Govardhana is reciprocating with your overflowing love and devotion. He is acting like a hungry per¬son extending his arms bedecked with jeweled bangles. Look! Just see how this hill has appeared in person to fulfill your desires! Now offer respects to him.”
Both Krsna and the people of Vrndavana bowed down to this personi¬fied form of Govardhana Hill. In effect, Krsna actually offered obeisances to Himself. When the cowherd men, their wives, and the leading men of Vrndavana saw that form shining like the sun, they raised their folded hands above their heads and said, “Namo! Namo! Namo!” Being over-whelmed in affection, they danced around ecstatically. By joyfully wor¬shiping Govardhana Hill, the Vrajavasis realized that Govardhana is a person.
Music from the temples wherein different demigods were being wor¬shiped resounded in all directions. From all sides intoxicated dancers per¬formed blissfully. The heavenly Kinnaras joined in with euphoric danc¬ing. Relishing the music and singing, the Vrajavasis forgot themselves in that joyous Govardhana festival.
Govardhana caused the entire atmosphere to abound in happiness. Govardhana Hill affectionately accepted the faithful worship of Nanda Maharaja by manifesting a personal form. Anyone who simply hears and chants about the glories of Giri-Govardhana, which are inconceivable to ordinary people, will be delivered from all calamities.
Vrajaraja Nanda, the father of the subduer of demons, concluded the propitious worship of Giriraja by sumptuously feeding the brahmanas, and everyone else down to the dogs. He handsomely rewarded the singers and dancers. Everyone attending the festival received precious gems and divinely opulent garments. Their hearts full of joy, the Vrajavasis talked excitedly among themselves as they did parikrama of Govardhana Hill.
Skilled musicians led the way playing the finest instrumental music. The languid muffled tones of bheris, dhakas and kettledrums softened the at¬mosphere with their pleasing vibrations. With their bodies decorated with designs drawn in kunkuma, the cowherd boys followed behind the musi¬cians. Wielding sticks, they fearlessly drove the multi-colored cows orna¬mented with gold and jewels.
A second group of talented musicians came along playing flutes and vinas. Next came singers with sweet gentle voices, and ecstatic dancers moving in rows one behind the other. Then the gopis, their faces glowing with happiness, came riding on bullock carts that rivaled the golden chariots of the gods. They sang loudly about their intimate pastimes with Krsna.
Hari, who removes all obstacles, laughed and joked with His cowherd boyfriends as He circumambulated Govardhana Hill. Eternally bound to Him in faith, Krsna’s friends remained fearless and free from all anxi¬eties. Wearing a sweet-smelling flower garland across his broad chest, Nanda Maharaja walked just behind the boys. He was smiling in great satisfaction and accompanied by the leading men of Vrndavana.
In accordance to scriptural injunctions, they gave charity to brahmanas at different places while going around Giriraja. It is impossible to find a suitable container to hold the unlimited bliss that the Vrajavasis felt dur¬ing their parikrama of Giriraja. Even though tiny in size, the soul can enjoy immeasurable happiness. As a result, their souls drowned in incon¬ceivable joy. The continuous music of the dhakas and kettledrums, which are famous on heaven and earth, increased the bliss of the parikrama.
Soon they arrived on the banks of the Yamuna (which previously flowed near Govardhana). Being the glorious day of bhratridvitiya tithi, which is very dear to both Yamuna and her brother Yamaraja, they decided to take an auspicious bath. Bhratridvitiya tithi is the day when sisters pray for the prosperity of their brothers. Sunanda, the intelligent, well-behaved daughter of Upananda, invited her cousin-brother Damodara (Krsna), who is always jubilant and victorious, to celebrate the festival.
Damodara, who delights all moving and non-moving creatures, gladly accepted the sincere request of Sunanda. His heart overflowed with lov-‘”g feelings for that dear sister. She affectionately served many types of delicious drinks and tasty cakes to Krsna and His friends. Haladhara and a!! the boys enjoyed the excellent food while Batu, the skillful jester, en-tertained the enchanter of the world with his funny jokes and antics.
Batu quipped, “Alas! Alas! 0 dear friend, killer of the Agha demon! Why didn’t the foolish creator make every tithi as bhratridvitiya tithn. O brother, whose chest shines with the mark of Srivatsa, we count the year in terms of days. So how come You do not have many sisters like Sunanda who acting as the embodiments of kindness, will fill us up like this every day of the year? If this had happened, it would have been a great source of pleasure for us. Yesterday’s exciting Govardhana festival has passed. Though heaps of food and drink were offered, and although I am a vora¬cious eater, still I did not enjoy as much as I have today on bratridvitiya.”
Krsna, who steals everyone’s heart with His charming character, en¬joyed the simple joking words of Batu as He joyfully ate. Then in mutual affection, Damodara and Sunanda exchanged so much valuable cloth, jew¬els, and golden ornaments that it astonished the people on earth. Thus, the bratridvitiya celebration ended.
Meanwhile, the demigod Indra developed a headache due to being ig¬nored and forgotten by the Vrajavasis. We will now describe how he tried to get relief and revenge by employing excessive rains. While sitting among the demigods, Indra felt sad and distressed seeing that his sacrifice had been cancelled.
Burning with rage, Indra said, “Just see how surprising it is! The intelli¬gence of these cowherd men is just like the animals they tend. They stopped my puja just by hearing a few words from a mere child. Even though many goddesses of learning praise me, those offensive cowherd men did not think twice about giving up my worship. Have they been overtaken by false pride?
“0 virtuous cowherd men! Now you act deviously without any fear of anyone. Well, I will see how long it lasts. This foolish, arrogant, and talk-native child has offended me. Even though you claim He satisfies your desires and gives you long prosperous lives, we will soon see if He is really your ever well-wisher.”
Overcome by revenge and frustration, Indra considered for a moment how to retaliate against the Vrajavasis. Angry Indra then released the powerful clouds of universal destruction known as Samvartaka. Coming before their master, the clouds submitted, “We are your servants and al¬ways ready to execute your order.” To encourage His servants, Indra glanced at them with affection and appreciation as he addressed them.
“Hung hoi 0 my playful speedy clouds, who are famous throughout the world for distributing profuse rain. Your pride in your power fills me with strength. Now make me successful by carrying out my orders. You have the unadulterated mood of destroying the whole creation within you. Bu this assignment involves only one small region. Go shake the earth with your thunder and destroy the village of Vrndavana with a deluge.” Being released from the task of devastating the universe at a particular time, Samvartaka and other servants of Indra proudly stepped forward to accomplish their mission. First a vast bank of clouds, appearing like a huge patch of moss in the sky, blocked out the sun and covered Vrndavana in total darkness. Extending from Rasatala to Svargaloka, the cloud cov¬ering looked like the smoky breath exhaled by the Naga snakes.
Released from their bonds, a few ominous clouds, in the sportive mood of breaking the Kedara Mountain, quickly spread across the sky. These dense dark clouds appeared as massive as the celestial elephants guard¬ing the quarters of the globe. Another group of dangerous clouds circled overhead. The clouds, like Mt. Mainaka, the son of the Himalayas, con¬tinually expanded and flew freely in the sky without any fear of being cut by Indra’s millions of thunderbolts.
One fantastically large cloudbank appeared like a second Loka-loka mountain range. The hard peaks of those clouds continued to grow higher and higher while simultaneously expanding in all directions. When the clouds collected they covered all the planetary systems in darkness. Even the sharpest axe could not cut through the dense network of clouds that assembled over Vrndavana.
The three worlds appeared to be born out of the darkness created by that ever-expanding cloudbank. The covering of the universe turned as black as the soot smeared on the bottom of a pot. However, the universal disturbances and the attack of the devastating Samvartaka clouds had practically no effect on Vrndavana, which continually bathes in the moon¬light emanating from Krsna’s jewel-like toenails.
After earth, water, fire, air, and so on there is a tenth element known as andha tamasah (blinding darkness). Everything animate and inert in the ten directions appears stupefied by this element. It seemed that no one in the world could see anything. Water dripped from the dome-like covering of the universe. The water drops moved so fast that they formed a con-tinuous stream of water speeding through the universe like a raging river breaking over its dam. Such a thing will never happen again. That torren¬tial downpour seemed like the long hanging branches of the banyan tree of the sky. .
The cows sheltered their calves under the blankets of loose skin on their “ecks. In fear of the slashing rainwater, the cows kept their eyes almost closed and their tails hanging straight down. As they shivered uncontrol¬lably from the violent rains, the skin on their backs swelled up. While standing in this painful condition they looked toward Krsna for shelter.
When the rain hit the horns of the bulls it bounced off and landed on heir thick fatty humps. Breaking into small pearl-like drops, it then rolled down their broad muscular backs. Alas! Alas! The fierce rainfall angered and tormented the bulls. Observing the torrents of rain, which fell in columns as thick as the trunks of full-grown banana trees, the cowherd men of Vrndavana thought that the devastation had suddenly arrived. Terrified and weakened, they approached Krsna, who makes everyone happy.
Full of pain and agony, they said, “0 Krsna! You always save us and give us happiness. Now we are in great danger! Since You are the Lord of Gokula, You should immediately protect us. Look! Look! The flashing lightning bolt appears like the forked tongue of an angry snake. The pound¬ing hailstones are pulverizing the life out of the trees. The lightning bolts entering the water seem like the brilliant fire emitted by mythical hydras.
“The clouds roar ferociously as they release torrents of rain as thick as massive columns. The vast sheets of water are increasing in volume like the ocean of devastation. The earth is quickly submerging in the flood, and we cannot distinguish the high ground from the low. Just look around and see for Yourself. The surabhi cows use their own bodies to protect their calves from the pelting hailstones. With their tear-filled eyes they are speaking to You, ‘Oh Krsna! Once You saved us from the devastating forest fire, so please save us from this terrible rainfall.’
“Look at the condition of the bulls! Upon hitting their humps, the heavy hailstones are being ground into pieces and scattering on the ground like pearls. Their eyes reddened in rage, the bulls raise their heads to look angrily at the clouds. Their faces and bodies are completely drenched in water. Aha! How much they are suffering! This devastation seems like the personification of a big anartha which we cannot remove. Only You can deliver us, therefore, we surrender unto You. We are Your loving kinsmen, so please save us!”
After hearing their anxious pleas and seeing the distress of His cows, Krsna, whose blossoming lotus eyes are beautiful to behold, considered, “This must be the work of angry Indra.” In a compassionate voice sweeter than honey, Krsna consoled His family and friends, “Do not be afraid! Actually this trouble is as significant as a hunger pain is to one who has just consumed a sumptuous feast. Anyone practicing devotional service can easily remove all anarthas. The Kinnaras and the demigods glorify this fact. For your benefit, I will now enact a special pastime to destroy Indra’s mountain of pride.”
As the relisher of nectarean rasas, Krsna has a beautiful body, which is as sweet as the honey in a flower. Without even tightening His cloth He showed complete indifference to the mighty wrath of foolish Indra. In’ stantly, Krsna picked up Govardhana Hill with one hand and held it aloft with no more effort than a child takes to hold a mushroom or an elephant uses to lift a clump of grass.
Many loud sounds echoed in all directions when the mountain rose into the air. The echoes sounded like a bunch of rowdy children yelling within its many caves. The lifting of Govardhana Hill produced an angry loud noise that crushed the pride of the elephants guarding the eight direc¬tions. That furious sound roamed around and around within the covering of the universe. The sound had enough intelligence to win a wager on whether it could break the long meditation of Brahma on Brahmaloka. That sound dared to interrupt the uproarious madhvika wine drinking festival of the old ladies on Patalaloka.
The flowers falling from the trees appeared to be the form of Giriraja’s ecstatic laughter due to being touched by Krsna’s lotus hand. Those fall¬ing flowers seemed to be Giriraja’s celebrating the destruction of Indra’s fame. Growing higher and higher, the sharp peaks of Giriraja cut the ominous cloud cover to pieces. The row of trees along the peaks of Giriraja challenged the trees in Indra’s celestial forest. The lions living on top of Govardhana Hill mistook the hovering clouds for elephants. Using their powerful sharp claws, they ripped apart that cluster of elephant clouds. In fear, the clouds ran hither and thither.
Seeing Krsna holding Giriraja aloft with His left hand, Mt. Kailasa shiv¬ered in fright while thinking, “Hey look! Who is this covering the sky? How could this happen?” Mt. Sumeru panicked. Overwhelmed by fear, the elephants of the directions jumped in the Manasi Ganga. Giriraja served Gokula as a jewel-bedecked umbrella that could not be moved by the fierce winds or pierced by the razor-sharp lightning bolts of Indra. Balanced on the beautiful emerald pole of Krsna’s raised arm, Giriraja cast a pleasing radiance upon everyone. The glimmering rain shower com¬ing down on all sides seemed like streams of dripping pearls.
While holding Giriraja in one hand, Krsna, whose wonderful behavior illuminates the world, spoke convincingly to the cowherd community, “Mago! (0 mother) Do not be in anxiety. Father! Do not worry. 0 friends! Do not doubt My ability. Giriraja will not fall from My hand. You directly saw how he personally accepted our worship. Is it then difficult for him to remain suspended in the sky? Although Giriraja appears to be a huge immovable mountain, he is transcendentally situated beyond the doubts and comprehension of this material world. Look how light he is. Even a child like Me can easily pick him up. Oh! Just see! Giriraja is completely independent and moving according to his own sweet will. In this matter, I am but an instrument.
“Therefore you should collect all your property and come under the mountain. There is no difference between the village of Vrndavana and this valley below Giriraja. Be happy and stay here peacefully. At the end 01 the kalpa everyone in creation gives up their gross bodies, and lives ^thin the abdomen of Narayana in their subtle bodies. Staying there, however, you could not enjoy as much fun as you can by living here within the belly of Giriraja.
“When I lifted the hill, huge chunks of earth fell off the bottom, and formed a natural boundary wall around the perimeter of Giriraja. This wall will keep out the torrential rains. Forget about your pleasure gardens and your attachments to your former residences. Let this place become the source of joyful pastimes for the cows, gopas, and gopis.”
The string of Govardhana-dhari’s reassuring words resembled an el¬egant necklace made from the nectar of His voice. Immediately, the eld¬erly gopas felt completely pacified by Krsna’s sweet words. Taking their wealth, sons, wives, cows, and priests, who felt immeasurable happiness and beamed with matchless beauty, they entered the splendid valley be¬neath Giri-Govardhana. Taking shelter there, they all filled with surprise and smiled with delight.
They clearly saw that the valley beneath Govardhana, which dazzled attractively in the light, could easily accommodate all their innumerable cows, animals, and family members. The valley brimmed with gratifying sense objects to see, touch, taste, and so on. That divine place was the very ornament of the earth. Its purity and opulence exceeded the wealth of the subterranean heavenly planets like Sutala. Fields of rich green bar¬ley spread in all directions, and many lakes full of crystal clear water stood here and there.
The cows stayed near the border of the improvised town and pastured On fields full of fresh green grass. The Vrajavasis stood around peacefully in different groups. Some cowherd men mixed with the brahmanas, and the elderly married ladies stayed with their daughters. Radhika and other prominent young married gopis gathered beside them. Krsna’s intimate friends like Batu remained by His side, and Nanda, Yasoda, and Balarama stood slightly in front of Him.
Thus the venerable Vrajavasis relished great joy associating intimately with Krsna. They no longer felt any fear or discomfort from Indra’s del¬uge, which threatened to destroy the whole world. The rain falling from the roaring clouds sounded like water pouring from the mouths of many large water pots.
Although situated in different directions, all the Vrajavasis gazed to their hearts content at the gorgeous lotus face of Giridhari, the lifter of Govardhana Hill. Each devotee saw that Krsna was looking directly at him. Feeling relieved, the illustrious brahmanas offered abundant bless¬ings to the blissful younger brother of Balarama. Krsna descended on earth to perform His transcendental pastimes and to crush the pride ot the demons and the demigods.
While holding up Govardhana Hill, Krsna was surrounded by all His loving associates. Taking advantage of the intimate setting, they gazed at Krsna with joyful faces, prayed for His victory, or affectionately smelled ^is head. Being saturated with parental affection, Mother Rohini firmly embraced her son Balarama, who always gives immense pleasure to His parents.
Both the submissive gopis and the contrary ones like Radhika smiled blissfully while looking at Krsna with love-laden glances. The gopis always play with Krsna and enjoy love sports in the forests of Vrndavana. While gazing upon Him, they looked like thirsty cakori birds continually drink¬ing the ambrosial radiance of His moon-like face. With unblinking eyes they took Krsna within their hearts and lovingly embraced Him. During the festival of lifting Govardhana Hill everyone tasted the greatest ec¬stasy.
To lighten the heart of his beloved friend Krsna, Batu said, “0 dearmost friend of the whole world! Please listen to my words. By my brahman tejas (spiritual potency) I will fill You with happiness. When I am here as Your friend, why are You troubling Yourself by lifting Giriraja? 0 lotus-eyed one! Just order me and I will hold up this great mountain on the tip of my golden stick. You must be exhausted from holding the hill. So now relax and take some rest while I hold the hill.”
Vrajesvari Yasoda then addressed her son, “0 my darling child! You always act impudently due to the force of Your uncontrolled senses. For years, we peacefully observed the Indra. yajna, but then You abruptly stopped it. Disregarding the demigods never brings auspiciousness. How can one find fortune if he shows enmity toward the demons or the demi-gods? In the presence of these two fears how can we enjoy living here?”
Although Krsna’s body is inexhaustible and ever blissful, Yasoda thought that He had overworked Himself. Considering that, she expressed her motherly affection by reaching up to lovingly touch His lotus hand that held the hill. While doing this she said, “Aho! How can Your hand, which is as pure and soft as fresh butter, bear the heavy weight of this mountain without any other help or support? Hung ho\ 0 Giriraja, please be com¬passionate and give me a boon! If you are actually some worshipable god, then do something to become soft and lightweight so that Krsna will not feel any distress. 0 honorable one! All my son’s actions are in accordance with the instructions of sastras and saintly persons.”
Batu said, “Mother! Do not speak like this! How can you say Krsna is in distress? Listen, what good has that angry Indra done for us? He brutally Stacked us with his dense dark clouds and fierce lightning bolts. Now just ^preciate the dazzling sweetness that Krsna has manifested in His pas¬time of lifting Giri-Govardhana. Had Indra not become angry, then we would not have had the chance to relish this nectar through our eyes.”
Mother Yasoda replied to Batu, “0 bold one! Holding a heavy load over the head can never be a show of sweetness. Lifting the enormous weight of Giriraja will cause one to become distressed and disabled. Just see! The locks of curly hair on Krsna’s forehead are wet from perspira¬tion. His face has dried out and become pale like a lotus wilted by the snow. His hands and feet have a ruddy color. How can a mother’s heart, ‘0 Siva! Siva!’ tolerate seeing such hardship?”
Krsna said, “Mother! There cannot be -anything more fun than this. Why are you worried about Me for nothing? Just see, the great mount of Govardhana is floating on his own in the open sky. I told you before that this body of Mine is but an instrument of his will.”
Yasoda replied, “My dear son! That may true. But how can You not be tired after standing here for so long, and holding that mountain with Your raised arm? 0 intelligent one! I will believe what you said if Govardhana gives up the joyful association of Your lotus hand, and then flies around the sky playing on his own.”
Batu said, “0 Queen of Vrndavana! Don’t you know that this great mountain is sitting on the lotus hand of Krsna by the strength of my man¬tras and special powers? Therefore my friend is not feeling any pain from holding Giriraja. This is natural because everyone is favorably disposed toward the Lord of their hearts.”
Yasoda said, “0 impudent one! What kind of nonsense are you speak¬ing? I am burning in anxiety over my son. His tendency is to act indepen¬dently without caring for any good instructions. And now you come here, make jokes, and laugh about it.”
Nanda Maharaja interjected, “Why are you scolding Batu? In this world, a person who is expert in diplomacy will use very affectionate words to encourage one in such a trying situation. So understanding the need of the time, Batu spoke appropriately. Besides that, our dear son very much appreciates the words of Batu.”
Meanwhile, the rest of the Vrajavasis stood around Giridhari admiring the sweetness of His gorgeous transcendental form. Due to their affec¬tion for Krsna, the sinless Vrajavasis transgressed ordinary etiquette, and talked loudly among themselves about His extraordinary beauty.
One Vrajavasi said, “Up to this time, we have never really appreciated how Krsna’s elegant body is the very ornament of the entire earth. Look! Look! As Krsna displays His attractive three-fold bending form, His left side stretches up broad and straight, without showing the three lines on His belly. His right heel is raised, and His left foot appears to be kissing the earth. His well-shaped left knee is slightly contracted, and His waist is gently curved. His garland and uttariya (thin caddar) are swinging to the left side. It is very pleasant to see His arm pit as He effortlessly holds His strong left arm aloft.
“His right thumb is tucked into the refulgent red cloth wrapped around His handsome hips, which are enriched with the three beautiful lines of His belly. Just see how the beauty of Krsna’s right side decorates the earth. In a merry mood, Krsna glances lovingly at us as His eyes roam here and there. The pollen from the dew-covered blue lotuses tucked over His ears reflects exquisitely on His shining cheeks. Even though He must be tired from lifting Giriraja, Krsna is delighting our minds with the nectar of His gentle smile. Today His beautiful face is more dazzling than anything.”
A second Vrajavasi said, “0 look! Look! It is a great mystery that since Krsna has not moved for a long time, His ankle-bells, which crush all false pride, solve all problems, and deliver one from all dangers, have now be¬come silent just like a dumb person. Although they are awake, those ankle-bells seem just like a pair of swans sleeping in a front of a blue lotus flower. Just see! The ankle-bells are absorbed in silent meditation just like a self-realized soul. But when Krsna lifted Giriraja their meditation broke and they moved slightly. The demigods praised that pleasant jin¬gling sound and came to serve it. Seeing that, the ankle-bells again fell silent, feeling apprehensive about their sudden movement.”
Someone else said, “0 look at Krsna! While holding Giriraja nonchalantly in one hand, He holds His pastime flute in His other hand. Pressing it gently to His lips, He plays soft sweet tunes that fill us with exhilaration.”
Noticing this, Batu said with alarm, “0 my friend! Do not be so daring! Do not play Your flute. How will You protect Your friends today if Giriraja becomes ecstatic from hearing the sweet melodies of Your flute and falls off Your hand? Your flute has the power to destroy everything. Simply hearing it, mountains melt into rivers and rivers turn stone. Aho! Look! It can do many incredible things.”
The cowherd boys said, “0 Kusumasava! May this mountain maintain His patience and keep protecting us from the calamitous inundation. If Giriraja melts into a river, he himself will become the very source of our destruction. But that will not happen. A person with great patience may ^ometimes thrill with ecstasy, but he quickly recovers his composure. There ^ not the slightest fear that Giriraja may change his position. Just relish “ie honey nectar of Krsna’s flute and give up your restlessness.”
Another person said, “Look! Just see the foolishness of Indra! Even though He is supposed to be a well-wisher of all, he has shown anger to such an innocent person. Within his heart he has enmity against Krsna. 0 lifter of Giriraja! Indra tries to destroy our dynasty with his lightning bolts, whereas Krsna always does well for the world. Indra merely guards the eastern direction, whereas Krsna protects all the directions. Why has Hari (a second name for Indra) become so shameless by assuming the same name as our Lord Hari?”
Someone else said, “How astounding! Before us we see the delivers from the inundation, the clouds causing the inundation, difficult times due to the inundation, and the very ocean of inundation! Are we being bewildered by some illusion? Or has someone cast a magic spell over us? Although we are in such a dangerous condition, still we have not been defeated.”
One person said, “Though we are in the middle of a terrible devasta¬tion, we are delighting in a conversation full of joking and laughter. While relishing these nectarean talks we do not feel any anxiety or disturbance.”
One Vrajavasi said, “0 Radhika, Your face is superbly beautiful. Do not make Your eyebrows dance while Krsna is holding up Govardhana. For that will severely agitate His mind. Then His arm will start shaking violently and cause the mountain to immediately fall off His hand. Please do not cause such a perilous situation.”
Radhika joked with Syamala-sakhi, a witty, sweet speaker expert in making people laugh. Glancing shyly from the corner of Her eyes, Radharani said, “Hey doe-eyed Syame! Do not infuse your ecstasy in My heart. Calm down and control your mind.”
One gopi said, “Krsna, who turned the king of mountains into a play ball, must have tremendous patience. His clever behavior is beyond com¬pare.”
Another gopi replied, “Alas! Alas! Your words are drawing exactly the opposite conclusion to my intentions. So now listen to your praises. Oh enchanting one! I will accept that the holder of Giriraja has great pa¬tience if He can keep His patience after seeing the splendid beauty of your full breasts.”
A third sakhi said, “0 sakhi, stop joking! Krsna’s greatness is His ability to satisfy everyone with His unique sweetness. He is especially pleasing When He teases wanton ladies like us.”
One sakhi said, “Just see how Krsna holds up the mountain with His left hand while softly playing the flute with His right hand. He casts loving side long glances on everyone and shakes His head pleasantly while lis¬tening to His friends.”
Then one dear sakhi told Radhika, “Listen carefully to my words. While all the Vrajavasis relish the pastime of constantly looking at Krsna, He is absorbed in glancing at You alone. Just see how His body has erupted with ecstatic symptoms such as tears, trembling, and thrill bumps. But the other Vrajavasis think these transformations are due to His lifting Giriraja.”
One sakhi said, “Yes! What you said is absolutely .true. Please take this oearl necklace as a reward for your realization.”
While admiring the infinite loveliness of Radhika, Krsna enveloped in yiss, trembled, and perspired profusely. Observing these ecstatic changes, one gopi pointed to the cowherd men and told her girlfriend. “Hey look! The gopas think that Giridhari is feeling tired. In a mood of compassion, they have raised their sticks above their heads to help Him hold up the hill.” Seeing the prominent cowherd men endeavoring to hold up Giriraja,
Radhika, whose face outshines the moon, covered Her head with Her veil and looked shyly at the ground. Then, unseen by Her sakhis, Radhika beamed a sweet, gentle smile to bathe Krsna in a shower of nectar.
While looking at the cowherd men Batu said, “0 residents of Vrndavana! Do not be afraid! You are just scratching the body of Giriraja with your sticks. But do not think that you are holding up the hill. Krsna is not the least bit tired. Besides, He is the brother of Balarama who is famous for His unlimited strength. The pure and potent body of Krsna emits a daz¬zling radiance. Only a sudden calamity could reduce that effulgence. 0 my friend Krsna! Observing the trembling of Your body, I can understand that the beautiful face of that famous sakhi Radhika has put You into great distress.”
The prince of Vrndavana is the abode of unfathomable attributes. His face is as fresh as a blue lotus flower bathed in the soft moonlight. When He smiles attractively His beautiful teeth sparkle like a thousand rays of light. A radiant pearl necklace adorns His chest. Krsna reveals the ecstasy in His heart by gently moving His reddish lips.
After listening to the playful words of Batu, Krsna responded sweetly to the delight of His intimate friends. He said, “The cowherd men have a very favorable attitude toward Me, therefore, I always fulfill their desires. Why are you laughing at them? The Vrajavasis do not know the incon¬ceivable power of My body. Nor do they know that the famous Radhika is actually one of My matchless forms. Radha’s body is non-different from Mine and She is My favorite lover. The gopas attempt to hold up Giriraja simply proclaims their parental love for Me. Indeed, their action is quite befitting! What could be more pleasurable than this.”
Then Krsna spoke to the gopas, “Ho! Ho! 0 gopas\ You are famous for reposing all your love in Me. So why do you behave like this? Even though Ae great Mahadeva, the father of Ganesh, respects you, you are acting ^ike common men. Give up this wearisome endeavor. Just look at Me! You can plainly see that I am not the least bit tired.”
Just like a cow hankering to see her calf, Yasoda stepped forward and ^oke affectionately to her son, “0 beloved one! The day has moved along, and You appear afflicted and lackluster from not eating; Your belly has caved in and Your jeweled belt has slipped off. Seeing that Your lotus face has withered from fasting, the cows refuse to eat anything or move an inch from here, even though nearby there are fields rich with grains.
“Therefore, I appeal to You because You are very compassionate. Please stop playing artistically on Your flute, and drop Your arm so I can feed You with my hand. One whose actions are exemplary will adjust his be-, havior according to the conditions. I have brought You some warm soft cakes and tasty creamy yogurt with thick skin on top. Now take these delicious items along with Rama and Your friends.”
Batu said, “0 my dear friend! Your mother spoke correctly. You should never go against her. Moreover, I am also upset by hunger.”
Krsna, the crest-jewel of relishers, said, “0 Mother! I do not feel like a single moment has passed. Yet why do others think this short time to be so long? But since one should not disobey his superiors, I think it is proper for Me to gladly eat from your hand.”
Meanwhile, holding a brilliant, flashing lightning bolt in his hand, Indra sped through the sky on his elephant carrier. Though sitting on his el¬ephant carrier, Airavata, Indra actually rode upon the chariot of his an¬ger. Showing his unflinching affection toward the rain clouds, Indra cracked the sky and made everyone cry with a tumultuous thundering sound.
Hissing like an angry snake, Indra raced to Vrndavana to survey the situation. Since he had already sent the Samvartaka clouds a few days before, he assumed Vrndavana must now be totally demolished. Aston¬ishment seized Indra’s mind upon seeing the dense peaks of Govardhana piercing the huge Samvartaka clouds and soaring above them. The deer, birds, and other living entities of Vrndavana wandered about happily, unaffected by Indra’s torrents of rain. Clusters of white clouds completely covered the base of Govardhana. These clouds enhanced the beauty of Giriraja as they washed the mountain with the rains of devastation. Giriraja looked like a huge umbrella, and the clouds seemed like a decorative fringe of pearls ornamenting that umbrella.
While observing this, Indra, thinking himself the supreme controller, decided to exhibit the limit of his anger. Cruel hearted Indra disrespected both the cows and the Lord. In order to destroy the land of cows, he instigated the clouds of devastation to thunder menacingly and pour in¬cessant rain on Vrndavana. Out of fear, the clouds dutifully followed the directions of Indra. With the mood of a determined fighter, the furious storm tried to blow away Giriraja with severely high winds.
Sri Hari, His effulgent jewel-like body washed by the moonlight of His smile, instantly removed whatever hardship Giriraja felt from the lightning bolts, heavy hailstones, profuse rains, and high piercing winds. By seeing Krsna’s effulgence and feeling the sweet breath from His lustrous lotus face, Giriraja felt totally relieved while relishing the exciting adven¬tures of the Lord. Outside the shelter of the hill, the fearsome thunderbolts crisscrossing the sky looked like creepers of light dangling in the air. Ominous dark clouds loaded with rain flashed with occasional rainbows. Beneath GiriraJa;
the cloud-like Mukunda Himself and the steady streaks of lightning gopis created another type of storm. The rainbow appeared as the peacock feather on Krsna’s crown, and the stream of Krsna’s beauty flowed like the constant rain. The only difference was that underneath the mountain Krsna’s brilliant kaustubha gem served as the effulgent sun.
Krsna is the perfect conjugal lover. His face is a spotless moon and His eyes are always roaming seductively. To completely remove the Vrajavasis’ anxiety about His fatigue from lifting Giriraja, Krsna played sweetly again on His murali.
Hearing that ambrosial sound, one Vrajavasi said, “Look! Look! A blue lotus hangs over Krsna’s left ear. The pleasing vibration of His bliss¬ful flute spreads in all directions. In this joyful pastime, His creeper-like right eyebrow rises slightly, as if saying, ‘What can you say about My left hand which is effortlessly holding up Giriraja?’ Thus glittering with excel¬lence, the all-attractive Giridhari displays His sweet power.”
By the mercy of Govardhana Hill the Vrajavasis did not feel the least bit disturbed. Rather, they tasted endless happiness passing their time absorbed in loving thoughts of Krsna. This pastime completely astonished the brahmanas and other devotees fixed in neutrality (santa-rasa). Radhika and the gopis in madhurya rasa exhibited their deep love for Krsna. Among His friends (sakhya-rasa), the jokers like Madhumangala pleased Krsna by laughing and merry-making. Intimate friends like Subala continually enthused and encouraged Him. Raktak, Patrak, and others in dasya-rasa constantly served Krsna with affection. Thus the different associates of Krsna delighted in their individual loving relationships with Him.
Mother Yasoda and others overcome with parental affection (yatsalya-wsa), however, felt very sad to see Krsna like this. To please her son, Yasoda tried to offer Krsna some juicy camphorated tambula made of cardamom, nutmeg, cloves, lime paste, catechu, and betel nut. Wrapped in a dark green pan leaf, this expertly made tambula had the power to aid digestion, remove anxiety, and fill one with pleasure. Holding it in her lotus palm, Yasoda tenderly offered it to Krsna while pleading, “0 my darling Damodara! Please stop playing Your melodious murali. The sound of the flute cannot fill Your stomach. Please take this and remove my anxiety. Why are you disturbing my mind by not eating? Now eat this Wonderful tambula which will enchant Your mind. If You do not want it, then at least eat something that You like very much. You have passed many days without eating, so do not delay anymore. If You are waiting for the rain to stop, then please consider that Your brother Balarama is very much afflicted by hunger. Since You will do anything for Your brother please honor my request and accept this tambula.”
After saying this, Yasoda called, “Subala! You are overflowing with love for Krsna. Since you are also the dear object of His affection, will you please offer this tambula to Krsna?” Saying this, Yasoda put the tambula in his hand.
Krsna’s dear friend Subala felt boundless joy as he held the tambula in one hand and removed Krsna’s flute with his other hand. Taking the edge of his cloth, he gently cleansed Krsna’s lotus face, which was adorned with aguru and slightly reddish in hue. Seeing Krsna’s lips turn red from chew¬ing the tambula offered by Subala, Yasoda smiled in happiness.
Outside the umbrella of Giriraja, the huge cloud formation sent by furi¬ous Indra poured incessant rains and blew fierce hurricane winds. Yet not even one particle of dust washed off the surface of Giriraja. The deer, birds, animals, and even the leaves on the trees remained totally unaf¬fected by the devastating storm. The deluge, which assailed the earth af¬ter being brought from the ocean by the clouds, again ran back to the sea. The discomfort the clouds underwent from swallowing the ocean water and vomiting it back was the only result of their proposed calamity.
The storm tried his best to show off his power. But he soon became totally exhausted from pouring profuse rain. Alas! Alas! The clouds re¬treated and fell at the feet of their master. Illusioned by his rage, Indra felt no fatigue as he continued to attack Giriraja. Being blinded by anger, he finally lost all his intelligence and went totally blind.
The torrential rains and cyclone winds harassed Vrndavana continually for seven days. Although repeatedly trying to fulfill the order of Indra, whose intelligence was more crooked than millions of lightning bolts, the clouds could not destroy or even slightly disturb the people of Vrndavana. The big clouds and their assistants almost died from their hard labor to please Indra. Although pulled down from his platform of false pride and defeated, the shameful Indra retained his fighting spirit.
Those seven days felt like seven milleniums of intense pain for Indra. Yet the Vrajavasis saw it as seven joy-filled hours. Oh just see the won¬derful splendor of the Lord’s divine prowess which transcends the com¬prehension of even Brahma and Siva! Although Govardhana Hill is immovable, it rested on the hand of Krsna.
For seven long days, the monsoon rains and horrific, earth-shaking winds tortured the people of the world with bitter suffering and untold miseries. The serene and peaceful Giriraja, however, was not the least bit disturbed. Being constantly bathed by the rains and anointed with the fragrance: of Krsna’s divine body, Giriraja looked absolutely radiant and beautiful throughout the whole ordeal.
By the mercy of Krsna the danger finally ended. In the distance, the Vrajavasis saw the gateways and roof top rooms of their houses glittering attractively from being washed by the heavy rains. A fresh clear sky ap” neared to fill all directions with auspiciousness. The people of Vrndavana felt they had just emerged from a deep, dark well of calamity and come to the light of good fortune.
The earth planet thought it was again sitting on the tusks of Adi Varaha. The plants and creepers sprouted anew and unfurled fresh leaves. Just as one cured of the disease of insanity attains peace and no longer suffers from epileptic fits, similarly, the wind, now freed from the disease of dev¬astation, blew gently. The rivers, the wives of the ocean, again flowed slowly and respectfully toward their husbands. Just as the forceful pushings of the mind subside as one advances on the path of God realization, simi¬larly, the blasting clouds dissipated to leave a clear sky behind them.
After aborting seven children represented by the seven days and nights, the wife of time now gave birth to a beautiful son appearing as the auspi¬cious eighth day. On that day, the Supreme Lord Giridhari said, “The fierce wind and rain has now ceased, and the sky is totally free from the clouds of devastation. Free from the thick covering of mud, the earth is now dry and smooth. After falling unconscious for one week, the sun opened his eyes. 0 residents Vrndavana, your village has returned to its normal state. Now it is time to come out from beneath the mountain.”
After hearing this, everyone assembled in a happy mood and lead out the cows. The cows considered themselves fortunate because they got to relish the sweetness of Krsna’s face for seven continuous days. They lost interest in other things that had previously pleased them. When the cow¬herd boys called them out they delayed for a while, and then shot out like. a volley of arrows. But when they saw Krsna still under the hill, they quickly ran back and surrounded Him. Immediately, Krsna drove them out again by glancing at them with the compassion of a friend.
From all directions, the smooth skinned, pleasant looking herds of cows streamed out from the valley under Govardhana Hill. As they came up they looked like the expanded hood of Sesa Naga rising out of Patalaloka, or a sheet of moonshine hiding in a cave out of fear of darkness, or like matted locks of diffused light being born from the crystal mountain of Giriraja. Thus induced by Krsna’s words, the cowherd men gave up their fear and smiled cheerfully. With great enthusiasm they left the temporary village beneath Giriraja. The elated gopis cast veiled glances at Krsna as they walked out from the hill. The effulgent gopis seemed like the rays of a brilliant light visible even in the daytime, or the dazzling rays emanating from the valuable jewels below the mountain; or the glowing light of the ruby atop the hood of a naga snake.
;; After the cowherd boys left, Krsna set the hill down exactly in its previ¬ous location. He tossed Giriraja off His hand just like a child throwing a flower ball. Then Krsna met His friends for more pastimes of wandering in Vrndavana. Overwhelmed with ecstatic love, the residents of Vrndavana came forward to greet Krsna according to their individual relationships with Him.
His eyes pouring forth tears of love, Balarama warmly embraced Krsna. Mother Yasoda said, “Alas! Alas! My son’s body has been severely weak¬ened from bearing such a heavy weight.” Using her lotus-palm, Yasoda massaged Krsna’s left arm and kissed His hand affectionately. Rohini, who had attained the summit of parental affection, offered arati to Krsna and Balarama with an artistically designed, jeweled ghee lamp.
With their hearts, which were abodes of deep love for Krsna, the house¬wives of Vrndavana offered Him their full blessings. Then they worshiped Krsna with yogurt, rice paddy, and fresh grass. The potent brahmanas and their attractive wives offered boons and words of praise. Sananda and the other elderly men bound by the ropes of intense parental affection em-braced the boys and smelled their heads.
The beloved gopis and their associates, dyed in pure love and covered by shyness, also honored Krsna and Balarama. They worshiped Them with their doe-eyed glances and their lotus faces blossoming with desire. While they embraced Krsna and Balarama within their minds, their lips shone attractively with sweet seductive smiles.
As the spring season is ornamented with the months of Caitra and Vaisakha which are full of fragrant flowers, similarly, demigods such as the Siddhas,Vidyadharas, Gandharvas, and Kumpurusas showered flow¬ers in great delight while singing the glories of Krsna.
The demigods prayed, “All glories to the son of Nanda Maharaja! All glories to holy abode of Vrndavana, which abounds in blissful mellows! 0 Krsna! You are enriched by superb qualities. The pure taste of serving Your lotus feet is the source of unlimited bliss in the hearts of realized souls. Your all-attractive, transcendental body is concentrated liquid nec¬tar. The moonlight of Your nails, which shines like brilliant rubies, takes away all the miseries of Your intimate associates. There is no limitt0 Your fame. Hey Sridhara! Hey sober one! Hey superexcellent hero of Vrndavana! 0 gopa with a bluish body! May You always be victorious!
“Anyone who once says, ‘I am Yours! And from this day forward I com¬pletely surrender unto You’ is immediately delivered from material
existence by Your mercy. It is impossible for us to calculate how much You reward one who serves Your enchanting lotus feet, which remove the miseries of repeated birth and death. 0 beloved of Gokula! You are served, worshiped, and glorified by pure devotees who are eternally liberated and full of knowledge. 0 Lord of all the demigods! Your transcendental behavior astonishes the entire universe. We repeatedly offer our obei¬sances unto You.
“0 Krsna, all glories unto You! Indra, who is especially angry, crooked, impudent, and falsely proud, misbehaved by cruelly attacking Vrndavana with his Samvartaka clouds. The Vrajavasis prayed to You for protection, and You saved them from destruction by holding up Giriraja with the splendid pole of Your arm. In this pastime, Giriraja sat in Your hand just like a play ball. You offered Your lotus hand to Giriraja as a wonderful bed.
“You turned Indra’s mountain of pride into an insignificant pebble. Just as a crest jewel is firmly fixed in the crown of a king, similarly, those opposed to You are tightly bound in the prison of material existence. Alas! What is the destiny of one full of false pride? 0 friend of the Vrajavasis! 0 ocean of compassion! 0 Lord of the three worlds who wan¬ders throughout the creation! You personally maintain the surrendered souls by Your inconceivable potencies. But those bound in the prison house of pride never attain the fortune of serving Your lotus feet.
“0 Lord, all victory unto You! You have sown the seed of conjugal love within the hearts of the gopis. 0 You, whose elegant crown is adorned with a peacock feather glistening attractively like a beautiful rainbow. You constantly chum the mellows of love into a condensed form, and then taste that bliss with Your intimate devotees.
“Without a doubt. Your body is totally transcendental. It is the origin of creation and ornamented with compassion. Your body is the source of unlimited glories and is the shelter of endless spiritual euphoria. You are the embodiment of fortune for the adept yogis seeking spiritual ecstasy in their hearts.
“Appearing fresh and ever-youthful, You always take pleasure in satis¬fying the residents of Vrndavana. Your body is the personification of com¬plete jubilation and You are forever full of happiness. You perfectly ex¬ecute each and every one of Your actions. All glories unto to You! You are always yearning for the love of Your devotees. Your enemies consume themselves by envying You. When demons oppose you, You playfully taunt them. You are known as Syamasundara because Your spiritual body re¬sembles the hue of a beautiful blue rain cloud. ,
“The devotees, who are like honeybees at Your lotus feet, have no de¬sire for economic development, sense gratification, or salvation. One
engaged in serving You never tries to enjoy husband, wife, son, and so For a devotee. You alone are the only wife, husband, child, teacher, a wealth. You are their fame, pride, and the very meaning of their lives.
“Of course, You are known only by You prema bhaktas. Although we demigods attempt to glorify You, we do not really know You. You are far beyond the reach of prayers. Your effulgence derides the radiance of the clouds. You take away the sufferings of the distressed. Your enchanting transcendental body surges with waves of amorous love. You turn Your enemies into insignificant beings. Your splendid moon-like face smashes Candra’s pride to pieces, and Your presence makes Vrndavana beautiful. You remove all other aspirations from one who surrenders unto You. You are restless with hankering to ever delight in love. All glories to You! All glories to You!
“0 gentle-eyed one! Your beautiful eyes have forcefully captured the splendor of the lotus. 0 one who allures the eyes with the camara fan of Your artistic hair style. 0 lotus-eyed one! Your sweet lips deride the taste of ripe bimba fruits. You give bliss and elegance to the world. Your glitter¬ing teeth, more attractive than kunda flowers, mock the brilliance of a row of pearls. 0 effulgent one! Your cheerful smile shines like twinkling Stars. All glories unto You!
“Your singing and flute playing unfold many erotic pastimes. Seeing You saturates the mind and heart with ecstasy. You are decorated with glimmering golden earrings that swing to and fro, and reflect splendidly on Your soft cheeks. Your opulent ornaments accent Your exquisite beauty.
“The bees hum loudly as they hover above the garland draped on Your powerful broad chest. That soft pure garland is sprinkled with pollen and drops of honey. Out of Your infinite compassion, You fill the hearts of Your devotees with delight. All glories to You!
‘ “You are the abode of all desirable beauty. The lines of Laksmi compli¬ment Your enchanting chest. Your garland swings out of fear and Your necklaces move like waves. Your handsome chest induces lusty desires within the impenetrable hearts of chaste housewives. Seeing Your own reflection in a mirror. Your pride increases like a sporting new Cupid. Your chest is further beautified by Your arms which resemble the elegant trunk of a baby elephant. All glories to You!
“0 chief advisor of the cowherd men! You are their leader and only shelter. 0 beloved son of Nanda Maharaja! You are glorious and vener¬able. You alone can remove the dense pride of Indra. Please make us mirthful by bestowing Your mercy. Brahma praised You for killing the demons drunk with power. We demigods can never conquer You in battle, so please, therefore, rule us according to Your free will.
“You remove the miseries from the three worlds, stop the cycle of birth and death, and delight the hearts of Your devotees. A peacock feather decorates Your brilliant crown. You sport in the forest groves along the bank of the Kalindi. You destroy the mode of ignorance. We worship Your limbs which glisten like the branches of a tamala tree. Your brilliant dark blue form derides a mountain of kajala. All glories to you! Please makes us intensely attached to You and engage us in Your service. Free us from the control of lust and keep us under Your control.
“Please destroy the fear of repeated birth and death. You withhold Your kindness from the cruel and wicked, therefore, please remove the disease of desiring honor and distinction. Please make us fortunate by manifest¬ing fully m our hearts. Hey learned one! Your wandering in the kunjas of Vrndavana excites the mind and exhilarates the heart! You shine bril¬liantly like the autumn moon, and Your gentle smile is alive with pas¬times. The witty words flowing from Your mouth produce infinite variet¬ies of intimate mellows.
“You are always anxious to relish emotional ecstasies within Your heart. You are famous throughout the Vedas for dispelling doubts and solving disputes. Your pleasing words fill the ears with waves of loving flavors. Your inner joy arises from pure love. You are a mine of transcendental splendor! Your roving eyes, which mock blossoming lotuses, are slightly reddish due to the intoxication of lust. Seeing Your eyes pleases the eyes of everyone. As the reservoir of mercy, You deliver the entire world from distress and dangers.
“You establish rules and regulations to create good fortune for the people of the world. You sit on the lotus of the heart of a devotee who glorifies You with pure love. But when You get angry, You can act like Yamaraja to easily crush the prowess of an insubordinate servant like King Indra. You are decorated with the rare jewel of formidability. You fearlessly lifted Govardhana, and stood like a graceful dancer effortlessly holding the mountain in Your lotus hand. The white lotus tucked over Your ear re¬sembles a conchshell, and Your earrings glitter like sunshine. You are famous for satisfying the devotees who desire to see Your magnificent form.
“You are known by men and demigods. You mystify both the moving and non-moving. You are the indomitable force! With the pinky finger of Your left hand You held up the vast mountain of Govardhana. Colorful varieties of loving moods enhance Your pure character. 0 illustrious one! Although the Vraja gopis are Your most confidential lovers, You uphold the strictest codes of morality. You compassionately protected Gokula from the clouds of devastation that assailed Your beloved Vrndavana with floods, lightning bolts, and torrents of rain. Abounding in kindness, You always do good for everyone and satisfy all desires. 0 skillful one! Your youthful elegance conquers the splendor a cloudbank. You appear in this World to bestow Your blessings, and violently suppress opposition to pure dharma.
“You dress in gorgeous, glimmering golden garments which outshine the pollen of kadamba flowers. You are the wisest among all wise men. You conquered the crafty Indra and shattered his false pride. May You who affectionately protected the residents of Gokula by lifting Giriraja, be the continual object of our glorification.
“0 Lord! Just with Your hands You easily pulverized the pride of invin¬cible demons like Bakasura, Putana, Vastasura, and others. Like a pow¬erful snake, You instantly subdued Your enemies such as Aghasura. You demolished the pride of the angry Lord Brahma. You protected the Yamuna by banishing Kaliya with Your forceful dancing. 0 beautiful one! You courageously saved Your friends from the forest fire by putting them in illusion.
“0 Lord! Whenever You associate intimately with the gopis, Your mind becomes agitated to enjoy conjugal pastimes due to the intensity of their pure love. We saw this tendency of Yours when You stole the clothes of the Vraja kumaris. In this humorous pastime You captivated the minds of the innocent girls with Your sweet pleasant words. By accepting the offer¬ing of delicious foods from the yajna patnis. You reciprocated with their love. You are the abode of blissful festivals.
“0 intelligent one! You saved the world from the deluge of destruction! You removed Indra’s pride by stopping his worship and by defeating him when he attacked Vrndavana. You satisfied the desires of everyone by lifting the king of all mountains. You bestow happiness according to one’s mood of love toward You.
“0 Lord, You please the eyes of everyone! You forgive even the lowest, most offensive living entities within the universe if they surrender unto You. 0 Lord, You always increase the happiness of Your intimate ser¬vants. You manifested dreadful boldness by uprooting Indra’s Nanda-kanana forest with the peak of Giriraja.
“When will we fallen ones be eligible to hear Your auspicious glories? You possess adorable beauty and deserve to be worshiped by everyone. 0 Lord! Who can completely know all of Your unlimited attributes? No one in the universe has the qualities that You do. 0 embodiment of all pleas¬ing traits! You are inconceivable to the non-devotees, but You are the benevolent maintainer for one who surrenders to You in distress or hu¬mility.
“We beg You, therefore, to please show compassion and protect us. Please beautify and enlighten us so that we can surrender unto You and drown in the ocean of Your blissful service. Ignorance and illusion have nearly killed us. Please fill us with detachment and ever-increasing love for You. Please destroy our wicked thoughts and empower us to properly glorify You.
“0 Lord! We offer our obeisances unto you. Your splendor is immea¬surable! 0 embodiment of compassion! If You give us Your mercy then we can take shelter of Your lotus feet, offer our respects, and chant Your holy name. All glories to You! You continually perform exciting pastimes in the hearts Your pure devotees.
“You always give pleasure to the king and queen of Vrndavana. Your wandering through the forests of Vrndavana nourishes it with the full extent of Your compassion. You crush the conceit born of false ego. At every moment You give joy to Your devotees. To protect Your own com¬munity, You are ready to destroy millions of enemies.
“0 younger brother of Baladeva! You are always fixed in the highest bliss. 0 worshipable one! You are the superexcellent master of all arts. Everything about Your character is pure and sublime. You astonish the heart with Your sensational pastimes. Although You are all pervading, You are rarely perceived.
“You are famous as Sri Hari because You remove all bad behavior from Your servitors. You instantly favor a repentant soul who sincerely prays, ‘0 my Lord! You are the deliverer from material bondage. For so long I have not served you. Now please accept me and engage me in Your loving service.’ You give inner strength to the repentant and take pleasure in protecting Your devotees. You are an ocean of the finest qualities.
“You obliterate the pride of Cupid. Radhika always serves You and pleases You more than anyone else. Sri Radha, who has perfectly mas¬tered the sixty-four arts, is the main support for all Your astounding tran¬scendental adventures. You created a jovial celebration by lifting Govardhana Hill. The mind of a humble and submissive person always dwells in You alone.
“You give everything in charity. Among millions of wise and venerable demigods like Brahma and Siva, You alone have the power to award all auspiciousness and give ecstatic love to every living entity. Just by a glance You can enlighten and liberate anyone. You fulfill the desires of one who is anxious to glorify Your transcendental pastimes.
“Whenever You hear jingling ankle-bells and the loud sound of various Percussion instruments such as the din-din drum played by the gopis. Your heart leaps with a desire to relish intimate pleasure pastimes. Your char¬acteristic of being controlled by Your devotees is Your natural embellish¬ment. Alas! You are very difficult to understand. Are Your pastimes also inconceivable by Sankarsana? Indeed, You are truly transcendental.
‘The impious can never comprehend You with their logic and argument. You deliver one from the cycle of birth and death. Your playing is like the sporting of a mad elephant. You are spilling over with humorous pas¬times. 0 Lord, who can properly glorify You? Jnanis and mental specula¬tors can never perceive the truth about You. Being completely pure, You exist beyond all contamination of the material energy. 0 peaceful one! What more can we say? You are the benefactor of everyone.
“You eternally exist as the sublime mysterious one, beyond the injunc¬tions of the sastras. 0 supreme controller! Even Mahesh cannot fathom Your pastimes, what to speak of Kuvera and other celestials. 0 friend of humanity! Please reside in our hearts! Your devotees become deeply sat¬isfied whenever You manifest before them. The demigods like us have been severely oppressed by tyrants like Kamsa. Please enliven us by show¬ering Your mercy upon us.
“You are witty, clever, attractive, and enchanting. Your matchless prow¬ess always benefits the thousands of gorgeous gopis. Your love is ever expanding throughout the day and night. In conjugal enjoyment, You take the aggressive role and behave like a maddened elephant in the kunjas. Your handsome body appears like a mound of kajala. We constantly pray to Your charming pastimes that surround You like a dazzling aura.”
Thus the perfectly composed prayers of the demigods resounded through¬out the atmosphere to enchant the hearts of everyone with the glories of Krsna.
Vrajaraja Nanda, who has a jovial personality, ruled his kingdom with excessive affection. After the Govardhana pastime, the respectable men of Vrndavana approached Nanda Maharaja and appealed to him, “0 King of Vrndavana! Although You completely removed the fear and doubts we had about stopping the sacrifice for Indra, due to our wealth and pres¬tige, we are still somewhat contaminated with suspicion. In great amaze¬ment we watched Indra send innumerable Samvartaka clouds to drown the world and completely wash away our village of Vrndavana. Your seven year-old son, who is a fountainhead of youth beautified with long tresses of curly hair, appears like the embodiment of sweet joy. We saw Him pick up the massive mountain of Govardhana with His left hand and hold it for seven continuous days!
“Such a marvelous feat is very difficult even for Lord Siva, the master of Parvati. Just as an elephant easily plucks a lotus full of fragrant honey with his trunk, your son effortlessly picked up Giriraja. By doing this, Krsna turned the famous Indra, who was infatuated with unlimited anger, into an insignificant village goat. Therefore we cannot understand the iden¬tity of this person who bewilders us and covers our knowledge. As soon as Krsna appeared in our village, He became the life and soul of everyone. HIS lips are as sweet as a bandhuli flower, yet He drank the deadly poison of Putana’s breast milk, purified her, and made her His nursemaid.
“One day Yasoda placed sleepy Krsna beneath a cart to take rest. Sud¬denly just by kicking His delicate feet, which are softer than a bunch of asoka leaves, He smashed the cart and killed the hideous Sakatasura who was hiding there. Thereafter, with the ring of His two anus, which break our patience and are unconquerable by men and demigods, He clutched the throat of the terrible windstorm demon and squeezed out his life. Then in the course of playing, He killed offensive demons like Vatsasura, Bakasura, and Aghasura. In this activity, Krsna did not fight or even feel the least bit fatigued.
“By nature this boy of yours is simply enjoying throughout the day and night. His ecstasy and loving affection seem to increase at every moment! We have never seen anyone with such unique matchless beauty. You must have noticed all these things too. We beg you, therefore, to please reveal the truth about the real identity of Your son.”
Maharaja Nanda laughed loudly in appreciation of the statements of the cowherd men. His lips refulgent with a glorious sweetness, Nanda said, “0 respectable cowherd men! Please listen attentively and put your faith in my truthful words. Garga Muni, who has a pure and blissful mind, and who is adorned with the quality of omniscience, performed the name-giving ceremony of my son. That great muni dispelled the doubts and illusions about Krsna’s identity by stating, There is no limit to the good fortune of your son. Even the paramahamsas who have reached the ze¬nith of knowledge cannot perceive the mysterious truth about Him. In each of the four yugas your son has appeared in four different colors. In Satya-yuga, He came in a white color; in Treta-yuga, He proclaimed vic¬tory in a red color; in Dvarpara-yuga, He appeared dark blue like a rain cloud, and in most Kali-yugas He comes in a white color.
“Garga Muni continued, ‘But once in the day of Brahma, He appears in a dark blue form as Krsna, and afterwards He appears in a yellow color. By His own desire and spiritual power He appeared as the son of Vasudeva. Therefore, He is also named Vasudeva, and He is equal to Narayana. Those who love Him become free from all offenses, experience auspi-Clousness everywhere, and remain always satisfied. He is the only object of love for both men and women. Out of fear of Him, no enemy comes here to Vrndavana.’
Nanda Maharaja said, “Therefore my dear cowherd men, you need not be afraid in this matter. My son Krsna acts for everyone’s benefit in all ‘”espects. It is quite fitting that you have developed such affection for Him. Do not allow the mood of awe and reverence (aisvarya bhava) to reduce the intensity of your friendly love toward Him. On its own, the mood of majesty (aisvarya bhava) is neither natural nor intimate. Do not, therefore, put yourself in distress by maintaining this mood of awe and reverence toward Krsna. Make this youthful son of mine the object of your compassion.” Thus relieved and satisfied, the residents of Vrndavana gladly returned to their respective homes.
Sometime later, Krsna, being attracted by the opulence of Giriraja and to get relief from the fatigue of holding him up for a week, strolled along a ridge of Govardhana Hill. Krsna walked there alone in order to bestow mercy upon the heavenly King Indra. The cowherd boys suffered greatly in the absence of their beloved friend. Krsna’s pastime of lifting Govardhana Hill had covered the one with a thousand eyes in layers of intense embarrassment. As a result, Indra abandoned his bad qualities of anger and pride, and came to Vrndavana from his heavenly abode accom¬panied by a kamadhenu, who carried the sweet smell of good fortune. Indra wanted to meet Krsna and beg pardon for his grave offense.
In her humble way, the surabhi cow, accompanying Indra, approached Krsna and spoke affectionately with the logic of the goddess of learning. Surabhi said, “0 Lord! You are the tilaka mark of good fortune on the head of the capital of Nanda Maharaja. Please hear my words attentively. You are famous throughout the universe and worshipable by all living beings. You are incomprehensible and You manifest incredible opulence in this world. Even if hundreds of angry Indras try to kill the cows and gopas with fast moving ferocious clouds pouring torrents of rain, You will always protect Gokula and saturate its residents with complete bliss.
“Being pleased by Your merciful behavior, Brahma anxiously told me, ‘0 goddess Surabhi! Go happily bathe the “Indra of Gokula,” who is the beloved son of Nanda Maharaja. Under Krsna’s compassionate protec¬tion, the Vrajavasis, who are praised by the poets, rebelled against Indra even though they are not envious of him. I am well known for my own misdeed of previously stealing Krsna’s boyfriends and cows. Surabhi! I will follow you on my swan, along with the munis, rsis, Kinnaras, Caranas, Siddhas, and demigods, in order to relish the spiritual bliss of this pas¬time.’
Surabhi continued, “Hey Krsnacandra! Just see the person standing behind me. He is always overwhelmed with grief from his anger and of-fenses. Casting his eyes down in shame, he repents for his rude and arro¬gant actions. Within his mind he is always rebuking himself. He really wants to be forgiven for his grave offenses to You, but he is afraid to step forward. If You allow, he will come and submit his petition.”
Indra wiped the tears from his thousand eyes and got down from his mountain of false pride. As he lay on the ground surrendered to the Lord, it appeared that the radiance from the expensive gems on his crown ill”‘ minated the lotus feet of Krsna. After lying a long time on the ground, Indra stood up, folded his hands, and bowed his head. With fear and’ devotion in his heart he gazed at Krsna’s jewel-like toenails glowing like moonshine. Out of ignorance and false pride he had previously acted fool¬ishly- Now humbled, Indra offered prayers to Lord Krsna.
King Indra said, “Krsna! You are the Lord of all lords! You are the beloved son of the King of Vrndavana! Your nature is to be totally inde¬pendent! Grand festivals are held just to worship You. You are the high¬est truth, so it is difficult for someone like me to understand Your great-ness. Those blinded by the arrogance of pride become intoxicated by drink¬ing the wine of their false egos. Then how can they think favorably about Your glories? Since their eyes are diseased, they cannot perceive their own perverted actions. They are just like owls that cannot see the light of the radiant sun.
“Therefore, 0 kind one! Please listen to me. It is quite befitting that You stopped my sacrifice in order to severely punish one whose vision had been so infected with false pride. For a blind man, a stick is the best medicine. 0 Lord, You are an ocean of compassion! Although You taught me a good lesson, I took it in the wrong way. The intelligence of hypo¬crites always directs them to act incorrectly.
“What can be said of us who lust after the poison of sense gratification, if even the greatest sages, who are free from material attachments, can become agitated by the powerful mode of passion. Unless Your insur¬mountable illusory energy acts, then how can false ego exist? All glories to You, the benevolent one! You are the essence of everything in the three worlds. You are the embodiment of auspiciousness for Vrndavana. 0 matchless one! 0 Damodara! You are the abode of transcendental names and qualities. 0 friend of Dama, Sudama, and Vasudama, I offer my respectful obeisances unto You.
“You are difficult to know. Please do not cover us with illusion. 0 Lord! Please be kind to us. With a slight sidelong glance from Your eyes You can cause fortune or misfortune. 0 unborn one! Although You never take birth, You appear in unlimited incarnations. In bygone times, You pleased the demigods and enjoyed Yourself by becoming Upendra. Just now You will enjoy being bathed by Surabhi. You are the blue sapphire crest-jewel in the crown of the Indras in every universe.
“0 lifter of the great mountain of Govardhana! Although previously known as Abhirama (beautiful and pleasing). You will now be known by Me name of Govinda, which Your devotees will regularly chant. Go means tending and caring for cows. 0 Lord! From today, everyone will call You Govinda.”
After becoming purified of his false pride by glorifying Krsna, Indra commenced the auspicious bathing ceremony. Brahma, the Four Kumaras, Uma, Mahadeva, Tamburu, Kartikeya, Narada, and Savita attended Krsna’s abhiseka. Many exalted rsis and sages beautified the assembly The effulgent wives of the demigods such as Arundhati also visited. The celestial Apsaras like Urvasi watching from the sky enhanced the festival with their splendid forms and qualities.
Govardhana, with the limbs of his own body, provided an elegant throne made of smooth stones and jewels. The demigod Varuna personally held a fine white umbrella over Krsna’s head, which had a fringe of hanging pearls that appeared like falling raindrops. Vayu, his arm trembling in ecstatic devotion, stood beside the Lord fanning Him with a camara whisk. The full moon assumed the form of a mirror made of jewels.
Pancajanya, the Lord’s conchshell, sanctified the atmosphere with loud sounds. The effulgent Sudarshan cakra expanded as many lamps to illu¬mine all directions. Krsna’s white lotus flower expanded into many white umbrellas to shield the Lord. Kaumodik, the Lord’s club who is honored for his strength, stood like a jeweled pillar for the bathing ceremony.
The personified forms of the sacred oceans, rivers, ponds, and lakes came with pots of water to bathe Krsna. Mother Bhumi collected the finest quality earth in a box covered with seven jewels. Placing the box on a jeweled plate, she slowly approached Krsna and offered it to Him. The best herbs and medicinal plants personified presented themselves for Krsna’s service. Great sacred trees such as the banyan and peepul mani¬fested in person to give Krsna leaves containing the five types of tastes in golden pots studded with gems of lapis lazuli. The forest gods from the ten directions brought water pots covered with coconuts and various deli¬cious fruits. The Lord of the mountains brought exotic gems and jewels.
The nine jewels, the eight yogic siddhis, the best jewels like cintamani, kamadhenu, and desire-trees all assumed charming forms to worship the Lord. Standing at a distance, they faced Krsna with folded hands. The goddess of Mt. Sumeru offered a golden cloth, and the goddess of the Himalayas presented splendid necklaces. The goddess of Gandhamadana Mountain brought golden lotuses from Manasarovara Lake and person¬ally strung a garland for Krsna.
The goddess of the Malaya Mountain delivered the best quality sandal-wood. Grinding it on a stone from Govardhana, she made a smooth fra¬grant paste for Krsna. Without the knowledge of her husband, Parvati handed Krsna a gorgeous jeweled necklace. With their own hands, the Sapta-Rsis plucked fresh lotus buds from the Mandakini River to offer to the Lord. When needed for service, the sun god made the lotus flowers blossom for the Lord. The shining of the moon appeared as a mirror.
Agni offered an artistically designed golden incense pot with a hanging fringe made of coral. The best quality aguru scent burned in the pot, and rose into the sky through its thousands of holes. Garuda expanded his effulgent golden wings to form a protective canopy oVer the Lord. All the kings of the snakes fanned their hoods to serve as jeweled flags to sur¬round the bathing platform.
The various mantras and prayers used for abhiseka like purusa-sukta and sri-sukta took personal forms to chant in alternating low and high tones. The surabhi cow contributed the panca-gavya and Lord Brahma provided the panca-amrta. Airavata (Indra’s elephant carrier) filled the gem-studded bathing pots with water from the Akash-Ganga, which he carried in his trunk. The demigods in the sky vibrated instrumental music.
The celestial ladies showered flowers from Nanda-kanana while intoxi¬cated Gandharvas, Caranas, Kimpurusas, Siddhas, Sadhyas, and Vidyadharas joyfully danced in the sky. All the Apsaras appeared to please Krsna with a special drama. They conveyed the meaning of the play with various dance steps and facial expressions. Upon beholding the elegant form of Syamasundara, the famous Apsara Urvasi felt enchanted and devoted herself to the Lord.
Taking the lead in directing the bathing festival of Krsna, Lord Brahma approached Surabhi and said, “Today is the best day to observe a happy occasion. 0 simple village folk! Do not delay. Everyone queue up behind Lord Siva and please start the abhiseka. Before I take my turn, let the leading ladies of the universe come forward. First Arundhati, who tried to please me, should bathe the Lord. Then Anasuya, who is non-envious and free from passion and ignorance, and Parvati, the respectable daugh¬ter of the Himalayas who gives bliss to everyone, should step forward. Then the other exalted ladies such as Gayatri, the mother of the Vedas who welcomes the Lord when He awakens; Aditi, the mother of the demi¬gods whose love is never broken; Sarasvati, the goddess of learning; and the beautiful Svaha should bathe Krsna.”
Then Lord Brahma, who meditated upon a lotus, asked Krsna to sit down on the bathing platform. He began the worship by washing Krsna’s feet and offering Him delicious madhuparka and tambula. According to a previous arrangement, the senior ladies of Vrndavana, their hearts drowning in prema, bathed Giridhari with fragrant panca-amrta, panca-gavya, and the milk dripping from Surabhi’s milk bag.
Seeing the captivating splendor of Murari’s body during the abhiseka made the onlookers question His identity. They wondered, “Is this a Monsoon cloud being bathed in moonshine? Is it a concentration of all blueness covered with white? Is it a small hill of blue-sapphires covered by the pure water of crystal gems? Is it a fresh tamala tree decorated with by radiant pearls? Is it a blue lotus covered with bright white camphor Powder?”
Just like enthusiastic mothers anxious to bathe their adorable children Gayatri, Parvati, Aditi, and the other chaste demigoddesses like Arundhati stepped forward and smeared Krsna’s body with oil and fragrant cleans¬ing powders. One after another the Four Kumaras and the Sapta-rsis bathed Giridhari while chanting mantras. Ordered by Brahma, the Four Kumaras offered water with their folded palms. Feeling great ecstasy, the young sages cried and shivered in delight. After smearing fragrant red¬dish oil upon Krsna’s body, Parvati and other ladies performed the sahasra-patra snana. They held a plate above Krsna’s head that had a thousand holes and showered Him with streams of crystal clear, camphorated wa¬ter. By the powerful presence of the kama-dhenu, kalpa-taru, and cintamami gems everything required for Krsna’s bathing automatically manifested.
After Krsna’s bath some pretty chaste girls dried His beautiful body with fine soft cloths. Different girls dried His hair, chest, hands, legs, and feet. One young girl, with the mood of an intimate lover, wrapped Krsna’s body with a fresh dry cloth while removing the wet one and wringing it out. After they had dried Krsna’s body from head to toe a few times, Parvati advised the young girls how to neatly dress Him.
They lovingly offered Krsna the best quality garments, ornaments, and unguents which they had previously collected. Although Krsna accepted all this on Brahma’s request, He felt somewhat disturbed because His confidential pastimes with the gopas and gopis were temporarily inter¬rupted. Despite His anxiety, Krsna did not want to interfere with the demigods who tasted so much happiness from bathing Him. Being Krsna’s devotees, they tried their best to serve Him with affection. Krsna accepted their offerings but remained grave.
After Krsna’s bath and dressing, Brahma offered Him an auspicious seat under a tree. Brahma wanted to give the utmost pleasure to the Lord by worshiping Him with all opulence. Along with offering the standard sixteen items of puja, Brahma also intended to chant some elaborate mantras. While Brahma was making these arrangements, Lord Siva ap¬proached him and said, “0 Brahma! There is a well-known saying that an intelligent person does not worry. Krsna’s puja will be done by this small boy standing in front.”
Just nearby an attractive effulgence emanated from the eighteen syl¬lable mantra (Gopala mantra) which had manifested a personified form of a small boy. Seeing that everyone in the assembly was pleased with this little boy, Brahma said, “0, the Gopala mantra of ecstatic mellows has come in person. Narada Muni gave this great mantra, whose meter is gayatri, to men and sages in order to remove the obstacles to bhakti from their hearts. Thus I am being completely distinguished in two ways. I will also worship Krsna by chanting this mantra.”
Empowered by the Gopala mantra, Brahma worshiped Krsna. Many eminent devotees attended the puja including Narada and rsis like Sanaka, who uproots all anti-devotional desires; Dhruva, the ideal of devotional determination; Prahlada, who gives delight to all, and the Vasus, who are eternally fixed in the Satvata philosophy. Stepping forward, Brahma washed Krsna’s lotus feet. Then he sat down in the lotus posture and gazed ap¬preciatively at the Lord with his eight eyes.
The milk ocean personified brought valuable bathing pots for the Lord, along with many big beautiful, pure white conchshells. Brahma was anx¬ious because there were no stands to hold them. Suddenly, Mt. Meru personified appeared with many golden three-legged stands to properly hold those conches. The demigods and their wives worshiped Krsna with a variety of articles. The goddess of Kailasa presented an auspicious quartz crystal lota that increased everyone’s happiness. The splendidly beautiful goddess of the Himalayas offered a fancy tray of sweet-smelling wild flow¬ers. The vanadevis supplied fragrant forest flowers, sun-dried rice, barley, kusa grass, sesame seeds, white mustard seeds, wild black rice, darbha grass, aparajita flowers, and other natural items mixed with water to bathe Krsna’s attractive lotus feet. They also provided captivatingly aromatic nutmeg, cloves, and allspice for washing His mouth.
Bhumi-devi delivered incredible natural scents. Some demigods from the Nanda-kanana forest donated an ornament made from divine, wish fulfilling flowers along with garments of the finest yellow cloth. Svaha, the wife of Agni, offered a brilliant lamp containing ghee from surabhi cows and natural camphor scent.
The kamadhenus delivered an abundance of heavenly milk products. Aditi furnished many kinds of fancy cakes and sweet pies. Saci-devi, Indra’s wife, supplied enchanting tambula covered with golden pan leaves. The demigods and demigoddesses arrived from every direction bringing valu¬able items to offer to Krsna. In great joy, Brahma chanted the mula man¬ias to initiate the auspicious bathing ceremony.
The demigods played the appropriate melodies on their kettledrums while the Apsaras danced with euphoria. The Gandharvas and Caranas sang with youthful exuberance to fill everyone’s heart with bliss. Kartikeya devotedly held an umbrella over Krsna’s head.
The rsis recited purifying hymns. Brahma adorned Krsna’s forehead with Pleasing, artistically drawn tilaka. Overwhelmed in jubilation, he placed an opulent crown on Krsna’s head. The potent jewels on that crown flashed light in all directions. While setting the crown, Brahma said. “0 Krsna, You are the supreme king among all the kings of the universe!”
Hearing this, rsis like Sunanda and others loudly chanted selected prayers,”All glories to the enchanter of Vrndavana! 0 son of Nanda Maharaja! 0 almighty one! You are the charming beloved of the splendid gopis! You are the crest-jewel! of all the demigods! The nectar of serving Your lotus feet far surpasses the bliss of brahman. 0 Govinda! You are the original cause of all creation. We offer our repeated obeisances unto You.”
After preparing himself by setting aside his snake ornaments and skull garland, and by talking a bath in the Manasi Ganga to wash off his ashes Lord Siva offered the final arati. He worshiped Krsna with pure fragrant clay, incense, padidy, an elegant jeweled ghee lamp, and sweet-smelling scents. He chanteid various mantras to conclude the arati and abhiseka. Following the Vedic injunctions, Gayatri, Gauri, Arundhati and other wives of the demigods took turns offering arati with ghee lamps. As the worship concluded, Narada Muni merged in ecstasy as he sang about Krsna’s pas¬time of lifting Goivardhana Hill. Tamburu, the king of the Gandharvas, sang along with hiim.
Brahma distributed maha-prasadam to all the devotees at the conclu¬sion of Govinda’s; bathing ceremony. Lord Brahma gave the following order to the personified conches, jewels, kalpa-tarus, cintamani gems and so on, “Please decorate and ornament the sages, the demigods and their wives, the lord of the snakes, and all the other guests.” Everyone attend-ing Krsna’s glorious abhiseka received priceless gifts in charity. Feeling the supreme euphoria from successfully conducting the abhiseka. Lord Brahma looked as> brilliant as the sun. Before returning to their celestial homes, all the demigods respectfully circumambulated Govinda.
However, Indra and Surabhi remained behind for a moment. After the four-headed one and all the demigods departed, Krsna addressed the fearless intelligent Indra. In a happy humorous mood, Krsna said, “Is your anger now pacified? Tell me truthfully. You are close to Me, so you should not conceal the mood of your heart. I did not subdue your anger out of revenge or enmity. But I wanted to show how your actions were full of false pride. By mature I cannot bear to see My own devotees possessing false pride. It is well known that such persons deserve to be punished by Me.
“0 Indra, I favored you by stopping the sacrifice. 0 subduer of your enemies! It does mot suit you to maintain envy toward Me. Now return to Svarga and enjoy your position. Do not become carried away by your wealth and loose your intelligence again.”
Indra listened patiently to Krsna’s compassionate words and accepted His kind chastisement. After respectfully circumambulating the Lord, be went back to Indrapuri. Then Krsna anointed Surabhi with the fragrance of His pure affection and bid her farewell. Dressed in a glimmering new golden outfit, Krsna looked most beautiful as He returned to Vrndavana. It seemed as if He had just returned after a moment’s absence.

Giriräja-Govardhana is situated some fourteen miles west of Mathurä. Çré Kåñëa protected Vraja by holding the enormous Govardhana Hill on the little finger of His left hand for seven days, thus shattering the pride of Indra. Giriräja has descended from Çré Kåñëa’s transcendental abode Goloka-Våndävana to Vraja on this Earth planet. He came with secluded bowers, caves, pure lakes and ponds, and various minerals, like red ochre (gairika), that are useful in the service of the Divine Couple Çré Rädhä-Kåñëa. Giriräja-Govardhana is non-different from Kåñëa in tattva, yet he is considered to be hari-däsa-varya, the best among all the servants of Hari. The gopés spoke of him as follows: “O my friend, this Giriräja is the topmost among Çré Hari’s servants and is absorbed in supreme bliss, being always touched by Çré Balaräma’s and Çré Kåñëa’s lotus feet. Giriräja serves and satisfies Çré Kåñëa, Balaräma, the cowherd boys and the cows by providing them with water from his pure lakes and ponds, with lush grass, fruits, roots and various minerals like gairika.”

The Appearance of Çré Govardhana in Vraja

According to the Ädi-varäha Puräëa, during the advent of Çré Rämacandra, monkeys and bears all brought large rocks and stones from many places to construct a bridge across the ocean. Hanumän also received the order from Çré Rämacandra to help build the bridge. Hanumän uprooted Govardhana from Uttaräïcala, but while carrying him to the ocean he heard a divine sound that announced, “The ocean bridge is now complete. No more rocks are required.” Hearing this, Hanumän became some sad and put down Çré Giriräja here, where he stands today. Giriräja also became unhappy and said to Hanumän, “You have deprived me of the touch of Çré Räma’s lotus feet. I will curse you.” “Please forgive me,” Hanumän replied. “In the next Dväparayuga, your desire will be fulfilled. At that time, the Supreme Lord Çré Kåñëa will stop the worship of Indra and worship you instead. Angered, Indra will try to destroy Vraja by unleashing his thunderbolt and by sending torrential rains. At this time, Çré Kåñëa will hold you on His hand to protect Vraja. In this way He will fulfil your desire.” Upon saying this, Hanumän leapt into the air and arrived at Çré Rämacandra’s side by the aerial pathways. After narrating the whole incident to Him, Çré Rämacandra said, “All the rocks that have been assembled to build the bridge have been delivered by the touch of My feet. But I shall fulfil the desires of Govardhana by holding him on My hand and touching him with My whole body. At the close of Dväpara-yuga, I shall take birth in the dynasty of the Yadus and make Govardhana famous as the best servant of Hari by herding the cows with My sakhäs on his slopes and by enjoying with My beloved gopés in his kuïjas. The Garga-saàhita relates the following history of the appearance of Govardhana in Vraja in another age: Once, in the course of his wanderings, Pulastya Åñi reached Droëäcala Hill. The son of Droëäcala, Govardhana, was very beautiful, fragrant, smooth, and full of luxuriant, green trees and creepers. Pulastya Åñi desired to bring this Govardhana to his place of residence, Käçé, because there was no such hill there on which he could peacefully perform his sädhana-bhajana. He asked Droëäcala to give his son Govardhana to him for this purpose. Droëäcala could not refuse, as he feared being cursed. Govardhana agreed to go, on the condition that if Pulastya put him down somewhere along the way, he would remain there and not move again. The sage accepted his condition, and by mystic power kept Govardhana on his palm as he proceeded to Käçé. As they reached Vraja, thoughts of Çré Kåñëa’s future pastimes entered Govardhana’s mind. Govardhana became so heavy that the sage could no longer carry him and was forced to put him down right there. After the sage bathed, chanted his regular mantras, sung his prayers, ate and rested, he tried to lift Govardhana again, but remaining true to his word, Giriräja refused to move. With all his strength the sage tried to lift Govardhana, but could not do so. Finally, he angrily cursed Govardhana, saying, “You will diminish in size by one sesame seed daily.” Govardhana happily accepted this curse, because he knew about the coming descent of the Supreme Lord Çré Kåñëa. “Çyämasundara will perform various pastimes on me, and I shall be blessed,” he thought. Giriräja does, in fact, diminish in size every day, but who can say whether this is due to the sage’s curse or due to Giriräja’s feelings of separation from Çré Kåñëa?

“I am eager to hear about what you are doing. Between us, you are the performer of action and I am the listener.” ||3||

Paramätmä is present in all bodies and all jévas are within him. All jévas are spiritual. The wise who know this are worshiped by the learned. The wise should not hide this knowledge. ||4||

One may object that this is the opinion of yogés. But listen. One should give up the neutral party as an enemy and accept one’s ätmä as a friend. ||5||

One should not say that this sacrifice is the path of dharma without careful consideration. The wise reach perfection, not the fools. ||6||

Dharma may be according to the Vedas or local custom. Which of these do you follow? ||7||

Though this act is a local custom, since it has been passed down by tradition and is proper, we consider it Vedic. ||8||

Indra, the object of worship, is the giver of rain and is omniscient. It is traditional worship, a feature of cowherd life. ||9||

Dharma gives results of karma to people following the law of karma. Therefore Indra is simply following karma. ||10||

Offering to a person dependent on karma is offering sacrifice to ashes. Offering to the household fires for cooking food will maintain oneself and family members. ||11||

As äbhéras, our duty is to the herd cows. If we are to worship some devatä it should be the devatä who protects cows. ||12||

“Govardhana Mountain, the source of grass, arising from rajoguëa, is the shelter of the cows, not Indra. The cows are our life and the brähmaëas are our benefactors. If we take shelter of them, then the devatäs will recognize this.” ||13-14||

Inference and çabda are known only through perception. Therefore perception is the chief proof. ||15||

Therefore let us celebrate a festival for the cows, brähmaëas and Govardhana, by using the offerings of Indra for worship of these three. ||16||

If sacrifice must be done, then make offerings to the fire. The sacrifice is the shelter for all, and is directly seen as such. ||17||

You should satisfy the brähmaëas with gifts of cows and money. This is simply your nature, not under the control of higher powers. ||18||

After feeding rice to all, from brähmaëas to the lowest caste, and feeding the cows grass, you should give a mountain of food to Govardhana by which the mountain will be known as “peak made of food.” ||19||

Feeding them, and taking cloth, ointments and ornaments, circumambulate the brähmaëas, fire, cows and the mountain. It is not necessary to go on foot. Comfortably going by cart is also allowed. ||20||

Those who take the remnants of Govardhana, born as humans in Vraja, will be without old age, with peaceful minds and beautiful bodies. ||21||

The knowledge called Govardhana worship will manifest wealth, beauty, and affection from all people. ||22||

The person who ignores worshiping Govardhana and worships Indra will become blind, afflicted by old age and devoid of clothing. ||23||

I request this with my intelligence as a child. The cows, brähmaëas and Govardhana are dear to me, and are my benefactors. If you like this idea, please do it quickly. If Indra interferes there will be problems. ||24||

Whatever acts you do with your body, mind or words are always for pleasing me. Therefore please do this for satisfying me. ||25||

O father! The wise person knows naturally what is beneficial for himself. If he does not he should not speak. If he speaks, he certainly should know. ||26||

Whatever a dear person speaks is pleasing and accepted by all. If those words are even a little correct, however, how much more they are respected. ||27||

Kåñëa has spoken well thought-out atheistic views outside the Vedas only as a pastime of defeating Indra for his many crooked ideas and not to reject the Vedas. Because of his great affection for them, these ideas do not seriously apply to the leaders of Vraja who are the crest jewels of knowledge, having faith in the final goals of life mentioned in the Vedas, since Kåñëa’s mood is accepted as the highest by the gurus with knowledge of God. It is said:

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm |
yan-mitraà paramänandaà pürëa brahma sanätanam || |

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of Vrajabhümi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. SB 10.14.32

The tumult of various types of music at the sacrifice spread to Svarga. The Açvini-kumäras concluded that this music would be the cause of ear ache for Indra. ||28||

When all the mountains of food were being offered, a huge form of Kåñëa appeared. The cause of people seeing Kåñëa as small in comparison to this form was their limited intelligence. ||29||

Is this a gold and black effulgence? Is it a cloud with lightning? Or is it a mountain shining with minerals? Or is it Kåñëa appearing in an expanded form? ||30||

This huge form surpasses a mountain of lamp black. Its clothing surpasses the evening cloud. Its ornaments surpass the effulgence of the sun. Its crown is like a thousand strong branches laden with the best flowers. This lord of the mountain causes astonishment to my eyes. ||31||

“The devatäs see themselves as different from you. I do not see myself as different from you. Now look! I will eat what is given to me in full view.” ||32||

When he stretched out his hand to take food in front of him, immediately all the food came to him from all sides just as sparrows come flying on seeing grains. ||34||

Putting the vegetables in the middle, he devoured the piles of rice with his right hand, and mocked Indra by wiggling the tip of the index finger of his left hand. ||35||

With his hands he quickly consumed huge quantities of food. All directions became filled with his hands extending and retrieving. The women of Vraja were able to see this. This was astonishing, among many astonishing things, since no rice at all remained though it was so abundant that it could not be counted. ||36||

As Govardhana, king of mountains, continued to eat, more food was prepared in order to satisfy his appetite. ||37||

The children expressed fear, the youthful laughed, the elderly were astonished and qualified people showed devotion. Govardhana was fully satisfied with all of them. ||38||

Govardhana repeatedly gathered water from a great distance, washed his mouth and spit out the water, creating rain which fell on his back and made grass sprout up. ||39||

After washing his mouth, he took bamboo sticks to clean his teeth. Having shown this form to satisfy living beings, he then withdrew it. ||40||

Making piles of betel nut, he began chewing it with pride. He showed a face as brilliant as the morning sun. ||41||

When it came time for äratrika, they became bewildered, “How can we perform äratrika to this huge form?” Thinking in this way, their hearts fluttered. Slightly laughing, Kåñëa arranged another utensil as a lamp, which moved above and below with a thousand flames. ||42||

See! This mountain has mercifully shown this huge form and eaten all the food. It seems that anyone who disrespects him will be punished. Since he has taken Indra’s offering he must be very powerful. ||43||

The cowherds and cows of Vraja first exchanged affection. Nanda and his son were the ideals in doing this. But how can the cows be completely described at the Govardhana festival with worship of Govardhana? One can understand from seeing that the cows were most worthy of worship. ||44||

Being worshiped, dressed in fine cloth, fed sumptuously, united with their calves, the cows were truly happy and fat. But when the cows saw Kåñëa they became more blissful. If this did not occur, the cows would not be happy, just as persons who give up sweets do not enjoy taking medicines. ||45||

They were not satisfied in giving all the astonishing items–bathing clothes, tilaka, ointments, garlands, and earrings. As a part of the worship of Govardhana, his mother, father and friends could not stop worshiping Kåñëa for a long time. ||47||

Nanda and Yaçodä, treated Kåñëa and Balaräma in the same way seeing no difference between them. They saw their friends in the same way. ||48||

When Kåñëa jokingly hid himself from the cows, the cows approached their calves in distress, and when he appeared, they lost their consciousness. ||49||

When he pulled the suckling calves away in order to disturb them, and they pulled the udders with their teeth, the cows would moo and flee everywhere in distress. He then laughed. Hearing this all people experienced bliss, since that lotus face showered honey, filled with loud laughter, in all directions. ||50||

The cowherds said, “Kåñëa, touch this cow food with your hand a little. The cows then ate that food endowed with the fragrance of his hand.” ||51||

The cowherds were not able to control all the millions of cows at the festival. But the flute of Kåñëa, made of thousands of good qualities (ropes), with its graceful tune stopped them all. ||52||

One cannot quickly circumambulate such a number of cows. We will circumambulate one to accomplish this, since the type (jäti) included innumerable individuals. ||53||

One should walk around a mature calf since the wise say that if one waters the root one waters everything. ||54||

At the great sacrifice of Govardhana in place of the fire, the effulgence of the Lord, who gives affliction to Indra shone brightly. ||57||

When the fire turned to the right, all people began circumambulating it. ||58||

At the sacrifice, Nanda joyfully ordered his servants to give the best cloth, tilaka, unguents, and ornaments for the limbs to the brähmaëas without cessation. It sounded as if he were saying simply, “Give, give, give.” ||59||

When Nanda was giving such charming gifts, the witnesses simply looked. ||60||

“Please say what person among the wealthy is a more generous giver of wealth than the cowherd Nanda?” ||61||

At the sacrifice at Govardhana all humans and all other living entities, were filled with food up to their throats. But their hearts were not full at all. Look! Though all the devatäs were satisfied, Indra dried up. ||62||

dvijäàç ca bhojayämäsuù çataço ’tha sahasraçaù |
gävaù çailaà tataç cakrur arcitäs täù pradakñiëam ||

After feeding and worshiping tens of thousands of brähmaëas and worshiping the cows, they circumambulated Govardhana.

Dancers, showing skill with music, like fishermen, cast the net of songs of Kåñëa’s qualities everywhere to catch the eyes of the people. They earned their name as fishermen. ||64||

Who has arranged the worship of Govardhana?
He who fearlessly assumes the position of Indra.
Who has performed the worship of Govardhana?
He who killed Pütanä.
Who has performed the worship of Govardhana?
He who crushed the body of Tånävarta.
Who has performed the worship of Govardhana?
He who uprooted the Arjuna trees.
Who has performed the worship of Govardhana?
He who destroyed Vatsäsura and Bakäsura.
Who has performed the worship of Govardhana?
He who killed Vyomäsura and Aghäsura.
Who has performed the worship of Govardhana?
He who subdued Käliya.
Who has performed the worship of Govardhana?
He who killed harsh Pralambäsura.
Who has performed the worship of Govardhana?
He who swallowed two forest fires.
Who has performed the worship of Govardhana?
He who gives fear to Kaàsa. ||65||

But when the inhabitants of Vraja became stunned by the sweet sound of Kåñëa’s flute, cool like snow without winter, all the good qualities and various interests of the inhabitants became attractive. ||66||

Putting the cows with gold, gem-studded horns in front and arranging all the cowherds, Kåñëa began circumambulating the mountain with Balaräma and his friends. His bodily effulgence increased from his cloth shining like gold. His body shone with kuàkuma and a rope hung over his back. His clothes also shone. ||67||

His body was attractive with fine scents and red powder. He threw his stick in the air and caught it. Running after the straying cows, he brought them back to the path. Laughing and playing, he kept beat with his hand, sometimes in agreement and sometimes in count-rhtythm. Playing on his flute, he walked around Govardhana. ||68||

Wherever Kåñëa went, by his will either quickly or slowly, all peoples’ eyes went there and attained the same state, as if they were puppets on strings. ||69||

First, from the north, an icy wind began blowing and black clouds appeared, while thunder rolled. The cowherds brought the cows to the sheds and, seeing the bad omens, surrounded Kåñëa and remained in that position. On Kåñëa’s order they went to Govardhana and looking up, remained there. ||70||

First the people had taken shelter of courtyards, strongholds, cottages, banyan trees and slopes, but then they were afflicted by crooked blasts of wind which felled huge trees and made terrifying sounds. When the people gave up Vraja, the wind wandered about with ever-increasing boldness. ||72||

The streams of rain appeared to be arrows released from Indra’s bow (rainbow). The hail was hard like thunderbolts. Thunderbolts wandered about, making the sun fall from its orbit. In this condition when all the cowherds surrendered to Kåñëa, Kåñëa lifted Govardhana in his hand, in such a way that no one at all could speculate how he did it. ||73||

“I think that Indra with pride believes that I am far away. Therefore I should crush his pride. I am the only resort for the cowherds. I and my followers attain great bliss in the cow sheds. They are my heart. I treasure them as my very life.” ||74||

When there was confusion as Kåñëa held up the mountain, he began to discuss with Balaräma. Awareness of their mutual affection produced discussion about holding up the mountain. ||75||

“O respectable people! Do not forbid me to do this, on the advice of my mother. How can the mountain fall from the hand of someone lifting it? However, do not delay very long. Seeing your suffering I will tremble and then the mountain will fall. Quickly come under the mountain.” ||78-79||

Understanding Kåñëa’s desire, the cowherds came under the mountain. They did not think of him as their protector, but as their only object of service (to be protected). ||80||

There was a hole equipped with a ladder by which one could easily enter into a place lit by jewels. Its walls were studded with gems just like a house and it had a splendid ceiling. ||81||

The floors were embedded with touchstones and the place was divided into rooms. Fresh water was available. A gentle wind, pleasant to the touch, was blowing. ||82||

He held up the mountain casually in his left hand while smiling. He remained standing in that broad interior with his attractive form. ||83||

With his arm on a friends shoulder he held his flute in his bent hand. The inhabitants of Vraja saw him with joy, eagerness and fear. They became stunned. ||84||

Govardhana was like a huge house decorated with jewels, in which Kåñëa was situated as a sapphire pillar. ||85||

Kåñëa’s arm was like a jeweled stick and the mountain was like an umbrella above. The rains falling everywhere were like strings of pearls. The people of Vraja experienced the rain as a splendor. ||86||

He was held on the sides by the two mothers, who began wiping his lotus face repeatedly. Seeing his amazing actions, Nanda and others stood with hairs standing on end. Then, with smiling lotus eyes, with hands making a dancer’s gestures, holding the mountain on his left hand, he shouted, “Victory! Victory!” while playing. ||87||

In front of Kåñëa, Balaräma, like an actor in a drama, amused all the jovial people. ||88||

There was singing, eulogies and dancing by skillful performers. The best residents gave charity. Knowers of Vedic customs chanted auspicious prayers. The children played. Everyone’s pride was reduced and their prema for Kåñëa increased. What happiness did the lifter of the mountain not give them? ||90||

Kåñëa’s praiseworthy glance was humble to the elders, smiling to his equals, filled with tears to his followers, and sometimes unsteady. But it was crooked towards Indra! Towards each of them he expressed an appropriate meaning. Any other action would have the fault of redundancy. ||91||

Drinking the nectar from the rays of his moon-like face, the cows gave up hunger and thirst for seven days and nights, what to speak of the people who had affection for him. ||92||

The people became filled with the juicy nectar emanating from his face. Thinking that he was hungry and thirsty, his mother kept filling him with juicy nectar. ||93||

Ananta with his thousand mouths, describing for seven kalpas, cannot complete the glories of Kåñëa’s pastime of holding the mountain for seven days and nights. If a poet quickly tries to describe this in three or four verses, devoid of ornaments, he will end in despair. ||94||

Since I was proud it is proper that I have been defeated, for it is seen that he who is overcome by pride will be defeated.” ||95||

Your wealth has been spent on Räkñasas and you have lost favor of the devatäs. Kåñëa will soon be the destroyer of the members of the Bhoja dynasty like you.” ||96||

In desiring to destroy Vraja by wind, Indra committed injury to himself. By desiring to give pain to Vraja with showers of water, he created pain in his own heart. By desiring to strike Vraja with thunderbolts, he beat his own head. He tried to disturb the devotees and gained the opposite result. ||97||

When the clouds cleared, Kåñëa roared loudly to the people, “Come out of the hole with all the utensils gathered together. Go quickly without fear.” When he spoke these profound words clearly in that place, the clouds which were previously defeated by the power of Govardhana, were defeated by his proud roaring. ||99||

First the cows came out of the hole, turning here and there to see the face of Kåñëa. After the cows came out, the people, seeing his face repeatedly, became stunned and agitated with affection. ||100||

He who held up the mountain to protect his people, and was filled with spontaneity, all qualities, beauty, tenderness, and love that spread everywhere, appeared before the eyes of the people at the base of the mountain. ||101||

As he had raised the mountain, he put it down. Everyone saw this, but did not see exactly know how he did it. ||102||

The elder gopés respectfully decorated Kåñëa, conqueror of Indra, with attractive, auspicious items. Though he had conquered Indra, they put their hands on his head to bless him. He who has experienced this care in his heart will understand this type of care. ||104||

yaçodä rohiëé nando rämaç ca balinäà varaù |
kåñëam äliìgya yuyujur äçiñaù sneha-kätaräù ||

Mother Yaçodä, mother Rohiëé, Nanda Mahäräja and Balaräma, the greatest of the strong, all embraced Kåñëa. Overwhelmed with affection, they offered him their blessings. SB 10.25.30

Yaçodä with tearful eyes wiped his face all over, and Nanda touched his çikhä. Looking at his whole body, they asked how he was. His friends began to massage his body. In this way all the inhabitants engaged in serving him, for he was their very life. ||105||

After Kåñëa came out of the hole with the inhabitants of Vraja, in the heavens, O King, all the demigods, including the Siddhas, Sädhyas, Gandharvas and Cäraëas, sang the praises of Lord Kåñëa and showered down flowers in great satisfaction. My dear Parékñit, the demigods in heaven resoundingly played their conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu, began to sing. SB 10.25.31-32 ||106-107||

The inhabitants of Svarga and earth began singing and playing instruments. The cowherds surrounded him while walking in joy. He returned to Vraja, filled with the highest wealth of gopés singing, while the women of Svarga shouted, “Victory!” ||108||

Having gone into the hole with their carts, yogurt and rice, they returned to their houses without any items being destroyed. ||109||

“O Nanda! You have given birth to a son who lifted the mountain to protect his relatives and who crushed Indra’s pride from far off without destroying him. In lifting the mountain, Kåñëa showed his superiority not to just one person, but attained the highest position among you and in the universe.” ||110-111||

“Though the pastimes of you and Kåñëa are few, they are extensive. O Rädhä! Those pastimes, most subtle and extensive cannot be analyzed.” ||112||

He then said to his brother:

O respectable brother! Ideal speaker! Please listen again. Not only did Kåñëa reveal the sacrifice for Govardhana but did it for tasting the moon-like faces of Rädhä and other gopés. ||113||

When he expanded the ingredients of the sacrifice, the gopés accepted the ingredients such as ornaments. ||114||

When all the lamps were lit, Kåñëa and the gopés were able to see each other from concealed places. ||115||

When he began the festival of Govardhana, the gopés began a festival of desiring to see him. ||116||

When the women became blissful at the sacrifice of Govardhana, the gopés became joyful understanding that they would definitely see Kåñëa. ||117||

When many young women talked to Kåñëa privately, Rädhä and others looked at him with understanding glances. ||118||

When the mountain manifested its form and attracted all people, the gopés’ eyes, like birds, spontaneously attained the abodes of their desire. ||119||

When everyone began worshiping the cows, the gopés asked Kåñëa about worship of each cow. ||120||

When the worship of Kåñëa was performed externally, internal worship was seen on each gopés’ face. ||121||

When they saw the back of a cowherd marked with the hand of a young girl, the arms of the gopés became eager to touch Kåñëa. ||122||

When Kåñëa entered the assembly of brähmaëas at the time of the sacrifice, the gopés offered their minds into the fire. ||123||

When they became separated from him during circumambulation of Govardhana, the gopés thought that the distance of separation was as long as Govardhana. ||124||

When Kåñëa threw his stick in the air and caught it, Rädhä seeing that at a distance, made a Yamunä River with her tears mixed with lamp black. ||125||

Whenever it was impossible for others to see them, he would run amidst the gopés on the pretext of following the cows. ||126||

When Kåñëa on the pretext of following the cows went and touched Rädhä, she beat him with an angry glance, and he became stunned. ||127||

When he saw Rädhä, he forgot everything, but he remembered her face. ||128||

When they all lived together at night in one house, the gopés would hear only topics concerning Kåñëa. ||129||

When Kåñëa played in the waves of the Yamunä, the gopés experienced playing with Kåñëa though they were far away from him. ||130||

When Kåñëa went to dine at the houses of girl cousins, the gopés went there on the pretext of friendship. ||131||

When everyone returned to their houses they returned to their houses, which seemed like prisons. ||132||

When the Saàvartaka clouds appeared, the gopés desired to cover Kåñëa with the umbrellas of their bodies. ||133||

When they saw him being protected with umbrellas by his friends, they thought the rain would break his body. ||134||

When they gazed leisurely at Kåñëa as he played under the umbrella which sheltered him from strong rain, they considered the rain to be nectar. ||135||

When everyone stayed with Kåñëa in the hole in the mountain, the gopés considered that they had attained a treasure in their house. ||136||

They relished the moon face of Kåñëa by their eyes in the form of tongues, without blinking. Their eyes became cakora birds, constantly drinking the nectar for seven days and nights. They could not imagine how they had gained such pious credits. ||137||

Though Rädhä experienced the highest bliss, she shed warm tears, like a pearl necklace. “O Lord! You have no intelligence, because only after a long time you have shown me my lover whom I now constantly see, with a mountain in his hand.” ||138||

When Kåñëa held up the mountain, he avoided glancing in the direction of the gopés who were praying for his affection. If that glance happens to meet the face of Rädhä, my desires will have been fulfilled after much endeavor. ||139||

“Everyone thinks that merciful Kåñëa lifted the mountain out of mercy. O heart, remain steady! He will save your body, fearful of drowning in the constant shower from his eyes.” This was Rädhä’s thought. ||140||

When the gopés heard Kåñëa order everyone to leave the hole in the mountain, they left him, though he was their very life. He experienced their mood, and also left the hole, unable to tolerate their burden of pain. ||141||

When Kåñëa emerged from the hole in the mountain, the gopés could not distinguish whether he had come out of the mountain hole or whether he had come out of their hearts. ||142||

When the tears of the gopés soaked a large area of their mountain-like breasts, they seemed to reveal their desires to the mountain lifted by Kåñëa. ||143||

Chapter Nineteen – Surrender of Indra and Kåñëa as lord of the cows.
[1] In the dawn, lit by the effulgence of the assembly, of the two young reciters, Madhukaëöha began speaking.

Everyone naturally has attraction for their sons but we cannot give up attraction to your son. Everyone has this attraction for Kåñëa. O Nanda! Remembering all this, we cannot speak at all or use reasoning. ||2||

From the time Garga instructed us and left, I know that Kåñëa performs remarkable activities because of the çakti of Näräyaëa within him.” ||3||

If a person rejects the antaryämé who is his support, and rejects Paramätmä who is protection, he is called insane. ||6||

gaväà kaëòüyanaà kuryäd go-gräsaà go-pradakñiëäm |
nityaà goñu prasannäsu gopälo ’pi prasédati ||

One should tickle the cows, feed them and circumambulate them. If you always please the cows, Kåñëa will be pleased.

Eager to obtain forgiveness of Kåñëa who has great affection for cows, you must serve the mother of cows, Surabhé. If you do not, she will side with the demons.”

This is not a cloud, but Govardhana. This is not part of Govardhana, but Kåñëa. This is not lightning, but his moving cloth. This is not the rumbling of clouds but his joking. ||7||

The person of superior power unto whom the offense has been committed and who can remove the offense rarely sees the miserable offender. ||9||

If one offers respects to the person offended in a private place, one’s miserable state will invoke the mercy of even an ordinary person, what to speak of an elevated person. ||10||

When Indra offered respects, Kåñëa’s toe nails shone brilliantly among Indra’s crown jewels. When Indra’s lotus eyes began to flow with tears like honey, Kåñëa’s two nails became like moons. ||11||

Who will not become the devotee of that person who is strong and affectionate and can bind another’s body by his power, and his mind by his words? ||12||

Acting like the moon on others, Kåñëa acted like the sun on Indra. Indra acted like the sun on others, but acted like a firefly in front of Kåñëa. ||13||

When Indra was silent, Kåñëa remained mute. When Indra began praising him, Kåñëa became eloquent. ||14||

No one can describe how Indra spoke when praising Kåñëa. O Nanda! Controlling himself, Kåñëa is becoming shy in front of you. ||15||

mayedaà bhagavan goñöha näçäyäsära-väyubhiù |
ceñöitaà vihate yajïe mäninä tévra-manyunä || |

My dear Lord, when my sacrifice was disrupted I became fiercely angry because of false pride. Thus I tried to destroy your cowherd community with severe rain and wind. SB 10.27.12

If the devatäs become proud of their opulence, the brähmaëas will become proud of eating fish. ||17||

O Indra! I will uproot your enemies. Why do you fear me? Please act properly. ||18||

My species has become fortunate. They have come to earth to do service to you. I am not fortunate since I cannot see you. ||19||

However, you are the killer of demons and the protector of all planets. I also dwell in these planets. You are naturally my master. ||20||

Protecting the devatäs up to Brahmä is a small show of your power. Goloka has such power that it overshadows Vaikuëöha. ||22||

The sun illuminates a house because it illuminates the universe. Since you protect everyone, you also protect a small portion of it. ||23||

This is not only my idea, but the opinion of Brahmä, so that foolish Indra will be purified. ||24||

We cows are the object of your mercy. Indra has taken shelter of us as a medium of your mercy. ||25||

As a thirsty man seeks a well to get its water, Indra seeks us to receive your mercy. ||26||

O lord! Please look. Seeing your lotus feet, Indra is bathing them with tears from his thousand eyes. ||27||

Indra, with strong bhakti in his heart, along with his relatives and the protectors of the directions, bathed Kåñëa while the Gandharvas danced and sang, the sages uttered mantras, and Brahmä and Çiva shouted, “Victory!” in bliss. By this they all bathed in the nectar of happiness. ||28||

Aditi performed a mother’s duties, Päravaté performed a sister’s duties, Garuòa performed a servant’s duties, and they all attained bliss. ||29||

“As Kåñëa protects all the people everywhere, his abode Goloka, the shelter of hundreds of trillions of Lakñmés, is most worthy of praise among all planets in the spiritual world. As you reside there with the name Govinda you should protect this world using that name.” ||31||

At that moment a voice in the sky said “Govinda” and flowers fell. What can be as astonishing as this? ||32||

Indra presented him an umbrella, the sun god gave him attractive ornaments, Brahmä gave him a blue lotus, Çiva gave him a flute he had made, and other devatäs gave various gifts, which became most remarkable after being given to him, as the gifts became objects of worship after being used to worship the devatäs of his limbs. ||33||

Coming forward, they saw him, worshiped him, spoke to him, embraced him and smelled him. Seeing the umbrella and other items they inquired repeatedly. He hid the incident from them and thus they were not aware of it. At every moment, laughter, indicating their joy, increased. ||35||

He decorated them with the ornaments given by the devatäs and they served him with the gold- handled cämara and other gifts. ||36||

Seeing Kåñëa served by boys with similar qualities, form and nature, the devatäs considered that the boys had gained powers given by Kåñëa as a result of their accumulated knowledge. They concluded that those powers bestowed by him were simply various results gained by their prema. Nothing else could give those results. ||37||

When the devatäs worshiped Kåñëa, all people became happy, the cows showered the earth with milk, the rivers flowed with various flavors, the trees flowed with honey, the mountains held jewels on their peaks, and inimical animals became friends. When a great person is worshiped even persons who do not worship become happy. ||38||

If the heart simply trembles on thinking of Indra’s cruel actions, how can the heart describe that nature in words? If the heart simply melts on thinking of the mercy shown by Kåñëa, how can the heart reveal that mercy in words? ||39||

Serving Kåñëa by holding umbrella and cämara, his friends sang while devatäs showered flowers. With beauty endowed with glory, he entered his house. ||40||

Hearing about and seeing his limbs adorned with divine ornaments, everyone became full of sättvika-bhävas. ||41||

“O Nanda! Just as we gathered and installed your son as Govinda, you should gather together, ornament your son, and install him as the prince.” ||43||

The women headed by Yaçodä arrived and, holding jeweled lamps in their hands, performed auspicious rites. Offering äratrika, respects and heaps of gems, they carefully led him into the house as if he were affection personified. ||44||

O Nanda! You have given birth to a son who brings joy to my mouth by reciting his glories, and who has brought happiness to the earth, the cows and the heavens by taking the post of lord of the cows. ||45||

The universe has become joyful with Kåñëa’s coronation. The demons have become unfortunate and blind. ||46||

As special medicine has a nourishing effect whether taken in great or small amounts, so food taken in great or small amounts has a nourishing effect. ||47||

Is there any cowherd girl fortunate enough to marry Kåñëa? The creator who gives qualification to all others does not make Kåñëa visible to us. Let us curse the creator! ||48||

His playing the kedära-räga produced a field (kedära) in the night, in which the gopés sowed the seeds of desire and made it sprout. ||52||

The people of Mathurä use the word tü to mean tvam (you). The sound tü emerged from the flute at every moment. When Kåñëa made every gopé simultaneously hear that word through his flute at night, they all immediately fainted. ||53||

The gopés acknowledged the attraction which arose from the song of the flute played secondarily for them. But Rädhä, the main object of his song, became unconscious at that time. ||54||

“O Rädhä! Here is your lover, whom you have attained after much hardship. He cannot at all be happy without you.” ||55||

Çré Nanda said: Worship of Indra brings both sense gratification and liberation. Without it a person cannot be happy in this world.

Text 7

çré-bhagavän uväca

çakrädayo deva-gaëäç ca sarvato
bhuïjanti ye svarga-sukhaà sva-karmabhiù
viçanti te martya-padaà çubha-kñaye
tat-sevanaà viddhi na mukti-käraëam

çré-bhagavän uväca—the Supreme Personality of Godhead said; çakrädayaù—of Indra; deva-gaëäç—the demigods; ca—and; sarvataù—in all respewcts; bhuïjanti—enjoy; ye—who; svarga-sukham—heavenly happiness; sva-karmabhiù—by their own karma; viçanti—enter; te—they; martya-padam—the world of human beings; çubha—of good karma; kñaye—on the exhaustion; tat-sevanam—that service; viddhi—know; na—not; mukti-käraëam—the cause of liberation.

The Supreme Personality of Godhead said: Indra and the other demigods enjoy living in Svargaloka because of their past karma. When their good karma is exhausted they again enter the world of humans. Please understand that worshiping them does not bring liberation.

Text 8

bhayaà bhaved vai parameñöhino yato
värtä tu ka kau kila tat-kåtätmanäm
tasmät paraà kälam anantam eva hi
sarvaà baliñöhaà su-budhä viduù pare

bhayam—fear; bhavet—is; vai—indeed; parameñöhinaù—of Brahmä; yataù—because; värtä—message; tu—indeed; ka—what?; kau—on the earth; kila—indeed; tat-kåtätmanäm—of they who have done that; tasmät—from that; param—greater; kälam—time; anantam—endless; eva—indeed; hi—indeed; sarvam—all; baliñöham—strongest; su-budhä—very wise; viduù—know; pare—others.

Even the demigod Brahmä is afraid of that, so what may be said of fruitive workers on the earth? They are are actually wise say that endless time is the most powerful, the supreme.

Text 9

tatas tam äçritya su-karmabhiù paraà
bhajed dharià yajïä-patià sureçvaram
viçrjya sarvaà manasä kåteù phalaà
vrajet paraà mokñam asau na cänyathä

tataù—then; tam—him; äçritya—taking shelter; su-karmabhiù—by karma; param—suopreme; bhajet—worship; dharim—Lord Hari; yajïä-patim—the master of sacrifices; sureçvaram—the master of the demigods; viçrjya—abandoning; sarvam—all; manasä—by the mind; kåteù—done; phalam—result; vrajet—obtains; param—ultimate; mokñam—liberation; asau—he; na—not; ca—and; anyathä—otherwise.

With all their heart renouncing all material pious results, the wise take shelter of the Supreme Personality of Godhead and worship Him with the best of pious deeds. They, and not others, attain final liberation.

Text 10

go-vipra-sädhv-agni-suräù çrutis tathä
dharmaç ca yajïädhipater vibhütayaù
dhiñëyeñu caiteñu harià bhajanti ye
sa tv ihämutra sukhaà vrajanti te

gaù—cows; vipra—brähmaëas; sädhu—saintly persons; agni—fire-gods; suräù—demigods; çrutiù—Vedas; tathä—so; dharmaç—religion; ca—and; yajïädhipateù—of the Lord of sacrifices; vibhütayaù—potencies; dhiñëyeñu—in places; ca—and; eteñu—these; harim—the Supreme Personality of Godhead; bhajanti—worship; ye—who; sa—and; tu—indeed; iha—here; amutra—in the next life; sukham—happiness; vrajanti—attain; te—they.

The cows, saintly persons, fire-gods, demigods, Vedas, and principles of religion are all potencies of Lord Hari, the Supreme Personality of Godhead. They who, instead of worshiping the demigods, worship Lord Hari, attain happiness in this life and the next.

Text 11

samutthito ‘sau hari-vakñaso girir
govardhano näma giréndra-räja-räö
samägato hy atra pulastya-tejasä
yad-darçanäj janma punar na vidyate

samutthitaù—born; asau—it; hari—of Lord Kåñëa’s; vakñasaù—chest; girir govardhanaù—Govardhana Hill; näma—named; giréndra—the king of moutnains; räja-räö—the king of the king; samägataù—came; hy—indeed; atra—here; pulastya-tejasä—by the power of Pulastya Muni; yad-darçanät—by seeing it; janma—birth; punaù—again; na—not; vidyate—is.

The hill named Govardhana is the king of the kings of the kings of mountains. It was born from Lord Hari’s own chest. It has come here by the power of Pulastya Muni. By seeing it one becomes free from having to take birth again in this world.
Text 12

sampüjya go-vipra-surän mahädraye
dätavyam adyaiva paraà hy upäyanam
eña priyo me makha-räja eva hi
na ced yathecchästi tathä kuru vraja

sampüjya—worshiping; go-vipra-surän—the cows, brähmaëas, and demigods; mahädraye—to the great hill; dätavyam—should be given; adya—now; eva—indeed; param—great; hy—indeed; upäyanam—method; eña—this; priyaù—dear; me—to Me; makha-räja—the king of sacrifices; eva—indeed; hi—indeed; na—not; cet—if; yathä—as; icchä—desire; asti—is; tathä—so; kuru—do; vraja—go.

First worship the cows, brähmaëas, and demigods, and then make a great offering to Govardhana Hill. That offering is the king of yajïas and it is very dear to Me. If you do not desire to make that offering, then do whatever you wish.

Text 13

çré-närada uväca

teñäà madhye ‘tha sannando
gopo våddho ‘ti-néti-vit
ati-prasannaù çré-kåñëaà
aha nandasya çåëvataù

çré-näradaù uväca—Çré Närada said; teñäm—of them; madhye—in the midst; atha—then; sannandaù—Sannanda; gopaù—gopa; våddhaù—elderly; ati-néti-vit—learned in the principles of proper conduct; ati-prasannaù—very happy; çré-kåñëam—to Çré Kåñëa; aha—said; nandasya—of Nanda; çåëvataù—listening.

Çré Närada said: Among them the elderly gopa Sannanda, who throughly knew the real principles of religion, became very pleased. As bewildered Nanda listened, Sannanda spoke to Lord Kåñëa.

Text 14

çré-sannanda uväca

he nanda-süno he täta
tvaà säkñäj jïäna-çevadhiù
kartavyä kena vidhinä
püjädrer vada tattvataù

çré-sannanda uväca—Çré Sannanda said; he—O; nanda-sünaù—son of Nanda; he—O; täta—dear one; tvam—You; säkñäj—directly; jïäna—of knowledge; çevadhiù—the treasure; kartavyä—should be done; kena—by what?; vidhinä—method of worship; püjä—the worship; adreù—of the hill; vada—please tell; tattvataù—in truth.

Çré Sannanda said: Dear son of Nanda, You are wealthy with a great treasury of transcendental knowledge. How should the hill be worshiped? Please truthfully tell.

Text 15

çré-bhagavän uväca

älipya go-mayenäpi
giri-räja-bhuvaà hy adhaù
dhåtvätha sarva-sambhäraà
bhakti-yogo jitendriyaù

çré-bhagavän uväca—the Supreme Personality of Godhead said; älipya—anointing; go-mayena—with cow-dung; api—even; giri-räja-bhuvam—the ground of the king of mountains; hy—indeed; adhaù—beneath; dhåtvätha—accepting; sarva-sambhäram—all ingredients; bhakti-yogaù—devotional service; jita—conquered; indriyaù—the senses.

The Supreme Personality of Godhead said: A person who controls his senses and engages in devotional service should collect the ingredients for the worship, anoint Govardhana Hill with cow-dung, . . .

Text 16

sahasra-çérña-mantreëä-
draye snänaà ca kärayet
gaìgä-jalena yamunä-
jalenäpi dvijaiù saha

sahasra-çérña-mantreëa—with the mantra for the thousand-headed Puruña; adraye—the hill; snänam—bathing; ca—and; kärayet—should do; gaìgä—Gaìgä; jalena—with water; yamunä—Yamunä; jalenäpi—with water; dvijaiù—brähmaëas; saha—with.

. . . and, as he chants the mantras for the thousand-headed Puruña, with other brähmaëas bathe the hill with Gaìgä water and Yamunä water.

Text 17

çukla-go-dugdha-dhäräbhis
tataù païcämåtair girim
snäpayitvä gandha-puñpaiù
punaù kåñëä-jalena vai

çukla—white; gaù—cows’; dugdha—milk; dhäräbhiù—with streams; tataù—then; païcämåtaiù—with pancamrta; girim—the hill; snäpayitvä—bathing; gandha-puñpaiù—wioth fragrant flowers; punaù—again; kåñëä-jalena—with Yamunä water; vai—indeed.

Then he should bathe the hill with streams of white milk, païämåta, fragrant flowers, and then Yamunä water again.

Text 18

vastraà divyaà ca naivedyaà
äsanaà sarvato ‘dhikam
mälälaìkära-nicayaà
dattvä dépävalià paräm

vastram—garments; divyam—splendid; ca—and; naivedyam—food; äsanam—a seat; sarvataù—than all; adhikam—better; mälä—garlands; alaìkära—ornaments; nicayam—many; dattvä—giving; dépävalim—a series of lamps; paräm—great.

Then he should offer splendid garments, food, a great throne, many garlands and ornaments, and many lamps.

Text 19

tataù pradakñiëäà kuryän
namaskuryät tataù param
kåtäïjali-puöo bhütvä
tv idam evam udérayet

tataù—then; pradakñiëäm—circumambulation; kuryän—should do; namaskuryät—offer obeisances; tataù—then; param—then; kåtäïjali-puöaù—with folded hands; bhütvä—becoming; tv—indeed; idam—this; evam—thus; udérayet—should recite.

Then he should circumambulate the hill, offer obeisances, and with folded hands recite this mantra:

Text 20

namo våndävanäìkäya
tubhyaà goloka-mauline
pürëa-brahmätapaträya
namo govardhanäya ca

namaù—obeisances; våndävanaìkäya—to the lap of Våndävana; tubhyam—to You; goloka-mauline—the crowen of Goloka; pürëa-brahma—of the Supreme Personality of Godhead; atapaträya—the umbrella; namaù—obeisances; govardhanäya—to Govardhana Hill; ca—and.

Obeisances to you, who are Goloka’s crown and the lap where Våndävana forest grows! Obeisances to Govardhana Hill, the Supreme Personality of Godhead’s parasol!

Text 21

puñpäïjalià tataù kuryän
néräjanam ataù param
ghaëöä-kaàsya-mådaìgädyair
väditrair madhura-svanaiù

puñpa—of flowers; aïjalim—handful; tataù—then; kuryän—should do; néräjanam—arati; ataù param—then; ghaëöä-kaàsya—karatals; mådaìga—mrdangas; ädyaiù—beginning with; väditraiù—with musical instruments; madhura-svanaiù—with sweet sounds.

Then he should offer a handful of flowers and then, as mådaìgas, karatälas and other musical instruments make sweet sounds, he should offer ärati to Govardhana Hill.

Text 22

vedäham etaà mantreëa
varña-läjaiù samäcaret
tat-samépe cänna-küöaà
kuryäc chraddhä-samanvitaù

veda—know; aham—I; etam—this; mantreëa—with mantra; varña-läjaiù—with a shower of grains; samäcaret—should worship; tat-samépe—near it; ca—and; anna—of food; küöam—a hill; kuryäc—should do; chraddhä-samanvitaù—with faith.

Then he should chant the mantra that begins with vedäham”, and then he should throw a shower of grains. In this way he should worship the hill. Then with great faith he should place a hill of food near Govardhana Hill.

Note: The mantra here is Çré Çvetäçvatara Upaniñad 3.8:

vedäham etaà puruñaà mahantam
äditya-varëaà tamasaù purastät
tam eva viditväti-måtyum eti
nänyaù panthä vidyate ‘yanäya

“I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of the Supreme Person.”*

Text 23

kacolänäà catuù-çañöi-
païca-paìkti-samanvitam
tulasé-dala-misraiç ca
çré-gaìgä-yamunä-jalaiù

kacolänäm—of cups; catuù-çañöi-païca-paìkti-samanvitam—with rows of four, six and five; tulasé-dala-misraiç—mixed with tulasé leaves; ca—and; çré-gaìgä-yamunä-jalaiù—with Gaìgä and Yamunä water.

Then he should offer four, six, and five cups of Gaìgä and Yamunä water mixed with tulasé leaves.

Text 24

ñaö-païcäçattamair bhägair
kuryät seväà samähitaù
tato ‘gnén brähmaëän püjya
gäù surän gandha-puñpakaiù

ñaö-païcäçattamaiù—with fifty-six; bhägaiù—kinds; kuryät—should do; seväm—service; samähitaù—with a peaceful heart; tataù—then; agnén—the fire-gods; brähmaëän—the brähmaëas; püjya—worshipinf; gäù—the cows; surän—the demigods; gandha-puñpakaiù—with fragrant flowers.

Then, with a peaceful heart, he should serve Govardhana Hill by offering it a feast of fifty-six kinds of food. Then with fragrant flowers he should worship the fire-gods, brähmaëas, cows, and demigods.

Text 25

bhojayitvä dvija-varän
saugandhair miñöa-bhojanaiù
anyebhyaç cäçvapäkebhyo
dadyäd bhojanam uttamam

bhojayitvä—after feeding; dvija-varän—the brähmaëa; saugandhaiù—with fragrant; miñöa-bhojanaiù—delicious food; anyebhyaç—others; ca—and; ä-çvapäkebhyaù—down to the dogeaters; dadyät—should give; bhojanam—food; uttamam—the best.

After feeding the exalted brähmaëas with fragrant and delicious foods, he should also give excellent foods to the others, even down to the dogeaters.

Text 26

gopé-gopäla-våndaiç ca
gaväà nåtyaà ca kärayet
maìgalair jaya-çabdaiç ca
kuryäd govardhanotsavam

gopé-gopäla-våndaiù—by the gopas and gopés; ca—and; gaväm—of the cows; nåtyam—dancing; ca—and; kärayet—should make; maìgalaiù—auspicious; jaya—victory; çabdaiù—with sounds; ca—and; kuryät—should do; govardhana—for Govardhana Hill; utsavam—a festival.

Then he should have the gopas and gopés dance among the cows and call out “Victory!” In this way he should perform a festival to worship Govardhana Hill.

Text 27

yatra govardhanäbhävas
tatra püjä-vidhià çåëu
go-mayair vardhanaà kuryät
tad-äkäraà paronnatam

yatra—where; govardhana—Govardhana Hill; abhävaù—is not; tatra—there; püjä-vidhim—the method of worship; çåëu—hear; go-mayaiù—with cow-dung; vardhanam—increased; kuryät—should do; tad-äkäram—the form of Govardhana Hill; para-unnatam—lofty.

Now please hear how this worship should be performed when one is not near Govardhana Hill. One should make from cow-dung a model of Govardhana Hill.

Text 28

puñpa-vyühair latä-jälair
éñikäbhiù samanvitaù
püjanéyaù sadä martyair
girir govardhano bhuvi

puñpa-vyühaiù—with many flowers; latä-jälaiù—with a network of vines; éñikäbhiù—with grass; samanvitaù—with; püjanéyaù—the object of worship; sadä—always; martyaiù—by human beings; giriù govardhanaù—Govardhana Hill; bhuvi—on the earth.

Human beings on this earth should decorate thet model with many flowers, blades of grass, and a network of vines, and regularly offer worship to it.

Text 29

çilä-samänaà puraöaà
kñiptvädrau tac-chiläà nayet
gåhëéyäd yo vinä svarëaà
sa mahä-rauravaà vrajet

çilä-samänam—nuggets; puraöam—gold; kñiptvä—ignoring; adrau—on the hill; tac-chiläm—the stone; nayet—takes; gåhëéyät—may take; yaù—who; vinä—without; svarëam—gold; sa—he; mahä-rauravam—to a great hell; vrajet—goes.

A person who has a mountain of gold but does not use it to worship a stone he has taken from Govardhana Hill, goes to a terrible hell.

Text 30

çälagrämasya devasya
sevanaà kärayet sadä
pätakaà na spåçet taà vai
padma-patraà yathä jalam

çälagrämasya—of Çälagräma; devasya—of the Lord; sevanam—service; kärayet—should do; sadä—regularly; pätakam—to hell; na—not; spåçet—may touch; tam—him; vai—indeed; padma—lotus; patram—leaf; yathä—as; jalam—water.

A person who regularly worships the Lord’s form as Çälagräma-çilä is not touched by hell as a lotus leaf is not touched by water.

Text 31

giri-räja-çilä-seväà
yaù karoti dvijottamaù
sapta-dvépa-mahi-térthä-
vagäha-phalam eti saù

giri-räja—of Govardhana Hill; çilä—stone; seväm—service; yaù—one who; karoti—does; dvijottamaù—the best of brähmaëas; sapta-dvépa—of the seven continents; mahi-tértha—in the great holy places; avagäha—of bathing; phalam—the result; eti—attains; saù—he.

An exalted brähmaëa who reularly serves a stone from Govardhana Hill attains the result of having bathed in all the holy rivers and lakes in the seven worlds.

Text 32

giri-räja-mahä-püjäà
varñe varñe karoti yaù
iha sarva-sukhaà bhuktvä-
mutra mokñaà prayäti saù

giri-räja—of Govardhana Hill; mahä—great; püjäm—worship; varñe—year; varñe—after year; karoti—does; yaù—who; iha—here; sarva-sukham—all happiness; bhuktvä-—enjoying; amutra—in the next life; mokñam—liberation; prayäti—attains; saù—he.

A person who year after year elaborately worships Govardhana Hill attains all happiness in this life and liberation in the next.
.pa

Chapter Two
Çré Giriräja-mahotsava
The Great Festival of Çré Giriräja

Text 1

çré-närada uväca
çrutvä vaco nanda-sutasya säkñäc
chré-nanda-sannanda-varä vrajeçäù
su-vismitäù pürva-kåtaà vihäya
pracakrire çré-giriräja-püjäm

çré-närada uväca—Çré Närada said; çrutvä—hearing; vacaù—the words; nanda-sutasya—of Nanda’s son; säkñäc—directly; çré-nanda-sannanda-varä—Nanda and Sannanda; vrajeçäù—the rulers of Vraja; su-vismitäù—struck with wonder; pürva-kåtam—previously done; vihäya—placing; pracakrire—did; çré-giriräja-püjam—the worship of Govardhana Hill.

Çré Närada said: Hearing Çré Kåñëa’s words, Nanda, Sannanda, and the other rulers of Vraja were filled with wonder. Abandoning what they had done, they performed the worship of Govardhana Hill.

Text 2

nitvä balén maithila nanda-räjaù
sutau samänéya ca räma-kåñëau
yaçodayä çré-giri-püjanärthaà
samutsuko garga-yutaù prasannaù

nitvä—taking; balén—offerings; maithila—O king of Mithilä; nanda-räjaù—King Nanda; sutau—sons; samänéya—bringing; ca—and; räma—Balaräma; kåñëau—and Kåñëa; yaçodayä—with Yaçodä; çré-giri-püjanärtham—to worship Govardhana Hill; samutsukaù—eager; garga-yutaù—with Garga Muni; prasannaù—happy.

O king of Mithilä, taking many offerings, King Nanda, Yaçodä, their two sons Kåñëa and Balaräma, and Garga Muni, all eager and joyful, went to worship Govardhana Hill.

Text 3

tvaraà samäruhya mahonnataà gajaà
vicitra-varëaà dhåta-hema-çåìkhalam
govardhanäntaà prayayau gaväà gaëaiù
çarad-dhanaiù çakra iva priyä-yutaù

tvaram—atb once; samäruhya—mounting; mahonnatam—a tall; gajam—elephant; vicitra-varëam—wonderfully colored; dhåta—wearing; hema—golden; çåìkhalam—shackles; govardhanäntam—the edge of Govardhana Hill; prayayau—approached; gaväm—of cows; gaëaiù—with the herds; çarad-dhanaiù—with the wealth of the autumn harvest; çakraù—Indra; iva—like; priyä-yutaù—with his beloved.

Quickly climbing on a wonderfully decorated great elephant chained with golden shackles, Nanda went, with the many cows and with the wealth of the autumn harvest, to the edge of Govardhana Hill. He looked like Indra Himself, accompanied by his beloved.

Text 4

nandopanandä våñabhänavaç ca
putraiç ca pautraiç ca sahäìganäbhiù
samäyayuù çré-giriräja-pärçvaà
sarvaà samänéya ca yajïa-bhäram

nanda-upanandäù—the Nandas and Upanandas; våñabhänavaù—the Våñabhänus; ca—and; putraiù—with children; ca—and; pautraiù—with grandchildren; ca—and; saha—with; aìganäbhiù—wives; samäyayuù—went; çré-giriräja-pärçvam—to the side of Govardhana Hill; sarvam—all; samänéya—taking; ca—and; yajïa-bhäram—ingredients for the yajna.

Bringing the ingredients for the performing the yajïa, the Nandas, Upanandas, and Våñabhänus, along with their wives, children, and grandchildren, went to Govardhana Hill.

Text 5

sahasra-bälärka-parisphurad-dyutià
äruhya rädhä çibikäà sakhé-gaëaiù
çacéva divyämbara-ratna-bhüñaëä
babhau cakoré-bhramaré-samäkulä

sahasra—a thousand; bälärka—rising suns; parisphurad-dyutim—splendid; äruhya—climbing; rädhä—Rädhä; çibikäm—a palanquin; sakhé-gaëaiù—with Her friends; çacé—Çacé; iva—like; divyämbara-ratna-bhüñaëä—with splendid garmenbts and ornaments; babhau—shone; cakoré-bhramaré-samäkulä—accompanied by cakoris and beees.

Dressed in splendid garments and jewel ornaments, and eager as a cakoré bird or a bumblebee, as She rode in a palanquin with Her friends, Rädhä looked like Çacé herself.

Text 6

samägate pärçva-gate sv-alaìkåte
räjan sakhé-koöi-samavåte pare
sakhyau vibhäte lalitä-viçäkhe
candränane cälita-cäru-cämare

samägate—come; pärçva-gate—to the side of the hill; sv-alaìkåte—nicely devorated; räjan—O king; sakhé-koöi-samavåte—surrounded by millions of friends; pare—supreme; sakhyau—friends; vibhäte—manifested; lalitä-viçäkhe—Lalitä and Viçäkhä; candränane—their faces shining like the moon; cälita—moving; cäru—beautiful; cämare—camaras.

O king, nicely decorated, gracefully moving two beautiful cämaras, accompanied by millions of gopé friends, and their faces splendid as two moons, Rädhä’s best friends, Lalitä and Viçäkhä, gloriously stood by Her side.

Text 7

evaà ramä vai virajä ca mädhavé
mäyä ca kåñëä nåpa jahnu-nandiné
dva-triàçad-añöau ca tathä hi ñoòaça
sakhyaç ca täsäà kila yütha ägataù

evam—thus; ramä—Ramä; vai—indeed; virajä—Virajä; ca—and; mädhavé—Mädhavé; mäyä—Mäyä; ca—and; kåñëä—Yamunä; nåpa—O king; jahnu-nandiné—Gaìgä; dva-triàçat—32; añöau—eight; ca—and; tathä hi—furthermore; ñoòaça—16; sakhyaù—friends; ca—and; täsäm—of them; kila—indeed; yütha—groups; ägatah—arrived.

Then Ramä, Virajä, Mädhavé, Mäyä, Yamunä, and Gaìgä, accompanied by thirty-two, eight, and sixteen groups of gopés, arrived.

Text 8

çré-maithilänäà kila kosalänäà
tathä çruténäà åñi-rüpa-käraëam
tathä tv ayodhyä-pura-väsinénäà
çré-yajïa-sétä-vana-väsinénäm

çré-maithilänäm—of the residents of Mithilä; kila—indeed; kosalänäm—of the residents of Kosala; tathä—so; çruténäm—of personified Vedas; åñi-rüpakänäm—of the sages; tathä—so; tv—indeed; ayodhyä-pura-väsinénäm—of the residnts of Ayodhyä; çré-yajïa-sétä—of the Yajïa-Sétäs; vana—of the forest; väsinénäm—of the residents.

In their previous births these gopés had been the women of Mithilä, the women of Kosala, the personified Vedas, the great sages, the women of Ayodhyä, the Yajïa-Sétäs, the women of the forest, . . .

Text 9

ramädi-vaikuëöha-niväsinénäà
tathordhva-vaikuëöha-niväsinénäm
mahojjvala-dvépa-niväsinénäà
dhruvädi-lokäcala-väsinénäm

ramä—with ramä; ädi—beginning; vaikuëöha-niväsinénäm—the women of Vaikuëöha; tathä—so; ürdhva-vaikuëöha-niväsinénäm—the women of the highest Vaikuëöha planet; mahojjvala-dvépa-niväsinénäm—the women of the most splendid continents; dhruva—Dhruvaloka; ädi—beginning with; lokäcala—Lokacalka; väsinénäm—residents.

. . . the women of Vaikuëöha, who have Ramä as their leader, the women of the highest Vaikuëöha realm, the women of various effulgent realms, the women of Dhruvaloka and Lokäcala, . . .

Text 10

samudrajä-divya-guëa-trayäëäà
adivya-vaimanikajausädhinäm
jalandharénäà ca samudra-kanyä-
barhiñmatéjä-sutala-sthitänäm

samudrajä-divya-guëa-trayäëäm—the goddess of fortune’s friends, who have three transcendental virtues; adivya-vaimanikajä—the women riding in airplanes; ausädhinäm—the vines and plants; jalandharénäm—the Jalandharis; ca—and; samudra-kanyä—the daughters of the ocean; barhiñmatéjä—the daughters of King barhiñmati; sutala-sthitänäm—the women of Sutalaloka.

. . . Lakñmé’s friends splendid with three transcendental virtues, the women riding in airplanes, vines and plants, jälandharés, the daughters of the ocean, the daughters of King Barhiñmati, the women of Sutalaloka, . . .

Text 11

tathäpsaraù-sarva-phaëéndra-jänäm
äsäà ca yütha-vraja-väsinénäm
samäyayuù çré-giriräja-pärçvaà
sv-alaìkåtäù päëi-bali-pradépäù

tathä—so; apsaraù—apsaräs; sarva-phanéndra-jänäm—all the daughters of then king of serpents; äsäm—of them; ca—and; yütha—groups; vraja—of Vraja; väsinénäm—of the residents; samäyayuù—came; çré-giriräja-pärçvam—to the side of Govardhana Hill; sv-alaìkåtäù—nicely decorated; päëi—hands; bali—with offerings; pradépäù—splendid.

. . . the apsaräs, and all the serpent king’s daughters. Now, as girls of Vraja, nicely decorated, and their hands splendid with many offerings, they approached Govardhana Hill.

Text 12

gopaç ca våddhaù çiçavo yuvänaù
pétambaroñëéçaka-barha-maëòitäù
çré-hära-guïjä-vana-mälikäbhé
rejuù sametä nava-yañöi-veëubhiù

gopaù—gopas; ca—and; våddhaù—adults; çiçavaù—boys; yuvänaù—youths; péta—yellow; ambara—garments; uñëéçaka—turbans; barha—with peacock feathers; maëòitäù—decorated; çré-hära—beautiful necklaces; guïjä—gunja; vana—forest; mälikäbhiù—with garlands; rejuù—shone; sametä—assembled; nava—new; yañöi—sticks; veëubhiù—and flutes.

Then the gopa men, adolescents, and boys, dressed in yellow garments, wearing turbans crowned with peacock feathers, decorated with beautiful necklaces, guïjä, and forest garlands, and holding new flutes and sticks, came.

Text 13

çrutvotsavaà çaila-varasya man-mukhäd
gaìgä-dharo baddha-kaparda-maëòalaù
kapäla-bhånn asthija-bhasma-rüñitaù
sarpäli-mälä-valayair vibhüñitaù

çrutvä—hearing; utsavam—the festival; çaila-varasya—of the king of mountains; man-mukhät—from my mouth; gaìgä-dharaù—carrying the Ganges; baddha-kaparda-maëòalaù—matted hair; kapäla-bhånn—with a necklace of skulls; asthija-bhasma-rüñitaù—anointed with dust from bones; sarpäli—serpents; mälä-valayaiù—with garlands and bracelets; vibhüñitaù—decorated;

Hearing of the Govardhana festival from my mouth, carrying the Gaìgä in his matted locks, wearing a necklace of skulls, his body anointed with the powder of bones, decorated with a necklace and bracelets of many snakes, . . .

Text 14

dhattüra-bhaìga-viña-päna-vihvalo
himädri-putré-sahito gaëävåtaù
äruhya nandéçvaram ädi-vähanaà
samäyayau çré-giriräja-maëòalam

dhattüra-bhaìga-viña-päna-vihvalaù—agitated by haviung drunk dhattura poison; himädri-putré-sahitaù—accompasnied by Pärvaté; gaëävåtaù—accompanied by many associates; äruhya—climbing; nandéçvaram—Nandi; ädi-vähanam—his transcendental carrier; samäyayau—came çré-giriräja-maëòalam—to the circle of Govardhana Hill.

. . . reeling from having drunk dhattura poison, acompanied by Pärvaté and his many associates, and riding on his carrier Nandé, Lord Çiva came to the circle of Govardhana Hill.

Text 15

räjarñi-viprarñi-surarñayaç ca
siddheça-yogeçvara-haàsa-mukhyäù
äjagmur äräd giri-darçanärthaà
sahasraço vipra-gaëäù sametäù

räjarñi-viprarñi-surarñayaù—the räjarñis, viprarñis, and surarñis; ca—and; siddheça-yogeçvara-haàsa—the siddheças, yogeçvaras, and haàsas; mukhyäù—headed by; äjagmuù—came; ärät—near; giri-darçanärtham—to see Govardhana Hill; sahasraçaù—many thousands; vipra-gaëäù—brähmaëas; sametäù—come.

Many thousands of räjarñis, viprarñis, surarñis, siddheças, yogeçvaras, paramahaàsas, and brähmaëas came to see Govardhana Hill.

Text 16

govardhano ratna-çilä-mayo ‘bhüt
suvarëa-çåìgaiù paritaù sphuradbhiù
mattälibhir nirjhara-sundarébhir
därébhir uccäìga-karéva räjan

govardhanaù—Govardhana Hill; ratna-çilä-mayaù—whose stones were jewels; abhüt—became; suvarëa-çåìgaiù—with golden peaks; paritaù—everywhere; sphuradbhiù—splendid; mattälibhiù—with intoxicated bees; nirjhara-sundarébhiù—with beautiful flowing streams; därébhiù—with caves; uccäìga—lofty; karé—elephant; iva—like; räjan—O king.

O king, its stones jewels, its many peaks golden, and its form splendid with intoxicated bees, beautiful caves,and swiftly-flowing streams, Govardhana Hill was like a great elephant.

Text 17

tadaiva çailäù kila mürtimantaù
sopäyanä meru-himäcalädyäù
nemur girià maìgala-päëayas taà
govardhanaà rüpa-dhäraà giréndräù

tadä—then; eva—indeed; çailäù—the hill; kila—indeed; mürtimantaù—personified; sa—with; upäyanä—artival; meru—Meru; himäcala—the Himlayas; ädyäù—beginning with; nemuù—bowed down; girim—to the hill; maìgala-päëayaù—with auspicious offerings in their hands; tam—to it; govardhanam—Govardhana Hill; rüpa-dhäram—having a form; giri—of mountains; indräù—the kings.

Then, manifesting humanlike forms and bearing auspicious gifts in their hands, the mountain kings, headed by Mount Meru and Mount Himalaya, offered their respectful obeisances, bowing down to the humanlike form of Govardhana Hill.

Text 18

dvijaiç ca govardhana-deva-püjanaà
kåtväcyutoktaà dvija-vahni-go-dhanam
sampüjya dhåtvä sudhanaà mahä-dhanaà
balià dadau çré-giraye vrajeçvaraù

dvijaiù—by the brähmaëas; ca—and; govardhana—of Govardhana Hill; deva—of the Deity; püjanam—the worship; kåtvä—having done; acyuta—of the infallible Supreme Personality of Godhead; uktam—said; dvija—brähmaëas; vahni—fire-gods; go-dhanam—and cows; sampüjya—worshiping; dhåtvä—holding; sudhanam mahä-dhanam balim—an offering of great wealth; dadau—gave; çré-giraye—to Govardhana Hill; vrajeçvaraù—the king of Vraja.

Following Kåñëa’s instruction, Nanda, the king of Vraja, had many brähmaëas worship Govardhana Hill. Then Nanda worshiped the brähmaëas, fire-gods, and cows, and then gave a very opulent offering to Govardhana Hill.

Text 19

nandopanandair våñabhänubhiç ca
gopé-gaëair gopa-gaëaiù praharñitaù
gäyadbhir änartana-vädya-tat-parais
cakära kåñëo ‘dri-vara-pradakñiëäm

nanda—by the Nandas; upanandaiù—Upanandas; våñabhänubhiç—Våñabhänu; ca—and; gopé-gaëaiù—gopés; gopa-gaëaiù—gopas; praharñitaù—delighted; gäyadbhiù—singing; änartana—dancing; vädya—and instrumental; music; tat-paraiù—earnest; cakära—did; kåñëaù—Kåñëa; adri-vara—the best of mountains; pradakñiëäm—circumambulation.

Pleased by the earnestly singing Nandas, Upanandas, Våñabhänus, gopas, and gopés, Lord Kåñëa circumambulated Govardhana Hill, the king of mountains.

Text 20

deveñu varñatsu ca puñpa-varñaà
janeñu varñatsu ca laja-saìgham
reje mahä-räja ivädhvare janair
govardhano näma giréndra-räja-räö

deveñu—as the demigods; varñatsu—showered; ca—and; puñpa-varñam—a shower of flowers; janeñu—the people; varñatsu—showering; ca—and; läja-saìgham—grains; reje—shone; mahä-räja—a great king; iva—as; adhvare—in the yajna; janaiù—by the people; govardhanaù—Govardhana Hill; näma—named; giréndra-räja-räö—the king of the kings of the kings of mountains.

As the demigods showered flowers and the Vrajaväsés showered grains, Govardhana Hill, the great king of the kings of the kings of mountains, glistened with great glory, as if it were a great monarch in the midst of a yajïa.

Text 21

kåñëo ‘pi säkñäd vraja-çaila-madhyäd
dhåtväti-dérghaà kila cänya-rüpam
çailo ‘smi lokän iti bhäñayan san
jaghäsa sarvaà kåtam anna-küöam

kåñëaù—Lord Kåñëa; api—also; säkñät—directly; vraja-çaila-madhyät—from the midst of the hill of Vraja; dhåtvä—manifesting; ati-dérgham—very tall; kila—indeed; ca—and; anya—another; rüpam—form; çailaù—the hill; asmi—I am; lokäto the people;n— iti—thus; bhäñayan—proclaiming; san—being so; jaghäsa—ate; sarvam—all; kåtam—done; anna—of food; küöam—the hill.

Manifesting a gigantic form different from His own, Lord Kåñëa appeared from the midst of Govardhana Hill. Declaring, I am this hill,” He ate the entire hill of food that was offered.

Text 22

gopäla-gopé-gaëa-vånda-mukhyä
ücuù svayaà vékñya gireù prabhävam
dätuà varaà tatra samudyataà taà
su-vismitä harñita-mänasäs te

gopäla—gopas; gopé—gopés; gaëa-vånda—multitudes; mukhyä—geaded by; ücuù—said; svayam—personally; vékñya—seeing; gireù—of the hill; prabhävam—the power; dätum—to give; varam—blessing; tatra—there; samudyatam—eager; tam—that; su-vismitä—astonished; harñita—delighted; mänasäù—at heart; te—they.

Seeing Govardhana Hill’s great power and opulence, and their hearts full of joy and wonder, the gopas and gopés asked the hill to grant them a benediction.

Text 23

jïäto ‘si gopair giriräja-devaù
pradarçito nanda-sutena säkñät
no go-dhanaà va kila bandhu-varyo
våddhià samäyätu dine dine kau

jïätaù—known; asi—You are; gopaiù—by the gopas; giriräja-devaù—the Deity of the kings of mountains; pradarçitaù—seen; nanda-sutena—by Nanda’s son; säkñät—directly; naù—of us; go-dhanam—the cows; va—or; kila—indeed; bandhu-varyaù—best friend; våddhim—prosperity; samäyätu—may attain; dine—day; dine—after day; kau—on this earth.

They said, “The gopas know that You are the Deity worshiped by the kings of mountains. Nanda’s son Kåñëa has shown Your true nature to us. Please grant that day after day our relatives, friends, and cows may prosper.”

Text 24

tathästu coktvä giriräja-räjo
govardhano divya-vapur dadhänaù
kiréöa-keyüra-manoharäìgaù
kñaëena taträntaradhéyatärät

tathä—so; astu—be it; ca—and; uktvä—saying; giriräja-räjaù—the king of the kings of mountains; govardhanaù—Govardhana Hill; divya-vapuù—a transcendental form; dadhänaù—manifesting; kiréöa—crown; keyüra—armlets; manohara—handsome; aìgaù—limbs; kñaëena—in a moment; tatra—there; antaradhéyata—disappeared; ärät—far away.

Manifesting a handsome divine form decorated with crown and armlets, Govardhana Hill, the king of the kings of mountains, said, “So be it,” and suddenly disappeared.

Texts 25 and 26

nandopanandä våñabhänavaç ca
bäläù sucandro våñabhänu-räjaù
çré-nanda-räjaç ca hariç ca gopä
gopyaç ca sarva nija-go-dhanaiç ca

dvijäç ca yogeçvara-siddha-saìghäù
sivädayaç cänya-janäç ca sarve
natvätha sampüjya girià prasannäù
svaà svaà gåhaà jagmur anicchayä ca

nandopanandä—the Nandas and Upanandas; våñabhänavaç—the Våñabhänus; ca—and; bälaù—the boy; sucandraù—Sucandra; våñabhänu-räjaù—King Våñabhänu; çré-nanda-räjaç—King Nanda; ca—and; hariç—Kåñëa; ca—and; gopä—the gopas; gopyaç—and gopés; ca—and; sarva—all; nija-go-dhanaiù—with their cows; ca—and; dvijäù—the brähmaëas; ca—and; yogeçvara-siddha-saìghäù—the siddhas and the masters of yoga; sivädayaç—headed by Lord Çiva; ca—and; anya-janäù—other people; ca—and; sarve—all; natvä—bowing down; atha—then; sampüjya—worshiping; girim—the hill; prasannäù—happy; svam svam—each to their own; gåham—hom; jagmuù—went; anicchayä—without any further desires; ca—and.

The Nandas, Upanandas, Våñabhänus, Balaräma, Sucandra, King Våñabhänu, King Nanda, Kåñëa, all the gopas, gopés, and cows, the brähmaëas, the siddhas and yogeçvaras headed by Lord Çiva, as well as everyone else bowed down and worshiped Govardhana Hill. Then, happy at heart, and all their desires fulfilled, they returned to their own homes.

Text 27

çré-kåñëacandrasya paraà caritraà
giréndra-räjasya mahotsavaà ca
mayä tavägre kathitaà vicitraà
nåëäà mahä-päpa-haraà pavitram

çré-kåñëacandrasya—of Çré Kåñëacandra; param—transcendental; caritram—pastime; giréndra-räjasya—of the king of the kings of mountains; mahotsavam—the great festuival; ca—and; mayä—by me; tava—of you; agre—in th epresence; kathitam—spoken; vicitram—wonderful; nåëäm—of people; mahä-päpa—great sins; haram—removing; pavitram—purifying.

In this way I have described to you Çré Kåñëacandra’s transcendental pastime of offering a great festival to worship Govardhana Hill, the king of the kings of mountains. This wonderful and purifying narration frees the people from the greatest sins.

.pa

Chapter Three
Çré Govardhanoddharaëa
The Lifting of Çré Govardhana

Text 1

çré-närada uväca
atha man-mukhataù çrutvä
svätma-yägasya näçanam
govardhanotsavaà jätaà
kopaà cakre purandaraù

çré-närada uväca—Çré Närada said; atha—then; man-mukhataù—from my mouth; çrutvä—hearing; svätma-yägasya—of his own yajna; näçanam—the destruction; govardhanotsavam—a festival for Govardhana Hill; jätam—manifested; kopam—anger; cakre—did; purandaraù—Indra.

Çré Närada said: When from my mouth he heard that his sacrifice had been stopped and a festival for Govardhana Hill performed in its place, Indra became furious.

Text 2

sämvartakaà näma gaëaà
pralaye mukta-bandhanam
indro vraja-vinäçäya
preñayäm äsa sa-tvaram

sämvartakam—Sämvartaka; näma—named; gaëam—clouds; pralaye—at cosmic devastation; mukta-bandhanam—freed from bondage; indraù—Indra; vraja—of Vraja; vinäçäya—for the destruction; preñayäm äsa—sent; sa-tvaram—at once.

Unleashing the sämvartaka clouds used at the time of cosmic destruction, Indra sent them to destroy Vraja.

Text 3

atha megha-gaëäù kruddhä
dhvanantaç citra-varëinaù
kåñëäbhäù pétabhäù kecit
kecic ca harita-prabhäù

atha—then; megha-gaëäù—the clouds; kruddhä—angry; dhvanantaç—thundering; citra-varëinaù—wonderfully colored; kåñëäbhäù—black; pétabhäù—yellow; kecit—some; kecic—some; ca—and; harita-prabhäù—green.

The clouds thundered with anger. They were many wonderful colors, some black, some yellow, some green, . . .

Text 4

indragopa-nibhäù kecit
kecit karpüravat-prabhäù
nänä-vidhäç ca ye meghä
néla-paìkaja-su-prabhäù

indragopa-nibhäù—the color of an indrgopa insect; kecit—some; kecit—some; karpüravat-prabhäù—the color of camphor; nänä—various; vidhäù—kinds; ca—and; ye—which; meghä—clouds; néla-paìkaja-su-prabhäù—the color of a blue lotus.

. . . some the color of an indragopa insect, some the color of camphor, and some the color of blue lotuses.

Text 5

hasti-tulyän väri-bindün
vavåñus te madoddhatäù
hasti-ñuëòä-samäbhiç ca
dhäräbhiç caïcaläç ca ye

hasti—to an elephant; tulyän—equal; väri-bindün—raindrops; vavåñuù—rained; te—they; madoddhatäù—furious; hasti—elephant; ñuëòä—trunks; samäbhiù—equal to; ca—and; dhäräbhiç—with streams; caïcaläù—lightning; ca—and; ye—which.

Furious, they showered raindrops as big as elephants and thunderbolts as big as elephants’ trunks.

Text 6

nipetuù koöiçaç cädri-
küöa-tulyopalä bhåçäm
vätä vävuù pracaëòäç ca
kñepayantas tarün gåhän

nipetuù—fell; koöiçaç—millions; ca—and; adri—mountain; küöa—tops; tulya—equal to; upaläù—stones; bhåçäm—greatly; vätä—the wind; vävuù—blew; pracaëòäù—fruious; ca—and; kñepayantaù—throwing; tarün—trees; gåhän—houses.

Big as mountain peaks, millions of rocks fell. The wind threw away many trees and houses.

Text 7

pracaëòo vajra-pätänäà
meghänäm anta-käriëäm
mahä-çabdo ‘bhavad bhümau
maithilendra bhayaìkaraù

pracaëòaù—ferocious; vajra-pätänäm—of thunder; meghänäm—of the clouds; anta-käriëäm—putting an end to all; mahä—great; çabdaù—sound; abhavat—was; bhümau—on the earth; maithilendra—O king of Mithilä; bhayaìkaraù—fearful.

O king of Mithilä, the earth was filled with ferocious, terrifying, and devastating sounds of thunder.

Text 8

nanäda tena brahmäëòaà
sapta-lokair bilaiù saha
vicelur dig-gajäs tärä
hy apatan bhümi-maëòalam

nanäda—sounded; tena—by that; brahmäëòam—the universe; sapta-lokaiù—with seven planetary systems; bilaiù—outser space; saha—with; viceluù—shook; dig-gajäù—the elephants holding the directions; tarä—the stars; hy—indeed; apatan—fell; bhümi-maëòalam—to the circle of the earth.

The entire universe, with the seven planetary systems and the expanses of outer space, echoed with the sounds of thunder. The elephants holding the directions trembled. The stars fell to the circle of the earth.

Text 9

bhaya-bhétä gopa-mukhyäù
sa-kuöumbä jigéñavaù
çiçün svän svän puraskåtya
nanda-mandiram äyayuù

bhaya-bhétä—terrified; gopa-mukhyäù—the gopas; sa-kuöumbä—with their families; jigéñavaù—wishing to be safe; çiçün—children; svän svänpown; puraskåtya—placing in front; nanda-mandiram—to Nanda’s palace; äyayuù—came.

Wishing to save themselves, the gopas and their families, with the children in front, ran to Nanda’s palace.

Text 10

çré-nanda-nandanaà natvä
sa-balaà parameçvaram
ücur vrajaukasaù sarve
bhayärtäù çaraëaà gatäù

çré-nanda-nandanam—to Nandas’s son; natvä—bowing down; sa-balam—with Balaräma; parameçvaram—the Supreme Personality of Godhead; ücuù—said; vrajaukasaù—the residents of Vraja; sarve—all; bhayärtäù—terrified; çaraëam—shelter; gatäù—took.

Terrified, the people of Vraja bowed down before the two Supreme Lords, Kåñëa and Balaräma, surrendered to Them, and took shelter of Them.

Text 11

çré-gopä ücuù
räma räma mahä-bäho
kåñëa kåñëa vrajeçvara
pähi pähi mahä-kañöhäd
indra-dattän nijän janän

çré-gopäù ücuù—the gopas said; räma—Balaräma; räma—Balaräma; mahä-bähaù—O mighty-armed; kåñëa—Kåñëa; kåñëa—Kåñëa; vrajeçvara—O Lord of Vraja; pähi—save; pähi—save; mahä-kañöhät—from great calamities; indra-dattän—brought by Indra; nijän—Your own; janän—people.

The gopas said: Balaräma! Balaräma! O mighty-armed! Kåñëa! Kåñëa! O master of Vraja! Save, save Your people from these calamities brought by Indra!

Text 12

hitvendra-yägaà tvad-väkyät
kåto govardhanotsavaù
adya çakre prakupite
kartavyaà kià vadäçu naù

hitvä—abandoning; indra-yägam—the indra-yajna; tvad-väkyät—because of Your word; kåtaù—done; govardhanotsavaù—a festival for Govardhana Hill; adya—now; çakre—Indra; prakupite—angry; kartavyam—should be done; kim—what?; vada—tell; äçu—at once; naù—us.

By Your word we stopped the indra-yajïa and offered a festival for Govardhana Hill. Now Indra is angry. What should we do? Please tell us!

Text 13

çré-närada uväca
vyäkulaà gokulaà vékñya
gopé-gopäla-saìkulam
sa-vatsakaà gokulaà ca
gopän äha niräkulaù

çré-näradaù uväca—Çré Närada said: ; vyäkulam—agitated; gokulam—Gokula; vékñya—seeing; gopé-gopäla-saìkulam—the gopas and gopés; sa-vatsakam—with the calves; gokulam—the cows; ca—and; gopän—to the gopas; äha—said; niräkulaù—peaceful at heart.

Seeing the gopas, gopés, cows, calves, and all of Gokula very upset, calm and peaceful Kåñëa spoke to the gopas.

Text 14

çré-bhagavän uväca
ma bhaiñöa yätädri-taöaà
sarvaiù parikaraiù saha
vaù püjä prahåtä yena
sa rakñaà samvidhasyati

çré-bhagavän uväca—the Supreme Personality of Godhead saod; ma—don’t; bhaiñöa—be afraid; yäta—go; adri-taöam—to Govardhana Hill; sarvaiù—with all; parikaraiù—associates; saha—with; vaù—of us; püjä—worship; prahåtä—accepted; yena—by whom; sa—He; rakñam—protection; samvidhasyati—will offer.

The Supreme Personality of Godhead said: Don’t be afraid. With your dependents go to Govardhana Hill. He accepted our worship. He will protect us.

Text 15

çré-närada uväca
ity uktvä sva-janaiù särdhaà
etya govardhanaà hariù
samutpäöya dadhärädrià
hastenaikena lélayä

çré-närada uväca—Çré Närada said: ; ity—thus; uktvä—saying; sva-janaiù—with his own people; särdham—with; etya—going; govardhanam—to Govardhana Hill; hariù—Kåñëa; samutpäöya—lifting; dadhära—held; adrim—the hill; hastena—hand; ekena—with one; lélayä—playfully.

Çré Närada said: After speaking these words, Lord Kåñëa went, with His own people, to Govardhana Hill. Lifting the hill, Kåñëa playfully held it aloft with one hand.

Text 16

yathocchiléndhraà çiçur açramo gajaù
sva-puñkareëaiva ca puñkaraà girim
dhåtvä babhau çré-vraja-räja-nandanaù
kåpä-karo ‘sau karuëämayaù prabhuù

yathä—as; ucchiléndhram—a mushroom; çiçuù—of a child; açramaù—without fatigue; gajaù—and elephant; sva-puñkareëa—with a lotus; eva—indeed; ca—and; puñkaram—a lotus; girim—the hill; dhåtvä—holding; babhau—shone; çré-vraja-räja-nandanaù—the prince of Vraja; kåpä-karaù—kind; asau—He; karuëämayaù—compassionate; prabhuù—the Lord.

As a child effortlessly holds a mushroom, or as an elephant holds a lotus in its tongue, so Çré Kåñëa, the prince of Vraja, the kind Supreme Personality of Godhead, held Govardhana Hill.

Text 17

athäha gopän viçatädri-gartaà
he täta mätar vraja-ballaveçäù
sopaskaraiù sarva-dhanaiç ca gobhir
atraiva çakrasya bhayaà na kiïcit

atha—then; äha—said; gopän—to the gopas; viçata—enter; adri—of the hill; gartam—the opening; he—O; täta—father; mätaù—mother; vraja—of Vraja; ballava—of the gopas; éçäùO kings; sa—with; upaskaraiù—with househo,d paraphernalia; sarva-dhanaiç—with all your wealth; ca—and; gobhiù—with your cows; atra—there; eva—indeed; çakrasya—of Indra; bhayam—fear; na—not; kiïcit—at all.

Lord Kåñëa said to the gopas: Father, mother, kings of the gopas, take your relatives, associates, household paraphernalia, wealth, and cows, and go beneath the hill. There you need not fear Indra.

Text 18

itthaà harer vacaù çrutvä
gopä go-dhana-samyutaù
sa-kuöumbopaskaraiç ca
viviçuù çré-gires talam

ittham—thus; hareù—of Lord Kåñëa; vacaù—the words; çrutvä—hearing; gopa—the gopas; go-dhana-samyutaù—with their cows; sa-kuöumba—with their familites; upaskaraiù—with their household paraphernaila; ca—and; viviçuù—entered; çré-gireù talam—under the hill.

When they heard Lord Kåñëa word’s, the gopas took their families, cows, and household paraphernalia, and went under the hill.

Text 19

vayasyä bälakä sarve
kåñëoktäù sa-balä nåpa
svän sväàç ca laguòän adrer
avañöambhän pracakrire

vayasyäù—friends; bälakä—boys; sarve—all; kåñëa—by Kåñëa; uktäù—toild; sa-balä—with Balaräma; nåpa—O king; svän svän—their own; ca—and; laguòän—sticks; adreù—of the hill; avañöambhän—holding up; pracakrire—did.

O king, when Kåñëa asked, Balaräma and all the boys His age steadied the the hill with their sticks.

Text 20

jalaugham ägataà vékñya
bhagaväàs tad-girer adhaù
sudarçanaà tathä çeñaà
mänasäjïäà cakära ha

jala—of water; augham—a flood; ägatam—come; vékñya—seeing; bhagavän—the Supreme Personality of Godhead; tad-gireù—the hill; adhaù—beneath; sudarçanam—Sudarçana-cakra; tathä—so; çeñam—Çeña; mänasa—with the mind; äj{—.sy 24äm—order; cakära—did; ha—certainly.

Seeing a great flood of water coming, in His mind Lord Kåñëa ordered Lord Çeña and the Sudarçana-cakra to come under the hill.

Text 21

koöi-sürya-prabhaà cädrer
ürdhvaà cakraà sudarçanaà
dhärä-sampätam apibad
agastya iva maithila

koöi-sürya-prabham—splendid as ten million suns; ca—and; adreù—the hill; ürdhvam—above; cakram—the cakra; sudarçanam—Çudarçana; dhärä—streams; sampätam—falling; apibat—drank; agastya—Agastya Muni; iva—like; maithila—O king of Mithilä.

Brilliant as ten million suns, the Sudarçana-cakra hovered above the hill and drank up the falling streams of water as Agastya Muni drank up the ocean.

Text 22

adho ‘dhas taà gireù çeñaù
kuëòalé-bhüta ästhitaù
rurodha taj-jalaà dérghaà
yathä velä mahodadhim

adhaù adhaù—lower and lower; tam—that; gireù—of the hill; çeñaù—Çeña; kuëòalé-bhüta—coiled up; ästhitaù—stood; rurodha—stopped; taj-jalam—that water; dérgham—great; yathä—as; velä—the shoreline; mahodadhim—the great ocean.

Coiling Himself around the hill, Çeña stopped the incoming flood as a shoreline stops the waters of an ocean.

Text 23

saptähaà su-sthiras tañöhau
govardhana-dharo hariù
çré-kåñëacandraà paçyantaù
cakorä iva te sthitäù

sapta—for seven; aham—days; su-sthiraù—steady; tañöhau—stood; govardhana-dharaù—holding Govardhana Hill; hariù—Lord Kåñëa; çré-kåñëacandram—at Çré Kåñëacandra; paçyantaù—gazing; cakorä—cakora birds; iva—like; te—they; sthitäù—stood.

For seven days Lord Kåñëa steadily held Govardhana Hill. As if they had become cakora birds, the stunned gopas gazed at Lord Kåñëacandra.

Text 24

mattam airävataà nägaà
samäruhya purandaraù
sa-sainyaù krodha-samyukto
vraja-maëòalam äyayau

mattam—angry; airävatam—Airävata; nägam—welephant; samäruhya—climbing; purandaraù—Indra; sa-sainyaù—with his army; krodha-samyuktaù—angry; vraja-maëòalam—to the circle of Vraja; äyayau—came.

Mounting his maddened elephant Airävata, and accompanied by his armies, furious Indra went to the circle of Vraja.

Text 25

düräc cikñepa vajraà svaà
nanda-goñöha-jighaàsayä
stambhayäm äsa çakrasya
sa-vrajaà mädhavo bhujam

dürätfrom far away; cikñepa—threw; vajram—thunderbolt; svam—own; nanda-goñöha-jighaàsayä—wishing to destroy Nanda’s village; stambhayäm äsa—paralyzed; çakrasya—of Indra; sa-vrajam—with the thunderbolt; mädhavaù—Kåñëa; bhujam—arm.

Wishing to destroy Nanda’s village, Indra threw his thunderbolt from far away. Kåñëa suddenly paralyzed both the thunderbolt and the arm that threw it.

Text 26

bhaya-bhétas tadä çakraù
sämvartaka-gaëaiù saha
dudräva sahasä devaiù
yathebhaù siàha-täòitaù

bhaya-bhétaù—terrified; tadä—then; çakraù—Indra; sämvartaka-gaëaiù—with the samvartaka clouds; saha—with; dudräva—fled; sahasä—at once; devaiù—with the demigods; yathä—as; ibhaù—an elephant; siàha—by a lion; täòitaù—wounded.

Terrified, Indra fled with the demigods and sämvartaka clouds as if he were an elephant wounded by a lion.

Text 27

tadaivärkodayo jäto
gatä meghä itas tataù
vätä uparatäù sadyo
nadyaù sv-alpa-jalä nåpa

tadä—then; eva—indeed; arka—sun; udayaù—rising; jätaù—manifested; gatä—gone; meghä—the clouds; itaù—here; tataù—and there; vätä—winds; uparatäù—stopped; sadyaù—at once; nadyaù—the streams; sv-alpa-jalä—with very littel water; nåpa—O king.

Suddenly the sun rose. The clouds were gone, the winds stopped, and the streams carried very little water.

Text 28

vipaìkaà bhü-talaà jätaà
nirmalaà khaà babhüva ha
catuñpadäù pakñiëaç ca
sukham äpus tatas tataù

vipaìkam—free of mud; bhü-talam—the ground; jätam—manifested; nirmalam—spotless; kham—the sky; babhüva—became; ha—indeed; catuñpadäù—the animals; pakñiëaç—the birds; ca—and; sukham—happiness; äpuù—attained; tataù—then; tataù—then.

The ground dried up, the sky became clear, and the animals and birds became happy.

Text 29

hariëoktas tadä gopä
niryayur giri-gartataù
svaà svaà dhanaà go-dhanaà ca
samädäya çanaiù çanaiù

hariëä—by Kåñëa; uktaù—told; tadä—then; gopä—teh gopas; niryayuù—left; giri-gartataù—from under the hill; svaà svam—their own; dhanam—wealth; go-dhanam—cows; ca—and; samädäya—taking; çanaiù çanaiù—slowly.

By Kåñëa’s order the gopas, taking their wealth and cows with them, slowly emerged from under the hill.

Text 30

niryäteti vayasyäàç ca
präha govardhanoddharaù
te tam ähuç ca nirgaccha
dhärayämo ‘drim ojasä

niryätaù—leave; iti—thus; vayasyäàç—friends; ca—and; präha—said; govardhanoddharaù—the lifter of Govardhana Hill; te—they; tam—to Him; ähuç—said; ca—and; nirgaccha—You go; dhärayämaù—we will hold; adrim—th hill; ojasä—with our power.

Then Kåñëa, the lifter of Govardhana Hill, said to His friends, “Go out.” They said to Him, “You go first. We will hold the hill with our own strength.”

Text 31

iti väda-parän gopän
govardhana-dharo hariù
tad-ardhaà ca girer bharaà
prädät tebhyo mahä-manäù

iti—thus; väda-parän—talkative; gopän—to the gopas; govardhana-dharaù—the lifter of Govardhana Hill; hariù—Lord Kåñëa; tad-ardham—half; ca—and; gireù—of the hill; bharam—the weight; prädät—gave; tebhyaù—to them; mahä-manäù—noble-hearted.

Then Lord Kåñëa, the lifter of Govardhana Hill, shifted half of the hill’s weight to the talkative gopa boys.

Text 32

patitäs tena bhareëa
gopa-bälaç ca nirbaläù

patitäù—fallen; tena—by that; bhareëa—weight; gopa-bälaç—the gopa boys; ca—and; nirbaläù—devastated.

That burden made the gopa boys fall, devastated, to the ground.

Text 33

kareëa tän samutthäya
sva-sthäne pürvavad girim
sarveñäà paçyatäà kåñëaù
sthäpayäm äsa lélayä

kareëa—with one hand; tän—them; samutthäya—pullingup; sva-sthäne—in its own place; pürvavat—as before; girim—the hill; sarveñäm—of all; paçyatäm—watching; kåñëaù—Kåñëa; sthäpayäm äsa—placed; lélayä—playfully.

With one hand Kåñëa picked them all up. Then, as everyone watched, with a playful flourish Kåñëa set the hill down where it was before.

Text 34

tadaiva gopé-gaëa-gopa-mukhyäù
sampüjya kåñëaà nåpa nanda-sünum
gandhäkñatädyair dadhi-dugdha-bhogair
jïätvä paraà nemur atéva sarve

tadä—then; eva—indeed; gopé-gaëa-gopa-mukhyäù—the gopoas and gopés; sampüjya—worshiping; kåñëam—Kåñëa; nåpa—O king; nanda-sünum—the son of Nanda; gandha—with fragrances; akñata—with unbroken grains of rice;dyaiù— dadhi-dugdha-bhogaiù—with many foods made with milk and yogurt; jïätvä—understanding; param—to be the Supreme; nemuù—bowed down; atéva—greatly; sarve—all.

O king, the gopas and gopés, now understanding that Nanda’s son Kåñëa is the Supreme Personality of Godhead, worshiped Him, showered Him with unbroken grains of rice, offered Him many foods made with milk and yogurt, and humbly bowed down before Him.

Text 35

nando yaçodä nåpa rohiëé ca
balaç ca sannanda-mukhäç ca våddhäù
äliìgya kåñëaà pradadur dhanäni
çubhäçiñä samyuyujur ghåëärtäù

nandaù—nanda; yaçodä—with Yaçodä; nåpa—O king; rohiëé—Rohiëé; ca—and; balaç—Balaräma; ca—and; sannanda-mukhäç—the gopas headed by Sannanda; ca—and; våddhäù—adult; äliìgya—embracing; kåñëam—Kåñëa; pradaduù—gave; dhanäni—wealkth; çubhäçiñä—with blessings; samyuyujuù—placed; ghåëärtäù—filled with kindness.

O king, then Nanda, Yaçodä, Rohiëé, and the gopa elders headed by Sannanda, embraced Kåñëa, gave Him great wealth, and, filled with kindness and love, spoke many benedictions blessing Him.
Text 36

saàçläghya taà gäyana-vädya-tat-parä
nåtyanta ärän nåpa nanda-nandanam
äjagmur eva sva-gåhän vrajaukaso
harià puraskåtya manorathaà gatäù

saàçläghya—praising; tam—Him; gäyana-vädya-tat-parä—earnestlky singing and playing muscial instruments; nåtyanta—dancing; ärän—near; nåpa—O king; nanda-nandanam—to Nanda’s son; äjagmuù—came; eva—indeed; sva-gåhän—from the own homes; vrajaukasaù—the residents of Vraja; harim—to Lord Kåñëa; puraskåtya—worshiping; manoratham—desire; gatäù—attained.

O king, singing, dancing, and playing musical instruments, the people of Vraja approached Lord Kåñëa and worshiped Him. In this way all their desires were fulfilled.

Text 37

tadaiva devä vavåñuù praharñitäù
puñpaiù çubhaiù sundara-nandanodbhavaiù
jagur yaçaù çré-giriräja-dhäriëo
gandharva-mukhyä divi siddha-saìghäù

tadä—then; eva—indeed; devä—the demigods; vavåñuù—showered; praharñitäù—jubilant; puñpaiù—with flowers; çubhaiù—beautiful; sundara—beautiful; nandana—in the Nandana gardens; udbhavaiù—grown; jaguù—sang; yaçaù—the glories; çré-giriräja-dhäriëaù—of the lifter of Govardhana Hill; gandharva-mukhyä—the Gandharvas; divi—in heaven; siddha-saìghäù—the siddhas.

Then the jubilant demigods showered beautiful flowers grown in the beautiful Nandana gardens, and the Gandharvas and Siddhas in the higher planets sang the glories of Çré Kåñëa, the lifter of Govardhana Hill.
.pa

Chapter Four
Çré Kåñëäbhiñeka
The Coronation-Bathing of Çré Kåñëa

Text 1

çré-närada uväca
atha deva-gaëaiù särdhaà
çakras tatra samägataù
gatamäno girau kåñëaà
rahasi praëanäma ha

çré-närada uväca—Çré Närada said; atha—then; deva-gaëaiù—the demigods; särdham—with; çakraù—Indra; tatra—there; samägataù—came; gatamänaù—going; girau—on the hill; kåñëam—to Kåñëa; rahasi—in a secluded place; praëanäma—bowed down; ha—indeed.

Çré Närada said: Then, accompanied by the demigods, Indra went to a secluded place on Govardhana Hill and bowed down before Lord Kåñëa.

Text 2

çré-indra uväca
tvaà deva-devaù parameçvaraù prabhuù
pürëaù puräëaù puruñottamottamaù
parät paras tvaà prakåteù paro harir
mäà pähi pähi dyu-pate jägat-pate

çré-indraù uväca—Çré Indra said; tvam—You; deva-devaù—the master of the demigods; parameçvaraù—the supreme controller; prabhuù—the master; pürëaù—perfect; puräëaù—the oldest; puruñottamottamaù—the supreme person; parät—than the greatest; paraù—greater; tvam—You; prakåteù—to material nature; paraù—superior; hariù—Lord Hari; mäm—me; pähi—please save; pähi—please save; dyu-pate—O Lord of the spiritual sky; jägat-pate—O master of the universes.

Çré Indra said: You are the master of the demigods, the supreme controller, the Lord who is perfect and complete, the oldest, the supreme person greater than the greatest and above the material energy, the Supreme Personality of Godhead, Lord Hari. O master of the spiritual sky, O master of the universes, please save me! Please save me!

Text 3

daçävatäro bhagaväàs tvam eva
rirakñayä dharma-gaväà çruteç ca
adyaiva jätaù paripürëa-devaù
kaàsädi-daityendra-vinäçanäya

daça—ten; avatäraù—incarnations; bhagaväàù—Lord; tvam—You; eva—indeed; rirakñayä—with a desire to protect; dharma-gaväm—the cow of religion; çruteù—the Vedas; ca—and; adya—today; eva—indeed; jätaù—born; paripürëa-devaù—the Supreme Personality of Godhead; kaàsädi—headed by Kaàsa; daityendra——the kings of the demons; vinäçanäya—to destroy.

You are the original Supreme Personality of Godhead, perfect and complete, who descends as the ten avatäras. Desiring to protect the Vedic scriptures and the cows of piety, and desiring also to kill the demons headed by Kaàsa, You have taken birth in this world.

Text 4

tvan-mäyayä mohita-citta-våttià
madoddhataà helana-bhäjanaà mäm
piteva putraà dyu-pate kñamasva
praséda deveça jagan-niväsa

tvan-mäyayä—by Your illusory potency; mohita—bewilderd; citta—of the mind; våttim—the cations; madoddhatam—inflated with pride and anger; helana—of insults; bhäjanam—a reservoir; mäm—me; pitä—a father; iva—like; putram—to a son; dyu-pate—O master of the spiritual sky; kñamasva—please forgive; praséda—please be kind; deveça—O master of the demigods; jagan-niväsa—O home of the universes.

O master of the spiritual sky, as a father forgives his son, please forgive me, a proud fool bewildered by Your illusory potency, a fool who has become a great reservoir of offenses to You. O master of the demigods, O home where the universes dwell, please be kind to me.

Text 5

oà namo govardhanoddharaëäya govindäya gokula-niväsäya gopäläya gopäla-pataye gopé-jana-bhärtre giri-gajoddhärtre karuëä-nidhaye jagad-vidhaye jagan-maìgaläya jagan-niväsäya jagan-mohanäya koöi-manmatha-manmathäya våñabhänu-sutä-varäya çré-nanda-räja-kula-pradépäya çré-kåñëäya paripürëatamäya te ‘saìkhya-brahmäëòa-pataye goloka-dhäma-dhiñaëädhipataye svayam-bhagavate sa-baläya namas te namas te.

om—Om; namaù—obeisances; govardhana—of Govardhana Hill; uddharaëäya—to the lifter; govindäya—the pleasure of the cows, land, and senses; gokula-niväsäya—who resides in Gokula; gopäläya—a gopa boy; gopäla-pataye—the master of the gopas; gopé-jana-bhärtre—the husband of the gopés; giri-gajoddhärtre—the lifter of Govardhana Hill, the great elephant of mountains; karuëä-nidhaye—an ocean of mercy; jagad-vidhaye—the creator of the universes; jagan-maìgaläya—the auspiciiusness of the universes; jagan-niväsäya—the home where the universes dwell; jagan-mohanäya—He who charms the universes; koöi-manmatha-manmathäya—who bewilders many millions of Kämadevas; våñabhänu-sutä-varäya—the lover of Çré Rädhä; çré-nanda-räja-kula-pradépäya—the lamp of King nanda’s family; çré-kåñëäya—Çré Kåñëa; paripürëatamäya—the perfect and complete one; te—to You; asaìkhya—countless; brahmäëòa—of universes; pataye—to the master; goloka-dhäma-dhiñaëädhipataye—to the master of the abode of Goloka; svayam-bhagavate—the Supreme Personality of Godhead Himself; sa-baläya—with Balaräma; namaù—obeisances; te—to You; namaù—obeisances; te—to You.

Oà. Obeisances! Obeisances to You! Obeisances to You, the lifter of Govardhana Hill, the pleasure of the cows, land, and senses, the Lord who resides in Gokula as the protector of the cows, the master of the gopas, the husband of the gopés, the lifter of the elephant among mountains, an ocean of mercy, the creator of the universes, the auspiciousness of the universes, the home where the universes dwell, the enchanter of the universes, the enchanter of many millions of Kämadevas, the lover of King Våñabhänu’s daughter, a lamp shining in King Nanda’s family, all-attractive Çré Kåñëa, the perfect and complete original Supreme Personality of Godhead, the master of countless universes, the master of the transcendental abode of Goloka, the companion of Balaräma!

Text 6

çré-närada uväca
iti çakra-kåtaà stotraà
prätar utthäya yaù paöhet
sarvä siddhir bhavet tasya
saìkaöän na bhayaà bhavet

çré-närada uväca—Çré Närada said; iti—thus; çakra-kåtam—done by Indra; stotram—prayer; prätaù—in the morning; utthäya—rising; yaù—one who; paöhet—recites; sarvä—all; siddhiù—perfection; bhavet—is; tasya—of him; saìkaöät—from danger; na—not; bhayam—fear; bhavet—is.

Çré Närada said: A person who, rising in the morning, recites these prayers of Indra attains all perfections. Dangers will not make him fear.

Text 7

iti stutvä harià devaà
sarvair deva-gaëaiù saha
kåtäïjali-puöo bhütvä
praëanäma purandaraù

iti—thus; stutvä—praying; harim—to Lord Kåñëa; devam—the Lord; sarvaiù—with all; deva-gaëaiù—the demigods; saha—with; kåtäïjali-puöaù—folded hands; bhütvä—becoming; praëanäma—bowed down; purandaraù—Indra.

After offering these prayers, Indra folded his hands and, accompanied by all the demigods, bowed down before Lord Kåñëa.

Text 8

atha govardhane ramye
surabhir gauù samudra-jä
snäpayäm äsa gopeçaà
dugdha-dhäräbhir ätmanaù

atha—then; govardhane—on Govardhana Hill; ramye—beautiful; surabhiù—surabhi; gauù—cow; samudra-jä—born from the ocean of milk; snäpayäm äsa—bathed; gopa—of the gopas; éçam—the king; dugdha-dhäräbhiù—with streams of milk; ätmanaù—own.

Then, on beautiful Govardhana Hill, the surabhi cow born from the milk-ocean bathed the gopa-king Kåñëa with great streams of milk.

Text 9

çuëòä-daëòaiç caturbhiç ca
dyu-gaìgä-jala-püritaiù
çré-kåñëaà snäpayäm äsa
matta airävato gajaù

çuëòä-daëòaiù—with trunks; caturbhiç—four; ca—and; dyu-gaìgä-jala-püritaiù—filled with water from the celestial Gaìgä; çré-kåñëam—Çré Kåñëa; snäpayäm äsa—bathed; matta—intoxicated; airävataù—Airävata; gajaù—elephant.

Its four trunks filled with celestial Gaìgä water, the intoxicated elephant Airävata bathed Lord Kåñëa.

Text 10

åñibhiù çrutibhiù sarvair
deva-gandharva-kinnaräù
tuñöuvus te harià räjan
harñitäù puñpa-varñiëaù

åñibhiù—by the sages; çrutibhiù—by the Vedas; sarvaiù—all; deva-gandharva-kinnaräù—by the devas gandharvas and kinnaras; tuñöuvuù—offered prayers; te—they; harim—to Kåñëa; räjan—O king; harñitäù—happy; puñpa-varñiëaù—showering flowers.

Then the joyful devas, kinnaras, gandharvas, åñis, and personified Vedas offered prayers to Lord Kåñëa and showered HIm with flowers.

Text 11

kåñëäbhiñeke saïjäte
giri-govardhano mahän
dravé-bhüto ‘vahad räjan
harñänandäditas tataù

kåñëa—of Lord Kåñëa; abhiñeke—the coronation bathing; saïjäte—completed; giri-govardhanaù—on Govardhana Hill; mahän—great; dravé-bhütaù—become liquid; avahat—flowed; räjan—O king; harñänandäditaù—from the bliss; tataù—then.

When the coronation bathing of Çré Kåñëa was completed noble Govardhana Hill became to melt with joy.

Text 12

prasanno bhagaväàs tasmin
kåtavän hasta-paìkajam
tad-dhastaà cihnam adyäpi
dåçayte tad-girau nåpa

prasannaù—pleased; bhagaväàù—the Lord; tasmin—in that; kåtavän—did; hasta-paìkajam—lotus hand; tad-dhastam—His hand; cihnam—mark; adya—today; api—even; dåçayte—is seen; tad-girau—on that hill; nåpa—O king.

Pleased, the Lord left the mark of His lotus hand on the melting hill. O king, even today that handprint can be seen on Govardhana Hill.

Text 13

tat térthaà ca paraà bhütaà
naräëäà päpa-näçanam
tad eva pada-cihnaà syät
tat térthaà viddhi maithila

tat—that; tértham—holy place; ca—and; param—great; bhütam—become; naräëäm—of human beings; päpa-näçanam—destroying sins; tat—that; eva—indeed; pada-cihnam—footprint; syät—is; tat—that; tértham—holy place; viddhi—know; maithila—O king of Mithilä.

O king of Mithilä, know that the footprints Kåñëa left there are a great holy place that destroys the people’s sins.

Text 14

etävat tasya tatraiva
päda-cihnaà babhüva ha
surabheù pada-cihnäni
babhüvus tatra maithila

etävat—like that; tasya—of Him; tatra—there; eva—indeed; päda-cihnam—footprint; babhüva—was; ha—indeed; surabheù—of the surabhi cow; pada-cihnäni—hoofprints; babhüvuù—were; tatra—there; maithila—O king of Mithilä.

O king of Mithilä, next to Lord Kåñëa footprints were the surabhi cow’s hoofprints.

Text 15

dyu-gaìgä-jala-pätena
kåñëa-snänena maithila
tatra vai mänasi gaìgä
girau jätägha-näçiné

dyu—celestial; gaìgä—Ganges; jala—water; pätena—falling; kåñëa—Lord Kåñëa; snänena—bathing; maithila—O king of Mithilä; tatra—there; vai—indeed; mänasé gaìgä—the Mänasa-gaìgä; girau—on Govardhana Hill; jäta—manifested; agha—sins; näçiné—destroying.

O king of Mithilä, the celestial Gaìgä water that bathed Lord Kåñëa on Govardhana Hill became the Mänasa-gaìgä lake, which destroys all sins.

Text 16

surabher dugdha-dhäräbhir
govinda-snänato nåpa
jäto govinda-kuëòo ‘drau
mahä-päpa-haraù paraù

surabheù—of the surabhin cow; dugdha-dhäräbhiù—with streams of milk; govinda-snänataù—from bathing Kåñëa; nåpa—O king; jätaù—born; govinda-kuëòaù—Govinda-kuëòa; adrau—on the hill; mahä-päpa-haraù—destroying the greatest sins; paraù—great.

O king, the streams of the surabhi cow’s milk that bathed Lord Kåñëa on Govardhana Hill became the Govinda-kuëòa lake, which destroys the greatest sins.

Text 17

kadäcit tasmin dugdhasya
svädutvaà pratipadyate
tatra snätvä naraù säkñäd
govinda-padam äpnuyät

kadäcit—sometimes; tasmin—thgere; dugdhasya—of milk; svädutvam—deliciousness; pratipadyate—is manifested; tatra—there; snätvä—having bathed; naraù—a person; säkñät—directly; govinda-padam—the feet of Lord Kåñëa; äpnuyät—attains

Sometimes the water in that lake tastes like delicious milk. One who bathes there attains Lord Kåñëa’s feet.

Text 18

pradakñiëé-kåtya harià praëamya vai
dattvä baléàs tatra purandarädayaù
jaya-dhvanià kåtya su-puñpa-varñiëo
yayuù suräù saukhya-yutäs triviñöapam

pradakñiëé-kåtya—circumambulating; harim—Lord Kåñëa; praëamya—bowing down; vai—certainly; dattvä—givving; baliàù—offerings; tatra—there; purandara—by Indra; ädayaù—headed; jaya—victory; dhvanim—sound; kåtya—doing; su-puñpa-varñiëaù—showering flowers; yayuù—went; suräù—the demigods; saukhya-yutäù—happy; triviñöapam—to the celestial worlds.

Circumambulating Lord Kåñëa, bowing down, making many offerings, calling out, “All glories!” and showering Him with flowers, the happy demigods returned to their celestial abode.

Text 19

kåñëäbhiñekasya kathäà çåëoti yo
daçäçvamedhävabhåthädhikaà phalam
präpnoti räjendra sa eva bhüyasaù
paraà padaà yäti parasya vedhasaù

kåñëa—of Lord Kåñëa; abhiñekasya—of the ceremonial bathing; kathäm—narration; çåëoti—hears; yaù—one who; daça—ten; açvamedha—asvamedha-yajnas; avabhåtha—bathing; adhikam—more; phalam—result; präpnoti—attains; räjendra—O king of kings; sa—he; eva—indeed; bhüyasaù—better; paraà padam—the supreme abode; yäti—attains; parasya—of the Supreme Personality of Godhead; vedhasaù—the creator.

A person who hears this narration of Çré Kåñëa’s ceremonial bathing attains a result much greater than the result of ten açvamedha-yajïas. He attains the supreme creator’s transcendental abode.
.pa

Chapter Five
Gopa-viväda
The Dispute Among the Gopas

Text 1

çré-närada uväca
ekadä sarva-gopälä
gopyo nanda-sutasya tat
adbhutaà caritaà dåñövä
nandam ähur yaçomatim

çré-närada uväca—Çré Närada said; ekadä—one day; sarva-gopälä—all the gopas; gopyaù—gopés; nanda-sutasya—of Kåñëa; tat—that; adbhutam—wonderful; caritam—pastimes; dåñövä—seeing; nandam—to nanda; ähuù—said; yaçomatim—Yaçodä.

Çré Närada said: Having seen Kåñëa wonderful and surprising pastimes, the gopas and gopés said to Nanda and Yaçodä:

Text 2

he gopa-räja tvad-vaàçe
ko ‘pi jäto na cädri-dhåk
na kñamas tvaà çiläà dhartuà
saptähaà he yaçomati

he—O; gopa—of the gopas; räja—king; tvad-vaàçe—in your family; ko ‘pi—someone; jätaù—born; na—not; ca—and; adri—a hill; dhåk—lifter; na—not; kñamaù—able; tvam—you; çiläm—a rock; dhartum—to hold; sapta—for seven; aham—days; he—O; yaçomati—Yaçodä.

O king of the gopas, no one in your family could lift a hill. O Yaçodä, you could not hold even a single rock for seven days.

Text 3

kva sapta-häyano bälaù
kvädri-räjasya dhäraëam
tena no jäyate çaìkä
tava putre mahä-bale

kva—where; sapta-häyanaù—seven years old; bälaù—boy; kva—where?; adri-räjasya—the king of mountains; dhäraëam—holding; tena—by that; naù—of us; jäyate—is born; çaìkä—doubt; tava—of you; putre—in the son; mahä-bale—very powerful.

What is the strength of a seven-year-old boy? How strong must one be to lift Govardhana Hill, the king of mountains? We have begun to doubt the identity of your unnaturally strong boy.

Text 4

ayaà bibhrad giri-varaà
kamalaà gaja-räò iva
ucchiléndhraà yathä bälo
hastenaikena lélayä

ayam—He; bibhrat—holding; giri-varam—the greatest of mountains; kamalam—a lotus flower; gaja-räò—the king of elephants; iva—like; ucchiléndhram—a mushroom; yathä—as; bälaù—a boy; hastena ekena—with one hand; lélayä—playfully.

With one hand He playfully held up the greatest of mountains as an elephant holds up a lotus flower or a child holds up a mushroom.

Text 5

gaura-varëä yaçodä tvaà
nanda tvaà gaura-varëa-dhåk
ayaà jäta kåñëa-varëä
etat-kula-vilakñaëam

gaura-varëa—fair; yaçodä—Yaçodä; tvam—you; nanda—Nanda; tvam—you; gaura-varëa-dhåk—fair; ayam—He; jäta—born; kåñëa-varëä—dark; etat-kula—in this family; vilakñaëam—unusual.

O Yaçodä, your complexion is fair. O Nanda, your complexion is also fair. This boy is very dark. He is different from the rest of the family.

Text 6

yad västu kñatriyäëäà tu
bäla etädåço yathä
balabhadre na doñaù syäc
candra-vaàça-samudbhave

yat—what; vä—or; astu—may be; kñatriyäëäm—of the kñatriyas; tu—indeed; bäla—boy; etädåçaù—like this; yathä—as; balabhadre—for Balaräma; na—not; doñaù—a fault; syäc—is; candra-vaàça-samudbhave—born in the ksatriya dynasty of the moon-god.

This boy is like a kñatriya. For Balaräma a kñatriya’s nature is not unexpected. He was born in a kñatriya family descended from the moon-god.

Text 7

jïätes tyägaà kariñyämo
yadi satyaà na bhäñase
gopeñu cäsya votpattià
vada cen na kalir bhavet

jïäteù—of the family; tyägam—renunciation; kariñyämaù—we will do; yadi—if; satyam—truth; na—not; bhäñase—you tell; gopeñu—among the gopas; ca—and; asya—of Him; vä—or; utpattim—birth; vada—tell; cen—if; na—not; kaliù—a quarrel; bhavet—may be.

If you don’t tell us the truth, we will leave the community. Was this boy really born in a family of gopas? If you don’t tell us, there will be a great quarrel.

Text 8

çré-närada uväca
çrutvä gopäla-vacanaà
yaçodä bhaya-vihvalä
nanda-räjas tadä präha
gopän krodha-prapüritän

çré-närada uväca—Çré Närada said; çrutvä—hearings; gopäla-vacanam—the gopas’ words; yaçodä—Yaçodä; bhaya-vihvalä—overcome with fear; nanda-räjaù—King Nanda; tadä—then; präha—said; gopän—to the gopas; krodha-prapüritän—filled with anger.

Çré Närada said: As she heard the gopas’ words, Yaçodä became gripped with fear. Then King Nanda spoke to the angry gopas.

Text 9

çré-nanda uväca
gargasya väkyaà he gopä
vadiñyämi samähitaù
yena gopa-gaëä yüyaà
bhavatäçu gata-vyathäù

çré-nanda uväca—Çré Nanda said; gargasya—of Garga Muni; väkyam—the words; he—O; gopä—gopas; vadiñyämi—I will speak; samähitaù—attentive; yena—by which; gopa-gaëä—O gopas; yüyam—you; bhavata—will be; äçu—at once; gata-vyathäù—free of distress.

Çré Nanda said: O gopas, I will carefully tell you what Garga Muni said. O gopas, by his words you wil be quickly free of your anxiety. Garga Muni said to me:

Text 10

ka-käraù kamala-känto
å-käro räma ity api
ña-käraù ñaò-guëa-patiù
çvetadvépa-niväsa-kåt

ka-käraù—the letter k; kamala-käntaù—the lover of the goddess of fortune; å-käraù—r; räma—Räma; ity—thus; api—also; ña-käraù—ñ; ñaò-guëa-patiù—the Lord who has six transcendental opulences; çvetadvépa-niväsa-kåt—the Lord who resides in Çvetadvépa.

In the word “Kåñëa” the letter “k” means “the lover of the goddess of fortune”, “å” means Lord Rämacandra”, “ñ” means “the Lord of six opulences” or “the Lord who resides in Çvetadvépa”.

Text 11

ëa-käro narasiàho ‘yaà
a-käro hy akñaro ‘gni-bhuk
visargau ca tathä hy etau
nara-näräyaëäv åñé

ëa-käraù—ë; narasiàhaù—Lord Nåsiàha; ayam—He; a-käraù—hy—a;; akñaraù—the eternal; agni-bhuk—He who enjoys what is offered int he sacrificial fire; visargau—ù; ca—and; tathä—so; hy—indeed; etau—both; nara-näräyaëäu åñé—Nara-Näräyaëa Åñi.

“Ë” means “Lord Nåsiàha”, “a” means “the eternal one” or “the Lord who enjoys what is offered in the sacrifical fire”, and “ù” means “the Nara-Näräyaëa Åñis”.

Text 12

sampralénaç ca ñaö-pürëä
yasmin chabde mahätmäni
paripürëatame säkñät
tena kåñëaù prakértitaù

sampralénaù—entered; ca—and; ñaö—six; pürëä—full; yasmin—in which; chabde—sopund; mahätmäni—the Supreme Personality of Godhead; paripürëatame—perfect and complete; säkñät—directky; tena—by that; kåñëaù—Kåñëa; prakértitaù—is called.

These six letters combine to form the name of the original Supreme Personality of Godhead, who is perfect and complete. That is why this boy is named Kåñëa.

Text 13

çuklo raktas tathä péto
varëo ‘syänu-yugaà dhåtaù
dväparänte kaler ädau
bälo ‘yaà kåñëatäà gataù

çuklaù—white; raktaù—red; tathä—so; pétaù—yellow; varëaù—colors; asya—of Him; anu-yugam—in each yuga; dhåtaù—held; dväparänte—at the end of Dvapara-yuag; kaleù—of kali-yuga; ädau—at the beginning; bälaù—boy; ayam—this; kåñëatäm—the state of being dark-complexioned Kåñëa; gataù—attains.

In the other yugas He is white, red, or yellow, but at the end of Dväpara-yuga and the beginning of Kali-yuga, this boy becomes dark-complexioned (kåñëa).

Texts 14 and 15

tasmät kåñëa iti khyäto
nämnäyaà nanda-nandanaù

vasavaç cendriyäëéti
tad devaç citta eva hi
tasmin yaç ceñöate so ‘pi väsudeva iti småtaù

tasmät—therefore; kåñëa—Kåñëa; iti—thus; khyätaù—named; nämnä—by the name; ayam—He; nanda-nandanaù—the son of Nanda; vasavaç—the Vasus; ca—and; indriyäëi—the senses; iti—thus; tat—that; devaç—Lord; citta—in the heart; eva—indeed; hi—indeed; tasmin—in that; yaç—who; ceñöate—acts; saù—He; api—indeed; väsudeva—väsudeva; iti—thus; småtaù—remembered.

That is why Nanda’s son has the name Kåñëa. Because He is the Lord (deva) that rules over the eight vasus (the heart, mind, intelligence, and the five senses), He is also called Väsudeva.

Text 16

våñabhänu-sutä rädhä
yä jäta kérti-mandire
tasyäù patir ayaà säkñät
tena rädhä-patiù småtaù

våñabhänu-sutä—King Våñabhänu’s daughter; rädhä—Rädhä; yä—who; jäta—is born; kérti-mandire—in Kérti’s palace; tasyäù—of Her; patiù—the Lord; ayam—He; säkñät—directly; tena—by Him; rädhä-patiù—the Lord of Rädhä; småtaù—remembered.

Because He is the husband (pati) of King Våñabhänu’s daughter Rädhä, who was born in the palace of Kérti-devé, He is also called Rädhä-pati.

Text 17

paripürëatamaù säkñäc
chré-kåñëo bhagavän svayam
asaìkhya-brahmäëòa-patir
goloke dhämni räjate

paripürëatamaù—perfect and complete; säkñäc—directly; chré-kåñëaù—Çré Kåñëa; bhagavän—the Supreme Personality of Godhead; svayam—Himself; asaìkhya—countless; brahmäëòa—of universes; patiù—the master; goloke—in Goloka; dhämni—in the abode; räjate—is gloriously manifested.

Çré Kåñëa is the original Supreme Personality of Godhead. He is perfect and complete. He is the master of countless universes. In the transcendental abode of Goloka He shines with transcendental glory.

Text 18

so ‘yaà tava çiçur jäto
bhärävataraëäya ca
kaàsädénäà vadhärthäya
bhaktänäà pälanäya ca

saù—He; ayam—that very person; tava—of you; çiçuù—the son; jätaù—born; bhärävataraëäya—to relieve the burden; ca—and; kaàsädénäm—of the demons headed by Kaàsa; vadhärthäya—for killing; bhaktänäm—of the devotees; pälanäya—for protection; ca—and.

In order to relieve the earth of its burden, kill the demons headed by Kaàsa, and protect the devotees, the original Supreme Personality of Godhead has now become your son.

Text 19

anantäny asya nämäni
veda-guhyäni bhärata
léläbhiç ca bhaviñyanti
tat-karmasu na vismayaù

anantäni—endless; asya—of Him; nämäni—names; veda-guhyäni—hidden from the Vedas; bhärata—O descendent of Bharata; léläbhiç—with pastimes; ca—and; bhaviñyanti—will be; tat-karmasu—in His deeds; na—not; vismayaù—wonder.

O descendent of Bharata, His names are endless. His names are hidden even from the Vedas. His transcendental pastimes will show what His names are. Do not be surprised by them.

Text 20

iti çrutvätmaje gopäù
sandehaà na karomy aham
veda-väkyaà brahma-vacaù
pramäëaà hi mahé-tale

iti—thus; çrutvä—hearing; atmaje—about his son; gopäù—the gopas; sandeham—doubt; na—not; karomy—did; aham—I; veda-väkyam—the words of the Vedas; brahma-vacaù—the words of a brähmaëa; pramäëam—evidence; hi—indeed; mahé-tale—on the earth.

When I heard Garga Muni say this about my son, I did not doubt his words. The words of the Vedas and the words of a brähmaëa are the final proof of what is true in this world.

Text 21

çré-gopä ücuù
yady ägatas tava gåhe
gargäcäryo mahä-muniù
tat-kñaëe näma-karaëe
nähüta jïätayas tvayä

çré-gopäù ücuù—the gopas said; yady—if; ägataù—come; tava—of you; gåhe—in thebhome; gargacaryaù—Garga Muni; mahä-muniù—the great sage; tat-kñaëe—at that moment; näma-karane—in the name-giving ceremony; na—not; ähütä—called; jïätayaù—relatives; tvayä—by you.

Ther gopas said: If the great sage Garga Muni actually came to your home and performed the name-giving ceremony, why did you not call your relatives to come and witness it?

Text 22

sva-gåhe näma-käraëaà
bhavatä ca kåtaà çiçoù
tava caitädåçé rétir
guptaà sarvaà gåhe ‘pi yat

sva-gåhe—in the home; näma-käraëam—the name-giving ceremony; bhavatä—by you; ca—and; kåtam—done; çiçoù—of the child; tava—of you; ca—and; etädåçé—like this; rétiù—method; guptam—hidden; sarvam—all; gåhe—in the home; api—even; yat—what.

You kept the name-giving ceremony a secret even when it was performed in your own home!

Text 23

çré-närada uväca
evaà vadantas te gopä
nirgatä nanda-mandirät
våñabhänu-varaà jagmuù
krodha-pürita-vigrahäù

çré-näradaù uväca—Çré Närada said; evam—thus; vadantaù—speaking; te—the; gopä—gopas; nirgatä—left; nanda-mandirät—from Nanda’s palace; våñabhänu-varam—to King Våñabhänu; jagmuù—went; krodha-pürita-vigrahäù—their bodies filled with anger.

Çré Närada said: Their bodies filled with anger as they spoke these words, the gopas left Nanda’s palace and went to King Våñabhänu.

Text 24

våñabhänu-varaà säkñän
nanda-räja-sahäyakam
prähur gopa-gaëäù sarve
jïäter mada-samanvitäù

våñabhänu-varam—to King Våñabhänu; säkñän—directlky; nanda-räja-sahäyakam—King Nanda’s assistant; prähuù—said; gopa-gaëäù—the gopas; sarve—all; jïäteù—for their relative; mada-samanvitäù—filled with anger.

Filled with anger for their kinsman Nanda, all the gopas spoke to Nanda’s friend, King Våñabhänu.

Text 25

çré-gopä ücuù
våñabhänu-vara tvaà vai
jïäti-mukhyo mahä-manäù
nanda-räjaà tyaja jïäter
he gopeçvara bhü-pate

çré-gopäù ücuù—the gopas said; våñabhänu-vara—O King Våñabhänu; tvam—you; vai—indeed; jïäti-mukhyaù—the best of the family; mahä-manäù—noble-hearted; nanda-räjam—King Nanda; tyaja—reject; jïäteù—of the relative; he—O; gopeçvara—king of the gopas; bhü-pate—O king.

The gopas said: O King Våñabhänu, you have a noble heart. You are the best person in our community. O king, O leader of the gopas, you should sever your ties of friendship with King Nanda.

Text 26

çré-våñabhänu-vara uväca
ko doño nanda-räjasya
jïätes tvaà santyajämy aham
gopeñöo jïäti-mukuöo
nanda-räjo mama priyaù

çré-våñabhänu-vara uväca—King Våñabhänu said; kaù—what?; doñaù—is the fault; nanda-räjasya—of King Nanda; jïäteù—of the kinsman; tvam—you; santyajämy—I shall abandon; aham—I; gopeñöaù—worshiped by the gopas; jïäti—of the family; mukuöaù—the crown; nanda-räjaù—King Nanda; mama—to me; priyaù—dear.

Çré Våñabhänu said: What wrong has King Nanda done that I should sever my ties of friendship with him? King Nanda is worshiped by the gopas. He is the crown that gloriously decorates our community. He is my dear friend.

Text 27

çré-gopä ücuù
na cet tyajasi taà räjaàs
tyajämas tväà vrajaukasaù
tvad-gåhe vardhitä kanyo-
dvaha-yogyä mahä-mune

çré-gopäù ücuù—the gopas said; na—not; cet—if; tyajasi—you reject; tam—him; räjaàù—O king; tyajämaù—we reject; tväm—you; vrajaukasaù—the residents of Vraja; tvad-gåhe—in your home; vardhitä—increased; kanyä—of the daughter; udvaha—for marriage; yogyä—suitable; mahä-mune—O thoughtful one.

The gopas said: O king, if you do not sever your ties of friendship with him, we, the people of Vraja, will sever our ties of friendship with you. O thoughtful one, in your home you have a grown-up daughter of marriageable age.

Text 28

bhavatä jïäti-mukhyena
sampad-unmada-sälinä
na dattä vara-mukhyäya
kaluñaà tava vidyate

bhavatä—by you; jïäti-mukhyena—the first person in the community; sampad-unmada-sälinä—mad with opulence; na—not; dattä—given; vara-mukhyäya—to a bridegroom; kaluñam—fault; tava—of you; vidyate—will be.

If you, the first person in our community, who have now become maddened with your wealth and opulences, find yourself unable to give Her in marriage to a suitable bridegroom, the fault will be yours alone.

Text 29

adya tvaà jïäti-sambhrañöam
påthäì manyämahe nåpa
na cec chéghraà nanda-räjam
tyaja tyaja mahä-mate

adya—now; tvam—you; jïäti—from the community; sambhrañöam—fallen; påthän—specific; manyämahe—we think; nåpa—O king; na—not; cec—if; chéghram—for a long time; nanda-räjam—King nanda; tyaja—reject; tyaja—reject; mahä-mate—O noble-hearted one.

If you do not for a long time sever your ties of friendship with King Nanda, we will ostracize you from our community. O noble-hearted one, reject, reject King Nanda.

Text 30

çré-våñabhänu-vara uväca
gargasya väkyaà he gopä
vadiñyämi samähitaù
yena gopa-gaëä yüyaà
bhavatäçu gata-vyathäù

çré-våñabhänu-vara uväca—King Våñabhänu said; gargasya—of Garga; väkyam—the words; he—O; gopä—gopas; vadiñyämi—I will tell; samähitaù—careful; yena—by which; gopa-gaëä—O gopas; yüyam—you; bhavata—will become; äçu—at once; gata-vyathäù—free of anxiety.

Çré Våñabhänu said: O gopas, I will repeat for you Garga Muni’s words. Those words will make you free of all these anxieties. Garga Muni said:

Text 31

asaìkhya-brahmäëòa-patir
golokeçaù parät paraù
tasmät paro varo nästi
jäto nanda-gåhe çiçuù

asaìkhya-brahmäëòa-patiù—the master of countless universes; golokeçaù—themaster of Goloka; parät—than the greatest; paraù—greater; tasmät—than Him; paro varaù—greate; na—not; asti—is; jätaù—born; nanda-gåhe—in nanda’s home; çiçuù—the boy.

The boy that was born in Nanda’s home is the master of countless universes. He is the master of Goloka. He is greater than the greatest. No one is greater than Him.

Text 32

bhuvo bhärävatäräya
kaàsädénäà vadhäya ca
brahmaëä prärthitaù kåñëo
babhüva jagaté-tale

bhuvaù—of the earth; bhärävatäräya—to remove the burden; kaàsädénäm—beginning with Kaàsa; vadhäya—for killing; ca—and; brahmaëä—by Brahmä; prärthitaù—requested; kåñëaù—Kåñëa; babhüva—became; jagaté-tale—on the earth.

On the demigod Brahmä’s request, Kåñëa came to this universe to remove the earth’s burden and kill the demons headed by Kaàsa.

Text 33

çré-kåñëa-paööa-räjïé yä
goloke rädhikäbhidhä
tvad-gåhe so ‘pi saïjätä
tvaà na jänäsi täà paräm

çré-kåñëa-paööa-räjïé—Çré Kåñëa’s frist queen; yä—who; goloke—in Goloka; rädhikäbhidhä—named Rädhä; tvad-gåhe—in your home; saù—He; api—also; saïjätä—born; tvam—you; na—not; jänäsi—know; tam—that; param—great.

Çré Rädhä, who in the realm of Goloka is Çré Kåñëa’s first queen, has taken birth in your home. You do not know how exalted She is.

Text 34

ahaà na kärayiñyämi
viväham anayor nåpa
tayor viväho bhavitä
bhäëòére yamunä-taöe

aham—I; na—not; kärayiñyämi—will arrange; viväham—the marriage; anayoù—of Them; nåpa—O king; tayoù—of Them; vivähaù—the marriage; bhavitä—will be; bhäëòire—in Bhandiravana; yamunä—of the Yamunä; taöe—on the shore.

I will not arrange the marriage of Rädhä and Kåñëa. They will be married in Bhäëòéravan forest by the Yamunä’s shore.

Text 35

våndävana-samépe ca
nirjane sundare sthale
parameñöhé samägatya
vivähaà kärayiñyati

våndävana-samépe—near Våndävana forest; ca—and; nirjane—in a secluded spot; sundare—beautiful; sthale—place; parameñöhé—the demigod Brahmä; samägatya—coming; viväham—the marriage; kärayiñyati—will perform.

In a beautiful secluded place near Våndävana forest the demigod Brahmä will perform their wedding.

Text 36

tasmäd rädhäà gopa-varä
viddhy ardhäìgéà parasya ca
loka-cüòä-maëeù säkñäd
räjïéà goloka-mandire

tasmät—therefor3; rädhäm—Rädhä; gopa-varä—O best of gopas; viddhy—know; ardhäìgém—half of the body; parasya—of the Supreme Personality of Godhead; ca—and; loka—of the worlds; cüòä—the crest; maëeù—jewel; säkñät—directly; räjïém—the queen; goloka-mandire—in the palace of Goloka.

O best of the gopas, please understand that, in the palace of Goloka, Rädhä is the first queen of Çré Kåñëa, who is the Supreme Personality of Godhead, the crest jewel of the worlds.

Text 37

yüyaà sarve ‘pi gopälä
golokäd ägatä bhuvi
tathä gopé-gaëä gävo
gokule rädhikecchayä

yüyam—you; sarve—all; api—also; gopälä—O gopas; golokät—from Goloka; ägatä—come; bhuvi—in the earth; tathä—so; gopé-gaëä—the gopés; gävaù—the cows; gokule—in Gokula; rädhikä—of Çré Rädhä; icchayä—by the desire.

From Goloka all you gopas have come to the earth. The gopés and cows have also come, by Rädhä’s wish from Goloka.

Text 38

evam uktvä gate säkñäd
gargäcärye mahä-munau
tad-dinäd atha rädhäyaà
sandehaà na karomy aham

evam—thus; uktvä—speaking; gate—gone; säkñät—directlky; gargäcärye—Garga Muni; mahä-munau—great sage; tad-dinät—from that day; atha—then; rädhäyam—in Rädhä; sandeham—doubt; na—not; karomy—do; aham—I.

After speaking these words, the great sage Garga Muni left. From that day I have not doubted Rädhä’s exalted position.

Text 39

veda-väkyaà brahma-vacaù
pramäëaà hi mahé-tale
iti vaù kathitaà gopäù
kià bhüyaù çrotum icchatha

veda-väkyam—the words of the Vedas; brahma-vacaù—the words of a brähmaëa; pramäëam—evidence; hi—indeed; mahé-tale—on the earth; iti—thus; vaù—by us; kathitam—spoken; gopäù—O gopas; kim—what?; bhüyaù—more; çrotum—to hear; icchatha—do you wish.

The words of the Vedas and the words of a brähmaëa are the final proof of what is true in this world. O gopas, now I have explained all this to you. What more do you wish to hear?
.pa

Chapter Six
Çré Hari-parékñaëa
The Test of Çré Kåñëa

Text 1

çré-närada uväca
våñabhänu-varasyedaà
vacaù çrutvä vrajaukasaù
ücuù punaù çänti-gatä
vismitä mukta-saàçayäù

çré-närada uväca—Çré Närada said; våñabhänu-varasya—of zking Våñabhänu; idam—this; vacaù——statement; çrutvä—hearing; vrajaukasaù—the residents of Vraja; ücuù—said; punaù—again; çänti-gatä—peaceful; vismitä—astonished; mukta-saàçayäù—free from doubt.

Çré Närada said: After hearing King Våñabhänu’s words, the surprised people of Vraja became peaceful and free of all doubts.

Text 2

çré-gopä ücuù
samicénäà varo räjan
rädheyaà tu hari-priyä
tat-prabhävena te dérghaà
vaibhavaà dåçyate bhuvi

çré-gopä ücuù—the gopas said; samicénäm—truth; varaù—best; räjan—O king; rädhä—Rädhä; iyam—She; tu—indeed; hari-priyä—dear to Lord Hari; tat-prabhävena—by His power; te—indeed; dérgham—long; vaibhavam—glory; dåçyate—is seen; bhuvi—on the earth.

The gopas said: O king, you speak the truth. Rädhä is Lord Hari’s beloved. His potencies have made you become opulent and glorious in this world.

Texts 3-5

sahasraço gajä mattäù
koöiço ‘çväç ca caïcaläù
rathäç ca deva-dhiñëyäbhäù
çibikäù koöiçaù çubhäù

koöiçaù koöiço gävo
hema-ratna-manoharäù
mandiräëi viciträëi
ratnäni vividhäni ca

sarvaà saukhyaà bhojanädi
dåçyate sämprataà tava
kaàso ‘pi dharñito jäto
dåñövä te balam adbhutam

sahasraçaù—thousands; gajä—elephants; mattäù—maddened; koöiçaù—millions; açväù—horses; ca—and; caïcaläù—restless; rathäù—chariots; ca—and; deva-dhiñëyäbhäù—splendid as the homes of the demigods; çibikäù—palanquins; koöiçaù—millions; çubhäù—glory; koöiçaù—millions; koöiçaù—and millions; gävaù—cows; hema-ratna-manoharäù—beautiful with gold and jewels; mandiräëi—palaces; viciträëi—wonderful; ratnäni—jewels; vividhäni—various; ca—and; sarvam—all; saukhyam—happiness; bhojanädi—beginning with enjoymwent; dåçyate—is seen; sämpratam—now; tava—of you; kaàsaù—Kaàsa; api—even; dharñitaù—defeated; jätaù—born; dåñövä—seeing; te—of you; balam—the strength; adbhutam—wonderful.

We see that you have thousands of intoxicated elephants, tens of millions of restless horses, tens of millions of chariots glorious as the demigods’ airplanes, tens of millions of beautiful palanquins, many millions and millions of cows beautiful with gold and jewels, many wonderful jewel palaces, and all possible pleasures. Even Kaàsa himself is defeated when he sees your wonderful strength.

Text 6

känyakubja-pateù säkñäd
bhalandana-nåpasya ca
jämätä tvaà mahä-véra
kuvera iva koçavän

känyakubja-pateù—the king of Kanyakubja; säkñät—directly; bhalandana-nåpasya—of King Bhalandana; ca—and; jämätä—the son-in-law; tvam—you; mahä-véra—Ogreat hero; kuvera—Kuvera; iva—like; koçavän—rich.

You are the son-in-law of King Bhalandana, the ruler of Känyakubja. You are as rich as Kuvera.

Text 7

tvat-samaà vaibhavaà nästi
nanda-räja-gåhe kvacit
kåñévalo nanda-räjo
go-patir déna-mänasaù

tvat—to you; samam—equal; vaibhavam—glory; na—not; asti—is; nanda-räja-gåhe—in the home of King Nanda; kvacit—anywhere; kåñévalaù—farmer; nanda-räjaù—King Nanda; go-patiù—the matser of cows; déna-mänasaù—unhappy at heart.

Even King Nanda’s home does not have wealth and opulence equal to yours. The farmer King Nanda, who is the master of many cows, is poor-hearted in comparison to you.

Text 8

yadi nanda-sutaù säkñät
paripürëatamo hariù
sarveñäà paçyatäà nas tat
parékñäà käraya prabho

yadi—if; nanda-sutaù—nanda’s son; säkñät—directiy; paripürëatamaù—the Supreme Personality of Godhead; hariù—Lord Hari; sarveñäm—of all; paçyatäm—looking on; naù—of us; tat—of Him; parékñäm—a test; käraya—please make; prabhaù—O lord.

O master, if Nanda’s son is in truth the Supreme Personality of Godhead, then please put Him to a test that will reveal His divinity as we all watch.

Text 9

çré-närada uväca
teñäà väkyaà tataù çrutvä
våñabhänu-varo mahän
cakära nanda-räjasya
vaibhavasya parékñaëam

çré-närada uväca—Çré Närada said; teñäm—of them; väkyam—the wprds; tataù—then; çrutvä—hearing; våñabhänu-varaù—King Våñabhänu; mahän—great; cakära—did; nanda-räjasya—of King Nanda; vaibhavasya—of the opulence; parékñaëam—test.

Çré Närada said: Hearing their words, King Våñabhänu devised a test to determine the extent of King Nanda’s wealth.

Texts 10 and 11

koöi-dämäni muktänäà
sthülänäà maithileçvara
ekaikä yeñu muktäç ca
koöi-maulyäù sphurat-prabhäù

nidhäya täni pätreñu
våëänaiù kuçalair janaiù
preñayäm äsa nandäya
sarveñäà paçyatäà nåpa

koöi—ten million; damäni—strings; muktänäm—of pearls; sthülänäm—great; maithileçvara—O king of Mithilä; ekaikä—one by one; yeñu—in which; muktäç—pearls; ca—and; koöi-maulyäù—ten million crowns; sphurat-prabhäù—splendid; nidhäya—placing; täni—them; pätreñu—in caskets; våëänaiù—with messengers bearing a proposal of marriage; kuçalaiù—handsome; janaiù—by men; preñayäm äsa—sent; nandäya—to Nanda; sarveñäm—of all; paçyatäm—watching; nåpa—O king.

O king of Mithilä, as everyone watched, King Våñabhänu took ten million necklaces of giant pearls, each pearl splendid as ten million glittering crowns, placed them in many jewel caskets, and had many handsome men take them to King Nanda with a proposal for his son’s marriage.

Text 12

nanda-räja-sabhäà gatvä
våëänäù kuçaläù bhåçäà nidhäya däma-päträëi
nandam ähuù praëamya tam

nanda-räja-sabhäm—to King Nanda’s assembly; gatvä—going; våëänäù—the men bearin ghe marriage-proposal; kuçaläù—handsome; bhåçäm—greatly; nidhäya—placing; däma-päträëi—the caskets of pearls; nandam—to Nanda; ähuù—said; praëamya—bowing down; tam—to him.

Entering King Nanda’s assembly, bowing down, and presenting the caskets of pearls, the handsome men bearing the marriage-proposal spoke to Nanda.

Texts 13 and 14

våëänä ücuù
viväha-yogyäà nava-kaïja-neträà
koöéndu-bimba-dyutim ädadhänäm
vijïäya rädhäà våñabhänu-mukhyas
cakre vicäraà su-varaà vicinvan

taväìgajaà divyam anaìga-mohanaà
govardhanoddharaëa-doù-samudbhaöam
samvékñya casmän våñabhänu-vanditaù
sampreñayäm äsa viçämpate prabho

våëänä ücuùthe men bearing the marriage-proposal; viväha—for marriage; yogyäm—suitable; nava-kaïja-neträm—whose eyes are new lotus flowers; koöi—ten million; indu—moons; bimba—circles; dyutim—splendor; ädadhänäm—taking; vijïäya—understanding; rädhäm—Rädhä; våñabhänu-mukhyaù—King Våñabhänu; cakre—did; vicäram—consideration; su-varam—a suitable husband; vicinvan—selected; tava—of you; aìgajam—the son; divyam—glorious; anaìga-mohanam—more charming than Kämadeva; govardhana—Govardhana Hill; uddharaëa—lifting; doù—arm; samudbhaöam—power; samvékñya—seeing; ca—and; asmän—us; våñabhänu-vanditaù—glorious King Våñabhänu; sampreñayäm äsa—sent; viçämpate—O king of the vaiçyas; prabhaù—O master.

The men bearing a marriage-proposal said: Aware that his daughter Rädhä, who is splendid as ten million moons and whose eyes are like new lotus flowers, is now old enough to be married, King Våñabhänu has given some thought to who should be Her husband. He has decided on your son, who is charming as Kämadeva himself, and whose powerful arm lifted Govardhana Hill. O master, O king of the vaiçyas, seeing us, glorious King Våñabhänu sent us with this message.

Text 15

varasya cäìke bharaëäya pürvaà
muktä-phalänäà nicayaà gåhäëa
itaç ca kanyärtham alaà pradehi
saiñä hi cäsmät kulajä prasiddhiù

varasya—of the bridegroom; ca—and; aìke—on the lap; bharaëäya—for holding; pürvam—before; muktä-phalänäm—of pearls; nicayam—abundance; gåhäëa—please take; itaù—from this; ca—and; kanyä—girl; artham—wealth; alam—great; pradehi—please give; sa—she; eñä—She; hi—indeed; ca—and; asmät—from that; kulajä—respectable; prasiddhiù—glorious.

Please accept these pearls as a wedding-gift. Please give a similar gift to this girl. She is very respectable and glorious.

Text 16

çré-närada uväca
dåñövä dravyaà paro nando
vismito ‘pi vicärayan
prañöuà yaçodäà tat-tulyaà
nitvä cäntaù-puraà yayau

çré-närada uväca—Çré Närada said; dåñövä—seeing; dravyam—thing; paraù—great; nandaù—Nanda; vismitaù—astonished; api—even; vicärayan—considering; prañöum—to ask; yaçodäm—Yaçodä; tat-tulyam—equal to that; nitvä—bringing; ca—and; antaù-puram—to the inner rooms of the palace; yayau—went.

Çré Närada said: Gazing at the precious gift, Nanda became filled with wonder. Thinking to ask Yaçodä if they had anything equal to that gift, he went to the palace’s inner rooms.

Text 17

ciraà dadhyau tadä nando
yaçodä ca yasaçviné
etan-muktä-samänaà tu
dravyaà nästi gåhe mama

ciram—a long time; dadhyau—gave; tadä—then; nandaù—Nanda; yaçodä—Yaçodä; ca—and; yasaçviné—glorious; etan-muktä—to those pearls; samänam—equal; tu—indeed; dravyam—something; na—not; asti—is; gåhe—in the homne; mama—my.

Thinking for a long time, King Nanda and glorious Yaçodä came to the same conclusion: “In our home there is nothing equal to these pearls.

Text 18

loke lajjä gatä sarvä
häsaù syäc ced dhanodbhåtam
kià kartavyaà tat prati yac
chré-kåñëodväha-karmaëi

loke—before the people; lajjä—embarrassment; gatä—attained; sarvä—all; häsaù—laughter; syäc—will be; cet—if; dhana—wealth; udbhåtam—held; kim—what?; kartavyam—should be done; tat—that; prati—to; yac—what; çré-kåñëa—of Çré Kåñëa; udväha—marriage; karmaëi—in the deed.

“If we do not give a proper gift we will be embarrassed before everyone. Everyone will laugh at us. What should we do? What can we give on the occasion of Çré Kåñëa’s wedding?”

Texts 19-21

tato ‘yogyaà tad-grahaëaà
paçcät käryaà dhanägame
evaà cintayatas tasya
nandasyaiva yaçodayä

älakñya ägatas tatra
bhagavän våjiëärdanaù
nétvä däma-çataà teñu
bahiù-kñetreñu sarvataù

muktä-phaläni caikaikaà
präkñipat sva-kareëa vai
yathä béjäni cännänäà
sva-kñetreñu kåñévalaù

tataù—then; ayogyam—unsuitable; tad-grahaëam—acceptance of that; paçcät—then; käryam—to be done; dhana—wealth; ägame—in the arrival; evam—thus; cintayataù—thinking; tasya—of him; nandasya—King Nanda; eva—indeed; yaçodayä—with Yaçodä; älakñya—seeing; ägataù—come; tatra—there; bhagavän—the Lord; våjiëärdanaù—the savior from sins; nétvä—taking; däma-çatam—a hundred necklaces; teñu—in them; bahiù-kñetreñu—in the fields; sarvataù—everywhere; muktä-phaläni—pearls; ca—and; eka-ekam—one by one; präkñipat—threw; sva-kareëa—with His own hand; vai—indeed; yathä—as; béjäni—seeds; ca—and; annänäm—of grains; sva-kñetreñu—in His own fields; kåñévalaù—a farmer.

Observing that Nanda and Yaçodä thought they had nothing suitable to give in return, Lord Kåñëa, the savior from distress, took one hundred of the pearl necklaces and, with His own hand, planted the pearls one by one as if He were a farmer planting grains.

Text 22

atha nando ‘pi gaëayan
kalikä-nicayaà punaù
çataà nyünaà ca tad dåñövä
sandehaà sa jagäma ha

atha—then; nandaù—Nanda; api—also; gaëayan—counting; kalikä-nicayam—the pearl necklaces; punaù—again; çatam—one hundred; nyünam—diminished; ca—and; tat—that; dåñövä—seeing; sandeham—doubt; sa—he; jagäma—attained; ha—indeed.

When he again counted the pearl necklaces, and found they were one hundred necklaces less, Nanda became filled with doubt.

Text 23

çré-nanda uväca
nästi pürvaà yat-samänaà
taträpi nyünatäà gatam
aho kalaìko bhavitä
jïätiñu sveñu sarvataù

çré-nanda uväca—Çré Nanda said; na—not; asti—is; pürvam—before; yat-samänam—equal to that; tatra—there; api—also; nyünatäm—diminution; gatam—attained; ahaù—Oh; kalaìkaù—fault; bhavitä—will be; jïätiñu—among the relatives; sveñu—own; sarvataù—in al, respects.

Çré Nanda said: There are fewer necklaces than before. Alas, this is the fault of my own relatives!

Text 24

athavä kréòanärthaà hi
kåñëo yadi gåhétavän
baladevo ‘thavä bälas
tau påcche déna-mänasaù

athavä—or; kréòanärtham—in order to play; hi—indeed; kåñëaù—Kåñëa; yadi—if; gåhétavän—took; baladevaù—Baladeva; athavä—or; bälaù—boys; tau—They; påcche—I will ask; déna-mänasaù—poor at heart.

Now I am unhappy at heart. I will ask whether Kåñëa or Balaräma took the necklaces for their playing.

Text 25

çré-närada uväca
itthaà vicärya nando ‘pi
kåñëaà papraccha sädaram
prahasan bhagavän nandaà
präha govardhanoddharaù

çré-närada uväca—Çré Närada said; ittham—thus; vicärya—considering; nandaù—Nanda; api—also; kåñëam—Kåñëa; papraccha—asked; sädaram—respectfully; prahasan—laughing; bhagavän—the Lord; nandam—to Nanda; präha—said; govardhanoddharaù—the lifter of Govardhana Hill.

Çré Närada said: Thinking in this way, Nanda asked Kåñëa. Lord Kåñëa, the lifter of Govardhana Hill, smiled and respectfully spoke to King Nanda.

Text 26

çré-bhagavän uväca
kåñévalä vayaà gopäù
sarva-béja-prarohakäù
kñetre muktä-prabéjäni
vikérëé-kåta-vähanam

çré-bhagavän uväca—the Supreme Personality of Godhead said; kåñévalä—farmers; vayam—we; gopäù—gopas; sarva-béja—all seeds; prarohakäù—planting; kñetre—in the fields; muktä-prabéjäni—seeds of pearls; vikérëé-kåta-vähanam—scattering.

The Supreme Personality of Godhead said: We gopas are farmers. We plant all kinds of seeds. I planted some pearls in the fields.

Text 27

çré-närada uväca
çrutvätha svätmajenoktaà
taà nirbhartsya vrajeçvaraù
täni netuà tat-sahitas
tat-kñeträëi jagäma ha

çré-närada uväca—Çré Närada said; çrutvä—hearing; atha——then; svätmajena—by his own son; uktam—spoken; tam—Him; nirbhartsya—rebuking; vraja—of Vraja; éçvaraù—the king; täni—them; netum—to bring; tat-sahitaù—with Him; tat-kñeträëi—to the fields; jagäma—went; ha—indeed.

Çré Närada said: Hearing his son’s words, and rebuking Him, Nanda, the king of Vraja, went with Him to the fields to retrieve the pearls.

Text 28

tatra muktä-phälänäà tu
çäkhinaù çataçaù çubhäù
dåçyate dérgha-vapuño
harit-pallava-çobhitäù

tatra—there; muktä-phälänäm—of pearls; tu—indeed; çäkhinaù—trees; çataçaù—hundreds; çubhäù—beautiful; dåçyate—is seen; dérgha-vapuñaù—tall; harit—green; pallava—leaves; çobhitäù—handsome.

There they saw hundreds of beautiful, tall, green-leaved pearl trees.

Text 29

muktänäà stabakänäà tu
koöiçaù koöiço nåpa
saìghä vilambitä rejur
jyotiàséva nabhaù-sthale

muktänäm—of pearls; stabakänäm—clusters; tu—indeed; koöiçaù—ten millions; koöiçaù—ten millions; nåpa—O king; saìghä—multitude; vilambitä—hanging; rejuù—shone; jyotiàsi—stars; iva—like; nabhaù-sthale—in the sky.

O king, in that place millions upon millions of bunches of pearls shone like many stars in the sky.

Text 30

tadäti-harñito nando
jïätvä kåñëaà pareçvaram
muktä-phaläni divyäni
pürva-sthüla-samäni ca

tadä—then; ati—very; harñitaù—pleased; nandaù—Nanda; jïätvä—understood; kåñëam—Kåñëa; pareçvaram—the Supreme Personality of Godhead; muktä-phaläni—pearls; divyäni—glittering; pürva-sthüla-samäni—bigger than the previous ones; ca—indeed.

Then the dlighted Nanda could understand that Kåñëa is the Supreme Personality of Godhead. These glittering pearls were bigger even than the first ones.

Text 31

teñäà tu koöi-bhäräëi
nidhäya çakaöeñu ca
dadau tebhyo våëänebhyo
nanda-räjo vrajeçvaraù

teñäm—of them; tu—indewed; koöi-bhäräëi—millions of bharas; nidhäya—placing; çakaöeñu—on carts; ca—and; dadau—gave; tebhyaù—them; våëänebhyaù—to messengers bearing amrriage proposal; nanda-räjaù—King Nanda; vrajeçvaraù—the king of Vraja.

Placing many millions of bhäras of these pearls on many wagons, Nanda, the king of Vraja, gave them to the men carrying the marriage-proposal.

Text 32

te gåhétvätha tat sarvaà
våñabhänu-varaà gataù
sarveñäà çåëvatäà nanda-
vaibhavaà prajagur nåpa

te—they; gåhétvä—taking; atha—then; tat—that; sarvam—all; våñabhänu-varam—to King Våñabhänu; gataù—went; sarveñäm—of all; çåëvatäm—hearing; nanda-—of Nanda; vaibhavam—the wealth; prajaguù—glorified; nåpa—O king.

They took the gift and gave it all to King Våñabhänu. O king, everyone who saw this pastime praised the great wealth of King Nanda.

Text 33

tadäti-vismitäù sarve
jïätvä nanda-sutaà harim
våñabhänu-varaà nemur
niùsandehä vrajaukasaù

tadä—then; ati-vismitäù—astonished; sarve—all; jïätvä—understanding; nanda-sutam—Nanda’s son; harim—Lord Hari; våñabhänu-varam—to King Våñabhänu; nemuù—bowed down; niùsandehä—free from doubt; vrajaukasaù—the residents of Vraja.

Filled with wonder, free of doubt, and now convinced that Nanda’s son really was the Supreme Personality of Godhead, all the people of Vraja bowed down before King Våñabhänu.

Text 34

rädhä hareù priyä jïätä
rädhäyaç ca priyo hariù
jïäto vraja-janaiù sarvais
tad-dinän maithileçvara

rädhä—Rädhä; hareù—of Lord Hari; priyä—beloved; jïätä—understood; rädhäyäù—of Rädhä; ca—and; priyaù—beloved; hariù—Lord Hari; jïätaù—understood; vraja-janaiù—by the people of Vraja; sarvaiù—all; tad-dinän—from that day; maithileçvara—O king of Mithilä.

O king of Mithilä, from that day on everyone in Vraja understood that Rädhä was Kåñëa’s beloved and Kåñëa was Rädhä’s beloved.

Text 35

muktä-kñepaù kåto yatra
hariëä nanda-sünunä
muktä-sarovaras tatra
jäto maithila tértha-räö

muktä—the pearls; kñepaù—tossing; kåtaù—did; yatra—where; hariëä—by Lord Hari; nanda-sünunä—the son of Nanda; muktä-sarovaraù—Muktä-sarovara; tatra—there; jätaù—manifested; maithila—O king of Mithilä; tértha—of holy places; räö—the king.

O king of Mithilä, the place where Nanda’s son planted pearls became the lake Muktä-sarovara, the king of holy places.

Text 36

ekaà muktä-phalasyäpi
dänaà tatra karoti yaù
lakña-muktä-däna-phalaà
samäpnoti na saàçayaù

ekam—one; muktä-phalasya—of a pearl; api—even; dänam—a string; tatra—there; karoti—does; yaù—who; lakña—a hundred thousand; muktä—pearls; däna—gift; phalam—result; samäpnoti—attains; na—no; saàçayaù—doubt.

A person who at that place gives in charity a single pearl attains the result of giving a hundred thousand pearls. Of this there is no doubt.

Text 37

evaà te kathito räjan
giriräja-mahotsavaù
bhukti-mukti-prado nåëäà
kià bhüyaù çrotum icchasi

evam—thus; te—to you; kathitaù—spoken; räjan—O king; giriräja-mahotsavaù—the festival of the king of mountains; bhukti—sense gratification; mukti—and liberation; pradaù—giving; nåëäm—of human beings; kim—what?; bhüyaù—more; çrotum—to hear; icchasi—you wish.

O king, in this way I have described to you Govardhana Hill’s festival, which brings with it both sense gratification and liberation. What more do you wish to hear?
.pa

Chapter Seven
Çré Giriräja-tértha
The Holy Places of Çré Giriräja

Text 1

çré-bahuläçva uväca
kati mukhyäni térthäni
giriräje mahätmani
etad brühi mahä-yogin
säkñät tvaà divya-darçanaù

çré-bahuläçva uväca—Çré Bahuläçva said; kati—how many; mukhyäni—important; térthäni—holy places; giriräje—on Govardhana Hill; mahätmani—the great soul; etat—that; brühi—please tell; mahä-yogin—O great yogi; säkñät—directly; tvam—you; divya-darçanaù—transcendental vision.

Çré Bahuläçva said: How many holy places are on noble-hearted Govardhana Hill? O great yogé, you have transcendental vision. Please tell me this.

Text 2

çré-närada uväca
räjan govardhanaù sarvaù
sarva-tértha-varaù småtaù
våndävanaà ca goloka-
mukuöo ‘driù präpüjitaù

çré-närada uväca—Çré Närada said; räjan—O king; govardhanaù—Govardhana Hill; sarvaù—all; sarva-tértha-varaù—the best of all holy places; småtaù—considered; våndävanam—Våndävana; ca—and; goloka—of Goloka; mukuöaù—the crown; adriù—the hill; präpüjitaù—worshiped.

Çré Närada said: O king, Våndävana forest and Govardhana Hill, which is the crown of Goloka, are both worshiped as the best of holy places.

Text 3

gopa-gopé-gaväà rakña-
pradaà kåñëa-priyo mahän
pürëa-brahmätapatro yas
tasmät tértha-varas tu kaù

gopa-gopé-gaväm—of the gopas, gopis, and cows; rakña—proetction; pradam—giving; kåñëa-priyaù—dear to Lord Kåñëa; mahän—great; pürëa—full; brahma—of the Supreme Personality of Godhead; atapatraù—the parasol; yaù—who; tasmät—from that; tértha-varaù—the best of holy places; tu—indeed; kaù—what?

Noble Govardhana Hill is dear to Lord Kåñëa. It is the Supreme Personality of Godhead’s parasol. It protects the cows, gopas, and gopés. What holy place is better than Govardhana Hill?

Text 4

indra-yägaà vinirbhartsya
sarvair nija-janaiù saha
yat-püjanaà samärebhe
bhagavän bhuvaneçvaraù

indra—for Indra; yägam—the sacrifice; vinirbhartsya—criticizing; sarvaiù—by all; nija-janaiù—His own people; saha—with; yat—of which; püjanam—the worship; samärebhe—performed; bhagavän—the Supreme Personality of Godhead; bhuvaneçvaraù—the master of the worlds.

Lord Kåñëa, the master of all the worlds, mocked the indra-yajna. Accompanied by His relatives, He worshiped Govardhana Hill.

Text 5

paripürëatamaù säkñäc
chré-kåñëo bhagavän svayam
asaìkhya-brahmäëòa-patir
golokeçaù parät paraù

paripürëatamaù—supremely perfect; säkñäc—direwctly; çré-kåñëaù—Çré Kåñëa; bhagavän—the Supreme Personality of Godhead; svayam—Himself; asaìkhya—countless; brahmäëòa—of universes; patiù—the master; golokeçaù—the master of Goloka; parät—than the greatest; paraù—greater.

Çré Kåñëa is the original Supreme Personality of Godhead, greater than the greatest, the master of Goloka, the ruler of countless universes.

Text 6

yasmin sthitaù sadä kréòäà
arbhakaiù saha maithila
karoti tasya mähätmyaà
vaktuà nälaà catur-mukhaù

yasmin—in whom; sthitaù—situated; sadä—always; kréòäm—pastimes; arbhakaiù—with boys; saha—with; maithila—O king of Mithilä; karoti—does; tasya—of it; mähätmyam—the glory; vaktum—to say; na—not; alam—able; catur-mukhaù—four-faced Brahmä.

O king of Mithilä, even the demigod Brahmä cannot properly glorify Govardhana Hill, where Lord Kåñëa eternally plays with the gopa boys, . . .

Text 7

yatra vai mänasé gaìgä
mahä-päpaugha-näçiné
govinda-kuëòaà viçadaà
çubhaà candra-sarovaram

yatra—where; vai—indeed; mänasé gaìgä—the Mäbasa Gaìgä; mahä-päpaugha-näçiné—which destroys the greatest sisn; govinda-kuëòam—Govinda-kuëòa; viçadam—pure; çubham—beautiful; candra-sarovaram—Candra-sarivara.

. . . where are the Mänasa-gaìgä, which destroys a flood of the greatest sins, pure Govinda-kuëòa, beautiful Candra-sarovara, . . .

Text 8

rädhä-kuëòaù kåñëa-kuëòo
lalitä-kuëòa eva ca
gopäla-kuëòas tatraiva
kusumäkara eva ca

rädhä-kuëòaù—Rädhä-kuëòa; kåñëa-kuëòaù—Çyäma-kuëòa; lalitä-kuëòa—Lalitä-kuëòa; eva—indeed; ca—and; gopäla-kuëòaù—Gopäla-kuëòa; tatra—there; eva—indeed; kusumäkara—Kusuma-sarovara; eva—indeed; ca—and.

. . . Rädhä-kuëòa, Çyäma-kuëòa, Lalitä-kuëòa, Gopäla-kuëòa, and Kusuma-sarovara.

Text 9

çré-kåñëa-mauli-saàsparçän
mauli-cihnä çiläbhavat
tasyä darçana-mätreëa
deva-maulir bhavej janaù

çré-kåñëa—of Çré Kåñëa; mauli—the crown; saàsparçät—from the touch; mauli—of the crown; cihnä—the mark; çilä—stone; abhavat—was; tasyä—of that stone; darçana-mätreëa—simply by seeing; deva-mauliù—the Lord’s crown; bhavet—is; janaù—a person.

By the touch of Çré Kåñëa’s crown a certain stone was marked with the sign of a crown. Anyone who sees that stone becomes the crown of the Supreme Lord.

Text 10

yasyäà çiläyaà kåñëena
citräëi likhitäni ca
adyäpi citritä puëyä
nämnä citra-çilä girau

yasyäm—on which; çiläyam—stone; kåñëena—by Lord Kåñëa; citräëi—pictures; likhitäni—drawn; ca—and; adya—today; api—even; citritä—drawn; puëyä—sacred; nämnä—by name; citra-çilä—Citra-çilä; girau—on the hill.

Even today on Govardhana Hill is a sacred stone marked with pictures originally drawn by Lord Kåñëa, and now named Citra-çilä (the picture-stone).

Text 11

yaà çiläm arbhakaiù kåñëo
vädayan kréòane rataù
vädané sa çilä jätä
mahä-päpaugha-näçiné

yam—which; çiläm—stone; arbhakaiù—with the boys; kåñëaù—Kåñëa; vädayan—making to sound; kréòane—in pastimes; rataù—attached; vadané sä çilä—vädanéçilä; jätä—manifested; mahä-päpaugha-näçiné—destroying a flood of great sins.

When Kåñëa was intently playing with the boys, He played musical rhythms on a certain stone. That stone, named vädané-çilä (the musical stone), destroys the greatest sins.

Text 12

yatra çré-kåñëacandreëa
gopälaiù saha maithila
kåta vai kanduka-kréòä
tat-kñetraà kandukaà småtam

yatra—where; çré-kåñëacandreëa—by Çré Kåñëa; gopälaiù—with the gopas; saha—with; maithila—O king of Mithilä; kåta—done; vai—indeed; kanduka—of ball; kréòä—a game; tat-kñetram—that field; kandukam—the ball; småtam—remembered.

The place where Kåñëacandra played ball-games with the boys is called kanduka-kñetra (the ballgame-field).

Text 13

dåñövä çakra-padaà yäti
natvä brahma-padaà ca tat
viluöhan yasya rajasä
säkñäd viñëu-padaà vrajet

dåñövä—seeing; çakra-padam—the abode of Indra; yäti—attains; natvä—bowing down; brahma-padam—to the abode of Brahman; ca—and; tat—that; viluöhan—rolling on the gorund; yasya—of which; rajasä—with the dust; säkñät—directly; viñëu-padam—the abode of Lord Viñëu; vrajet—attains.

A person who sees the place Indra-pada on Govardhana Hill, bows down at the place Brahma-pada, or rolls about in the dust of these places, attains the abode of Lord Viñëu.

Text 14

gopänäm uñëiñäny atra
corayäm äsa mädhavaù
auñëiñaà näma tat térthaà
mahä-päpa-haraà girau

gopänäm—of the gopas; uñëiñäny—the turbans; atra—here; corayäm äsa—stole; mädhavaù—Kåñëa; auñëiñam—auñëiña; näma—named; tat—that; tértham—holy place; mahä-päpa-haram—removing the greatest sins; girau—on the hill.

The place on Govardhana Hill where Lord Kåñëa stole the gopas’ turbans is called Auñniña-tértha. It removes the greatest sins.

Text 15

tatraikadä vai dadhi-vikrayärthaà
vinirgato gopa-vadhü-samühaù
çrutvä kvaëan-nüpura-çabdam äräd
rorodha tan-märgam anaìga-mohé

tatra—there; ekadä—once; vai—indeed; dadhi-vikrayärtham—to sell yogurt; vinirgataù—gone; gopa-vadhü-samühaù—the gopés; çrutvä—hearing; kvaëan-nüpura-çabdam—tinkling anklets; ärät—nearby; rorodha—stopped; tan-märgam—their pathway; anaìga-mohé—more charming than Kämadeva.

One day, hearing tinkling anklets as the gopés walked nearby on their way to sell yogurt, Kåñëa, who is more charming than Kämadeva, stopped them on the path.

Text 16

vaàçé-dharo vetra-vareëa gopaiù
puraç ca täsäà vinidhäya pädam
mahyaà karädäna-dhanäya dänaà
dehéti gopér nijagäda märge

vaàçé-dharaù—holding a flute; vetra-vareëa—with a stick; gopaiù—with the gopas; puraù—ahead; ca—and; tasam—of them; vinidhäya—placing; pädam—foor; mahyam—to me; karadana-dhanäya dänam—a toll; dehi—give; iti—thus; gopéù—to the gopés; nijagäda—said; märge—on the pathway.

Holding a flute and a stick, and going ahead of the gopas, Kåñëa confronted the gopés on the path and demanded, “You must pay a toll to Me.”

Text 17

çré-gopya ücuù
vakras tvam eväsi samasthitaù pathi
gopärbhakair gorasa-lampaöo bhåçäà
mäträ cä piträ saha kärayämo
baläd bhavantaà kila kaàsa-bandhane

çré-gopya ücuù—the gopés said; vakraù—crooked; tvam—You; eva—indeed; asi—are; samasthitaù—standing; pathi—on the path; gopärbhakaiù—with the gopa boys; gorasa-lampaöaù—greedy for yogurt; bhåçäm—greatly; mäträ—by Your mother; cä—and; piträ—father; saha—with; kärayämaù—we will do; balät—forcibly; bhavantam—You; kila—indeed; kaàsa-bandhane—in the bonds of Kaàsa.

The gopés said: You are crooked. You and Your gopa boys now block our path. You are greedy after yogurt. We will see to it that You, Your mother, and Your father are all locked up in Kaàsa’s prison.

Text 18

çré-bhagavän uväca
kaàsaà haniñyämi mahogra-daëòaà
sa-bändhavaà me çapatho gaväà ca
evaà kariñyämi yadoù pure balän
neñye sadähaà giriräja-bhümeù

çré-bhagavän uväca—the Supreme Personality of Godhead said; kaàsam—Kaàsa; haniñyämi—I will kill; mahogra-daëòam—ferocious; sa-bändhavam—with his friends; me—of Me; çapathaù—a vow; gaväm—of the cows; ca—and; evam—thus; kariñyämi—I will do; yadoù—of the Yadus; pure—in the city; balän—forcibly; neñye—I will bring; sadä—always; aham—I; giriräja-bhümeù—on Govardhana Hill.

The Supreme Personality of Godhead said: I will kill ferocious Kaàsa and all his friends. That is My solemn vow. Every day I will take the cows from Mathurä to Govardhana Hill.

Text 19

çré-närada uväca
ity uktvä dadhi-päträëi
bälair nétvä påthak påthak
bhü-påñöhe pothayäm äsa
sänandaà nanda-nandanaù

çré-närada uväca—Çré Närada said; ity—thus; uktvä—speaking; dadhi-päträëi—the pots of yogurt; bälaiù—with the boys; nétvä—taking; påthak påthak—sepcific; bhü-påñöhe—on tyhe ground; pothayäm äsa—placed; sänandam—with joy; nanda-nandanaù—Nanda’s son.

Çré Närada said: After speaking these words, Kåñëa and the boys took the jars of yogurt and joyfully placed them on the ground.

Texts 20 and 21

aho eña paraà dhåñöo
nirbhayo nanda-nandanaù
niraìkuço bhäñaëéyo
vane véraù pure ‘balaù

bruvämahe yaçodäyai
nandäya ca kilädya vai
evaà vadantyas tä gopyaù
sa-smitäù prayayur gåhän

ahaù—oh; eña—He; param—very; dhåñöaù—arrogant; nirbhayaù—fearless; nanda-nandanaù—Nanda’s son; niraìkusaù—merciless; bhäñaëéyaù—talkative; vane—in the forest; véraù—a hero; pure—in the city; abalaù—a weakling; bruvämahe—we will tell; yaçodäyai—Yaçodä; nandäya—Nanda; ca—and; kila—certainly; adya—now; vai—indeed; evam—thus; vadantyaù—speaking; täù—the; gopyaù—gopés; sa-smitäù—smiling; prayayuù—went; gåhän—to their homes.

Saying “Kåñëa is a bold, fearless, ferocious, and talkative hero here in the secluded forest, but in the city, surrounded by many men, He is only a weakling. We will certainly tell Nanda and Yaçodä what He has done,” the smiling gopés went to their homes.

Text 22

népa-päläça-paträëäà
kåtvä droëäni mädhavaù
jaghäsa bälakaiù särdhaà
picchaläni dadhéni ca

népa-päläça-paträëäm—nipa and palasa leaves; kåtvä—making; droëäni—cups; mädhavaù—Kåñëa; jaghäsa—ate; bälakaiù—the boys; särdham—with; picchaläni—picchala; dadhéni—yogurt; ca—and.

Then, making cups of népa and päläça leaves, Kåñëa and the boys ate the yogurt and picchala.

Text 23

droëäkäräëi paträëi
babhüvuù çäkhinäà tadä
tat-kñetraà ca mahä-puëyaà
droëaà näma nåpeçvara

droëäkäräëi—cups; paträëi—leaves; babhüvuù—were; çäkhinäm—of the trees; tadä—then; tat-kñetram—that place; ca—and; mahä-puëyam—very sacred; droëam—Droëa; näma—named; nåpeçvara—O king of kings.

O king of kings, that very sacred place, where the trees’ leaves became cups, is called Droëa-tértha.

Text 24

dadhi-dänaà tatra kåtvä
pétvä patra-dhåtaà dadhi
namaskuryän naras tasya
golokän na cyutir bhavet

dadhi—of yogurt; dänam—the giving; tatra—there; kåtvä—doing; pétvä—drinking; patra-dhåtam—held in a leaf-cup; dadhi—yogurt; namaskuryät-bowing down; naraù—a person; tasya—of him; golokät—from Goloka; na—not; cyutiù—falling; bhavet—will be.

A person who at this place gives yogurt in charity, drinks yogurt from a leaf-cup, and then bows down to offer his respectful obeisances, never falls from Goloka.

Text 25

netre tv äcchädya yatraiva
léno ‘bhün mädhavo ‘rbhakaiù
tatra térthaà laukikaà ca
jätaà päpa-praëäçanam

netre—eyes; tu—indeed; äcchädya—covering; yatra—where; eva—indeed; lénaù—disappeared; abhüt—became; mädhavaù—Kåñëa; arbhakaiù—with the boys; tatra—there; tértham—the holy place; laukikam—in this world; ca—and; jätam—manifested; päpa-praëäçanam—destroying sins.

The place where Kåñëa and the boys played games of closing their eyes and hiding is called Laukika-tértha. It destroys all sins.

Text 26

kadamba-khaëòa-térthaà ca
lélä-yuktaà hareù sadä
tasya darçana-mätreëa
naro näräyaëo bhavet

kadamba-khaëòa-tértham—Kadamba-khaëòa-tértha; ca—and; lélä-yuktam—with pastimes; hareù—of Lord Hari; sadä—always; tasya—of Him; darçana-mätreëa—simply by seeing; naraù—a pewrson; näräyaëaù—like Lord Näräyaëa; bhavet—becomes.

Simply by seeing Kadamba-khaëòa-tértha, where Kåñëa enjoyed many pastimes, a person attains a form like that of Lord Näräyaëa Himself.

Text 27

yatra vai rädhayä räse
çåìgäro ‘käri maithila
tatra govardhane jätaà
sthale çåìgära-maëòalam

yatra—where; vai—indeed; rädhayä—with Rädhä; rase—in the räsa dance; çåìgäraù—decoration; akäri—did; maithila—O king of Mithilä; tatra—there; govardhane—on Govardhana Hill; jätam—manifested; sthale—in the place; çåìgära-maëòalam—Çåìgära-maëòala.

O king of Mithilä, the place on Govardhana Hill where Rädhä was decorated during the räsa dance is called Çåìgära-maëòala (the decoration place).

Text 28

yena rüpeëa kåñëena
dhåto govardhano giriù
tad rüpaà vidyate tatra
nåpa çåìgära-maëòalam

yena—by which; rüpeëa—form; kåñëena—by Kåñëa; dhåtaù—held; govardhanaù—Govardhana Hill; giriù—the hill; tat—that; rüpam—form; vidyate—is; tatra—there; nåpa—O king; çåìgära-maëòalam—Çåìgära-maëòala.

O king, the form Lord Kåñëa showed as He lifted Govardhana Hill is still present at Çåìgära-maëòala.

Texts 29 and 30

abdäç catuù-sahasräëi
tathä cäñöau çatäni ca
gatas tatra kaler ädau
kñetre çåìgära-maëòale

giriräja-guhä-madhyät
sarveñäà paçyatäà nåpa
svataù-siddhaà ca tad-rüpaà
hareù prädurbhaviñyati

abdäù—years; catuù-sahasräëi—four thousand; tathä—so; ca—and; añöau—eight; çatäni—hundred; ca—and; gataù—gone; tatra—there; kaleù—of Kali-yuga; ädau—at the beginning; kñetre—in the place; çåìgära-maëòale—Çåìgära-maëòala; giriräja—of Govardhana Hill; guhä-madhyät—from a cave; sarveñäm—as all; paçyatäm—watch; nåpa—O king; svataù-siddham—perfect; ca—and; tad-rüpam—His form; hareù—of Lord Hari; prädurbhaviñyati—will be manifested.

O king, 4,108 years after the beginning of Kali-yuga, as everyone watches, Lord Kåñëa will emerge from a cave on Govardhana Hill and reveal His transcendental form at Çåìgära-maëòala.

Text 31

çré-näthaà deva-damanaà
taà vadiñyanti saj-janäù
govardhane girau räjan
sadä léläà karoti yaù

çré-nätham—Çrénätha; deva-damanam—the master of the demigods; tam—Him; vadiñyanti—will call; saj-janäù—the saintly devotees; govardhane girau—on Govardhana Hill; räjan—O king; sadä—always; léläm—pastimes; karoti—does; yaù—who.

O king, the saintly devotees will call this form of the Lord Çrénätha. He will always enjoy pastimes on Govardhana Hill.

Text 32

ye kariñyanti neträbhyäà
tasya rüpasya darçanam
te kåtärthä bhaviñyanti
maithilendra kalau janaù

ye—who; kariñyanti—will do; neträbhyäm—with both eyes; tasya—of Him; rüpasya—the form; darçanam—the sight; te—they; kåtärthä—successful; bhaviñyanti—will become; maithilendra—O king of Mithilä; kalau—in Kali-yuga; janaù—people.

O king of Mithilä, the people in Kali-yuga who with their eyes see this form of the Lord will attain all spiritual success.

Text 33

jagan-nätho raìga-nätho
dvärakä-nätha eva ca
badré-näthaç catuñ-koëe
bhäratasyäpi pärvate

jagan-näthaù—Jagan-nätha; raìga-näthaù—Raìga-nätha; dvärakä-nätha—Dvärakä-nätha; eva—indeed; ca—and; badré-näthaù—Badré-nätha; catuñ-koëe—in the four corners; bhäratasya—of Bharata-varña; api—also; pärvate—on the mountain.

On the four corners of Govardhana Hill are the forms of Lord Jagannätha, Lord Raìganätha, Lord Dvärakänätha, and Lord Badrénätha.

Text 34

madhye govardhanasyäpi
nätho ‘yaà vartate nåpa
pavitre bhärate varñe
païca näthäù sureçvaräù

madhye—in the middle; govardhanasya—of Govardhana Hill; api—also; näthaù—Lord; ayam—this; vartate—is; nåpa—O king; pavitre—pure; bhärate varñe—in Bharata-varña; païca—five; näthäù—Lords; sureçvaräù—the masters of the demigods.

Çrénätha is in the middle of Govardhana Hill. O king, these five forms of the Lord are manifested in sacred Bhärata-varña.

Text 35

sad-dharma-maëòapa-stambhä
ärta-traëa-paräyaëäù
teñäà tu darçanaà kåtvä
naro näräyaëo bhavet

sad-dharma—of eternal reliugion; maëòapa—of the temple; stambhä—pillars; ärta-traëa-paräyaëäù—intent on protecting from troubles; teñäm—of Them; tu—indeed; darçanam—the sight; kåtvä—having done; naraù—a person; näräyaëaù—like Lord Näräyaëa; bhavet—becomes.

These four Deities are four pillars in the temple of eternal religion. They are determined to protect Their devotees from all troubles. A person who sees Them attains a transcendental form like that of Lord Näräyaëa Himself.

Text 36

caturëäà bhuvi näthänäà
kåtvä yäträà naraù sudhéù
na paçyed deva-damanaà
sa na yäträ-phalaà labhet

caturëäm—of the four; bhuvi—in the world; näthänäm—of the Lords; kåtvä—having done; yäträm—journey; naraù—a person; sudhéù—intelligent; na—not; paçyet—may see; deva-damanam—the Supreme Lord; sa—he; na—not; yäträ—of the pilgrimage; phalam—the result; labhet—attains.

An intelligent person who visits the places of these Deities but does not see the Lord there does not attain the real result of his visit.

Text 37

çré-näthaà deva-damanaà
paçyed govardhane girau
caturëäà bhuvi näthänäà
yäträyäù phalam äpnuyät

çré-nätham—Çrénätha; deva-damanam—Lord; paçyet—sees; govardhane girau—on Govardhana Hill; caturëäm—of the four; bhuvi—on the earth; näthänäm—Lords; yäträyäù—of the visit; phalam—the result; äpnuyät—attains.

A person who sees Lord Çrénätha attains the result of seeing all four Deities on Govardhana Hill.

Text 38

airävatasya surabheù
päda-cihnäni yatra vai
tatra natvä naraù päpé
vaikuëöhaà yäti maithila

airävatasya—of Airävata; surabheù—of Surabhi; päda-cihnäni—the footprints; yatra—where; vai—certainly; tatra—there; natvä—bowing down; naraù—a person; päpé—sinful; vaikuëöham—to Vaikuëöha; yäti—goes; maithila—O king of Mithilä.

O king of Mithilä, a sinner who bows down before the footprints of Airävata and Surabhi on Govardhana Hill goes to Vaikuëöha.

Text 39

hasta-cihnaà päda-cihnaà
çré-kåñëasya mahätmanaù
dåñövä natvä naraù kaçcit
säkñät kåñëa-padaà vrajet

hasta-cihnam—handprint; päda-cihnam—footprint; çré-kåñëasya—of Lord Çré Kåñëa; mahätmanaù—the Supreme Personality of Godhead; dåñövä—seeing; natvä—bowing down; naraù—a person; kaçcit—someone; säkñät—directly; kåñëa-padam—the abode of Lord Kåñëa; vrajet—goes.

A person who sees the handprint and footprint of Çré Kåñëa, the Supreme Personality of Godhead, and bows down to offer respects to them, goes to Lord Kåñëa’s transcendental abode.

Text 40

etäni nåpa térthäni
kuëòädyäyatanäni ca
aìgäni giriräjasya
kià bhüyaù çrotum icchasi

etäni—these; nåpa—O king; térthäni—the holy places; kuëòa—with lakes; ädya—beginning; äyatanäni—manifested; ca—and; aìgäni—the limbs; giriräjasya—of Govardhana Hill; kim—what?; bhüyaù—more; çrotum—to hear; icchasi—you wish.

O king, these are the lakes and other holy places that are the limbs of Govardhana Hill. What more do you wish to hear?
.pa

Chapter Eight
Çré Giriräja-vibhüti
The Opulences of Çré Giriräja

Text 1

çré-bahuläçva uväca
keñu keñu tad-aìgeñu
kià kià térthaà samäçritam
vada deva mahä-deva
tvaà parävara-vittamaù

çré-bahuläçvaù uväca—Çré Bahuläçva said; keñu keñu—on which?; tad-aìgeñu—of its limbs; kià kim—what?; tértham—holy place; samäçritam—sheltered; vada—tell; deva—O Lord; mahä-deva—O great Lord; tvam—You; parävara-vittamaù—the best of they who know everything.

Çré Bahuläçva said: What holy places are situated on what limbs? O great master, O best of the wise, please tell.

Text 2

çré-närada uväca
yatra yasya prasiddhiù syät
tad-aìgaà paramaà viduù
kramato nästy aìga-cayo
giriräjasya maithila

çré-närada uväca—Çré Närada said; yatra—where; yasya—of that; prasiddhiù—fame; syät—is; tad-aìgam—of its limb; paramam—great; viduù—know; kramataù—one by one; na—not; asty—is; aìga-cayaù—limbs; giriräjasya—of Govardhana Hill; maithila—O king of Mithilä.

O king of Mithilä, the sages know only the most famous limbs of Govardhana Hill. They do not know them all, one by one.

Text 3

yathä sarva-gataà brahma
sarväìgäni ca tasya vai
vibhüter bhavataù çaçvat
tathä vakñyämi mänada

yathä—as; sarva-gatam—all-pervading; brahma—Brahman; sarväìgäni—all limbs; ca—and; tasya—of it; vai—indeed; vibhüteù—of thr opulence; bhavataù—being so; çaçvat—directly; tathä—so; vakñyämi—I will tell; mänada—O noble one.

As Brahman is present everywhere, so the opulences of the Lord are always present on all the limbs of Govardhana Hill. O noble one, I will now describe them to you.

Text 4

çåìgära-maëòalasyädho
mukhaà govardhanasya ca
yatränna-küöaà kåtavän
bhagavän vraja-väsibhiù

çåìgära-maëòalasya—Çåìgära-maëòala; adhaù—below; mukham—the mouth; govardhanasya—of Govardhana Hill; ca—and; yatra—where; anna-küöam—the hill of food; kåtavän—made; bhagavän—the Lord; vraja-väsibhiù—with the residents of Vraja.

Below Çåìgära-maëòala is Govardhana Hill’s mouth, where the Lord and the people of Vraja made a hill of food.

Text 5

netre vai mänasé gaìgä
näsä candra-sarovaraù
govinda-kuëòo hy adharas
cibukaà kåñëa-kuëòakaù

netre—eyes; vai—indeed; mänasé gaìgä—Mänasa-gaìgä; näsä—nose; candra-sarovaraù—Candra-sarovara; govinda-kuëòaù—Govinda-kuëòa; hy—indeed; adharaù—lips; cibukam—chin; kåñëa-kuëòakaù—Çyäma-kuëòa.

Mänasa-gaìga is Govardhana Hill’s eyes, Candra-sarovara its nose, Govinda-kuëòa its lips, Çyäma-kuëòa its chin, . . .

Text 6

rädhä-kuëòaà tasya jihvä
kapolau lalitä-saraù
gopäla-kuëòaù karëaç ca
karëäntaù kusumäkaraù

rädhä-kuëòam—Rädhä-kuëòa; tasya—its; jihvä—tongue; kapolau—cheeks; lalitä-saraù—Lalitä-kuëòa; gopäla-kuëòaù—Gopasla-kuëòa; karëaù—ears; ca—and; karëäntaù—within the ear; kusumäkaraù—Kusuma-sarovara.

. . . Rädhä-kuëòa its tongue, Lalitä-kuëòa its cheeks, Gopäla-kuëòa its ears, Kusuma-sarovara its inner ear, . . .

Text 7

mauli-jihvä çilä tasya
laläöaà viddhi maithila
siraç citra-çilä tasya
grévä vai vädané çilä

mauli-jihvä—marked with Kåñëa’s crown; çilä—stone; tasya—ofit; laläöam—the forehead; viddhi—please know; maithila—O king of Mithilä; siraù—the head; citra-çilä—the picture stone; tasya—of it; grévä—the n3eck; vai—indeed; vädané çilä—the musical stone.

O king of Mithilä, please know that the stone marked with Lord Kåñëa’s crown (mauli-çilä) is Govardhana Hill’s forehead, the stone decorated with pictures (citra-çilä) is its head, and the musical stone (vädané çilä) is its throat.

Text 8

kändukaà pärçva-deçaà ca
auñëiñaà kaöir ucyate
droëa-térthaà påñöha-deçe
laukikaà codare småtam

kändukam—Kanduka-tértha; pärçva-deçam—sides; ca—and; auñëiñam—auñniña-tértha; kaöiù—hips; ucyate—is said; droëa-tértham—Droëa-tértha; påñöha-deçe—back; laukikam—Laukika-tértha; ca—and; udare—belly; småtam—considered.

Känduka-tértha is said to be its two sides, Auñiña-tértha its waist, Droëa-tirtha its back, and Laukika-tértha its belly.

Text 9

kadamba-khaëòam urasi
jévaù çåìgära-maëòalam
çré-kåñëa-päda-cihnaà tu
manas tasya mahätmanaù

kadamba-khaëòam—Kadamba-khaëòa; urasi—chest; jévaù—life; çåìgära-maëòalam—Çåìgära-maëòala; çré-kåñëa—of Çré Kåñëa; päda-cihnam—footprint; tu—and; manaù—the heart; tasya—of it; mahätmanaù—noble-hearted.

Kadamba-khaëòa is its chest, and Çåìgära-maëòala is its life. Çré Kåñëa’s footprint is the heart of noble-hearted Govardhana Hill.

Text 10

hasta-cihnaà tathä buddhir
airävata-padaà padam
surabheù päda-cihneñu
pakñau tasya mahätmanaù

hasta-cihnam—handprint; tathä—of it; buddhiù—intelligence; airävata-padam—the footprint of Airävata; padam—the feet; surabheù—of Surabhi; päda-cihneñu—in the footprints; pakñau—wings; tasya—of it; mahätmanaù—noble-hearted.

Lord Kåñëa’s handprint is its intelligence, and Airävata’s footprint is its feet. Surabhi’s hoofprints are the wings of noble-hearted Govardhana Hill.

Text 11

puccha-kuëòe tathä pucchaà
vatsa-kuëòe balaà småtam
rudra-kuëòe tathä krodhaà
kämaà çakra-sarovare

puccha-kuëòe—Puccha-kuëòa; tathä—so; puccham—tail; vatsa-kuëòe—Vatsa-kunda; balam—strength; småtam—considered; rudra-kuëòe—Rudra-kundas; tathä—so; krodham—anger; kämam—desire; çakra-sarovare—Çakra-sarovara.

Puccha-kuëòa is its tail, Vatsa-kuëòa its strength, Rudra-kuëòa its anger, and Çakra-sarovara its desire.

Text 12

kuvera-térthaà codyogaà
brahma-térthaà prasannatäm
yama-térthe hy ahaìkäraà
vadantétthaà pura-vidaù

kuvera-tértham—Kuvera-tértha; ca—and; udyogam—determination; brahma-tértham—Brahma-tirtha; prasannatäm—cheerfulness; yama-térthe—Yama-tirtha; hy—indeed; ahaìkäram—ego; vadanti—say; ittham—thus; pura-vidaù—the wise.

The wise say that Kuvera-tértha is Govardhana Hill’s determination, Brahma-tértha its cheerfulness, and Yama-tértha its ego.

Text 13

evam aìgäni sarvatra
giriräjasya maithila
kathitäni mayä tubhyaà
sarva-päpa-haräëi ca

evam—thus; aìgäni—the limbs; sarvatra—everywhere; giriräjasya—of Govardhana Hill; maithila—O king of Mithilä; kathitäni—described; mayä—by me; tubhyam—to you; sarva-päpa-haräëi—removing all sins; ca—and.

O king of Mithilä, in this way I have described to you Govardhana Hill’s limbs, which remove all sins.

Text 14

giriräja-vibhütià ca
yaù çåëoti narottamaù
sa gacched dhäma paramaà
golokaà yogi-durlabham

giriräja—of Govardhana Hill; vibhütim—tyhe glory and opulence; ca—and; yaù—one who; çåëoti—hears; narottamaù—the best of men; sa—he; gacchet—attains; dhäma—the abode; paramam—supreme; golokam—Goloka; yogi-durlabham—which even the greatest yogés cannot attain.

One who hears about the glories and opulences of Govardhana Hill becomes the best of persons and goes to Goloka, the supreme abode, which even the greatest yogés cannot attain.

Text 15

samutthito ‘sau hari-vakñaso girir
govardhano näma giréndra-räja-räö
samägato hy atra pulastya-tejasä
yad-darçanäj janma punar na vidyate

samutthitaù—risen; asau—it; hari-vakñasaù—from Lord Kåñëa’s chest; giriù govardhanaù—Govardhana Hill; näma—named; giréndra-räja-räö—the king of the kings of the kings of mountains; samägataù—arrived; hy—indeed; atra—here; pulastya-tejasä—by the power of Pulastya Muni; yad-darçanät—by seeing which; janma—birth; punaù—again; na—not; vidyate—is.

By seeing Govardhana Hill, which was born from Lord Hari’s chest, which is the king of the kings of the kings of mountains, and which was brought to the earth by Pulastya Muni’s power, one becomes free from taking birth again in this world.
.pa

Chapter Nine
Çré Giriräjotpatti
The Birth of Çré Giriräja

Text 1

çré-bahuläçva uväca
aho govardhanaù säkñäd
giriräjo hari-priyaù
tat-samänaà na térthaà hi
vidyate bhu-tale divi

çré-bahuläçva uväca—Çré Bahuläçva said; ahaù—Oh; govardhanaù—Govardhana Hill; säkñät—directly; giriräjaù—the king of mountains; hari—to Kåñëa; priyaù—dear; tat-samänam—equal to it; na—not; tértham—holy place; hi—indeed; vidyate—is; bhu-tale—on the earth; divi—in heaven.

Çré Bahuläçva said: Govardhana Hill is dear to Lord Hari. It is the king of mountains. No holy place in the earthly or heavenly planets is equal to it.

Text 2

kadä babhüva çré-kåñëa-
vakñaso ‘yaà giréçvaraù
etad vada mahä-buddhe
tvaà säkñäd dhari-mänasaù

kadä—when?; babhüva—was manifested; çré-kåñëa-—of Çré Kåñëa; vakñasaù—from the chest; ayam—it; giréçvaraù—the king of mountains; etat—this; vada—tell; mahä-buddhe—O intelligent one; tvam—you; säkñät—directly; hari-mänasaù—the heart of Lord Kåñëa.

When was Govardhana Hill born from Lord Kåñëa’s chest? O wise and intelligent one, please tell me that. You know what is in Lord Kåñëa’s heart.

Text 3

çré-närada uväca
golokoöpatti-våttantaà
çåëu räjan mahä-mate
catuñ-padärtha-daà nåëäà
ädya-lélä-samanvitam

çré-närada uväca—Çré Närada said; goloka—of Goloka; uöpatti—the birth; våttantam—the stoory; çåëu—hear; räjan—O king; mahä-mate—noble-hearted; catuñ-padärtha-dam—granting the four goals of life; nåëäm—of human beings; ädya-lélä-samanvitam—with the first pastimes.

Çré Närada said: O noble-hearted king, please hear the story of Goloka’s birth, a story that brings to human beings the four goals of life, a story filled with transcendental pastimes.

Text 4

anädir ätmä puruño
nirguëaù prakåteù paraù
paripürëatamaù säkñäc
chré-kåñëo bhagavän prabhuù

anädiù—beginningless; ätmä—self; puruñaù—person; nirguëaù—free from the material modes of nature; prakåteù—matter; paraù—above; paripürëatamaù—perfect and complete; säkñät—directly; çré-kåñëaù—Çré Kåñëa; bhagavän—the Lord; prabhuù—Himself.

Çré Kåñëa is the Supreme Lord. He is a person. He has no beginning. He is perfect and complete. He is the master of all opulences. He is beyond the modes of nature. He is above the realm of matter.

Text 5

pratyag-dhämä svayaà-jyoté
ramamäno nirantaraà
yatra kälaù kalayatäm
éçvaro dhäma-mäninäm

pratyag-dhämä—in His own abode; svayaà-jyoté—self-effulgent; ramamänaù—enjoying; nirantaram—eternally; yatra—where; kälaù—time; kalayatäm—manifest; éçvaraù—able; dhäma-mäninäm—considering the abode.

Time has no existence in the transcendental abode where the self-effulgent Supreme Personality of Godhead enjoys pastimes eternally.

Text 6

räjan na prabhaven mäyä
na mahäàç ca guëäù kutaù
na viçanti kvacid räjan
manaç citto matir hy aham

räjan—O king; na—not; prabhaven—has power; mäyä—illusion; na—not; mahäàù—the mahat-tattva; ca—and; guëäù—the modes; kutaù—where?; na—no; viçanti—enter; kvacit—somehwre; räjan—O king; manaù—heart; cittaù—mind; matiù—intelligence; hy—indeed; aham—ego.

O king, illusion has no power in that realm. Neither do the mahat-tattva, nor the material modes of nature have any power there. How can they? O king, the material heart, mind, intelligence and false-ego cannot enter there.

Text 7

sva-dhämni brahma säkäraà
icchayä vyaracékarat
prathamaà cäbhavac cheño
biña-çveto båhad-vapuù

sva—own; dhämni—in the abode; brahma—Brahman; säkäram—who has form; icchayä—with a desire; vyaracékarat—created; prathamam—first; ca—and; abhavat—was; çeñaù—Çeña; biña-çvetaù—with white coils; båhad-vapuù—a great body.

In His own abode the Supreme Personality of Godhead, whose form is spiritual, desired to expand, and so He manifested the form of Lord Çeña, who has gigantic white coils.

Text 8

tad-utsaìge mahä-loko
goloko loka-vanditaù
yaà präpya bhakti-samyuktaù
punar ävartate na hi

tad-utsaìge—on His lap; mahä-lokaù—the great realm; golokaù—Goloka; loka-vanditaù—worshiped by all the worlds; yam—which; präpya—attaining; bhakti-samyuktaù—a devotee; punaù—again; ävartate—returns; na—not; hi—indeed.

The Lord’s realm, Goloka, is worshiped by all the worlds. A devotee who goes there never returns to the world of birth and death.

Text 9

asaìkhya-brahmäëòa-pater
golokädhipateù prabhoù
punaù pädäbja-sambhütaù
gaìgä tri-patha-gäminé

asaìkhya-brahmäëòa-pateù—the master of countless universes; golokädhipateù—the ruler of Goloka; prabhoù—of the Lord; punaù—again; pädäbja-sambhütaù—manifested from the lotus feet; gaìgä—the Ganges; tri-patha-gäminé—traveling through the three worlds.

The Gaìgä, which travels through the three material worlds, was born from the lotus feet of Lord Kåñëa, who is the master of countless material universes and the ruler of the spiritual realm of Goloka.

Text 10

punar vämäàçatas tasya
kåñëäbhüt saritäà varä
reje çåìgära-kusumair
yathoñëiì-mudritä nåpa

punaù—again; väma—left; aàçataù—from the shoulder; tasya—of Him; kåñëä—the Yamunä; abhüt—was; saritäm—of rivers; varä—the best; reje—shone; çåìgära-kusumaiù—with flower decorations; yathä—as; uñëiì-mudritä—wearing a turban; nåpa—O king.

O king, the Yamunä, the best of rivers, who wore a turban and many flower ornaments, was manifested from Lord Kåñëa’s left shoulder.

Text 11

çré-räsa-maëòalaà divyaà
hema-ratna-samanvitam
nänä-çåìgära-pätälaà
gulphäbhyäà çré-hareù prabhoù

çré-räsa-maëòalam—the rasa dance circle; divyam—splendid; hema-ratna-samanvitam—with gold and jewels; nänä—various; çåìgära-pätälam—with many decorations; gulphäbhyäm—from the ankles; çré-hareù—of Lord Kåñëa; prabhoù—the Lord.

The splendid räsa-dance circle, made of gold and jewels, and decorated with many ornaments, was manifested from Lord Kåñëa’s ankles.

Texts 12 and 13

sabhä-präìgana-véthibhir
maëòapaiù pariveñöitaù
vasanta-mädhurya-dhäräù
küjat-kokila-saìkulaù

mayüraiù ñaöpadair vyäptaù
sarobhiù pariñevitaù
jäto nikuïjo jaìghäbhyäà
çré-kåñëasya mahätmanaù

sabhä—assembly-houses; präìgana—courtyards; véthibhiù—with pathways; maëòapaiù—with pavilions; pariveñöitaù—filled; vasanta—springtime; mädhurya—sweetness; dhäräù—flooded with streams; küjat-kokila-saìkulaù—filled with cooing cuckoos; mayüraiù—with peacocks; ñaöpadaiù—beees; vyäptaù—filled; sarobhiù—with lakes; pariñevitaù—decorated; jätaù—born; nikuïjaù—forest; jaìghäbhyäm—from the legs; çré-kåñëasya—of Çré Kåñëa; mahätmanaù—the Supreme Personality of Godhead.

Filled with assembly-houses, courtyards, pathways, pavilions, peacocks, bees, and cooing cuckoos, flooded with the sweetness of spring, and decorated with many lakes, a forest grove was manifested from Lord Kåñëa’s legs.

Text 14

våndävanaà ca jänübhyäà
räjan sarva-vanottamam
lélä-sarovaraù säkñäd
urübhyäà paramätmanaù

våndävanam—Våndävana; ca—and; jänübhyäm—from the knees; räjan—O king; sarva-vanottamam—the best of all forests; lélä-sarovaraù—Lila-sarivara; säkñät—directly; urübhyäm—from the thighs; paramätmanaù—of the Supreme Personality of Godhead.

O king, Våndävana, the best of all forests, was manifested from Lord Kåñëa’s knees, and Lélä-sarovara lake was manifested from His thighs.

Text 15

kaöi-deçät svarëa-bhümer
divya-ratna-khacit-prabhä
udare roma-räjiç ca
mädhavyo viståtä latäù

kaöi-deçät—from His hips; svarëa-bhümeù—a golden land; divya-ratna-khacit-prabhä—splendid with glittering jewerls; udare—on the belly; roma-räjiù—the line of hairs; ca—and; mädhavyaù—madhavi; viståtä—expanded; latäù—vines.

A golden place splendid with gold and jewels was manifested from His hips. Many flowering mädhavé vines were manifested from the line of hairs on His abdomen.

Text 16

nänä-pakñi-gaëair vyaptä
dhvanad-bhramara-bhüñitäù
su-puñpa-phala-bhäraiç ca
natäù sat-kulajä iva

nänä-pakñi-gaëaiù—with many different birds; vyaptä—filled; dhvanad-bhramara-bhüñitaù—decorated with humming bees; su-puñpa-phala-bhäraiù—with many fruits and flowers; ca—and; natäù—bowed down; sat-kulajä—saintly girls; iva—like.

These vines were filled with many different birds and decorated with buzzing bees. Burdened with many flowers and fruits, they bowed down as if they were many saintly girls.

Text 17

çré-näbhi-paìkajät tasya
paìkajäni sahasraçaù
saraùsu hari-lokasya
täni rejur itas tataù

çré-näbhi-paìkajät—from the lotus navel; tasya—of Him; paìkajäni—lotuses; sahasraçaù—thousands; saraùsu—in lakes; hari—of Lord Kåñëa; lokasya—of the realm; täni—they; rejuù—shone; itaù—here; tataù—and there.

From the Lord’s lotus navel many thousands of lotus flowers were manifested. They shone very splendidly in the many lakes of Lord Kåñëa’s transcendental abode.

Text 18

tri-bali-präntato väyur
manda-gämy ati-çétalaù
jätru-deçäc chubhä jätä
mathurä dvärakä-puré

tri-bali-präntataù—from the three folds of skin; väyuù—the breeze; manda-gämy—gentle; ati-çétalaù—cooling; jätru-deçät—from the collar; çubhä—beautiful; jätä—born; mathurä—Mathurä; dvärakä-puré—Dvärakä City;

From the three folds of skin at the Lord’s waist was manifested a gentle and cooling breeze. From His collar were manifested the cities of Mathurä and Dvärakä.

Text 19

bhujäbhyäà çré-harer jätä
çrédämädy-añöa-pärñadaù
nandaç ca maëi-bandhäbhyäà
upanandaù karägrataù

bhujäbhyäm—from the arms; çré-hareù—of LordKåñëa; jätä—born; çrédämädy-añöa-pärñadaù—the eight close friends headed by Çrédama; nandaù—Nanbda; ca—and; maëi-bandhäbhyäm—from the wrists; upanandaù—Upananda; karägrataù—from the hands.

From Lord Kåñëa’s arms were manifested His eight friends headed by Çrédämä. From the Lord’s wrists Nanda was manifested, and from the Lord’s hands Upananda was manifested.

Text 20

çré-kåñëa-bähu-müläbhyäà
sarve vai våñabhänavaù
kåñëa-roma-samudbhütäù
sarve gopa-gaëä nåpa

çré-kåñëa-bähu-müläbhyäm—from Çré Kåñëa’s shoulder blades; sarve—all; vai—indeed; våñabhänavaù—the Våñabhänus; kåñëa-roma-samudbhütäù—from the hairs of Lord Kåñëa’s body; sarve—all; gopa-gaëä—the gopas; nåpa—O king.

O king, from Çré Kåñëa’s shoulder-blades all the Våñabhänus were manifested. From the hairs of Çré Kåñëa’s body all the gopas were manifested.

Text 21

çré-kåñëa-manaso gävo
våñä dharma-dhurandharäù
buddher yävasa-gulmäni
babhüvur maithileçvara

çré-kåñëa-manasaù—from Çré Çré Kåñëa’s mind; gävaù—cows; våñä—bulls; dharma-dhurandharäù—the upholderers of religion; buddheù—from the intelligence; yävasa—grass; gulmäni—and bushes; babhüvuù—were; maithileçvara—O king of Mithilä.

O king of Mithilä, from Çré Kåñëa’s mind were manifested the cows and bulls, the upholders of religion. From Çré Kåñëa’s intelligence were manifested the grass, plants, and shrubs.

Text 22

tad-vämäàçät samudbhütaà
gauraà tejaù sphurat-prabham
lélä çrér bhüç ca virajä
tasmäj jätä hareù priyäù

tad-vämäàçät—from the left shoulder; samudbhütam—manifested; gauram—fair; tejaù—splendor; sphurat-prabham—glistening; lélä—Lélä; çréù—Çré; bhüç—Bhü; ca—and; virajä—Virajä; tasmäj—from that; jätä—born; hareù—of Lord Kåñëa; priyäù—the beloveds.

From the Lord’s left shoulder was manifested a golden splendor that was His beloveds: Lélä, Çré, Bhü, and Virajä.

Text 23

lélävaté priyä tasya
täà rädhäà tu viduù pare
çré-rädhäyä bhujäbhyäà tu
viçäkhä lalitä sakhé

lélävaté—Lélävaté; priyä—bloved; tasya—of Him; tam—Her; rädhäm—Rädhä; tu—indeed; viduù—know; pare—others; çré-rädhäyä—of Çré Rädhä; bhujäbhyäm—fromn the arms; tu—indeed; viçäkhä—Viçäkhä; lalitä—Lalitä; sakhé—friend.

One of His beloveds is Lélävaté. The wise know His dearest beloved is Rädhä. From Rädhä’s arms are manifested Her friends Lalitä and Viçäkhä.

Text 24

sahacaryas tathä gopyo
rädhä-romodbhavä nåpa
evaà goloka-racanaà
cakära madhusüdanaù

sahacaryaù—assistants; tathä—then; gopyaù—gopés; rädhä-romodbhavä—manifested from the hairs of Rädhä’s body; nåpa—O king; evam—thus; goloka—of Goloka; racanam—creation; cakära—did; madhusüdanaù—Lord Kåñëa.

O king, Her gopé-assistants were manifested from the hairs of Rädhä’s body. In this way Lord Kåñëa manifested the world of Goloka.

Text 25

vidhäya sarvaà nija-lokam itthaà
çré-rädhayä tatra raräja räjan
asaìkhya-lokäëòa-patiù parätmä
paraù pareçaù paripürëa-devaù

vidhäya—placing; sarvam—everything; nija-lokam—His own realm; ittham—thus; çré-rädhayä—with Rädhä; tatra—there; raräja—shone; räjan—O king; asaìkhya-lokäëòa-patiù—the Lord of countless universes; parätmä—the Supreme Self; paraù—the Supreme; pareçaù—the master oif all; paripürëa-devaù—theperfect Lord.

After thus manifesting His own abode, Lord Kåñëa, the perfect and complete Supreme Personality of Godhead, who is the master of countless universes, shone with great glory in Çré Rädhä’s company there.

Texts 26-28

tatraikadä sundara-räsa-maëòale
spurat-kvaëan-nüpura-çabda-saìkule
su-cchatra-muktä-phala-dämajävåta-
sravad-båhad-bindu-viräjitäìgane

çré-mälaténäà su-vitäna-jälataù
svataù-sravat-san-makaranda-gandhite
mådaìga-täla-dhvani-venu-nädite
su-kaëöha-gétädi-manohare pare

çré-sundaré-räsa-rase manorame
madhya-sthitaà koöi-manoja-mohanam
jagäda rädhä-patim urjayä girä
kåtvä kaöäkñaà rasa-däna-kauçalam

tatra—there; eka—one; sundara-räsa-maëòale—in the beautiful rasa-dance circle; spurat-kvaëan-nüpura-çabda-saìkule—filledwith the tinkling of anklets; su-cchatra—a glorious parasol; muktä-phala-dämajä—strings of pearls; ävåta—filled; sravad-båhad-bindu—with great drops; viräjita—glorious; aìgane—courtyard; çré-mälaténäm—of malati vines; su-vitäna-jälataù—froma great network; svataù-sravat-san-makaranda—with spontaneously flowing nectar; gandhite—fragrant; mådaìga-täla-dhvani-venu-nädite—filled with the sounds of flute and mådaìga; su-kaëöha-gétädi—with beautiful songs from beautiful necks; manohare—beautiful; pare—other; çré-sundaré-räsa-rase—in the nectar of the rasa dance of beautiful girlws; manorame—beautiful; madhya-sthitam—staying in the middle; koöi-manoja-mohanam—more charming than ten million Kämadevas; jagäda—spoke; rädhä-patim—to the aLord of Rädhä; urjayä—withg earnest; girä—words; kåtvä—doing; kaöäkñam—a sidelong glance; rasa-däna-kauçalam—expert at giving nectar.

One day, in the beautiful räsa-dance circle, which was filled with the tinkling of anklets and with courtyards splendid with pearls and parasols, awnings of flowering mälaté vines fragrant with nectar honey, sounds of flute and mådaìga, and beautiful singing from beautiful throats, and which was beautiful with many beautiful girls, Rädhä cast a sidelong glance at Lord Kåñëa, who is more charming that many millions of Kämadevas, and who generously gives the sweetest nectar. She spoke to Him the following words.

Text 29

çré-rädhoväca
yadi räse prasanno ‘si
mama premëä jagat-pate
tadähaà prärthanäà tväà tu
karomi manasi sthitäm

çré-rädhä uväca—Çré Rädhä said; yadi—if; räse—in the rasa dance; prasannaù—pleased; asi—You are; mama—of Me; premëä—with the love; jagat-pate—O Lord of the worlds; tadä—then; aham—I; prärthanäm—request; tväm—to You; tu—indeed; karomi—I do; manasi—in the heart; sthitäm—situated.

Çré Rädhä said: O Lord of the worlds, if You are pleased with My love in this räsa-dance, then there is a desire in My heart I would like to place before You.

Text 30

çré-bhagavän uväca
icchäà varäya vämoru
yä te manasi vartate
na deyaà yadi yad vastu
premëä däsyämi tat priye

çré-bhagavän uväca—the Supreme Personality of Godhead said; icchäm—desire; varäya—please choose; vämoru—O girl with the beautiful thighs; yä—what; te—of You; manasi—in the heart; vartate—is; na—not; deyam—to be given; yadi—if; yat—what; vastu—things; premëä—with love; däsyämi—I will give; tat—that; priye—O beloved.

The Supreme Personality of Godhead said: O girl with the beautiful thighs, You may ask for whatever Your heart desires. O beloved, if I have not already given it, I will lovingly give whatever You wish.

Text 31

çré-rädhoväca
våndävane divya-nikuïja-pärçve
kåñëä-taöe räsa-rasäya yogyam
rahaù-sthalaà tvaà kurutän manojïaà
manoratho ‘yaà mama deva-deva

çré-rädhä uväca—Çré Rädhä said; våndävane—in Våndävan; divya-nikuïja-pärçve—in the splendid groves; kåñëä—of the Yamunä; taöe—on the shore; räsa-rasäya—for the nectar of a rasa dance; yogyam—suitable; rahaù-sthalam—secluded place; tvam—You; kurutän—may do; manojïäm—beautiful; manorathaù—desire; ayam—this; mama—My; deva-deva—O Lord of lords.

Çré Rädhä said: In splendid Våndävana forest, in a beautiful and secluded place by the Yamunä’s shore, please make an arena for a nectar räsa-dance. O Lord of lords, this is My desire.

Text 32

çré-närada uväca
tathästu coktvä bhagavän
raho-yogyaà vicintayan
sva-netra-paìkajäbhyäà tu
hådayaà sandadarça ha

çré-närada uväca—Çré Närada said; tathästu—so be it; ca—and; uktvä—saying; bhagavän—the Supreme Personality of Godhead; raho-yogyam—secluded; vicintayan—considering; sva-netra-paìkajäbhyäm—with His lotus eyes; tu—undeed; hådayam—heart; sandadarça—saw; ha—indeed.

Çré Närada said: Saying, “So be it”, the Lord meditated. With His lotus eyes he looked inside His heart.

Text 33

tadaiva kåñëa-hådayäd
gopé-vyühasya paçyataù
nirgataà sa-jalaà tejo
‘nurägasyeva cäìkuram

tadä—then; eva—certainly; kåñëa-hådayät—from Lord Kåñëa’s heart; gopé-vyühasya—a host of gopés; paçyataù—watching; nirgatam—came out; sa-jalam—with water; tejaù—fire; anurägasya—of love; iva—like; ca—and; aìkuram—a sprout.

As the gopés watched, Kåñëa’s love, in a form of fire and water, came from His heart as a sprout comes up from the ground.

Text 34

patitaà räsa-bhümau tad
vavådhe parvatäkåté
ratna-dhätu-mayaà divyaà
su-nirjhära-daré-våtam

patitam—fallen; räsa-bhümau—on the ground of the räsa-dance; tat—that; vavådhe—grew; parvatäkåté—in the form of a mountain; ratna-dhätu-mayam—made of jewels; divyam—splendid; su-nirjhära-daré-våtam—filled with caves and mountain-streams.

Falling onto the ground of the räsa-dance circle, that love grew into a great mountain filled with many caves and swiftly-moving streams, . . .

Text 35

kadamba-bakuläçoka-
latä-jäla-manoharam
mandära-kunda-våndäòhyaà
su-pakñi-gaëa-saìkulam

kadamba—kadamba; bakula—bakula; açoka—asoka; latä—vines; jäla—network; manoharam—beautiful; mandära—mandara; kunda—kunds; vånda—multitudes; äòhyam—opulent; su-pakñi-gaëa-saìkulam—filled with birds.

. . . beautiful with kadamba, bakula, and açoka trees and a great network of flowering vines, opulent with mandära and kunda flowers, and filled with graceful birds.

Text 36

kñaëa-mätreëa vaideha
lakña-yojana-viståtam
çata-koöir yojanänäà
lambitaà çeñavat punaù

kñaëa-mätreëa—in onlky a moment; vaideha—O king of Videha; lakña-yojana-viståtam—eight hundred thousand miles; çata-koöiù—one billion; yojanänäm—yojanas; lambitam—in extent; çeñavat—like Çeña; punaù—again.

O king of Videha, in a single moment that mountain became eight hundred thousand miles wide and eight billion miles long. It was like another Ananta Çeña.

Text 37

ürdhvaà samunnataà jätaà
païcäçat-koöi-yojanam
karéndra-vat sthitaà çaçvat
païcäçat-koöi-viståtam

ürdhvam—up; samunnatam—raised; jätam—born; païcäçat-koöi-yojanam—4,000,000,000 miles; karéndra-vat—like the king of elephants; sthitam—situated; çaçvat—eternally; païcäçat-koöi-viståtam—five hundred million.

It was four billion miles tall. It is four billion miles tall eternally. It was like a gigantic elephant.

Text 38

koöi-yojana-dérghäìgaiù
çåìgänäà çatakaiù sphurat
uccakaiù svarëa-kalaçaiù
präsädam iva maithila

koöi-yojana—eithy million miles; dérgha—tall; aìgaiù—with limbs; çåìgänäm—of peaks; çatakaiù—with a hundred; sphurat—manifested; uccakaiù—tall; svarëa-kalaçaiù—with many golden domes; präsädam—a palace; iva—like; maithila—O king of Mithilä.

It had a hundred eighty-million-mile-tall peaks. O king of Mithilä, it was like a great palace with many golden domes.

Text 39

govardhanäkhyaà tac cähuù
çata-çåìgaà tathäpare
evam-bhütaà tu tad api
vardhitaà mänasotsukam

govardhanäkhyam—named Govardhana Hill; tat—that; ca—and; ähuù—said; çata-çåìgam—hundred peaks; tathä—so; apare—others; evam-bhütam—in this way; tu—indeed; tat—that; api—also; vardhitam—increased; mänasa—of the heart; utsukam—the eagerness.

Some called this mountain Govardhana and others called it Çataçåìga (a hundred peaks). The mountain expanded as much as its heart wished.

Text 40

kolähale tadä jäte
goloke bhaya-vihvale
vékñyotthäya hariù säkñäd
dhastenäçu tatäda taà

kolähale—chaos; tadä—then; jäte—was maniufested; goloke—inj Goloka; bhaya-vihvale—filled with fear; vékñya—seeing; utthäya—rising; hariù—Kåñëa; säkñät—directly; hastena—with one hand; äçu—at once; tatäda—struck; tam—it.

As the mountain expanded, Goloka became filled with fear and there was a great uproar. Lord Kåñëa at once stood up and slapped the mountain with His hand

Text 41

kià vardhase bho pracchinnaà
lokam äcchädya tiñöhasi
kià vä na caite vasituà
tac-chäntim akarod dhariù

kim—why?; vardhase—do you expand; bhaù—O; pracchinnam—covered; lokam—realm; äcchädya—coving; tiñöhasi—you stand; kim—why?; vä—or; na—not; ca—and; ete—they; vasitum—to reside; tat-çäntim—peace; akarot—did; hariù—Kåñëa.

He said, “Why do You expand so much? You have covered the entire realm! Why do you not stop at once?” In this way Kåñëa stopped the mountain from growing any further.

Text 42

samvékñya taà giri-varaà
prasannä bhagavat-priyä
tasmin rahaù-sthale räjan
raräja hariëä saha

samvékñya—seeing; tam—this; giri-varam—best of mountains; prasannä—pleased; bhagavat-priyä—the Lord’s beloved; tasmin—in that; rahaù-sthale—in a secluded pkace; räjan—O king; raräja—shone; hariëä—Kåñëa; saha—with.

Gazing at this best of mountains, Lord Kåñëa’s beloved Rädhä was very pleased. O king, She enjoyed pastimes with Kåñëa in a secluded place on that mountain.

Text 43

so ‘yaà giri-varaù säkñäc
chré-kåñëena praëoditaù
sarva-tértha-mayaù çyämo
ghana-çyämaù sura-priyaù

saù—this; ayam—this; giri-varaù—the best of mountains; säkñäc—directly; çré-kåñëena—by Kåñëa; praëoditaù—sent; sarva-tértha-mayaù—consisting of all holy places; çyämaù—dark; ghana-çyämaù—dark as a cloud; sura-priyaù—dear to the Lord.

In this way Govardhana Hill, which is the best of mountains, which is dear to the Lord, which is dark as a monsoon cloud, and which contains within itself all holy places, was manifested by Lord Kåñëa.

Text 44

bhäratät päçcima-diçi
salmali-dvépa-madhyataù
govardhano janma lebhe
patnyäà droëäcalasya ca

bhäratät—from Bharata varsa; päçcima-diçi—in the w4est; salmali-dvépa-madhyataù—in Slamali-dvipa; govardhanaù—Govardhana Hill; janma—birth; lebhe—attained; patnyäm—in the wife; droëäcalasya—of Mount Droëa; ca—and.

In Çälmalé-dvépa, to the west of Bhärata-varña, Govardhana Hill was born from the wife of Mount Droëa.

Text 45

pulastyena samänéto
bharate vraja-maëòale
vaideha tasyägamanaà
mayä tubhyaà puroditam

pulastyena—by Pulastya Muni; samänétaù—brought; bharate—to Bharata varsa; vraja-maëòale—in Vraja-maëòala; vaideha—O king of Videha; tasya—of him; ägamanam—the arrival; mayä—by me; tubhyam—to you; purä—before; uditam—described.

Pulastya Muni brought Govardhana to Bhärata-varña. O king of Videha, I have already described this to you.

Text 46

yathä purä vardhitum utsuko ‘yaà
tathäpidhänaà bhavitä bhuvo vä
vicintya çäpaà muninä pareço
droëätmajayeti dadau kñayärtham

yathä—as; purä—before; vardhitum—to 3expand; utsukaù—eager; ayam—this; tathä—so; apidhänam——covered; bhavitä—will be; bhuvaù—of the earth; vä—or; vicintya—considering; çäpam—curse; muninä—by the sage; pareçaù—the Supreme Personality of Godhead; droëätmajaya—to the son of Mount Droëa; iti—thus; dadau—gave; kñayärtham—to decrease.

Because Govardhana Hill had been so eager to expand unlimitedly, Lord Kåñëa arranged that the sage Pulastya curse it to decrease day by day.
.pa

Chapter Ten
Çré Giriräja-mähätmya
The Glory of Çré Giriräja

Text 1

çré-närada uväca
atraivodäharantémaà
itihäsaà purätanam
yasya çravaëa-mätreëa
mahä-päpaà praëaçyati

çré-närada uväca—Çré Närada said; atra—here; eva—indeed; udäharanti—say; imam—thus; itihäsam—history; purätanam—ancient; yasya—of which; çravaëa-mätreëa—simply by hearing; mahä-päpam—great sin; praëaçyati—is destroyed.

Çré Närada said: This is the most ancient history of Goloka. When one hears it, all his sins are destoryed.

Text 2

vijayo brähmaëaù kaçcid
gotamé-téra-väsa-kåt
äyayau svam åëaà netuà
mathuräà päpa-näçiném

vijayaù—Vijaya; brähmaëaù—brähmaëa; kaçcit—a certain; gotamé-téra-väsa-kåt—residing on the bank of the Gotamé river; äyayau—went; svam—own; åëam—debt; netum—to repay; mathuräm—to Mathurä; päpa-näçiném—destroyer of sins.

One day, in order to repay the debt he owed the sages and ancestors, a certain brähmaëa named Vijaya went to Mathurä, the holy place that removes all sins.

Text 3

kåtvä käryaà gåhaà gacchan
govardhana-taöéà gataù
vartulaà tatra päñäëaà
caikaà jagräha maithila

kåtvä—doing; käryam—duty; gåham—home; gacchan—going; govardhana-taöém—to Govardhana Hill; gataù—went; vartulam—round; tatra—there; päñäëam—stone; ca—and; ekam—one; jagräha—took; maithila—O king of Mithilä.

O king of Mithilä, after performing his religious duties, he went to Govardhana Hill and took one of the stones there.

Text 4

çanaiù çanair vanoddeçe
nirgato vraja-maëòalät
agre dadarça cäyantaà
räkñasaà ghora-rüpiëam

çanaiù çanaiù—gradually; vanoddeçe—in the forest; nirgataù—went; vraja-maëòalät—from the circle of Vraja; agre—before; dadarça—saw; ca—and; äyantam—coming; räkñasam—a raksasa; ghora-rüpiëam—horrible.

Going in a leisurely way from forest to forest, he finally left the circle of Vraja. At that moment he saw a horrible räkñasa monster approaching.

Text 5

hådaye ca mukhaà yasya
trayaù pädaù bhujaç ca ñaö
hasta-trayaà ca sthüloñöho
näçä hasta-samunnatä

hådaye—in the chest; ca—and; mukham—face; yasya—of whom; trayaù—fear; pädaù—feet; bhujaç—arms; ca—and; ñaö—six; hasta-trayam—three hands; ca—and; sthüloñöhaù—huge lips; näçä—nose; hasta-samunnatä—raised hands.

The monster had three heads, three chests, six arms, six legs, three hands, huge lips, and a huge nose. His hands were raised in the air.

Text 6

sapta-hastä lalaj-jihvä
kaëöakäbhäs tanüruhäù
aruëe akñiëé dérghe
dantä vakrä bhayaìkaräù

sapta-hastä—seven hands; lalaj-jihvä—lolling tongue; kaëöakäbhäù—like a thorn bush; tanüruhäù—the hairs of the body; aruëe—red; akñiëé—eyes; dérghe—long; dantä—teeth; vakra—curved; bhayaìkaraù—fearsome.

His seven-hands-long tongue moved to and fro, the hairs of his body were like a tangle of thorns, his eyes were red, and he had long, curved, frightening fangs.

Text 7

räkñaso ghurghura-çabdaà
kåtvä cäpi bubhukñitaù
äyayau sammukhe räjan
brähmaëasya sthitasya ca

räkñasaù—the monster; ghurghura-çabdam—a snorting sound; kåtvä—making; ca—and; api—and; bubhukñitaù—wishing to eat; äyayau—came; sammukhe—in the presence; räjan—O king; brähmaëasya—of the brähmaëa; sthitasya—standing there; ca—and.

O king, wishing to eat him, the snorting monster approached the brähmaëa.

Text 8

giriräjodbhavenäsau
päñäëena jaghäna tam
giriräja-çilä-sparçät
tyaktväsau räkñaséà tanum

giriräja—on Govardhana Hill; udbhavena—manifested; asau—he; päñäëena—the stone; jaghäna—hit; tam—him; giriräja-çilä—of the stone from Govardhana Hill; sparçät—from the touch; tyaktvä—gave up; asau—he; räkñasém—of the monster; tanum—the body.

With his Govardhana-stone the brähmaëa struck the monster. Hit by the Govardhana-stone, the monster gave up his body.

Texts 9 and 10

padma-patra-viçäläkñaù
çyämasundara-vigrahaù
vana-mälé péta-väsä
mukuöé kuëòalänvitaù

vaàçé-dharo vetra-hastaù
kämadeva iväparaù
bhütvä kåtäïjalir vipraà
praëanäma muhur muhuù

padma—lotus; patra—petal; viçäla—large; akñaù—eyes; çyäma—dark; sundara—handsome; vigrahaù—form; vana-mälé—wearing a forest garland; péta-väsä—yellow garments; mukuöé—wearign a crown; kuëòalänvitaù—wearing earrings; vaàçé—a flute; dharaù—holding; vetra-hastaù—a stick in his hand; kämadeva—Kämadeva; iva—like; aparaù—another; bhütvä—becoming; kåtäïjaliù—with folded hands; vipram—to the brähmaëa; praëanäma—offered obeisances; muhuù—again; muhuù—and again.

Suddenly transformed into a handsome dark person with large lotus-petal eyes, dressed in yellow garments, garlanded with forest flowers, wearing a crown and earrings, holding a flute and stick, glorious as another Kämadeva, and his features like those of Lord Kåñëa, with folded hands he bowed before the brähmaëa again and again.

Text 11

çré-siddha uväca
dhanyas tvaà brähmaëa-çreñöha
para-träëa-paräyaëaù
tvayä vimocito ‘haà vai
räkñasatvän mahä-mate

çré-siddha uväca—the liberated soul said; dhanyaù—fortunate; tvam—you; brähmaëa-çreñöha—O best of brähmaëas; para-träëa-paräyaëaù—devoted to the protection of others; tvayä—by you; vimocitaù—freed; aham—I am; vai—indeed; räkñasatvät—from the state of being a monster; mahä-mate—O noble-hearted one.

The liberated soul said: O best of brähmaëas, you earnestly work for the salvation of others. O noble-hearted one, you have rescued me from a monster’s life.

Text 12

päñäëa-sparça-mätreëa
kalyäëaà me babhüva ha
na ko ‘pi mäà mocayituà
samartho hi tvayä vinä

päñäëa—of the stone; sparça—by the touch; mätreëa—simply; kalyäëam—auspiciousness; me—of me; babhüva—became; ha—Oh; na—not; ko ‘pi—anyone; mäm—me; mocayitum—to deliver; samarthaù—is able; hi—indeed; tvayä—for you; vinä—except.

Good fortune has come to me simply by the touch of this stone. No one but you could have delivered me.

Text 13

çré-brähmaëa uväca
vismitas tava väkye ‘haà
na tvaà mocayituà kñamaù
päñäëa-sparçana-phalaà
na jäne vada suvrata

çré-brähmaëa uväca—the brähmaëa said; vismitaù—surprised; tava—of you; väkye—the words; aham—I am; na—not; tvam—you; mocayitum—to deliver; kñamaù—am able; päñäëa-sparçana-phalam—the result of a stone’s touch; na—not; jäne—I understand; vada—please tell; suvrata—O saintly one.

The brähmaëa said: I am astonished by your words. I have no power to deliver you. I don’t know how, simply by a stone’s touch, this has happened. O saintly one, please tell me how this happened.

Text 14

çré-siddha uväca
giriräjo hare rüpaà
çrémän govardhano giriù
tasya darçana-mätreëa
naro yäti kåtärthatäm

çré-siddha uväca—the liberated souls said; giriräjaù—the king of mountains; hare—of Lord Kåñëa; rüpam—the form; çrémän—glorious; govardhanaù—Govardhana Hill; giriù—hill; tasya—of it; darçana-mätreëa—simply by seeing; naraù—a person; yäti—becomes; kåtärthatäm—successful.

The liberated soul said: Glorious Govardhana Hill, the king of mountains, is the person form of Lord Kåñëa. Simply by seeing it, a person attains the supreme goal of life.

Text 15

gandhamädana-yäträyäà
yat phalaà labhate naraù
tasmät koöi-guëaà puëyaà
giriräjasya darçane

gandhamädana-yäträyäm—on a journey to Gandhamadama Mountain; yat—what; phalam—result; labhate—attains; naraù—a person; tasmät—than that; koöi-guëam—multiplied millions of times; puëyam—piety; giriräjasya—of Govardhana Hill; darçane—in seeing.

By seeing Govardhana Hill one attains a pious result many millions of times greater than the result of a pligrimage to Mount Gandhamadana.

Text 16

païca-varña-sahasräëi
kedare yat tapaù-phalam
tac ca govardhane vipra
kñaëena labhate naraù

païca-varña-sahasräëi—five thousand years; kedare—on Mount Kedara; yat—what; tapaù-phalam—the result of austerities; tac—that; ca—and; govardhane—on Govardhana Hill; vipra—O brähmaëa; kñaëena—in a moment; labhate—attains; naraù—a person.

O brähmaëa, the same result one attains by performing austerities for five thousand years on Mount Kedära is attained in a single moment on Govardhana Hill.

Text 17

malayädrau svarëa-bhära-
dänasyäpi ca yat phalam
tasmät koöi-guëaà puëyaà
giriräje hi mäsikam

malayädrau—in the Malaya Hills; svarëa—of gold; bhära—of a bhara; dänasya—of charity; api—even; ca—and; yat—that; phalam—result; tasmät—than that; koöi-guëam—multiplied millions of times; puëyam—piety; giriräje—on Govardhana Hill; hi—indeed; mäsikam—one month.

By staying for one month on Govardhana Hill one attains a pious result many millions of times greater than the result of giving in charity a bhära of gold in the Malaya Hills.

Text 18

parvate maìgala-prasthe
yo dadyäd dhema-dakñiëäm
sa yäti viñëu-särüpyaà
yuktaù päpa-çatair api

parvate maìgala-prasthe—on Mount Maìgala; yaù—one who; dadyät—gives; dhema-dakñiëäm—gold in daksina; sa—he; yäti—attains; viñëu-särüpyam—a form like Lord Viñëu’s; yuktaù—engaged; päpa-çataiù—with hundreds of sins; api—even.

Even though he has committed hundreds of sins, a person who on Mount Maìgala gives gold in charity attains a spiritual form like Lord Viñëu’s.

Text 19

tat padaà hi naro yäti
giriräjasya darçanät
giriräja-samaà puëyaà
anyat térthaà na vidyate

tat—that; padam—state; hi—indeed; naraù—aperson; yäti—attains; giriräjasya—of Govardhana Hill; darçanät—from seeing; giriräja-samam—like Govardhana Hill; puëyam—piety; anyat—another; tértham—holy place; na—not; vidyate—is.

That same result is attained simply by seeing Govardhana Hill. No other holy place is as sacred as Govardhana Hill.

Texts 20 and 21

åñabhädrau küöakädrau
kolakädrau tathä naraù
suvarëa-çåìga-yuktänäà
gaväà koöir dadäti yaù

mahä-puëyaà labhet so ‘pi
viprän sampüjya yatnataù
tasmäl lakña-guëaà puëyaà
girau govardhane dvija

åñabhädrau—on Mount Åñabha; küöakädrau—on Mount küöaka; kolaka—on Mount Kolaka; tathä—so; naraù—a person; suvarëa—gold; çåìga—horns; yuktänäm—with; gaväm—of cows; koöiù—tewn million; dadäti—gives; yaù—one who; mahä-puëyam—great piety; labhet—attains; saù—he; api—also; viprän—brähmaëas; sampüjya—worshiping; yatnataù—carefully; tasmäl—than that; lakña-guëam—a hunbdred thousand times; puëyam—piety; girau govardhane—on Govardhana Hill; dvija—O brähmaëa.

O brähmaëa, simply by visiting Govardhana Hill one attains piety a hundred thousand times greater than the piety he would attain if on the sacred mountains Åñabha, Küöaka, and Kolaka he had worshiped many brähmaëas and given in charity ten million cows with golden horns.

Texts 22 and 23

åñyamükasya sahyasya
tathä deva-gireù punaù
yäträyäà labhate puëyaà
samastäya bhuvaù phalam

giriräjasya yäträyäà
tasmät koöi-guëaà phalam
giriräja-samaà térthaà
na bhütaà na bhaviñyati

åñyamükasya—of Åñyamüka; sahyasya—borne; tathä—so; deva-gireù—of Devagiri; punaù—again; yäträyäm—on pilgrimage; labhate—attains; puëyam—piety; samastäya—all; bhuvaù—of tyhe world; phalam—the result; giriräjasya—of Govardhana Hill; yäträyäm—on pilgrimage; tasmät—than that; koöi-guëam—multiplied ten million times; phalam—result; giriräja-samam—equal to Govardhana Hill; tértham—holy place; na—not; bhütam—was; na—not; bhaviñyati—will be.

By going on pilgrimage to Govardhana Hill one attains piety ten million times greater than the piety he would attain by going on pilgrimage to Åñyamüka or Devagiri. There never was, nor will there ever be a holy place equal to Govardhana Hill.

Texts 24 and 25

çré-çaile daça varñäni
kuëòe vidyädhare naraù
snänaà karoti sukåté
çata-yajïa-phalaà labhet

govardhane pucche-kuëòe
dinaikaà snäna-kån naraù
koöi-yajïa-phalaà säkñät
puëyam eti na saàçayaù

çré-çaile—on Çré Saila; daça—ten; varñäni—years; kuëòe vidyädhare—in Vidyadhara-kunda; naraù—a person; snänam—bath; karoti—does; sukåté—pious; çata-yajïa-phalam—the result of a hundred yajnas; labhet—attains; govardhane—on Govardhana Hill; pucche-kuëòe—in Puccha-kunda; dinaikam—one day; snäna-kån—bathing; naraù—a person; koöi-yajïa-phalam—the result of ten million yajnas; säkñät—direct; puëyam—piety; eti—attains; na—no; saàçayaù—doubt.

By bathing every day for ten years in Vidyädhara-kuëòa on Çré Çaila, one attains the result of a hundred yajïas. By once bathing in Puccha-kunda on Govardhana Hill one attains the result of ten million yajïas. Of this there is no doubt.

Texts 26 and 27

veìkatädrau väri-dhäre
mahendre vindhya-parvate
yajïäà kåtvä hy açvamedhaà
naro näka-patir bhavet

govardhane ‘smin yo yajïaà
kåtvä dattvä su-dakñiëäm
näke padaà samvidhäya
sa viñëoù padam ävrajet

veìkatädrau—on Venkata Hill; väri-dhäre—on Mounta Varidhara; mahendre—on Mount Mahendra; vindhya-parvate—in the Vindhya mountains; yajïam—a yajna; kåtvä—performing; hy—indeed; açvamedham—asvamedha; naraù—a person; näka-patiù—the king of heaven; bhavet—becomes; govardhane—on Govardhana Hill; asmin—there; yaù—who; yajïam—a yajna; kåtvä—performs; dattvä—giving; su-dakñiëäm—daksina; näke—in the heaven; padam—the realm; samvidhäyasurpassing; sa—he; viñëoù—of Lord Viñëu; padam—the abode; ävrajet—attains.

A person who performs an açvamedha-yajïa on the mountains Veìkaöa, Väridhära, Mahendra, or Vindhya, attains the post of King Indra. A person who performs an açvamedha-yajïa on Govardhana Hill and gives proper dakñiëä goes beyond the realm of Indra and attains the abode of Lord Viñëu.

Texts 28-30

citraküöe payasvinyäà
çré-räma-navamé-dine
pariyätre tåtéyäyäà
vaiçäkhasya dvijottama

kukurädrau ca pürëäyäà
nilädrau dvädaçé-dine
indrakéle ca saptamyäà
snänaà dänaà tapaù kriyä

tat sarvaà koöi-guëitaà
bhavatétthaà hi bhärate
govardhane tu tat sarvaà
anantaà jäyate dvija

citraküöe—on Citraküöa; payasvinyäm—in Payasvini; çré-räma-navamé-dine—on Çré Räma-navamé day; pariyätre—pilgrimage; tåtéyäyäm—on the third; vaiçäkhasya—during Visakha; dvijottama—O best of brähmaëas; kukurädrau—on Mount Kukura; ca—and; pürëäyäm—during the full moon day; nilädrau—on Mount Nila; dvädaçé-dine—on the dvadasi day; indrakéle—on Indrakila; ca—and; saptamyäm—on the saptami; snänam—bath; dänam—charity; tapaù—asterity; kriyä—pious deed; tat—that; sarvam—all; koöi-guëitam—multiplied by ten million times; bhavati—is; ittham—thus; hi—indeed; bhärate—in Bharata varsa; govardhane—on Govardhana Hill; tu—but; tat—that; sarvam—all; anantam—endless; jäyate—is manifested; dvija—O brähmaëa.

O best of brähmaëas, bathing in sacred rivers, giving charity, performing austerities, and performing pious deeds, all these performed during Çré Räma-navamé on Mount Citraküöa, during the third day of Viçäkhä on Pariyätra, during the full-moon on Mount Kukura, during Dvädaçé on Mount Néla, or during Saptamé at Indrakéla bring a great pious result. That pious result is multiplied ten million times by visiting Bhärata-varña. It is multiplied unlimited times by visiting Govardhana Hill.

Texts 31-37

godävaryäà girau siàhe
mäyäpuryäà tu kumbhage
puñkare puñya-nakñatre
kurukñetre ravi-grahe

candra-grahe tu käçyäà vai
phälgune naimiñe tathä
ekädaçyäà çükare ca
kärtikyäà gaëa-mukti-de

janmäñöamyäà madhoù puryäà
khäëòave dvädaçé-dine
kärtikyäà pürëimäyäà tu
vaöeçvara-mahä-vaöe

makarärke prayäge tu
barhiñmatyäà hi vaidhåtau
ayodhyä-sarayü-tére
çré-räma-navamé-dine

evaà çiva-caturdaçyäà
vaijanätha-çubhe vane
tathä darçe soma-väre
gaìgä-sägara-saìgame

daçamyäà setubandhe ca
çré-raìge saptamé-dine
eñu dänaà tapaù snänaà
japo deva-dvijärcanam

tat sarvaà koöi-guëitaà
bhavatéha dvijottama
tat-tulyaà puëyam äpnoti
girau govardhane vare

godävaryäm—in thre Godavari; girau siàhe—in Mount Simha; mäyäpuryäm—in Mayapuri; tu—indeed; kumbhage—during kumbhaga; puñkare—during puskara; puñya-nakñatre—during pusya-naksatra; kurukñetre—at Kuruksetra; ravi-grahe—on Sunday; candra-grahe—during the moon; tu—indeed; käçyäm—at Varanasi; vai—indeed; phälgune—in the month of Phalguna; naimiñe—in Naimisaranya; tathä—so; ekädaçyäm—duting ekadasi; çükare—in siükara; ca—and; kärtikyäm—in kartika; gaëa-mukti-de—giving liberation; janmäñöamyäm—in janmastami; madhoù puryäm—in Mathura City; khäëòave—in the khandava forest; dvädaçé-dine—on Dvadasi; kärtikyäm—in Kartika; pürëimäyäm—on the full moon; tu—indeed; vaöeçvara-mahä-vaöe—at the great vatesvara banyan tree; makarärke—in markara; prayäge—in Prayaga; tu—indeed; barhiñmatyäm—in Barhismati; hi—indeed; vaidhåtau—in Vaidhrti; ayodhyä-sarayü-tére—on ther shore of the Sarayu at Ayodhya; çré-räma-navamé-dine—on Çré Räma-navami; evam—thus; çiva-caturdaçyäm—on Siva caturdasi; vaijanätha-çubhe vane—in brautiful vaijanatha forest; tathä—so; darçe—in darsa; soma-väre—on monday; gaìgä-sägara-saìgame—at Ganga-sagara; daçamyäm—on dasami; setubandhe—at Setubandha; ca—and; çré-raìge—at Çré Ranga; saptamé-dine—on saptami; eñu—in these; dänam—charity; tapaù—austerity; snänam—bathing; japaù—chanting mantras; deva-dvijärcanam—worshiping the Lord and the ds; tat—that; sarvam—all; koöi—ten million times; guëitam—multitplied; bhavati—is; iha—here; dvijottama—O best of brähmaëa; tat-tulyam—equal to that; puëyam—piety; äpnoti—attains; girau govardhane vare—on Govardhana Hill.

By giving charity, performing austerities, bathing in sacred rivers, chanting sacred mantras, or worshiping the brähmaëas and the Supreme Personality of Godhead at the Godävaré, Mount Siàha, Mäyäpuré, Kumbhaga, Puñkara, Puñya-nakñatra, Kurukñetra, Ravi-graha, Candra-graha, Käçé, Phälguna, Naimiña, Ekädaçé, Çükara, Kärtiké, Gaëamuktida, Janmäñöamé, Madhupuré, Khäëòava, Dvädaçé, Kärtiké, Pürëimä, Vaöeçvara-mahä-vaöa, Makarärka, Prayäga, Barhiñmaté, Vaidhåti, Ayodhyä-sarayü-téra, Çré Räma-navamé-dina, Çiva-caturdaçé, vaijanätha-çubha-vana, Darça, Soma-vära, Gaìgä-sägara-saìgama, Daçamé, Setubandha, Çré Raìga, or Saptamé-dina, on attains a great pious result. O best of brähmaëas, by visiting Govardhana Hill one attains a pious result ten million times greater than all those pious deeds together.

Text 38

govinda-kuëòe viçade
yaù snäti kåñëa-mänasaù
präpnoti kåñëa-särüpyaà
maithilendra na saàçayaù

govinda-kuëòe—Gpvinda-kunda; viçade—sacred; yaù—who; snäti—bathes; kåñëa-mänasaù—thinking og Kåñëa; präpnoti—attains; kåñëa-särüpyam—a form like Kåñëas’s; maithilendra—O king of Mithilä; na—no; saàçayaù—doubt.

One who, thinking of Lord Kåñëa, bathes in sacred Govinda-kuëòa, attains a transcendental form like Lord Kåñëa’s. O king of Mithilä, of this there is no doubt.

Text 39

açvamedha-sahasräëi
räjasüya-çatäni ca
mänasé-gaìgayä tulyaà
na bhavanty atra no girau

açvamedha-sahasräëi—thousand asvamedha-yajnas; räjasüya-çatäni—a hundred rajasuya-yajnas; ca—and; mänasé-gaìgayä—with manasa-gaìgä; tulyam—equal; na—not; bhavanty—is; atra—here; na—not; u—indeed; girau—on Govardhana Hill.

Neither a thousand açvamedha-yajïas nor a hundred räjasüya-yajïas are equal to visiting Mänasa-gaìgä on Govardhana Hill.

Text 40

tvayä vipra kåtaà säkñäd
giriräjasya darçanam
sparçanaà ca tataù snänaà
na tvatto ‘py adhiko bhuvi

tvayä—by you; vipra—O brähmaëa; kåtam—done; säkñät—directly; giriräjasya—of Govardhana Hill; darçanam—sight; sparçanam—touch; ca—and; tataù—there; snänam—bath; na—not; tvattaù—than you; api—even; adhikaù—greater; bhuvi—on the earth.

O brähmaëa, you have directly seen and touched Govardhana Hill. You have bathed in its sacred waters. In this world no one is more fortunate than you.

Text 41

na manyase cen mäà paçya
mahä-pätakinaà param
govardhana-çilä-sparçät
kåñëa-särüpyatäà gataù

na—not; manyase—you consider; cen—if; mäm—me; paçya—look; mahä-pätakinam—great sinner; param—gret; govardhana—Govardhana; çilä—stone; sparçät—by the touch; kåñëa-särüpyatäm—teh state of having a transcendental form like Lord Kåñëa’s; gataù—attained.

If you don’t believe my words, consider the story of the great sinner who, because he was touched by a Govardhana-stone, attained a transcendental form like Lord Kåñëa’s.
.pa

Chapter Eleven
Çré Giriräja-prabhäva
The Power of Çré Giriräja

Text 1

çré-närada uväca
iti çrutvä siddha-väkyaà
brähmaëo vismayaà gataù
punaù papraccha taà räjan
giriräja-prabhäva-vit

çré-närada uväca—Çré Närada said; iti—thus; çrutvä—hearing; siddha-väkyam—the words of the liberated soul; brähmaëaù—of the brähmaëa; vismayam—wonder; gataù—attained; punaù—again; papraccha—asked; tam—him; räjan—O king; giriräja-prabhäva-vit—the knower of the powers of Govardhana Hill.

Çré Närada said: When he heard the liberated soul’s words, the brähmaëa became struck with wonder. Then he asked another question of the liberated soul, who knew the power and glory of Govardhana Hill.

Text 2

çré-brähmaëa uväca
purä janmani kas tvaà bhos
tvayä kià kaluñaà kåtam
sarvaà vada mahä-bhäga
tvaà säkñäd-divya-darçanaù

çré-brähmaëa uväca—the brähmaëa said; purä—before; janmani—birth; kaù—who?; tvam—you; bhoù—Oh; tvayä—by you; kim—how?; kaluñam—sin; kåtam—done; sarvam—all; vada—tell; mahä-bhäga—O fortunate one; tvam—you; säkñäd-divya-darçanaù—can see everything perfectly.

The brähmaëa said: Who were you in your previous birth? What sin did you commit. O fortunate one, you have spiritual eyes to see all this directly.

Text 3

çré-siddha uväca
purä janmani vaiçyo ‘haà
dhané vaiçya-suto mahän
ä-bälayäd dyüta-nirato
viöa-goñöhi-viçäradaù

çré-siddha uväca—the liberated soul said; purä—previous; janmani—birth; vaiçyaù—a vaisya; ahaà-I; dhäni—wealthy; vaiçya—of a vaisya; sutaù—the son; mahän—great; ä-bälayät—from childhood; dyüta-nirataù—addicted to gambling; viöa-goñöhi-viçäradaù—a rake.

The liberated soul said: In my previous birth I was a wealthy vaiçya’s son. From childhood I was a compulsive gambler. I became a great rake.

Text 4

veçyä-rataù ku-märgo ‘haà
madirä-mada-vihvalaù
mäträ piträ bhäryayäpi
bhartsito ‘haà sadä dvija

veçyä—with a prostitute; rataù—in love; ku-märgaù—on the wrong path; aham—I; madirä-mada-vihvalaù—a drunkard; mäträ—by my mother; piträ—father; bhäryayä—wife; api—and; bhartsitaù—rebuked; aham—I; sadä—always; dvija—O brähmaëa.

I became a drunkard addicted to chasing prostitutes. O brähmaëa, my father, mother, and wife rebuked me again and again.

Text 5

ekadä tu mayä vipra
pitarau garadänataù
märitau ca tathä bhäryä
khaògena pathi märitä

ekadä—one day; tu—indeed; mayä—by me; vipra—O brähmaëa; pitarau—parents; garada-änataù—poisoned; märitau—died; ca—and; tathä—then; bhäryä—wife; khaògena—with a sword; pathi—on the highway; märitä—killed.

Then one day with poison I killed my parents and with a sword I killed my wife on a pathway.

Text 6

gåhitvä tad-dhanaà sarvaà
veçyayä sahitaù khalaù
dakñiëäçaà ca gatavän
dasyu-karmäti-nirdayaù

gåhitvä—taking; tad-dhanam—that wealth; sarvam—all; veçyayä—with a prostitute; sahitaù—with; khalaù—rascal; dakñiëäçam—to the south; ca—and; gatavän—went; dasyu-karmäti-nirdayaù—a merciless thief.

Then I took all their money and went with my prostitute beloved to the south, where I became a merciless thief.

Text 7

ekadä tu mayä veçyä
niùkñiptä hy andha-küpake
dasyunä hi mayä päçair
märitäù çataço naräù

ekadä—one day; tu—indeed; mayä—by me; veçyä—the prostitute; niùkñiptä—thrown; hy—indeed; andha-küpake—into a blind well; dasyunä—by a thief; hi—indeed; mayä—by me; päçaiù—with ropes; märitäù—killed; çataçaù—hundreds; naräùpeople.

One day I threw the prsotitute into a blind well and left her there to die. Indeed, with ropes I killed many hundreds of people as I robbed them.

Text 8

dhana-lobhena bho vipra
brahma-hatyä-çataà kåtam
kñatra-hatyä vaiñya-hatyäù
çüdra-hatyäù sahasraçaù

dhana-lobhena—greedy; bhaù—O; vipra—brähmaëa; brahma-hatyä-çatam—killing hunderds of brähmaëa; kåtam—done; kñatra-hatyä—the murder of ksatriyas; vaiñya-hatyäù—the murder of vaisyas; çüdra-hatyäù—the murder of sudras; sahasraçaù—thousands.

O brähmaëa, I was so greedy after money that as a highwayman I murdered many hundreds of brähmaëas and many thousands of kñatriyas, vaiçyas, and çüdras.

Text 9

ekadä mäàsam änetuà
mågän hantuà vane gatam
sarpo ‘daçat padä spåñöo
duñöaà mäà nidhanaà gatam

ekadä—one day; mäàsam—meat; änetum—to get; mågän—deer; hantum—to kill; vane—in the forest; gatam—went; sarpaù—snake; adaçat—bit; padä—by the foot; spåñöaù—touched; duñöam—wicked; mäm—me; nidhanam—to death; gatam—went.

One day, as I was hunting deer in the forest, I stepped on a snake. The snake bit me and I died.

Text 10

santäòya mudgarair ghorair
yamadütä bhayaìkaräù
baddhvä mäà narakaà ninyur
mahä-pätakinaà khalam

santäòya—beating; mudgaraiù—with clubs; ghoraiù—terrible; yamadütä—the yamadutas; bhayaìkaräù—feearsome; baddhvä—binding; mäm—me; narakam—to hell; ninyuù—led; mahä-pätakinam—great sinner; khalam—wicked.

Fearsome Yamadütas beat me with terrible clubs, tied me up, and dragged me, a great sinner, to hell.

Text 11

manvantaraà tu patitaù
kumbhépäke mahä-khale
kalpaikaà tapta-sürmau ca
mahä-duùkhaà gataù khalaù

manvantaram—for a manvantara; tu—certainly; patitaù—fallen; kumbhépäke—into Kumbhipaka; mahä-khale—great hell; kalpa ekam—for one kalpa; tapta—molten; sürmau—the iron form of a woman; ca—and; mahä-duùkham—tormented; gataù—attained; khalaù—wicked.

I fell into the terrible hell named Kumbhépäka and I stayed there for a manvantara. For a kalpa I was forced to embrace the red-hot iron statue of a woman. I, a great sinner, suffered greatly.

Text 12

catur-açéti-lakñäëäà
narakänäà påthak påthak
varñaà varñaà nipatito
nirgato ‘haà yamecchayä

catur-açéti-lakñäëäm—eight million four hundred thousand; narakänäm—of hells; påthak—one; påthak—after another; varñam—place; varñam—after place; nipatitaù—fallen; nirgataù—went; aham—I; yama-icchayä—by the desire of Yamaräja.

By the desire of Yamaräja I was thrown into eight million four-hundred thousand different hells.

Text 13

tatas tu bhärate varñe
präpto ‘haà karma-väsanäm
daça-väraà sükaro ‘haà
vyäghro ‘haà çata-janmasu

tataù—then; tu—indeed; bhärate varñe—in Bharata-varsa; präptaù—attained; aham—I; karma-väsanäm—by the karma; daça-väram—ten times; sükaraù— pig; aham—I; vyäghraù—I tiger; aham—I; çata-janmasu—in a hundred births.

Then my karma took me to Bhärata-varña. For ten births I was a pig, and for a hundred births I was a tiger.

Text 14

uñöro ‘haà janma-çatakaà
mahiñaù çata-janmasu
sarpo ‘haà janma-sähasraà
märito duñöa-mänavaiù

uñöraù—a camel; aham—I; janma-çatakam—for a hundred births; mahiñaù—a buffalo; çata-janmasu—for a hundred births; sarpaù—a snake; aham—I; janma-sähasram—for a hundred births; märitaù—killed; duñöa-mänavaiù—by wicked men.

For a hundred births I was a camel. For another hundred births I was a buffalo. For a thousand births I was a snake. Wicked men killed me again and again.

Text 15

evaà varñäyutänte tu
nirjale vipine dvija
räkñasaç cedåço jäto
vikarälo mahä-khalaù

evam—thus; varñ—years; ayuta—ten thousand; ante—at the end; tu—indeed; nirjale vipine—in a desert; dvija—O brähmaëa; räkñasaç—a manoster; ca—and; idåçaù—like this; jätaù—born; vikarälaù—gruesome; mahä-khalaù—wicked.

O brähmaëa, after ten thousand years of these births I was born in a desert as a grotesque and wicked monster.

Text 16

kasya çüdrasya dehaà vai
samäruhya vrajaà gataù
våndävanasya nikaöe
yamunä-nikaöäc chubhät

kasya çüdrasya—of a sudra; deham—the body; vai—indeed; samäruhya—taking; vrajam—to Vraja; gataù—went; våndävanasya—Våndävana forest; nikaöe—near; yamunä-nikaöät—near the Yamunä; çubhät—sacred.

One day I assumed the form of a çüdra and I went to Vraja. I came near to Våndävana and the sacred Yamunä.

Text 17

samutthitä yañöi-hastäù
çyämaläù kåñëa-pärñadäù
tais täòito dharñito ‘haà
vraja-bhümau paläyitaù

samutthitä—risen; yañöi-hastäù—with sticks in their hands; çyämaläù—handsome; kåñëa-pärñadäù—Kåñëa’s associates; taiù—by them; täòitaù—beaten; dharñitaù—defeated; aham—I; vraja-bhümau—from Vraja; paläyitaù—fled.

With sticks in their hands, some of Lord Kåñëa’s handsome friends beat me severely and I fled from the land of Vraja.

Text 18

bubhukñito bahu-dinais
tväà khäditum ihägataù
tävat tvayä täòito ‘haà
giriräjäçmanä mune

bubhukñitaù—hungry; bahu-dinaiù—from many days; tväm—you; khäditum—to eat; iha—here; ägataù—came; tävat—from then; tvayä—by you; täòitaù—hit; aham—I; giriräja—of Govardhana Hill; açmanä—by a stone; mune—O sage.

Hungry for many days, I came here to eat you. Then you hit me with a stone from Govardhana Hill.

Text 19

çré-kåñëa-kåpayä säkñät
kalyäëaà me babhüva ha

çré-kåñëa—of Çré Kåñëa; kåpayä—by the mercy; säkñät—directly; kalyäëam—auspiciousness; me—of me; babhüva—became; ha—indeed.

Then, by Lord Kåñëa’s kindness, I became very fortunate.

Text 20

çré-närada uväca
evaà pravadatas tasya
golokäc ca mahä-rathaù
sahasräditya-saìkäço
hayäyuta-samanvitaù

çré-närada uväca—Çré Närada said; evam—thus; pravadataù—speaking; tasya—of him; golokät—from Goloka; ca—and; mahä-rathaù—a great chariot; sahasräditya-saìkäçaù—splendid as a thousand suns; hayäyuta-samanvitaù—drawn by ten thousand horses.

Çré Närada said: As the liberated soul was speaking these words, a chariot, splendid as a thousand suns and drawn by ten thousand horses, came from Goloka.

Text 21

sahasra-cakra-dhvani-bhål
lakña-pärñada-maëòitaù
maïjéra-kiìkiné-jälo
manoharataro nåpa

sahasra—a thousand; cakra—wheels; dhvani-bhåt—with the sound; lakña-pärñada-maëòitaù—decorated with a hundred thousand associates of the Lord; maïjéra-kiìkiné-jälaù—with a network of bells and thinkling ornamentsd; manoharataraù—extremely beautiful; nåpa—O king.

The chariot rumbled with a thousand wheels. It was decorated with a hundred thousand associates of the Lord. It had a great network of bells and tinkling ornaments. It was extremely beautiful.

Text 22

paçyatas tasya viprasya
tam änetuà samägataù
tam ägataà rathaà divyaà
nematur vipra-nirjarau

paçyataù—looking on; tasya—of him; viprasya—the brähmaëa; tam—him; änetum—to take; samägataù—came; tam—that; ägatam—went; ratham—chariot; divyam—splendid; nematuù—bowed down; vipra—the brähmaëa; nirjarau—and the liberated soul.

As the brähmaëa looked one, the chariot approached. The brähmaëa and the liberated soul bowed down before the chariot.

Text 23

tataù samäruhya rathaà sa siddho
viraïjayan maithila maëòalaà diçam
çré-kåñëalokaà prayayau parät paraà
nikuïja-lélä-lalitaà manoharam

tataù—then; samäruhya—ascending; ratham—the chariot; sa—he; siddhaù—the liberated soul; viraïjayan—renouncing; maithila—O king of Mithilä; maëòalaà diçam—the material world; çré-kåñëalokam—to the planet of Çré Kåñëa; prayayau—went; parät—than the greatest; param—greater; nikuïja-lélä-lalitam—beautiful with pastime forests; manoharam—pleasing to the heart.

Climbing the chariot, and at that moment losing all interest in his heart to stay in the material world, the liberated soul went to Çré Kåñëa’s beautiful abode, graceful with many pastime gardens, the highest of all spiritual realms.

Text 24

vipro ‘pi tasmät punar ägato girià
govardhanaà sarva-giréndra-daivatam
pradakñiëé-kåtya punaù praëamya taà
yayau gåhaà maithila tat-prabhäva-vit

vipraù—the brähmaëa; api—even; tasmät—from that; punaù—again; ägataù—went; girià govardhanam—to Govardhana Hill; sarva-giréndra-daivatam—the Deity of the kings of mountains; pradakñiëé-kåtya—circumambulating; punaù—again; praëamya—bowing down; tam—to it; yayau—went; gåham—home; maithila—O king of Mithilä; tat-prabhäva-vit—aware of the power of Govardhana Hill.

Then the brähmaëa returned to Govardhana Hill, the Deity worshiped by the kings of mountains. Circumambulating the hill, bowing down before it, and now aware of its great power and glory, the brähmaëa went to his home.

Text 25

idaà mayä te kathitaà pracaëòaà
su-mukti-daà çré-giriräja-khaëòam
çrutvä janaù päpy api na pracaëòaà
svapne ‘pi paçyed yamam ugra-daëòam

idam—this; mayä—by me; te—to you; kathitam—told; pracaëòam—great; su-mukti-dam—granting liberation; çré-giriräja—of Govardhana Hill; khaëòam—canto; çrutvä—hearing; janaù—a person; päpé—a sinner; api—even; na—not; pracaëòam—ferocious; svapne—in dream; api—even; paçyet—sees; yamam—yamaräja; ugra—fearsome; daëòam—punishment.

Now I have spoken to you the glorious Çré Giriräja-khaëòa, which brings liberation. Anyone, even if he is very sinful, who hears this khaëòa, will never see fearsome Yamaräja, even in a dream.

Text 26

yaù çåëoti giriräja-yasaçyaà gopa-räja-nava-keli-rahasyam
deva-räja iva so ‘tra sameti
nanda-räja iva çäntim amutra

yaù—one who; çåëoti—hears; giriräja-yasaçyaà —the glory of Govardhana Hill; gopa-räja—of the king of gopas; nava—new; keli—pastimes; rahasyam—secret; deva-räja—the king of the demigods; iva—like; saù—he; atra—here; sameti—attains; nanda-räja—King Nanda; iva—like; çäntim—peace; amutra—in the next life.

One who hears the glories of Govardhana Hill, glories that are filled with the secrets of Lord Kåñëa’s ever-new transcendental pastimes, will become as fortunate as King Indra in this life, and as fortunate as King Nanda in the next.
Annakuta:
Text 3.8.4
çåìgära-maëòalasyädho
mukhaà govardhanasya ca
yatränna-küöaà kåtavän
bhagavän vraja-väsibhiù
çåìgära-maëòalasya—Çåìgära-maëòala; adhaù—below; mukham—the mouth; govardhanasya—of Govardhana Hill; ca—and; yatra—where; anna-küöam—the hill of food; kåtavän—made; bhagavän—the Lord; vraja-väsibhiù—with the residents of Vraja.
Below Çåìgära-maëòala is Govardhana Hill’s mouth, where the Lord and the people of Vraja made a hill of food.

tvatkåte kåñëa ghoño’yaà kñemé muditagokulaù |
kåtsno vasati çäntäriryathä svargaà gatastathä ||2-17-4

This vraja is created by you. We are happy and well because of you. Our enemies have become silent. We are living happily as though in heaven.

janmaprabhåti karmaitaddevairasukaraà bhuvi |
boddhavyäccäbhimänäccha vismitäni manäàsi naù ||2-17-5

Since birth you have performed tasks which are not easy even for the deva-s to perform on the earth. In view of all these and your proud words, we are astonished.

balena ca parärdhyena yaçasä vikrameëä ca |
uttamastvaà manuñyeñu deveñviva purandaraù |2-17-6

You are the best among men in strength, fame and prowess. Among gods, you are equal to indra.

pratäpena ca tékñëena déptyä pürëatayäpi ca |
uttamastvaà ca martyeñu deveñviva diväkaraù ||2-17-7

You are the best among men due to influence, strong effulgence, complete vision like sun among the gods.

käntyä lakñmyä prasädena vadanena smitena ca |
uttamastvaà ca martyeñu deveñviva niçäkaraù ||2-17-8

You are the best among men due to your beauty, prosperity, pleasantness, face and smile like moon among the gods.

balena vapuñä caiva bälyena caritena ca |
syätte shaktidharastulyo na tu kashchana mänuñaù ||2-17-9

There is no other powerful man equal to you in strength, body and childhood activities.

yattvayäbhihitaà väkyaà giriyajïaà prati prabho |
kastallaìghayituà shakto velämiva mahodadhiù ||2-17-10

Lord! Who is able to oppose your words on your views regarding the hill sacrifice (giri-yajïam) like a great ocean breaking its shore?

sthitaù çakramahastäta çrémängirimahastvayam |
tvatpraëéto’dya gopänäà gaväà hetoù pravartyatäm ||2-17-11

O son! From today, we shall stop the indra sacrifice and conduct the hill sacrifice which you have introduced for the benefit of gopa-s and cows.

bhojanänyupakalpyantäà payasaù peçaläni ca |
kumbhäçcha viniveçyantämudapäneñu çobhanäù ||2-17-12

Let us collect beautiful pots of milk. Let us keep beautiful pots of water near the well.

püryantäà payasä nadyo droëyaçcha vipuläyatäù |
bhakñyaà bhojyaà ca peyaà ca tatsarvamupanéyatäm ||2-17-13

Let us fill canals and boats with milk. Let us prepare and bring snacks, food and drinks.

bhäjanäni ca mäàsasya nyasyantämodanasya ca |
trirätraà caiva saàdohaù sarvaghoñasya gåhyatäm ||2-17-14

Let us arrange with pleasure, the plates and vessels for rice and meat. Let us collect milk and milk products for three days and nights.

viçasyantäà ca pashavo bhojyä ye mahiñädayaù |
pravartyatäà ca yajïo’yaà sarvagopasusaàkulaù ||2-17-15

Let us kill the animals such as buffalos to be eaten. Let this sacrifice be conducted with all gopas.

Anandajanano ghoño mahänmuditagokulaù |
türyapraëädaghoñaiçcha våñabhäëäà ca garjitaiù ||2-17-16
hambhäravaiçcha vatsänäà gopänäà harñavardhanaù |

Afterwards, there was a great jubilation in the vraja along with the playing of musical instruments, the bellowing of the bulls, and the mooing of calves, leading to the joy of gopas.

dadhno hrado ghåtävartaù payaù kulyäsamäkulaù ||2-17-17
mäàsaräçiù prabhütäòhyaù prakäçaudanaparvataù |
saàprävartata yajïo’sya girergobhiù samäkulaù ||2-17-18
tuñöagopajanäkérëo gopanärémanoharaù |

Along with a pond of curd, a vortex of ghee, a river of milk, a variety of meat and a mountain of cooked rice, the entire complex of vraja including the happy gopa-s and beautiful gopi-s proceeded for the hill sacrifice.

bhakñyäëäà räçayastatra çataçaçchopakalpitäù |
gandhamälyaiçcha vividhairdhüpairuchcävacaistathä ||2-17-19

There were hundreds of varieties of food . The sacrifice was complete with varieties of fragrant garlands and incense.

athädhiçåtaparyante saàpräpte yajïasaàvidhau |
yajïaà girestithau saumye cakrurgopä dvijaiù saha || 2-17-20

At the start of the sacrifice, the items were offered to the fire as ordained. The gopa-s performed the sacrifice along with brahmins on an auspicious day.

yajanänte tadannaà tu tatpayo dadhi chottamam |
mämsaà ca mäyayä kåñëo girirbhütvä samashnute ||2-17-21

At the end of the sacrifice, by illusion, kåñëa became the hill and consumed the best rice, milk, curd and meat which were offered.

tarpitäçcäpi viprägryästuñöäù saàpürëamänasäù |
uttasthüù prétamanasaù svasti väcyaà yathäsukham ||2-17-22

In the sacrifice, the brahmanas were treated with food, drinks and gifts. All their requirements fulfilled, they blessed all and prayed for their well-being.

bhuktvä cävabhåte kåñëaù payaù pétvä ca kämataù |
saàtåpto’sméti divyena rüpeëa prajahäsa vai ||2-17-23

After the ritual bath at the end of the sacrifice, kåñëa ate the offerings, drank milk to his satisfaction and said: I am completely satisfied. Saying this he started laughing in the form of the deity of the hill.

taà gopäù parvatäkäraà divyasraganulepanam |
girimürdhni sthitaà dåñövä kåñëaà jagmuù pradhänataù ||2-17-24

Seeing the hill deity standing on the peak of the hill wearing divine garlands, smeared with divine ointments, the gopa-s considered him as shelter, as kåñëa.

bhagavänapi tenaiva rüpeëäccäditaù prabhuù |
sahitaiù praëato gopäirvavandätmänamätmanä ||2-17-25

Splendorous Lord kåñëa, concealing his form, offered his obeisance to himself in the form of the hill deity along with gopas.

tamücurvismitä gopä devaà girivare sthitam |
bhagavamstvadvashe yuktä däsäù kià kurma kiìkaräù ||2-17-26

Astonished by the hill deity standing on the peak of the hill, the gopa-s said: Lord, we are at your service. Tell us, what shall we do to serve you?

sa uväca tato gopängiriprabhavayä girä |
adyaprbhåti chejyo’haà goñu yadyastu vo dayä ||2-17-27

Then he told gopa-s in a voice coming from the hill: If you are kind to cows, worship me through the cows from today.

ahaà vaù prathamo devaù sarvakämakaraù çubhaù |

mama prabhäväccha gavämayutänyeva bhokñyatha |1-17-28

I am your principal god. I fulfill all your wishes. By my splendour, you will have ten thousand cows and you will enjoy their products.

shivashcha vo bhaviñyämi madbhaktänäà vane vane |
raàsye ca saha yuñmäbhiryathä divigatastathä ||2-17-29

I will be helpful to all of you who are devotees of me. Just as I live in my heavenly abode, I will remain with you happily.

ye cheme prathitä gopä nandagopapurogamäù |
eçäà prétaù prayachcämi gopänäà vipulaà dhanam ||2-17-30

I am pleased with gopa-s such as nandagopa. I will grant them wealth and prosperity.

paryäpnuvantu kñipraà mäà gävo vatsasamäkuläù |
evaà mama parä prétirbhaviñyati na samçayaù ||2-17-31

Now, quickly arrange to circumambulate me along with cows and calves. There is no doubt that by doing so, I will be greatly pleased.

tato néräjanärthaà hi våndaço gokuläëi tam |
parivavrurgirivaraà savåñäëi samantataù ||2-17-32

Afterwards, the cows and bulls of the vraja assembled for circumambulating the great hill.

tä gävaù pradrutä håñöäù säpéòastabakäìgadäù |
sasrajäpéòaçåìgägräù çataço’tha sahasraçaù ||2-17-33

Hundreds of thousands of cows, their heads and legs decorated with flowers, and horns adorning flower garlands happily and quickly began to circumambulate the hill.

anujagmushcha gopäläù kälayanto dhanäni ca |
bhakticchedänuliptäìgä raktapétasitämbaräù ||2-17-34

The cows were driven by by gopa-s who followed them with their bodies smeared with fragrant pastes. They were dressed in red, yellow and white clothes.

mayüraciträìgadino bhujaiù praharaëävåtaiù |
mayürapatravåntänäà keçabandhaiù suyojitaiù ||2-17-35

They were wearing armlets of peacock feathers on their arms. They carried sticks in their hands. Their heads were decorated with suitable head bands of peacock feathers.

babhräjuradhikam gopäù samaväye tadädbhute |
anye våñänäruruhurnåtyanti sma pare mudä ||2-17-36
gopälästvapare gäçcha jagåhurvegagäminaù |

Due to this, the gopa-s looked enchanting in that assembly. Some were riding on the backs of the bulls while others were dancing. Other gopa-s were catching the running cows and calves.

tasminparyäyanirvåtte gaväà néräjanotsave ||2-17-37
antardhänaà jagämäçu tena dehena so’chalaù |

When the circumambulation of the cows were completed, the deity of the hill disappeared along with his body.

kåñëo’pi gopasahito vivesha vrajameva ha || 2-17-38
kåñëa along with gopa-s returned to vraja.
giriyajïapravåttena tenäçcharyeëa vismitäù |
gopäù sabälavåddhä vai tuñöuvurmadhusüdanam ||2-17-39

Astonished by the wonderful conclusion of the hill sacrifice, all the gopa-s including the elders, men and boys praised madhusüdhana (kåñëa).

iti çrémahäbhärate khileñu harivaàçe viñëuparvaëi giriyajïapravartane saptadaço’dhyäyaù

Thus this is the seventeenth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, performance of mountain sacrifice.

nélakaëöha commentary

atha saptadaçedhyäye govardhanamahotsavaù

varëyate hariëä klåpto darçanaà tasya cädbhutam || 1 ||

· 2-17-1 aviçaìkyä indrät bhayaà açaìkamänä ityarthaù

· 2-17-3 açaïkäyäà béjamähustvamiti | paräyaëam äçrayaù ||

·

· 2-17-4 yathä svargaà gataù svargatha iva ||

· 2-17-5 etacchakaöabhaìgädibhi karma dåñöveti çeñaù | boddhavyät drañöuà yogyättaväbhimänädahaàkärädahaà kärayiñyämi goyajïaà balädetanna saàçayaà ityevaàrüpät | ekaçvakäraù pädapüraëärthaù |

· 2-17-9 ve tyayä tulyaù çaktidharaù kärtikeyaù ||

· 2-17-11 tvatpraëétastvayä pravartitaù ||

· 2-17-13 nadyaù sudhämayyo dérghakulyäù drauëyastädåçäni kuëòäni ||

· 2-17-14 saàdohaù payaädiù gåhyatäà natu vikreyaù |

· 2-17-17 daghno hradaù ghåtävarttaù särarüpeëa ghåtaà yatropayärvarttate sa tathä ||

· 2-17-18 prabhütaçcäsau äòhyaçcha bhüyänsaàrakärakadravyasaàyuktaçcha yasminnityarthaù ||

· 2-17–19 adhisåtäni vahnistäni carustälYädéni paryantäni samépe äsäditäni yasmin ||

· 2-17-24 pradhänataù mukhyästtatvajïäù jagmuù çaraëamiti çeñaù ||

· 2-17-26 taà girishikharastam ||

· 2-17-31 paryäpnuvantu pradakñiëaà kurvantu ||

· 2-17-33 säpéòäù saçirobhüñaëäù täçcha täù stabakäìgadäù puñpaguchcäkäräëi bähübhüñaëäni yäsäà täù | srajashcha äpéòäù çåïgärabhüñaëäni taishcha sahitäni sasrajäpéòäni çåìgägräëi yäsäà tä ||

· 2-17-34 kälayanto niyamanantaù dhanäni godhanäni bhakticchedairvibhägabhedaiù anuliptäìgäù nänävarëairanulepitäni påthak påthagaìgäni yaistädåçä ityarthaù ||

· 2-17-35 praharaëävåtaiù säyudhaiù mayürapaträëäà våntäni madhyaçaìkavaù teñäm ||

iti çréharivaàçe viñëuparvaëi öékäyäà saptadaço’dhyäyaù

18 – govardhanadhäraëam – Hoisting the Govardhana Mountain
vaiçampäyana uväca
mahe pratihate çakraù sakrodhastridaçeçvaraù |
saàvartakaà näma gaëaà toyadänämathäbravét ||2-18-1

vaiçaàpäyana said:

(O janamejaya!) When the sacrifice was stopped, the lord of gods (indra) became angry. He ordered the water bearing clouds named saàvartaka.

bho balähakamätaìgäù çrüyatäà mama bhäñitam |
yadi vo matpriyaà käryam räjabhaktipuraskåtam ||2-18-2

Clouds, powerful as elephants! Hear my words. If you are loyal to me and if you wish to please me, then do as I say.

ete våndavanagatä dämodaraparäyaëäù |
nandagopädayo gopä vidviñanti mamotsavam ||2-18-3

The gopa-s such as nandagopa residing in våndävana condemn my festival, depending on dämodara (kåñëa).

äjévo yaù parasteñäà gopatvaà ca yataù småtam |
tä gävaù saptarätreëa péòyantäà varñamärutaiù ||2-18-4

By showering rain for seven days, torture the cows, who are the livelihood for the people there.

airävatagataçcähaà svayamevämbudäruëaà |
srakñyämi våñöià vätaà ca vajräçanisamaprabham ||2-18-5

Riding on the back of airävata, I will personally go there to oversee this terrible rain accompanied by thunder, lightning and strong winds.

bhavadbhiçchaëòavarñeëa charatä märutena ca |
hatästäù savrajä gävastyakñyanti bhuvi jévitam ||2-18-6

When you begin thundershowers accompanied by strong winds, the cows and the people of vraja will be distressed and forced to give up their lives.

evamäjïäpayämäsa sarväïjaladharänprabhuù |
pratyähate vai kåñëena çäsane päkaçäsanaù ||2-18-7

The powerful indra (päkaçäsana), with his sacrifice stopped by kåñëa, thus ordered all the rain bearing clouds.

tataste jaladäù kåñëä ghoranädä bhäyävahäù |
äkäçaà cädayämäsuù sarvataù parvatopamäù ||2-18-8

Then the terrible, dark coloured, water bearing clouds resembling mountains began to thunder as they covered the sky.

vidyutsaàpätajananäù çakracäpavibhüñitäù |
timirävåtamäkäçaà cakruste jaladästadä ||2-18-9

The rain bearing clouds, decorated with rainbows and accompanied by lightning covered the sky. The sky became dark.

gajä ivänyasamyuktäù kechinmakaravarchasaù |
nägä ivänye gagane cherurjaladapuìgaväù ||2-18-10

Some clouds looked like elephants walking side by side. Others looked like crocodiles. Some other clouds looked like serpents in the sky.

te’nyonyaà vapuñä baddhä nägayüthäyutopamäù |
durdinaà vipulaà cakruçcädayanto nabhastalam ||2-18-11

The clouds covered the entire sky like a group of thousands of elephants, touching each other’s bodies, creating a long bad day.

nåhastanägahastäbhyäà veëünäà caiva sarvataù |
dhäräbhistulyarüpäbhirvavåñuste balähakäù ||2-18-12

The clouds started raining all over showering water streams looking like hands of men, trunks of elephants and bamboo stems.

samudraà menire taà hi khamärüòhaà nåcakñuñaù |
durvigähyamaparyantamagädhaà durdinaà mahat ||2-18-13

The eyes of men considered the deep, unlimited and incomprehensible clouds as a grave situation as if the ocean has taken over the sky.

naiväpatanvai khagamä dudruvurmågajätayaù |
parvatäbheñu megheñu khe nadatsu samantataù ||2-18-14

The birds stopped flying and the animals ran here and there. Clouds like mountains began to rumble all over in the sky.

nañöasüryendusadåçairmeghairnabhasi därunaiù |
ativåñöena lokasya virüpamabhavadvapuù ||2-18-15

Those terrible clouds covering the entire sky made sun and moon disappear. By showering rain continuously, the earth was deformed.

meghaughairniñprabhäkäramadåçyagrahatärakam |
candrasüryäàçurahitaà khaà babhüvätiniñprabham ||2-18-16

Due to the group of dark clouds, there was no light. Planets and stars were not visible. Without the rays of sun and moon, the sky became dark.

väriëä meghamuktena mucyamänena cäsakåt |
Ababhau sarvatastatra bhümistoyamayé yathä ||2-18-17

The water released from the clouds continuously spread everywhere and the earth appeared to be filled with water.

(Note 1)

vinedurbarhiëastatra tokakalparutäù khagäù |
vivåddhià nimnagä yätäù plavagäù saàplavaà gatäù ||2-18-18

The peacocks crowed loudly. The other birds became silent. The rivers overflowed and the trees were swept in the currents.

garjitena ca meghänäà parjanyaninadena ca |
tarjitänéva kampante tåëäni tarubhiù saha ||2-18-19

Due to the thundering of clouds and the roaring of the rain, the grass and the trees began to tremble.

präpto’ntakälo lokänäà vyaktamekärëavä mahé |
iti gopagaëä väkyaà vyäharanti bhayärditäù ||2-18-20

The terrified gopa-s started saying, “The time of destruction has come. The earth has become engulfed in the sea”.*

tenotpätäàbuvarñeëa gävo viprahatä bhåçam |
hambhäravaiù krandamänä na cheluù stambhitopamäù ||2-18-21

Due to the incessant rain, the cows were terrified. They bellowed and stood still as though they have become statues.

niñkampasakthicharaëä niñprayatnakhuränanäù |
håñöaromärdratanavaù kñämakukñipayodharäù ||2-18-22

Without moving their legs, toes and face, they stood still. The hair on their wet bodies were erect. Their stomach and breasts became thin.

.

käçchitpräëäïjahuù çräntä nipetuù käçchidäturäù |
käçchitsavatsäù patitä gävaù çékaravejitäù ||2-18-23

Being unable to bear the stress, some cows gave up their lives. Some of them became ill and fell down. Due to the rain, some cows fell down with the calves.

käçchidäkramya kroòena vatsäàstiñöhanti mätaraù |
vimukhäù çräntasakthyaçcha nirähäräù kåçodaräù ||2-18-24

Some cows kept the calves under their bodies. Some were separated from calves. Many became inactive without food, their stomachs becoming thin.

peturärtä vepamänä gävo varñaparäjitäù |

Unable to bear the rain, the cows bellowed and fell down.

vatsäçchonmukhakä bälä dämodaramukhäù sthitäù |
trähéti vadanairdénaiù kåñëamücurivärditäù ||2-18-25

The calves raised their heads turning towards dämodara(kåñëa)’s face as though appealing to kåñëa, “Please save us”.

gaväà tadkadanaà dåñövä durdinägamajaà mahat |
gopäàçcäsannanidhanänkåñëaù kopaà samädadhe ||2-18-26

Observing the bad day (with the sky covered with dark clouds), the suffering and death of cows and the impending doom of gopa-s, kåñëa became very angry.

(Note 2)

sa cintayitvä samrabdho dåñöo yogo mayeti ca |
ätmänamätmanä väkyamidamüche priyaàvadaù ||2-18-27

Thinking for a while and coming to a suitable solution, kåñëa who speaks dear words, said to himself:

adyähamimamutpäöya sakänanavanaà girim |
kalpayeyaà gaväà sthänaà varñaträëäya durdharam ||2-18-28

I will now lift the hill along with the trees and forest, creating a place to save the cows from the terrible rain.

ayaà dhåto mayä çailaù påthvégåhanibhopamaù |
träsyate savrajä gä vai madvashyashcha bhaviñyati ||2-18-29

The hill, lifted by me, similar to a house built on earth, will save the cows along with vraja and will be under my control.

evaà sa cintayitvä tu kåñëaù satyaparäkramaù |
bähvorbalaà darçayiñyansamépaà taà mahédharam ||2-18-30
dorbhyämutpäöayämäsa kåñëo girimiväcalaù |

Thinking like this, the true valiant kåñëa, to show the strength of his arms, lifted the nearby hill. As he lifted the hill with his arm, kåñëa appeared like another hill.

(Note 3)

sa dhåtaù saìgato meghairgiriù savyena päëinä |
gåhabhävaà gatastatra gèhäkäreëä varchasä ||2-16-31

The hill surrounded by clouds, lifted up by kåñëa with his left hand appeared like a house there.

bhümerutpäöyamänasya tasya shailasya sänuñu |
çiläù praçithiläçcelurviniñpetuçcha pädapäù ||2-18-32

On the peaks of the hill, which was lifted up from earth, rocks were dislocated and trees were uprooted.

çikharairghürëamänaiçcha sédamänaiçcha pädapaiù |
vidhütaiçchocchritaù çåìgairagamaù khagamo’bhavat |2-18-33

That hill having shaking tall peaks with falling trees shook completely and appeared like a bird flying in the sky.

calatprasravaëaiù pärçvairmeghaughairekatäà gataiù |
bhidyamänäçmanichayaçcacäla dharaëédharaù ||2-18-34

Then the hill shook once, with streams running along the sides merging with the surrounding clouds and rocks rolling down.

na meghänäà pravåñöänäà na çaialasyäçmavarñiëaù |
vividuste janä rüpaà väyostasya ca garjataù ||2-18-35

The people did not know the form of the clouds showering the rain or the form of the hill showering the stones or the roaring wind.

meghaiù saçailasaàsthänairnélaiù prasravaëärpitaiù |
miçrékåta iväbhäti giriruddämabarhavän ||2-18-36

With the streams merging with the dark blue clouds around the peaks, the hill looked like a peacock spreading its feathers.

äpluto’yaà giriù pakñairiti vidyädharoragäù |
gandharväpsarasaçcaiva väco muïchanti sarvaçaù ||2-18-37

All the vidyädhara-s, nägä-s, gandharvä-s and apsara-s said that the hill appeared as if it was about to fly with wings.

sahastatalavinyasto muktamülaù kñitestalät |
rétérnirvartayämäsa käïchanäïjanaräjatéù ||2-18-38

Resting on the hand (of kåñëa), being uprooted and separated from the surface of earth, the hill revealed gold, aïjana, silver and other minerals.

känicicchithilänéva saàccinnärdhäni kanichit |
girermeghapravåñöäni tasya çåìgaëi cäbhavan ||2-18-39

Some peaks of the hill were broken. Some other peaks were cracked. Some were covered by clouds.

giriëä kampamänena kampitäëäà tu çäkhinäm |
puñpamuchcävacaà bhümau vyaçéryata samantataù ||2-18-40

Due to the shaking of the hill, variety of flowers from the shaking branches of trees showered down and spread on the ground.

niùsåtäù påthumürdhänaù svastikärdhavibhüçitäù |
dvijihvapatayaù kruddhäù khecaräù khe samantataù ||2-18-41

With bodies decorated by half svastika marks, many angry serpents, coming out from their holes, flew in the sky with their large hoods.

ärtià jagmuù khagagaëä varñeëa ca bhayena ca |
utpattyotpattya gaganätpunaù peturaväìmukhäù ||2-18-42

Flocks of birds which flew high in the sky and fell down again and again, distressed and terrified by rain and fear.

resuräroñitäù simhäù sajälä iva toyadäù |
gargarä iva mathyanto neduù çärdülapuìgaväù ||2-18-43

The lions became angry and roared loudly like rain bearing clouds. The tigers growled resembling the sound of churning pots.

viñamaiçcha samébhütaiù samaiçcätyantadurgamaiù |
vyävåttadehaù sa giriranya evopalakñyate ||2-18-44

The uneven portions of the hill became even and the even portions became highly uneven. Thus, with deformed surface, it appeared like a completely different hill.

ativåñöasya tairmeghaistasya rüpaà babhüva ha |
stambhitasyeva rudreëa tripurasya vihäyasi ||2-18-45

The shape of the hill, with clouds showering incessant rain, became similar to that of tripura, immobilized by rudra (shiva) in the sky.

bähudaëòena kåñëäsya vidhåtaà sumahattadä |
néläbhrapaöalacchannaà tadgiricchatramäbabhau ||2-18-46

The huge hill, carried by kåñëa on his hand, dazzled like an umbrella, covered by dark blue clouds.

svapnäyamäno jaladairnimélitaguhämukhaù |
bähüpadhäne kåñëäsya prasupta iva khe giriù ||2-18-47

Closing the mouths of caves, with rain clouds, the hill appeared to be sleeping, using kåñëa’s hand as a pillow.

nirvihaìgarutairvåkñairnirmayürarutairvanaiù |
nirälamba iväbhäti giriù svaçikharairvåtaù ||2-18-48

With trees without the sound of birds and forest without the sound of peacocks, the hill covered by branches of trees looked desolate.

paryastairghürëamänaiçcha prachaladbhishcha sänubhiù |
sajvaräëéva shailasya vanäni çikharäëi ca ||2-18-49

The forests, trees and peaks of the hill appeared as though suffering from fever with the shaking and crumbling peaks.

uttmäìgagatästasya meghäù pavanavähanäù |
tvaryamäëä mahendreëa toyaà mumuchurakñayam ||2-18-50

The rain clouds, carried by winds showered incessant rain on the hill, prompted by the great indra.

sa lambamänaù kåñëasya bhujägre saghano giriù |
cakrärüòha iväbhäti desho nåpatipéòitaù ||2-18-51

The hill situated on the hand of kåñëa surrounded by rain clouds, appeared like a country, tormented by enemy kings.

sa meghanichayastasthau girià taà parivärya ha |
puraà puraskåtya yathä sphéto janapado mahän ||2-18-52

The group of rain clouds stayed surrounding the hill, like a country surrounding the capital.

niveshya taà kare çailaà tolayitvä ca sasmitam |
proväca goptä gopänäà prajäpatiriva sthitaù ||2-18-53

Keeping the hill on his hand and smiling, kåñëa, the protector and supporter of gopa-s, like prajäpati, spoke as follows:

etaddevairasaàbhävyaà divyena vidhinä mayä |
kåtaà girigåhaà gopä nirvätaà çaraëaà gaväm ||2-18-54

Gopa-s! By my divine power, impossible even by the gods, I have made the hill, a house, for you and the cows. Wind can not enter this shelter.

kñipraà vishantu yüthäni gavämiha hi çäntaye |
nirväteñu ca deçeñu nivasantu yathäsukhaà ||2-18-55

Bring all the cows here quickly for rest. Let them stay here comfortably, without being disturbed by winds.

(Note 4)

vibhajyatämayaà deçaù kåtaà varñaniväraëam |
çailotpäöanabhüreñä mahaté nirmitä mayä ||2-18-56

You can share this place. I have avoided the rain. By lifting the hill, I have made a large area, suitable for you to live.

païcakroçapramäëena kroshaikavistaro mahän |
trailokyamapyutsahate rakñituà kià punarvrajam ||2-18-57

The length of this large place is five krosha-s and the breadth is one krosha. When I am able to protect all the three worlds, what is the protection of vraja for me?

tataù kilakiläçabdo gaväà hambhäravaiù saha |
gopänäà tumulo jajïe meghanädascha bähyataù ||2-18-58

As the gopa-s came under the hill, there was a lot of noise, with the bellowing of cows and the rumbling of clouds.

präviçanta tato gävo gopaiyüthaprakalpitäù |
tasya shailasya vipulaà pradaraà gahvarodaram ||2-18-59

Then the cows, divided into groups by gopa-s, entered the deep and large belly of the hill.

kåñëo’pi müle shailasya shailastambha ivocchritaù |
dadhäraikena hastena çailaà priyamivätithim ||2-18-60

kåñëa stood still under the hill like a pillar, carrying the hill on his hand as a dear guest.

tato vrajasya bhäëòäni yuktäni çakaöäni ca |
viviçurvarñabhétäni tadgåhaà girinirmitam ||2-18-61

Then all the vraja, afraid of the rain, entered the house made by lifting the hill, along with their utensils and carts.

ätidaivaà tu kåñëasya dåñövä tatkarma vajrabhåt |
mithyäpratijïo jaladänvärayämäsa vai vibhuù ||2-18-62

éndra, holder of vajra, saw the task, impossible even for the gods, performed by kåñëa. Defeated in his attempt, the lord removed the rain clouds.

saptarätre tu nirvåtte dharaëyäà vigatotsavaù |
jagäma saàvåto meghairvåtrahä svargamuttamam ||2-18-63

After seven days, with his festival not performed on earth, the killer of våtra (indra), along with the clouds, returned to the best heaven.

nivåtte saptarätre tu niñprayatne shatakratau |
gatäbhre vimale vyomni divase déptabhäskare ||2-18-64

After seven days were over, when the efforts of the performer of hundred sacrifices (indra) became futile, the sky became clear, devoid of the clouds and the sun began to shine in the day.

gävastenaiva märgeëä parijagmuryathägatam |
svaà ca sthänaà tato ghoñaù pratyayätpunareva saù ||2-18-65

The cows returned through the same way easily. The vraja returned to the own location.

kåñëo’pi taà giriçreñöhaà svasthäne sthävarätmavän |
préto niveçayämäsa çiväya varado vibhuù ||2-18-66

kåñëa, the eternal soul, was pleased. He reinstated the hill in its original place for the benefit of the world.

iti çrémahäbhärate khileñu harivaàçe viñëuparvaëi govardhanoddharaëe añöädaço’dhyäyaù

Thus this is the eighteenth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, hoisting the govardhana mountain.

Note 1: See The harivamça, Vol.é, Edited by P.L. Vaidya, Volume 1, page 397, Bhandarkar Oriental Research Institute, Pune, 1969. After çloka 17, D3, T1,2, G and M have the following line

meghayuktena vätena ghürëitaà visvatomukham

Due to the winds driving the rain clouds and shaking all the world

The malayäLaà translation of this line is given in bhäñäbhärataà by kuïïikkuööan taàpurän, Volume 6, page 378, line 6, DC Books, Kottayam, 2007.

Note 2: See The harivamça, Vol.é, Edited by P.L.Vaidya, Volume 1, page 398, Bhandarkar Oriental Research Institute, Pune, 1969. After çloka 25, D6, T1,3,4, G 1-3 and M4 have the following çloka

Aho därñöyaà surapatermämanädåtya saàprati |

gaväà vadhaù kåtastasya gopänäà ca tathä kåtaù ||

Look at the defiance of the king of deva-s! He is killing the cows as well as gopa-s, without considering me.

The malayäLaà translation of this çloka is given in bhäñäbhärataà by kuïïikkuööan taàpurän, Volume 6, page 378, sloka 28, DC Books, Kottayam, 2007

Translator’s note: The above çloka connects well with the çloka which follows beginning “sa cintayämäsa”,

Note 3: See The harivamça, Vol.é , Edited by P.L. Vaidya, Volume 1, page 399, Bhandarkar Oriental Research Institute, Pune, 1969. After çloka 29, D6, S have the following çloka

samülaviöapaskandhaçcacäla sa mahägiri |

ghaëäghaëakåtaù çailaù sapräëa iva niùçvasan ||

The huge hill having trees with huge trunks, branches and roots was completely shaken and appeared as though it was breathing in along with its life.

The malayäLaà translation of this çloka is given in bhäñäbhärataà by kuïïikkuööan taàpurän, Volume 6, page 379, sloka 33-2 and 34-1, DC Books, Kottayam, 2007

Note 4: See The harivamça, Vol.é, Edited by P.L.Vaidya, Volume 1, page 402, Bhandarkar Oriental Research Institute, Pune, 1969. Line 3 of çloka 54 is

yathävrajaà yathäyüthaà yathäsäraà ca vai sukham

As per vraja, as per the group, as per the accessories and as per comfort

In harivaàçapuräëa, volume 3, translation by bhumipati dasa, page 217, text 57 , the following line is given:

yathäçreñöhaà yathäyüthaà yathäsäram yathäsukhaà

As per the age, as per the group, as per the accessories and as per comfort

The malayäLaà translation of this line is given in bhäñäbhärataà by kuïïikkuööan taàpurän, Volume 6, page 380, line 2 of sloka 59, DC Books, Kottayam, 2007

nélakaëöha commentary

asminnañöädaçe’dhyäye äsärätpéòite vraje |

daghne kåñëo girià prauòyä saptähamiti varëyate || 1 ||

mahe pratihate çakra ityadhyäye –

“tamasya räjä varuëastamaçvinä

kratuà sajanta märutasya vedhasaù

dädhära dakñamuttamamaharvidaà

vrajaà ca viñëuù sakhiväà aporëute”

ityetaà mantramupabåàhayati | manträrthastu – asya viñëostaà parvatärthaà kåtaà svaà svena saàpäditaà kratuà yajïaà varuëo’çvinau ca sachanta anvamodanta märutastasya väyorapi vedhasaù srañöuù tatashcha svamakhabhaìge kåte indre kupite sati viñëuù uttamaà çereñöhaà dakñaà våñöiniväraëakñamaà aharvidaà kratorlabdhäraà parvataà dädhära dadhära dhåtavän yataù sakhivän mahän vrajäkhyasakhisamudäyavän vrajam aporëute tenäharvidä shailena äccädayateti ||

· 2-18-11 durdinam duùstaà dinam ||

· 2-18-12 nåhastanägahastäbhyäà tulyarüpäbhirdhäräbhiriti saàbandhaù ||

· 2-18-13 durddinaà meghacchannamahaù ||

· 2-18-15 nañöasüryenduù kalpäntaù tatkälasadåçaiù ||

· 2-18-16 khaà kåñëarätrau iti çeñaù ||

· 2-18-17 toyamayé sarasé ||

· 2-18-18 tokakalparutäù atyalpaçabdäù plavagäù praväheëa gacchanti te téraruhädayaù | saàplavaà praväham ||

· 2-18-21 viçeñeëa prahatäù viprahatäù ||

· 2-18-22 håñöaromäçcha tä Ardratanavashcha täù ||

· 2-18-23 sékaravejitäù ambukaëaiçchalitästebhyo bhétä vä ||

· 2-18-28 ime govardhanasaàjnaà ||

· 2-18-33 agamaù parvato acalopi khagamaù khaga iväbhüdityarthaù ||

· 2-18-36 sa shailo meghairmiçrékåtaù barhavän mayüraù sa iva bhätiti yojanä ||

· 2-18-37 äplutaù kha utpatitaù pakñairmegharüpairityarthaù ||

· 2-18-38 gétéù gairikädidhätün nirvrittayämäsa prävartayat ||

· 2-18-40 puñpaà puñpajätiù ||

· 2-18-43 resuù çabdaà cakruù | gargaraäù manthanasthälyaù ||

· 2-18-45 våñöasya varñeëäklinnasya ||

· 2-18-47 jaladaiù prävaraëabhütaiù pakñe täòhyapradaiù çramaiù guhämukhäni kandarädväräëi pakñe hådayaguhäyä mukhäni indriyäëi ||

· 2-18-48 vanaiù våtaù shikharairiti saàbandhaù ||

· 2-18-51 cakrärüòhaù paracakravaçät rathaçakäöädyäruhya paläyamäno yathä”lambate tadvidityarthaù ||

· 2-18-54 divyena vidhinä alaukikena prabhäveëa ||

· 2-18-56 mahaté parvatabughnädapi puñkalakukñiù ||

· 2-18-59 pradaraà gartamukhaà gahvarodaraà viçälagarbham ||

· 2-18-66 sthävarätmavän akampa ityarthaù ||

iti çréharivaàçe viñëuparvaëi öékäyäà añöädaço’dhyäyaù ||

19 – govindäbhiñekaù – Krishna Honoured
vaiçampäyana uväca
dhåtaà govardhanaà dåñövä pariträtaà ca gokulam |
kåñëasya darshanam shakro rochayämäsa vismitaù ||2-19-1

vaiçaàpäyana said:

(O janamejaya!) When indra saw that kåñëa protected gokula by lifting govardhana hill, he became astonished. He desired to see kåñëa.

sa nirjalämbudäkäraà mattaà madajalokñitam |
äruhyairävataà nägamäjagäma mahétalam ||2-19-2

Sitting on airävataà, the best elephant, which appeared white like a cloud devoid of water and wet with water of mada, indra descended on earth.

sa dadarçopaviñöaà vai govardhanaçilätale |
kåñëamakliñöakarmäëaà puruhütaù puraàdaraù ||2-19-3

puraàdara (indra), also known as puruhüta, saw kåñëa, who performed great tasks easily, sitting on a rock on the govardhana hill.

taà vékñya bälaà mahatä tejasä déptamavyayam |
gopaveñadharaà viñëuà prétià lebhe purandaraù ||2-19-4

There he saw the dazzling, indestructible boy with great splendour. purandara was highly pleased to see viñëu in the form of a gopa boy.

taà so’mbujadalaçyämaà kåñëaà srévatsalakñaëam |
paryäptanayanaù çakraù sarvairnertrairudaikñata ||2-19-5

çakra (indra) having many eyes, looked at kåñëa, with all his eyes, to his satisfaction. kåñëa was as dark as a lotus with the mark of srévatsa adorning his chest.

dåñtvä chainaà çriyä juñöaà martyaloke’maropamam |
süpaviñöaà çiläpåñöhe çakraù sa vréòito’bhavat ||2-19-6

Seeing kåñëa, joined with çré like a god in the world of mortals, sitting comfortably on a rock, çakra felt ashamed.

(Note 1)

tasyopaviñöäsya mukhaà pakñäbhyäà pakñipuìgavaù |
antarddhänaà gataçcäyäà cakäroragabhojanaù ||2-19-7

On the face of kåñëa sitting there, the king of birds (garuòa) who eats snakes, created shadows with his wings, remaining hidden from the view.

taà vivikte vanagataà lokavåttäntatatparam |
upatasthe gajaà hitvä kåñëaà balaniñüdanaù ||2-19-8

The killer of bala (indra), alighted from his elephant and approached kåñëa, who is interested in the affairs of the world, in the solitude of the forest.

sa samépagatastasya divyasraganulepanaù |
raräja devaräjo vai vajrapürëakaraù prabhuù ||2-19-9

Going near kåñëa, indra, the king of gods, wielder of vajra, wearing divine garlands and his body smeared with divine pastes, dazzled.

kiréöenärkatulyena vidyududyotakäriëä |
kuëòaläbhyäà sa divyäbhyäà satataà çobhitänanaù ||2-19-10

His crown was equal to sun, sparkling as lightning. His face was shining always with the divine ear rings.

païchastabakalambena häriëorasi bhüñitaù |

His chest was adorned with a garland having five bunches of pearls.

sahasrapatrakäntena dehabhüñaëakäriëä |
ékñamäëaù sahasreëa neträëäà kämarüpiëäm ||2-19-11

He looked with his thousand eyes which adorned his body beautifully like lotus flowers.

tridaçäjïäpanärthena meghanirghoñakäriëä |
atha divyena madhuraà vyäjahära svareëä tam ||2-19-12

He ordered the gods in a voice, loud like the rumbling of clouds. Now he spoke in a divine sweet voice.

indra uväca
kåñëa kåñëa mahäbaho jïäténäà nandivarddhana |
atidivyaà kåtaà karma tvayä prétimatä gaväm |2-19-13

indra said:

O kåñëa! kåñëa with mighty arms! You enhance the happiness of your acquaintances. What you have done for the benefit of cows is highly divine.

mayotsåñöeñu megheñu yugäntävartakäriñu |
yattvayä rakçitä gävastenäsmi paritoñitaù ||2-19-14

Even though the clouds sent by me showered incessant rain, like at the end of the ages (yuga), you protected the cows. I am highly pleased with this.

sväyaàbhuvena yogena yaçcäyaà parvatottamaù |
dhåto veçmavadäkäçe ko hyetena na vismayet ||2-19-15

With sväyambhuva yoga, you had lifted up this hill like a house in the sky. Who will not be surprised by this?

(Note 2)

pratiñiddhe mama mahe mayeyaà ruñitena vai |
ativåñöiù kåtä kåñëä gaväà vai säptarätriké ||2-19-16

kåñëa, I became angry when you prevented my sacrifice. I created incessant rains for seven days to torture the cows.

sä tvayä pratiñiddheyaà meghavåñöirduräsadä |
devaiù sadänavagaëairdurniväryä mayi sthite ||2-19-17

You conquered the invincible rain showered by the clouds. It will be impossible even for the gods along with the danava-s to stop the rain created by me.

aho me supriyam kåñëä yattvaà mänuñadehavän |
samagraà vaiñëavaà tejo vinigühasi roñitaù ||2-19-18

kåñëa! It is a wonderful as well as dear for me to see that you are able to conceal the complete vaiñëava splendour within your human body, which comes out when you are angry.

sädhitaà devatänäà hi manye’haà käryamavyayam |
tvayi mänuñyamäpanne yukte caiva svatejasä ||2-19-19

I consider the mission of gods as accomplished since you are endowed with your splendour even though you have taken a human body.

setsyate sarvakäryärtho na kiàchitparihäsyate |
devänäà yadbhavännetä sarvakäryapurogamaù ||2-19-20

You are the leader of gods and you are leading all our missions. Hence all our missions will be fruitful, none can be ridiculed.

ekastvamasi devänäà lokänäà ca sanätanaù |
dvitéyaà nätra paçyämi yasteñäà ca dhuraà vahet ||2-19-21

Lord! You alone are the eternal protector of the gods and the world. I do not see anyone other than you who can bear this responsibility.

yathä hi puìgavaù çreñöho hyagre dhuri niyojyate |
evaà tvamasi devänäà magnänäà dvijavähanaù ||2-19-22

Just as bulls are yoked in front for pulling heavy loads, t he deva-s in distress keep you, having the bird (garuòa) as vehicle, in front (to save them).

tvaccharéragataà kåñëa jagatprakaraëaà tvidam |
brahmaëä sädhu nirdiñöaà dhätubhya iva käïchanam ||2-19-23

kåñëa, all the creations of this world are in your body. This is as per the direction of brahma. You are among the gods , like gold in minerals.

svayaà svayaàbhürbhagavänbuddhyätha vayasäpi vä |
na tvänugantuà shaknoti paìgurdrutagatià yathä ||2-19-24

Even the self manifested brahma, with his knowledge and position, is unable to understand you, like a lame man who is unable tocatch up with a fast runner.

sthäëubhyo himaväïchreñöho hradänäà varunälayaù |
garutmänpakñiëäà çreñöho devänäà ca bhavänvaraù ||2-19-25

himälaya is the best among mountains. Among the water reservoirs, ocean is the best. garuòa is the best among birds. Among the gods, you are the best.

apämadhaställoko vai tasyopari mahédharäù |
nägänämupariñöädbhüù påthivyupari mänuñäù ||2-19-26

Water is at the lowest level. Above water, there are mountains. Earth is on mountains and people live on earth.

manuñyalokädürdhvaà tu khagäëäà gatirucyate |
äkäçasyopari ravirdväraà svargasya bhänumän ||2-19-27

It is said that the world of birds (sky) is above the world of people. Above the sky is the sun The sun with rays is the entrance of heaven.

devalokaù parastasmädvimänagamano mahän |
yaträhaà kåñëa devänämaindre vinihitaù pade ||2-19-28

Above this is the great world of deva-s, which can be reached by vimäna. kåñëa, I am installed there at the position of indra among devas.

svargädürdhvaà brahmaloko brahmarñigaëasevitaù |
tatra somagatishcaiva jyotiñäà ca mahätmanäm ||2-19-29

Above heaven, is the world of brahma, served by the group of brahmarñis. The moon and the planets move there.

tasyopari gaväà lokaù sädhyästaà pälayanti hi |
sa hi sarvagataù kåñëa mahäkäçagato mahän ||2-19-30

Above this is the goloka, governed by sädhyas. That great world, kåñëa, pervading the great sky all over, is above all worlds.

uparyupari taträpi gatistava tapomayé |
yäà na vidmo vayaà sarve påcchanto’pi pitämaham ||2-19-31

Over and above all is the world of your penance. Even after asking pitämaha (brahma), we are unable to understand that world.

lokastvadho duñkåtinäà nägalokastu däruëaù |
påthivé karmaçélänäà kçetraà sarvasya karmaëaù ||2-19-32

The terrible world of näga-s, the world of evil-doers, is below all worlds. Earth is for people of action. It is the field of all actions.

khamasthiräëäà viñayo väyunä tulyavåttinäm |
gatiù çamadamäòhyänäà svargaù sukåtakarmaëäm ||2-19-33

Like wind, sky is meant for the restless. Heaven is meant for people who are engaged in good deeds with self control and humility.

brähme tapasi yuktänäà brahmalokaù parä gatiù |
gavämeva tu goloko durärohä hi sä gatiù ||2-19-34

brahmaloka is meant for people who are engaged in penances of brahma. The goloka is meant only for cows where no others can enter.

sa tu lokastvayä kåñëa sédamänaù kåtätmanä |
dhåto dhåtimatä véra nighnatopadravängaväm ||2-19-35

kåñëa! When that world was weakened (when the cows were oppressed by incessant rainfall) , you, véra, eliminated all the distresses and saved them.

tadahaà samanupräpto gaväà väkyena choditaù |
brahmaëaçcha mahäbhäga gauravättava cägataù ||2-19-36

O mahäbhäga! I have come here, as per the words of brahma and the (divine) cows, and also due to my respect for you.

ahaà bhütapatiù kåñëa devaräjaù puraàdaraù |
aditergarbhaparyäye pürvajaste puräkåtaù ||2-19-37

kåñëa! I am the lord of all living beings, the king of gods, puraàdara (indra). Earlier I was your elder brother, when you entered the womb of aditi.

svatejastejasä caiva yatte darçitavänaham |
devarüpeëa tatsarvaà kñantumarhasi me vibho ||2-19-38

Lord! I tried to display my powers as a god before you. Kindly forgive all my offences.

evaà kñäntamanäù kåñëa svena saumyena tejasä |
brahmaëaù çåëü me väkyaà gaväm ca gajavikrama ||2-19-39

kriñëa, Valiant as an elephant! Kindly forgive me by your good qualities and listen to the words spoken by brahma and the divine cows:

äha tväà bhagavänbrahmä gävaçcäkäçagä divi |
karmabhistoñitä divyaistava saàrakñaëädibhiù ||2-19-40

Being pleased by your divine deeds for protecting the cows, Lord brahma and the divine cows said:

bhavatä rakñitä gävo golokashcha mahänayam |
yadvayaà puìgavaiù särdhaà varddhämaù prasavaistathä ||2-19-41

The cows and the great goloka are protected by you so that we flourish along with the bulls and calves.

karñukänpuìgavairbähyairmedhyena haviñä surän |
çriyaà çakåtpravåttena tarpayiñyäma kämagäù ||2-19-42

Farmers are pleased with best bulls. Gods are pleased with offerings to the sacrificial fire. çré is pleased with cowdung.

tadasmäkaà gurustvam hi präëadaçcha mahäbalaù |
adya prabhåti no räjä tvamindro vai bhava prabho ||2-19-43

Lord! You, with great power, gave us life. Hence you are our master. From today onwards, you be our king, indra.

tasmättvaà käïchanaiù pürëairdivyasya payaso ghaöaiù |
ebhiradyäbhiñiïchasva mayä hastävanämitaiù ||2-19-44

Hence please accept the abhiñeka performed with divine water filled in these golden pots presented to you through me, keeping on my hands.

ahaà kilendro devänäà tvaà gavämindratäà gataù |
govinda iti lokästväà stoñyanti bhuvi çäçvatam ||2-19-45

I am indra of the gods. Let you be the king of cows. From today, the entire people on the face of earth will praise you eternally as govinda.

mamopari yathendrastvaà sthäpito gobhiréçvaraù |
upendra iti kåñëa tväà gäsyanti divi devatäù ||2-19-46

kåñëa!, cows have installed you, above me, as their god, indra. At heaven, gods will sing praising you as upendra.

ye cheme värñikä mäsäçcatväro vihitä mama |
eñämardhaà prayachcämi çaratkälaà tu pashchimam ||2-19-47

I am giving the second half of the four rainy months allocated for my worship, which are known as autumn.

adya prabhåti mäsau dvau jïäsyanti mama mänaväù |
varñärddhe ca dhvajo mahyaà tataù püjämaväpsyasi |
mamämbuprabhavaà darpaà tadä tyakñyanti barhiëaù ||2-19-48

From now onwards, people will consider two months as mine. In the middle of the rainy season, my flag will receive worship. At that time, the peacocks will give up their pride because of the power of my water.

alpaväco gatamadä ye cänye meghanädinaù |
çäntià sarve gamiñyanti mama kälavicäriëaù ||2-19-49

The clouds will become silent giving up their pride. Moving in my time, all will become calm.

triçaìkvagastyacaritämäçäà ca prachariñyati |
sahasraraçmirädityastäpayansvena tejasä ||2-19-50

In the rainy season, sun with thousands of rays, will move warming the places, where triçaìku and sage agastya lived.

tataù çaradi yuktäyäà maunakämeçu barhiñu |
yäcamäne khage toyaà vipluteñu plaveñu ca ||2-19-51

As and when the autumn arrives, as peacocks become silent, as birds seek water and as streams flow,

haàsasärasapürëeñu nadénäà pulineñu ca |
mattakrauïchapraëädeñu pramattavåñabheñu ca ||2-19-52

As the banks of rivers are occupied with swans, särasä-s, and as excited krauïcha birds and bulls

goñu caiva prahåñöäsu kçarantéñu payo bahu |
nivåtteñu ca megheñu niryätya jagato jalam ||2-19-53

As happy cows yield lots of milk, as clouds retire showering water on earth,

äkäçe çastrasaàkäçe haàseñu ca charatsu ca |
jätapadmeñu toyeshu väpéñu ca saratsu ca ||2-19-54
taòägeñu ca känteñu toyeñùu vimaleñu ca |

As swans fly in the clear sky, as lotus flowers bloom in the water of pools and lakes, increasing the beauty of the clear water

kalamävanatägräsu kåñëakedärapaìktiñu ||2-19-55

kåñëa! As the paddy becomes bent with grains, ready for reaping,

madhyasthaà salilärambhaà kurvantéñu nadéñu ca |
susasyäyäà ca sémäyäà manoharyäà munerapi ||2-19-56

As the rivers become full of water in the middle, as the plants grow exceeding their limits, stealing the minds of sages even,

påthivyäà påthuräñöräyäà raàyäyäà varñasaàkñaye |
çrématsu paìktimärgeñu phalavatsu tåëeñu ca |

As the beautiful rainy season comes to an end in the land, as the walkways flourish, as grass plants become full with fruits,

ikñumatsu ca deçeñu pravåtteñu makheñu ca ||2-19-57

as sugarcane grows all over and as sacrifices continue,

ataù pravartsyate puëyä sharatsuptotthite tvayi |
loke’sminkåñna nikhile yathaiva tridive tathä ||2-19-58

As you wake up from your sleep, kåñëa!, it will be the auspicious time for autumn to begin all over the world as well as in heaven.

narästväà caiva mäà caiva dhvajäkäräsu yañöiñu |
mahendraà cäpyupendraà ca mahayanti mahétale ||2-19-59

People on the earth will worship mahendra (me) and upendra (you) with flags and sacrifices.

ye cävayoù sthire våtte mahendropendrasaàjïite |
mänaväù praëamiñyanti teñäà nästyanayägamaù ||2-19-60

Those who celebrate these eternal festivals and worship me and you as mahendra and upendra will never face any difficulties.

tataù çakrastu tängåhya ghaöändivyapayodharän |
abhiñekeëa govindaà yojayämäsa yogavit ||2-19-61

Then indra performed abhiñeka, as ordained, with the divine water filled in the pots on govinda who is an expert in yoga.

dåñövä tamabhiñiktaà tu gävastäù saha yüthapaiù |
stanaiù prasravayuktaishcha siñichuù kåñëamavyayam ||2-19-62

Seeing the abhiñeka being performed (on kåñëa), the cows, accompanied by bulls, also performed abhiñeka on the eternal kåñëa with milk from their breasts.

meghäçcha divi yuktäbhiù sämåtäbhiù samantataù |
siñichustoyadhäräbhirabhiñicya tamavyayam ||2-19-63

Afterwards, the clouds, performed abhiñeka on the one who does not have any decline (kåñëa) showering streams of water similar to nectar, from all over the sky.

vanaspaténäà sarveñäà susrävendunibhaà payaù |
vavarñuù puñpavarñaà ca nedustüryäëi cämbare ||2-19-64

Then, from trees and plants, sap, white as moon, started dripping. There was a shower of flowers from the sky and musical instruments were played.

astuvanmunayaù sarve vägbhirmantraparäyaëäù |
ekärëave viviktaà ca dadhära vasudhä vapuù ||2-19-65

Then all the sages chanting mantra-s, praised kåñëa. The earth took the form, after emerging from ekärëava ocean.

prasädaà sägarä jagmurvavurvätä jagaddhitäù |
märgastho’pi babhau bhänuçchandro nakñatrasaàyutaù ||2-19-66

The water of the oceans became clear. The winds blew gently comforting all beings. The sun moved in his orbit . The moon shone along with stars.

étayaù praçamaà jagmurnirvairarachanä nåpäù |
pravälapatraçabaläù puñpavantaçcha pädapäù ||2-19-67

There were no natural calamities. The kings abandoned their enmity. The trees appeared beautiful, full of young leaves and flowers.

madaà prasusruvurnägä yätästoñaà vane mågäù |
alaàkåtä gätraruhairdhätubhirbhänti parvatäù ||2-19-68

The elephants became intoxicated. The animals in the forest were pleased. The mountains dazzled, being decorated with minerals in their bodies.

devalokopamo lokaståpto’måtarasairiva |
äsétkåñëäbhiñeko hi divyasvargarasokñitaù ||2-19-69

The entire world became happy as heaven, as if satisfied by nectar. With the abhiñeka of kåñëa, it appeared as though the world was flooded with nectar like heaven.

abhiñiktaà tu taà gobhiù shakro govindamavyayam |
divyamälyämbaradharaà devadevo’bravédidam ||2-19-70

The god of gods (indra), told govinda, on whom abhiñeka was performed by the cows, who does not have any decline and who was wearing divine garlands.

eña te prathamaù kåñëa niyogo goñu yaù kåtaù |
çrüyatämaparaà kåñëa mamägamanakäraëam ||2-19-71

I have now carried out the instruction of the (divine) cows which was the first reason for my coming here. kåñëa! Now listen to the second reason.

kñipraà prasädhyatäà kaàsaù keñé ca turagädhamaù |
ariñöaçcha madäviçöo räjaräjyaà tataù kuru ||2-19-72

Let kaàsa and keshi the lowest among horses be killed quickly. Let the arrogant ariñöa be sent to the abode of death.

pitåñvasari jätaste mamäàço’hamiva sthitaù |
sa te rakñyaçcha mänyaçcha sakhye ca viniyujyatäm ||2-19-73

Your father’s sister has given birth to a portion of me, who is like me. I request you to protect him, respect him and make him your friend.

tvayä hyanugåhétasya tava våttänuvartakaù |
tvadvashe vartamänaçcha präpsyate vipulaà yaçaù ||2-19-74

With your favour, he will follow you faithfully. Under your guidance, he will attain vast fame.

bhäratasya ca vaàçasya sa variñöho dhanurdharaù |
bhaviñyatyanurüpaçcha tvadåte na ca raàsyate ||2-19-75

He will be the greatest archer of the bharata dynasty. He will follow your instructions always. He will never be happy without you.

bhärataà tvayi cäyattaà tasmiàçcha puruñottame |
ubhäbhyämapi saàyoge yäsyanti nidhanaà nåpäù ||2-19-76

The bhärata (war) will depend on you and that best among men. If both of you make a combined effort, the kings will be killed.

pratijïätaà mayä kåñëa åñimadhye sureñu ca |
mayä putro’rjuno näma såñöaù kuntyäà kulodvahaù ||2-19-77

kåñëa! I have pledged this among the sages and gods. The son named Arjuna, who is born to kunti because of me, will bring glory to the race.

so’sträëäà päratattvajïaù çreñöhaçcäpävikarñaëe |
taà pravekñyanti vai sarve räjänaù çastrayodhinaù ||2-19-78

He will become the supreme expert in releasing arrows. He will become the leading archer. All the kings who fight with weapons, will be vanquished by him.

akñauhiëéstu çüräëäà räjïäà saàgrämaçälinäm |
sa ekaù kñatradharmeëa yojayiñyati måtyunä ||2-19-79

He will fight with the armies of the valiant kings. Alone, he will send all of them to the abode of death, according to the kñatriya dharma.

tasyästracaritaà märgaà dhanuño läghavena ca |
nänuyäsyanti räjäno devä vä tväà vinä prabho ||2-19-80

Lord! In releasing arrows and ease of handling the bow, none among the kings and gods will be able to match him, except you.

sa te bandhuù sahäyaçcha saëgrämeñu bhaviñyati |
tasya yogo vidhätavyastvayä govinda matkåte ||2-19-81

He will be your relative and companion in the battlefield. Govinda! You should instruct him in yoga for my sake.

drañöavyaçcha yathähaà vai tvayä mänyaçcha nityaçaù |
jïätä tvameva lokäëämarjunasya ca nityaçaù ||2-19-82

Treat him like me and respect him always. Protect arjuna always, since you are aware of everything in the world.

tvayä ca nityaà saàrakñya ähaveñu mahatsu saù |
rakñitasya tvayä tasya na måtyuù prabhaviñyati ||2-19-83

Always protect him in great battles. As long as he is protected by you, Death will not come to him.

arjunaà viddhi mäà kåñëa mäà chaivätmänamätmanä |
ätmä te’haà yathä shashvattathaiva tava so’rjunaù ||2-19-84

Consider arjuna as me, and me as you. How I am your soul, it is so for you and arjuna.

tvayä lokänimäïjitvä balerhastättribhiù kramaiù |
devatänäà kåto räjä purä jyeñöhakramädaham ||2-19-85

Earlier, you won the worlds from bali’s hands with three steps. As elder brother, you made me the king of gods.

tväà ca satyamayaà jïätvä satyeñöaà satyavikramam |
satyenopetya devä vai yojayanti ripukñaye ||2-19-86

You are always fixed in truth. You are worshipped by truth. The gods, in truth entrust you for the destruction of their enemies.

so’rjuno näma me putraù pituste bhaginésutaù |
iha sauhärdamäyätu bhütvä sahacharaù purä ||2-19-87

That person named arjuna is my son. He is the son of your father’s sister. Let there be friendship with him, who was with you earlier.

tasya te yuddhyataù kåñëa svasthäne’pi gåhe’pi vä |
voòhavyä puìgaveneva dhüù sadä raëamürdhani ||2-19-88

kåçëa, whether he fights, or he is at his place or at his residence, protect him. Like a great bull, always take the responsibility of protecting in the battlefield.

kamse vinihate kåñëa tvayä bhävyarthadarçinä |
abhitastanmahadyuddhaà bhaviñyati mahékñitäm ||2-19-89

kåñëa, you know everything that is going to happen in future. After kamsa is killed, all the kings of earth will be engaged in a great war.

tatra teñäà nåvéräëämatimänuñakarmaëäm |
vijayasyärjuno bhoktä yaçasä tvaà ca yokñyase ||2-19-90

In that war, arjuna will defeat all the heroic kings, who are capable of superhuman acts and enjoy the victory. You will have great fame.

etanme kåñëa kärtsnyena kartumarhasi bhäñitam |
yadyahaà te suräçcaiva satyaà ca priyamachyuta ||2-19-91

achyuta! (kåñëa, whose fame will never be diminished), I request you to do all the needful as I told you, if me, the gods and truth are dear to you.

çakrasya vacanaà çrutvä kåñëo govindatäà gataù |
prétena manasä yuktaù prativäkyaà jagäda ha ||2-19-92

Hearing the words of çakra (indra), kåñëa, who became govinda, was highly pleased. He replied as follows:

préto’smi darçanäddeva tava çakra çacépate |
yattvayäbhihitaà chedaà na kiàchitparihäsyate ||2-19-93

god!, O çakra! O Husband of shachi! I am pleased to see you. There is nothing to be left out in what you told me.

jänämi bhavato bhäväà jänämyarjunasaàbhavam |
jäne pitåñvasäraà ca päëòordattäà mahätmanaù ||2-19-94

I know your intentions. I am aware of the birth of arjuna. I know my father’s sister, (kunti) given (in marriage) to Pandu, the great soul.

yudhiñöhiraà ca jäëämi kumäraà dharmanirmitam |
bhémasenaà ca jänämi väyoù saàtänajaà sutam ||2-19-95

I know yudhiñöhira, the son obtained from (god) dharma. I am aware of bhémasena, the son, born from väyu.

açvibhyäà sädhu jänämi såñöam putradvayaà çubham |
nakulaà sahadevaà ca mädrékukñigatävubhau ||2-19-96

I know the auspicious twin sons, nakula and sahadeva, born from mädri’s womb to ashvinideva.

känénaà cäpi jänämi savituù prathamam sutaà |
pitåñvasari karëaà vai prasütaà sütatäà gatam ||2-19-97

I know karëa, the first son born to my father’s sister (kunti) from sun god when she was a virgin and who was bought up in a süta household.

dhärtaräçöräçcha me sarve viditä yuddhakäìkñiëaù |
päëòoruparamam caiva çäpäçaninipätajam ||2-19-98

I am aware of all the sons of dhåtaräñtra, who are keen to fight a war. I am aware of the death of päëòu, due to a curse (like a thunderbolt).

tadgaccha tridivaà çakra sukhäya tridivaukasäm |
närjunasya ripuù kaçchinmamägre prabhaviñyati ||2-19-99

çakra (indra)! Now you may return to heaven for the sake of gods. No enemy of arjuna can ever flourish in front of me.

arjunärthe ca tänsarvänpäëòavänakñatänyudhi |
kuntyä niryätayiñyämi nivåtte bhärate mådhe ||2-19-100

Because of arjuna, I will return all the päëòavä-s to kunti, unharmed in the war, after the conclusion of bhärata war.

yaccha vakñyati mäà çakra tanüjastava so’rjunaù |
bhåtyavattatkariñyämi tava snehena yantritaù ||2-19-101

çakra (indra)! Whatever your son arjuna asks me, I will do as a servant, because I am bound by your affection.

satyasandhasya tacchrutvä priyaà prétasya bhäñitam |
kåñëasya säkñättridivaà jagäma tridaçeçvaraù ||2-19-102

Hearing these dear words spoken in a pleasing way by kåñna, always fixed in truth, the lord of heaven (indra), returned to heaven.

iti çrémahäbhärate khileñu harivaàçe viñëuparvaëi govindäbhiñeke ekonaviàço’dhyäyaù

Thus this is the ninteenth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, kåñëa honoured.

Note 1: See The Harivamsa, Edited by P.L.Vaidya, Vol. 1, p 404, Bhandarkar Oriental Research Institute, Poona, 1969. After sloka 6, D6, T1-2, G, M4 has the following line

suräëäà käryasiddhyarthaà nityaà karmasu niñöhitam |

Always engaged in actions in the interests of deva-s

The malayäLaà translation of this line is given in bhäñäbhärataà by kuïïikkuööan taàpurän, Vol.6, page 381, sloka 6-2, DC Books, Kottayam, 2007.

Note 2: See the nélakaëöha commentary of 2-19-15 for sväyaàbhuvena yogena … . nélakaëtha commentary is explained in detail in the footnote on page 331, çréharivaàçapuräë, gita press, Gorakhpur, 2003: By taking sväyaàbhuva yoga, (related to brahma yoga) very heavy items become light. When kåñëa lifted the hill, it became light for him. This is similar to the drinking of ocean by agastaya, when the ocean was reduced to three hands-full of water for him.

nélakaëöha commentary

ekonaviàço’dhyäye surabhirbrahmachoditaù |

indro’bhiñiktavän kåñëaà gavämaindre nirüpyate || 1 ||

· 2-19-1 dhåtämiti |

· 2-19-5 paryäptanayanaù saàpräptanetraphalaù ||

· 2-19-8 lokavåttäntatatparaà lokavyavahäratatparaà ||

· 2-19-11 païchabhiù stabakairmahägucchairlambate iti tena païchastabakalambena ||

· 2-19-15 sväyaàbhuvena yogena hairaëyagarbhyä dhäraëayä tasyäà hi kriyamäëäyäà gurutaro’pi laghurbhavati kåñëadhåtagovardhanavat vipulataro’pyalpo bhavatyagastyapétasamudravat ||

· 2-19-16 gaväà kopeneti çeñaù ||

· 2-19-17 roñitaù vajrapakñapätena mayi kruddhaù san pürëatvaà svasyäccädayasétyarthaù ||

· 2-19-22 puìgavaù mahokñaù ||

· 2-19-23 prakaraëaà prakarñeëa rachanam | päöhäntare pravahaëaà såñöipravähaù ||

· 2-19-25 sthäëubhyaù parvatebhyaù ||

· 2-19-26 golokasya çreñöhatvaà vaktuà péöhikämäha | apämiti | apäà loko’dhastät tasyoparyapsu plavanto mahédharäù parvatäù samudre magnänyuparidaëòäni lohaläìgaläni nävamiva mahéà dhärayantaù ata eva nagänämupariñöädbhüù småtä bhuvashchopari nagä dåçyante ||

· 2-19-29 somagatistävatétyarthaù | karmaphalaà tävadevetyarthaù ||

· 2-19-30 golokastu gopälopäsanägamyastato’pyuparétyäha | tasyeti ||

· 2-19-31 taträpi goloke’pi na vidmaù kuto labhemetyarthaù ||

· 2-19-34 gavämevetyanyeñäà tapaädinä’pi duñpräpa ityarthaù ||

· 2-19-35 sa eva golokastvayä saha bhümävagataù san sédamänävastäyäà tvayaiva trätaù ityarthaù | tathä ca mantravarëaù |

“tä väà västünyuçmasi gamadhyai

yatra gävo bhüriçåìgä äyäsaù

aträha tadurugäyasya våñëaù

paramaà padamavabhäti bhüri”

iti| täni väà yuvayoù rämakåñëayorvästüni ramyasthänäni gamadhyai gantuà ushmasi uçmaù kämayämahe na tu tatra jantuà prabhaväma yatra yeñu västuñu bhüriçåìgäù mahäçåìgavatyo gävaù äyäsaù saàcaranti | atra bhüloke aha niçchitaà tat golokäkhyaà paramaà padaà bhüri atyantaà mukhyädapi viçiñöaà avabhäti atyantaà shobhate | våñëaù änandavarñukasya urugäyasya mahäkértirityarthaù ||

· 2-19-39 me mukhäditi çeñaù ||

· 2-19-44 abhiñiïchasva ätmänamiti çeñaù | abhiñekädikaà bhagavänaìgécakäretyäha mantraù:

“åñabhaà nä samänänäà

sapatnänäà viñäsahià

hantäraà çatrüëäà kådhi

viräjaà gopatià gaväm”

iti | viñäsahià sahanasamarthaà ||

· 2-19-46 mameti indräduparéti vigrahe rilopena upendreti näma niñpannamityarthaù ||

· 2-19-48 varñärddhe Ashvinaçuklapratipadi | dhvajaù vratasamäptichihnam ||

· 2-10-50 äçäà dakñiëäà diçäà

· 2-19-51 khage cätake plaveñu nadétaraëasädhaneñu vigatapüräsu nadéñvityarthaù ||

· 2-19-53 niryätya virecya ||

· 2-19-54 çastrasaàkäçe kåñëabhäsvare vä nirmale ||

· 2-19-55 kalamänäà çälikaëiçänäà avanatäni agräëi yäsu täsu

· 2-19-57 makheñu ägräyaëaväjapeyädiñu ||

· 2-19-59 mahayanti püjayanti ||

· 2-19-60 sthire çäçvate våtte mahäkhye äcäre ||

· 2-19-61 divyaà payo mandäkinéjalaà tasya dharän ||

· 2-19-62 täù gävaù svargasthäù ||

· 2-19-64 vavarñuù deväù | neduù svayameva ||

· 2-19-6 5 ekärëaväddiviktaà påthagbhütaà kñérodamadhye kñérodatulyä påthivyabhavadityarthaù ||

· 2-19-67 étayo’tivåñöyädyä ||

· 2-19-68 gätraruhairvåkñädibhiù ||

· 2-19-71 niyogaù kåtyopadeçaù ||

· 2-19-72 prasädhyatäà vadhyatäà ||

· 2-19-73 mamäàço’rjunaù ||

· 2-19-76 bhärataà bharatänäà yuddham ||

· 2-19-81 yogo’dhyätmavidyä vidhätavyaù ajïäto jïäpanéyaù ||

· 2-19-97 känénaà kanyäyäà bhavam ||

· 2-19-100 niryätayiñyämi pratyarpayiñyämi

· 2-19-101 yantritaù baddhaù ||

iti çréharivaàçe viñëuparvaëi öékäyäà ekonaviàço’dhyäyaù ||