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1-çré-gopa ücuù
räma räma mahä-bäho
kåñëa duñöa-nibarhaëa
eñä vai bädhate kñun nas
tac-chäntià kartum arhathaù

The cowherd boys said: O Räma, Räma, mighty-armed one! O Kåñëa,
chastiser of the wicked ! We are being harassed by hunger, and You should do
something about it.

2-çré-çuka uväca
iti vijïäpito gopair
bhagavän devaké-sutaù
bhaktäyä vipra-bhäryäyäù
prasédann idam abravét

Çukadeva Gosvämé said: Thus entreated by the cowherd boys, the Supreme
Personality of Godhead, the son of Devaké, replied as follows, desiring to pleasecertain of His devotees who were brähmaëas’ wives.

3-prayäta deva-yajanaà
brähmaëä brahma-vädinaù
satram äìgirasaà näma
hy äsate svarga-kämyayä

[Lord Kåñëa said:] Please go to the sacrificial arena where a group of
brähmaëas, learned in the Vedic injunctions, are now performing the Äìgirasa
sacrifice to gain promotion to heaven.

4-tatra gatvaudanaà gopä
yäcatäsmad-visarjitäù
kértayanto bhagavata
äryasya mama cäbhidhäm

When you go there, My dear cowherd boys, simply request some food.
Declare to them the name of My elder brother, the Supreme Lord Balaräma,
and also My name, and explain that you have been sent by Us.

5-ity ädiñöä bhagavatä
gatvä yäcanta te tathä
kåtäïjali-puöä viprän
daëòa-vat patitä bhuvi

Thus instructed by the Supreme Personality of Godhead, the cowherd boys
went there and submitted their request. They stood before the brähmaëas with
palms joined in supplication and then fell flat on the ground to offer respect.

6-he bhümi-deväù çåëuta
kåñëasyädeça-käriëaù
präptäï jänéta bhadraà vo
gopän no räma-coditän

[The cowherd boys said:] O earthly gods, please hear us. We cowherd boys
are executing the orders of Kåñëa, and we have been sent here by Balaräma. We
wish all good for you. Please acknowledge our arrival.

7-gäç cärayantäv avidüra odanaà
rämäcyutau vo lañato bubhukñitau
tayor dvijä odanam arthinor yadi
çraddhä ca vo yacchata dharma-vittamäù

Lord Räma and Lord Acyuta are tending Their cows not far from here. They
are hungry and want you to give Them some of your food. Therefore, O
brähmaëas, O best of the knowers of religion, if you have faith please give somefood to Them.

8-dékñäyäù paçu-saàsthäyäù
sauträmaëyäç ca sattamäù
anyatra dékñitasyäpi
nännam açnan hi duñyati

Except during the interval between the initiation of the performer of a
sacrifice and the actual sacrifice of the animal, O most pure brähmaëas, it is not
contaminating for even the initiated to partake of food, at least in sacrifices
other than the Sauträmaëi.

9-iti te bhagavad-yäcïäà
çåëvanto ‘pi na çuçruvuù
kñudräçä bhüri-karmäëo
bäliçä våddha-mäninaù

The brähmaëas heard this supplication from the Supreme Personality of
Godhead, yet they refused to pay heed. Indeed, they were full of petty desires
and entangled in elaborate rituals. Though presuming themselves advanced in
Vedic learning, they were actually inexperienced fools.

10/11-deçaù kälaù påthag dravyaà
mantra-tantrartvijo ‘gnayaù
devatä yajamänaç ca
kratur dharmaç ca yan-mayaù
taà brahma paramaà säkñäd
bhagavantam adhokñajam
manuñya-dåñöyä duñprajïä
martyätmäno na menire

Although the ingredients of sacrificial performance—the place, time,
particular paraphernalia, mantras, rituals, priests, fires, demigods, performer,
offering and the as yet unseen beneficial results—are all simply aspects of His
opulences, the brähmaëas saw Lord Kåñëa as an ordinary human because of
their perverted intelligence. They failed to recognize that He is the Supreme
Absolute Truth, the directly manifest Personality of Godhead, whom the
material senses cannot ordinarily perceive. Thus bewildered by their false
identification with the mortal body, they did not show Him proper respect.

12-na te yad om iti procur
na neti ca parantapa
gopä niräçäù pratyetya
tathocuù kåñëa-rämayoù

When the brähmaëas failed to reply even with a simple yes or no, O
chastiser of the enemy [Parékñit], the cowherd boys returned disappointed to
Kåñëa and Räma and reported this to Them.

13-tad upäkarëya bhagavän
prahasya jagad-éçvaraù
vyäjahära punar gopän
darçayan laukikéà gatim

Hearing what had happened, the Supreme Personality of Godhead, the Lord
of the universe, simply laughed. Then He again addressed the cowherd boys,
showing them the way men act in this world.

14-mäà jïäpayata patnébhyaù
sa-saìkarñaëam ägatam
däsyanti kämam annaà vaù
snigdhä mayy uñitä dhiyä

[Lord Kåñëa said:] Tell the wives of the brähmaëas that I have come here
with Lord Saìkarñaëa. They will certainly give you all the food you want, for
they are most affectionate toward Me and, indeed, with their intelligence reside
in Me alone

15-gatvätha patné-çäläyäà
dåñöväsénäù sv-alaìkåtäù
natvä dvija-satér gopäù
praçritä idam abruvan

The cowherd boys then went to the house where the brähmaëas’ wives were
staying. There the boys saw those chaste ladies sitting, nicely decorated with
fine ornaments. Bowing down to the brähmaëa ladies, the boys addressed them
in all humility.

16-namo vo vipra-patnébhyo
nibodhata vacäàsi naù
ito ‘vidüre caratä
kåñëeneheñitä vayam

[The cowherd boys said:] Obeisances unto you, O wives of the learned
brähmaëas. Kindly hear our words. We have been sent here by Lord Kåñëa,
who is passing by not far from here.

17-gäç cärayan sa gopälaiù
sa-rämo düram ägataù
bubhukñitasya tasyännaà
sänugasya pradéyatäm

He has come a long way with the cowherd boys and Lord Balaräma, tending
the cows. Now He is hungry, so some food should be given for Him and His
companions.

18-çrutväcyutam upäyätaà
nityaà tad-darçanotsukäù
tat-kathäkñipta-manaso
babhüvur jäta-sambhramäù

The wives of the brähmaëas were always eager to see Kåñëa, for their minds
had been enchanted by descriptions of Him. Thus as soon as they heard that He
had come, they became very excited.

19-catur-vidhaà bahu-guëam
annam ädäya bhäjanaiù
abhisasruù priyaà sarväù
samudram iva nimnagäù

Taking along in large vessels the four kinds of foods, full of fine tastes and
aromas, all the ladies went forth to meet their beloved, just as rivers flow
toward the sea.

20/21-niñidhyamänäù patibhir
bhrätåbhir bandhubhiù sutaiù
bhagavaty uttama-çloke
dérgha-çruta -dhåtäçayäù
yamunopavane ‘çoka
nava-pallava-maëòite
vicarantaà våtaà gopaiù
sägrajaà dadåçuù striyaù

Although their husbands, brothers, sons and other relatives tried to forbid
them from going, their hope of seeing Kåñëa, cultivated by extensive hearing of
His transcendental qualities, won out. Along the river Yamunä, within a garden
decorated with buds of açoka trees, they caught sight of Him strolling along in
the company of the cowherd boys and His elder brother, Balaräma.

22-çyämaà hiraëya-paridhià vanamälya-barhadhätu-
praväla-naöa-veñam anavratäàse
vinyasta-hastam itareëa dhunänam abjaà
karëotpalälaka-kapola-mukhäbja-häsam

His complexion was dark blue and His garment golden. Wearing a peacock
feather, colored minerals, sprigs of flower buds, and a garland of forest flowers
and leaves, He was dressed just like a dramatic dancer. He rested one hand
upon the shoulder of a friend and with the other twirled a lotus. Lilies graced
His ears, His hair hung down over His cheeks, and His lotuslike face was
smiling.

23-präyaù-çruta-priyatamodaya-karëa-pürair
yasmin nimagna-manasas tam athäkñi-randraiù
antaù praveçya su-ciraà parirabhya täpaà
präjïaà yathäbhimatayo vijahur narendra

O ruler of men, for a long time those brähmaëa ladies had heard about
Kåñëa, their beloved, and His glories had become the constant ornaments of
their ears. Indeed, their minds were always absorbed in Him. Through the
apertures of their eyes they now forced Him to enter within their hearts, and
then they embraced Him within for a long time. In this way they finally gave
up the pain of separation from Him, just as sages give up the anxiety of false ego
by embracing their innermost consciousness.

24-täs tathä tyakta-sarväçäù
präptä ätma-didåkñayä
vijïäyäkhila-dåg-drañöä
präha prahasitänanaù

Lord Kåñëa, who witnesses the thoughts of all creatures, understood how
those ladies had abandoned all worldly hopes and come there simply to see Him.
Thus He addressed them as follows with a smile upon His face.

25-svägataà vo mahä-bhägä
äsyatäà karaväma kim
yan no didåkñayä präptä
upapannam idaà hi vaù

[Lord Kåñëa said:] Welcome, O most fortunate ladies. Please sit down and
make yourselves comfortable. What can I do for you? That you have come here
to see Me is most appropriate.

26-nanv addhä mayi kurvanti
kuçaläù svärtha-darçinaù
ahaituky avyavahitäà
bhaktim ätma-priye yathä

Certainly expert personalities, who can see their own true interest, render
unmotivated and uninterrupted devotional service directly unto Me, for I am
most dear to the soul.

27-präëa-buddhi-manaù-svätma
däräpatya-dhanädayaù
yat-samparkät priyä äsaàs
tataù ko nv aparaù priyaù

It is only by contact with the self that one’s vital breath, intelligence, mind,
friends, body, wife, children, wealth and so on are dear. Therefore what object can possibly be more dear than one’s own self?

28-tad yäta deva-yajanaà
patayo vo dvijätayaù
sva-satraà pärayiñyanti
yuñmäbhir gåha-medhinaù

You should thus return to the sacrificial arena, because your husbands, the
learned brähmaëas, are householders and need your assistance to finish their
respective sacrifices.

29-çré-patnya ücuù
maivaà vibho ‘rhati bhavän gadituà nr-çaàsaà
satyaà kuruñva nigamaà tava pada-mülam
präptä vayaà tulasi-däma padävasåñöaà
keçair nivoòhum atilaìghya samasta-bandhün

The wives of the brähmaëas replied: O almighty one, please do not speak
such cruel words. Rather, You should fulfill Your promise that You always
reciprocate with Your devotees in kind. Now that we have attained Your lotus
feet, we simply wish to remain here in the forest so we may carry upon our
heads the garlands of tulasé leaves You may neglectfully kick away with Your
lotus feet. We are ready to give up all material relationships

30-gåhëanti no na patayaù pitarau sutä vä
na bhrätå-bandhu-suhådaù kuta eva cänye
tasmäd bhavat-prapadayoù patitätmanäà no
nänyä bhaved gatir arindama tad vidhehi

Our husbands, fathers, sons, brothers, other relatives and friends will no
longer take us back, and how could anyone else be willing to give us shelter?
Therefore, since we have thrown ourselves at Your lotus feet and have no other
destination, please, O chastiser of enemies, grant our desire.

31-çré-bhagavän uväca
patayo näbhyasüyeran
pitå-bhrätå-sutädayaù
lokäç ca vo mayopetä
devä apy anumanvate

The Supreme Personality of Godhead replied: Rest assured that your
husbands will not be inimical toward you, nor will your fathers, brothers, sons,
other relatives or the general populace. I will personally advise them of the
situation. Indeed, even the demigods will express their approval.

32-na prétaye ‘nurägäya
hy aìga-saìgo nåëäm iha
tan mano mayi yuïjänä
acirän mäm aväpsyatha

For you to remain in My bodily association would certainly not please people
in this world, nor would it be the best way for you to increase your love for Me.
Rather, you should fix your minds on Me, and very soon you will achieve Me.

33-çravaëäd darçanäd dhyänän
mayi bhävo ‘nukértanät
na tathä sannikarñeëa
pratiyäta tato gåhän

It is by hearing about Me, seeing My Deity form, meditating upon Me and
chanting My names and glories that love for Me develops, not by physical
proximity. Therefore please go back to your homes.

34-çré-çuka uväca
ity uktä dvija-patnyas tä
yajïa-väöaà punar gatäù
te cänasüyavas täbhiù
strébhiù satram apärayan

Çréla Çukadeva Gosvämé said: Thus instructed, the wives of the brähmaëas
returned to the place of sacrifice. The brähmaëas did not find any fault with
their wives, and together with them they finished the sacrifice.

35-tatraikä vidhåtä bharträ
bhagavantaà yathä-çrutam
håòopaguhya vijahau
dehaà karmänubandhanam

One of the ladies had been forcibly kept back by her husband. When she
heard the others describe the Supreme Lord Kåñëa, she embraced Him within
her heart and gave up her material body, the basis of bondage to material
activity.

36-bhagavän api govindas
tenaivännena gopakän
catur-vidhenäçayitvä
svayaà ca bubhuje prabhuù

Govinda, the Supreme Personality of Godhead, fed the cowherd boys with
that food of four varieties. Then the all-powerful Lord Himself partook of the
preparations.

37-evaà lélä-nara-vapur
nr-lokam anuçélayan
reme go-gopa-gopénäà
ramayan rüpa-väk-kåtaiù

Thus the Supreme Lord, appearing like a human being to perform His
pastimes, imitated the ways of human society. He enjoyed pleasing His cows,
cowherd boyfriends and cowherd girlfriends with His beauty, words and
actions

38-athänusmåtya vipräs te
anvatapyan kåtägasaù
yad viçveçvarayor yäcïäm
ahanma nå-viòambayoù

The brähmaëas then came to their senses and began to feel great remorse.
They thought, “We have sinned, for we have denied the request of the two
Lords of the universe, who deceptively appeared as ordinary human beings.”

39-dåñövä stréëäà bhagavati
kåñëe bhaktim alaukikém
ätmänaà ca tayä hénam
anutaptä vyagarhayan

Taking note of their wives’ pure, transcendental devotion for Lord Kåñëa,
the Supreme Personality of Godhead, and seeing their own lack of devotion, the
brähmaëas felt most sorrowful and began to condemn themselves.

40-dhig janma nas tri-våd yat tad
dhig vrataà dhig bahu-jïatäm
dhik kulaà dhik kriyä-däkñyaà
vimukhä ye tv adhokñaje

[The brähmaëas said:] To hell with our threefold birth, our vow of celibacy
and our extensive learning! To hell with our aristocratic background and our
expertise in the rituals of sacrifice! These are all condemned because we were
inimical to the transcendental Personality of Godhead.

41-nünaà bhagavato mäyä
yoginäm api mohiné
yad vayaà guravo nåëäà
svärthe muhyämahe dvijäù

The illusory potency of the Supreme Lord certainly bewilders even the great
mystics, what to speak of us. As brähmaëas we are supposed to be the spiritual
masters of all classes of men, yet we have been bewildered about our own real
interest.

42-aho paçyata näréëäm
api kåñëe jagad-gurau
duranta-bhävaà yo ‘vidhyan
måtyu-päçän gåhäbhidhän

Just see the unlimited love these women have developed for Lord Kåñëa, the
spiritual master of the entire universe! This love has broken for them the very
bonds of death—their attachment to family life.

43/44-näsäà dvijäti-saàskäro
na niväso guräv api
na tapo nätma-mémäàsä
na çaucaà na kriyäù çubhäù
tathäpi hy uttamaù-çloke
kåñëe yogeçvareçvare
bhaktir dåòhä na cäsmäkaà
saàskärädimatäm api

These women have never undergone the purificatory rites of the twice-born
classes, nor have they lived as brahmacärés in the äçrama of a spiritual master,
nor have they executed austerities, speculated on the nature of the self,
followed the formalities of cleanliness or engaged in pious rituals. Nevertheless,
they have firm devotion for Lord Kåñëa, whose glories are chanted by the
exalted hymns of the Vedas and who is the supreme master of all masters of
mystic power. We, on the other hand, have no such devotion for the Lord,
although we have executed all these processes.

45-nanu svärtha-vimüòhänäà
pramattänäà gåhehayä
aho naù smärayäm äsa
gopa-väkyaiù satäà gatiù

Indeed, infatuated as we are with our household affairs, we have deviated
completely from the real aim of our life. But now just see how the Lord,
through the words of these simple cowherd boys, has reminded us of the
ultimate destination of all true transcendentalists.

46-anyathä pürëa-kämasya
kaivalyädy-açiñäà pateù
éçitavyaiù kim asmäbhir
éçasyaitad viòambanam

Otherwise, why would the supreme controller—whose every desire is
already fulfilled and who is the master of liberation and all other transcendental
benedictions—enact this pretense with us, who are always to be controlled by
Him?

47-hitvänyän bhajate yaà çréù
päda-sparçäçayäsakåt
svätma-doñäpavargeëa
tad-yäcïä jana-mohiné

Hoping for the touch of His lotus feet, the goddess of fortune perpetually
worships Him alone, leaving aside all others and renouncing her pride and
fickleness. That He begs is certainly astonishing to everyone.

48/49-deçaù kälaù påthag dravyaà
mantra-tantrartvijo ‘gnayaù
devatä yajamänaç ca
kratur dharmaç ca yan-mayaù
sa eva bhagavän säkñäd
viñëur yogeçvareçvaraù
jäto yaduñv ity äçåëma
hy api müòhä na vidmahe

All the aspects of sacrifice—the auspicious place and time, the various items
of paraphernalia, the Vedic hymns, the prescribed rituals, the priests and
sacrificial fires, the demigods, the patron of the sacrifice, the sacrificial offering
and the pious results obtained—all are simply manifestations of His opulences.
Yet even though we had heard that the Supreme Personality of Godhead,
Viñëu, the Lord of all mystic controllers, had taken birth in the Yadu dynasty,
we were so foolish that we could not recognize Çré Kåñëa to be none other than
Him.

50-tasmai namo bhagavate
kåñëäyäkuëöha-medhase
yan-mäyä-mohita-dhiyo
bhramämaù karma-vartmasu

Let us offer our obeisances unto Lord Kåñëa, the Supreme Personality of
Godhead. His intelligence is never bewildered, whereas we, confused by His
power of illusion, are simply wandering about on the paths of fruitive work

51-sa vai na ädyaù puruñaù
sva-mäyä-mohitätmanäm
avijïatänubhävänäà
kñantum arhaty atikramam

We were bewildered by Lord Kåñëa’s illusory potency and thus could not
understand His influence as the original Personality of Godhead. Now we hope
He will kindly forgive our offe

52-iti svägham anusmåtya
kåñëe te kåta-helanäù
didåkñavo vrajam atha
kaàsäd bhétä na cäcalan

Thus reflecting on the sin they had committed by neglecting Lord Kåñëa,
they became very eager to see Him. But being afraid of King Kaàsa, they did
not dare go to Vraja.

1-çré-çuka uväca
itthaà çarat-svaccha-jalaà
padmäkara-sugandhinä
nyaviçad väyunä vätaà
sa -go-gopälako ‘cyutaù

Çukadeva Gosvämé said: Thus the Våndävana forest was filled with
transparent autumnal waters and cooled by breezes perfumed with the fragrance
of lotus flowers growing in the clear lakes. The infallible Lord, accompanied by
His cows and cowherd boyfriends, entered that Våndävana forest.

2-kusumita-vanaräji-çuñmi-bhåìga
dvija-kula-ghuñöa-saraù-sarin-mahédhram
madhupatir avagähya cärayan gäù
saha-paçu-päla-balaç cuküja veëum

The lakes, rivers and hills of Våndävana resounded with the sounds of
maddened bees and flocks of birds moving about the flowering trees. In the
company of the cowherd boys and Balaräma, Madhupati [Çré Kåñëa] entered
that forest, and while herding the cows He began to vibrate His flute.

3-tad vraja-striya äçrutya
veëu-gétaà smarodayam
käçcit parokñaà kåñëasya
sva-sakhébhyo ‘nvavarëayan

When the young ladies in the cowherd village of Vraja heard the song of
Kåñëa’s flute, which arouses the influence of Cupid, some of them privately
began describing Kåñëa’s qualities to their intimate friends.

4-tad varëayitum ärabdhäù
smarantyaù kåñëa-ceñöitam
näçakan smara-vegena
vikñipta-manaso nåpa

The cowherd girls began to speak about Kåñëa, but when they remembered
His activities, O King, the power of Cupid disturbed their minds, and thus they
could not speak.

5-barhäpéòaà naöa-vara-vapuù karëayoù karëikäraà
bibhrad väsaù kanaka-kapiçaà vaijayantéà ca mäläm
randhrän veëor adhara-sudhayäpürayan gopa-våndair
våndäraëyaà sva-pada-ramaëaà präviçad géta-kértiù

Wearing a peacock-feather ornament upon His head, blue karëikära flowers
on His ears, a yellow garment as brilliant as gold, and the Vaijayanté garland,
Lord Kåñëa exhibited His transcendental form as the greatest of dancers as He
entered the forest of Våndävana, beautifying it with the marks of His
footprints. He filled the holes of His flute with the nectar of His lips, and the
cowherd boys sang His glories.

6-iti veëu-ravaà räjan
sarva-bhüta-manoharam
çrutvä vraja-striyaù sarvä
varëayantyo ‘bhirebhire

O King, when the young ladies in Vraja heard the sound of Kåñëa’s flute,
which captivates the minds of all living beings, they all embraced one another
and began describing it.

7-çré-gopya ücuù
akñaëvatäà phalam idaà na paraà vidämaù
sakhyaù paçün anuviveçayator vayasyaiù
vaktraà vrajeça-sutayor anaveëu-juñöaà
yair vä nipétam anurakta-kaöäkña-mokñam

The cowherd girls said: O friends, those eyes that see the beautiful faces of
the sons of Mahäräja Nanda are certainly fortunate. As these two sons enter the
forest, surrounded by Their friends, driving the cows before Them, They hold
Their flutes to Their mouths and glance lovingly upon the residents of
Våndävana. For those who have eyes, we think there is no greater object of
vision.

8-cüta-praväla-barha-stabakotpaläbja
mälänupåkta-paridhäna-vicitra-veçau
madhye virejatur alaà paçu-päla-goñöhyäà
raìge yathä naöa-varau kvaca gäyamänau

cüta-praväla-barha-stabakotpaläbja
mälänupåkta-paridhäna-vicitra-veçau
madhye virejatur alaà paçu-päla-goñöhyäà
raìge yathä naöa-varau kvaca gäyamänau

9-gopyaù kim äcarad ayaà kuçalaà sma veëur
dämodarädhara-sudhäm api gopikänäm
bhuìkte svayaà yad avaçiñöa-rasaà hradinyo
håñyat-tvaco ‘çru mumucus taravo yathäryaù

My dear gopés, what auspicious activities must the flute have performed to
enjoy the nectar of Kåñëa’s lips independently and leave only a taste for us
gopés, for whom that nectar is actually meant! The forefathers of the flute, the
bamboo trees, shed tears of pleasure. His mother, the river on whose bank the
bamboo was born, feels jubilation, and therefore her blooming lotus flowers are
standing like hair on her body.

10-våndävanaà sakhi bhuvo vitanoti kéåtià
yad devaké-suta-padämbuja-labdha-lakñmi
govinda-veëum anu matta-mayüra-nåtyaà
prekñyädri-sänv-avaratänya-samasta-sattvam

O friend, Våndävana is spreading the glory of the earth, having obtained the
treasure of the lotus feet of Kåñëa, the son of Devaké. The peacocks dance
madly when they hear Govinda’s flute, and when other creatures see them from
the hilltops, they all become stunned.

11-dhanyäù sma müòha-gatayo ‘pi hariëya etä
yä nanda-nandanam upätta-vicitra-veçam
äkarëya veëu-raëitaà saha-kåñëa-säräù
püjäà dadhur viracitäà praëayävalokaiù

Blessed are all these foolish deer because they have approached Mahäräja
Nanda’s son, who is gorgeously dressed and is playing on His flute. Indeed, both
the doe and the bucks worship the Lord with looks of love and affection.

12-kåñëaà nirékñya vanitotsava-rüpa-çélaà
çrutvä ca tat-kvaëita-veëu-vivikta-gétam
devyo vimäna-gatayaù smara-nunna-särä
bhraçyat-prasüna-kabarä mumuhur vinévyaù

Kåñëa’s beauty and character create a festival for all women. Indeed, when
the demigods’ wives flying in airplanes with their husbands catch sight of Him
and hear His resonant flute-song, their hearts are shaken by Cupid, and they
become so bewildered that the flowers fall out of their hair and their belts
loosen.

13-gävaç ca kåñëa-mukha-nirgata-veëu-géta
péyüñam uttabhita-karëa-puöaiù pibantyaù
çäväù snuta-stana-payaù-kavaläù sma tasthur
govindam ätmani dåçäçru-kaläù spåçantyaù

Using their upraised ears as vessels, the cows are drinking the nectar of the
flute-song flowing out of Kåñëa’s mouth. The calves, their mouths full of milk
from their mothers’ moist nipples, stand still as they take Govinda within
themselves through their tear-filled eyes and embrace Him within their hearts

14-präyo batämba vihagä munayo vane ‘smin
kåñëekñitaà tad-uditaà kala-veëu-gétam
äruhya ye druma-bhujän rucira-pravälän
çåëvanti mélita-dåço vigatänya-väcaù

O mother, in this forest all the birds have risen onto the beautiful branches
of the trees to see Kåñëa. With closed eyes they are simply listening in silence to
the sweet vibrations of His flute, and they are not attracted by any other sound.
Surely these birds are on the same level as great sages.

15-nadyas tadä tad upadhärya mukunda-gétam
ävarta-lakñita-manobhava-bhagna-vegäù
äliìgana-sthagitam ürmi-bhujair murärer
gåhëanti päda-yugalaà kamalopahäräù

When the rivers hear the flute-song of Kåñëa, their minds begin to desire
Him, and thus the flow of their currents is broken and their waters are agitated,
moving around in whirlpools. Then with the arms of their waves the rivers
embrace Muräri’s lotus feet and, holding on to them, present offerings of lotus
flowers.

16-dåñövätape vraja-paçün saha räma-gopaiù
saïcärayantam anu veëum udérayantam
prema-pravåddha uditaù kusumävalébhiù
sakhyur vyadhät sva-vapuñämbuda ätapatram

In the company of Balaräma and the cowherd boys, Lord Kåñëa is
continually vibrating His flute as He herds all the animals of Vraja, even under
the full heat of the summer sun. Seeing this, the cloud in the sky has expanded
himself out of love. He is rising high and constructing out of his own body,
with its multitude of flower-like droplets of water, an umbrella for the sake of
his friend.

17-pürëäù pulindya urugäya-padäbja-räga
çré-kuìkumena dayitä-stana-maëòitena
tad-darçana-smara-rujas tåëa-rüñitena
limpantya änana-kuceñu jahus tad-ädhim

The aborigine women of the Våndävana area become disturbed by lust when
they see the grass marked with reddish kuìkuma powder. Endowed with the
color of Kåñëa’s lotus feet, this powder originally decorated the breasts of His
beloveds, and when the aborigine women smear it on their faces and breasts,
they feel fully satisfied and give up all their anxiety.

18-hantäyam adrir abalä hari-däsa-varyo
yad räma-kåñëa-caraëa-sparaça-pramodaù
mänaà tanoti saha-go-gaëayos tayor yat
pänéya-süyavasa-kandara-kandamülaiù

Of all the devotees, this Govardhana Hill is the best! O my friends, this hill
supplies Kåñëa and Balaräma, along with 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 respects to the Lord.
Being touched by the lotus feet of Kåñëa and Balaräma, Govardhana Hill
appears very jubilant.

19-gä gopakair anu-vanaà nayator udära
veëu-svanaiù kala-padais tanu-bhåtsu sakhyaù
aspandanaà gati-matäà pulakas taruëäà
niryoga-päça-kåta-lakñaëayor vicitram

My dear friends, as Kåñëa and Balaräma pass through the forest with Their
cowherd friends, leading Their cows, They carry ropes to bind the cows’ rear
legs at the time of milking. When Lord Kåñëa plays on His flute, the sweet
music causes the moving living entities to become stunned and the nonmoving
trees to tremble with ecstasy. These things are certainly very wonderful.

20-evaà-vidhä bhagavato
yä våndävana-cäriëaù
varëayantyo mitho gopyaù
kréòäs tan-mayatäà yayuù

Thus narrating to one another the playful pastimes of the Supreme
Personality of Godhead as He wandered about in the Våndävana forest, the
gopés became fully absorbed in thoughts of Him.

1-çré-çuka uväca
tayos tad adbhutaà karma
dävägner mokñam ätmanaù
gopäù strébhyaù samäcakhyuù
pralamba-vadham eva ca

Çukadeva Gosvämé said:To the ladies of Våndävana, the cowherd boys then
related in full detail Kåñëa’s and Balaräma’s wonderful activities of delivering
them from the forest fire and killing the demon Pralamba.

2-gopa-våddhäç ca gopyaç ca
tad upäkarëya vismitäù
menire deva-pravarau
kåñëa-rämau vrajaà gatau

The elder cowherd men and ladies were amazed to hear this account, and
they concluded that Kåñëa and Balaräma must be exalted demigods who had
appeared in Våndävana.

3-tataù prävartata prävåö
sarva-sattva-samudbhavä
vidyotamäna-paridhir
visphürjita-nabhas-talä

Then the rainy season began, giving life and sustenance to all living beings.
The sky began to rumble with thunder, and lightning flashed on the horizon.

4-sändra-nélämbudair vyoma
sa-vidyut-stanayitnubhiù
aspañöa-jyotir äcchannaà
brahmeva sa-guëaà babhau

The sky was then covered by dense blue clouds accompanied by lightning
and thunder. Thus the sky and its natural illumination were covered in the
same way that the spirit soul is covered by the three modes of material nature.

5-añöau mäsän nipétaà yad
bhümyäç coda-mayaà vasu
sva-gobhir moktum ärebhe
parjanyaù käla ägate

With its rays, the sun had for eight months drunk up the earth’s wealth in
the form of water. Now that the proper time had arrived, the sun began
releasing this accumulated wealth.

6-taòidvanto mahä-meghäç
caëòa -çvasana -vepitäù
préëanaà jévanaà hy asya
mumucuù karuëä iva

Flashing with lightning, great clouds were shaken and swept about by fierce
winds. Just like merciful persons, the clouds gave their lives for the pleasure of
this world.

7-tapaù-kåçä deva-méòhä
äséd varñéyasé mahé
yathaiva kämya-tapasas
tanuù sampräpya tat-phalam

The earth had been emaciated by the summer heat, but she became fully
nourished again when moistened by the god of rain. Thus the earth was like a
person whose body has been emaciated by austerities undergone for a material
purpose, but who again becomes fully nourished when he achieves the fruit of
those austerities.

8-niçä-mukheñu khadyotäs
tamasä bhänti na grahäù
yathä päpena päñaëòä
na hi vedäù kalau yuge

In the evening twilight during the rainy season, the darkness allowed the
glowworms but not the stars to shine forth, just as in the age of Kali the
predominance of sinful activities allows atheistic doctrines to overshadow the
true knowledge of the Vedas.

9-çrutvä parjanya-ninadaà
maëòukäù sasåjur giraù
tüñëéà çayänäù präg yadvad
brähmaëä niyamätyaye

The frogs, who had all along been lying silent, suddenly began croaking
when they heard the rumbling of the rain clouds, in the same way that
brähmaëa students, who perform their morning duties in silence begin reciting
their lessons when called by their teacher.

10-äsann utpatha-gäminyaù
kñudra-nadyo ‘nuçuñyatéù
puàso yathäsvatantrasya
deha-draviëa -sampadaù

With the advent of the rainy season, the insignificant streams, which had
become dry, began to swell and then strayed from their proper courses, like the
body, property and money of a man controlled by the urges of his senses.

11-haritä haribhiù çañpair
indragopaiç ca lohitä
ucchiléndhra-kåta-cchäyä
nåëäà çrér iva bhür abhüt

The newly grown grass made the earth emerald green, the indragopa insects
added a reddish hue, and white mushrooms added further color and circles of
shade. Thus the earth appeared like a person who has suddenly become rich.

12-kñeträëi çañya-sampadbhiù
karñakäëäà mudaà daduù
mäninäm anutäpaà vai
daivädhénam ajänatäm

With their wealth of grains, the fields gave joy to the farmers. But those
fields created remorse in the hearts of those who were too proud to engage in
farming and who failed to understand how everything is under the control of
the Supreme.

13-jala-sthalaukasaù sarve
nava-väri-niñevayä
abibhran ruciraà rüpaà
yathä hari-niñevayä

As all creatures of the land and water took advantage of the newly fallen
rainwater, their forms became attractive and pleasing, just as a devotee becomes
beautiful by engaging in the service of the Supreme Lord.

14-saridbhiù saìgataù sindhuç
cukñobha çvasanormimän
apakva-yoginaç cittaà
kämäktaà guëa-yug yathä

Where the rivers joined the ocean it became agitated, its waves blown about
330
by the wind, just as the mind of an immature yogé becomes agitated because he
is still tainted by lust and attached to the objects of sense gratification.

15-girayo varña-dhäräbhir
hanyamänä na vivyathuù
abhibhüyamänä vyasanair
yathädhokñaja-cetasaù

Just as devotees whose minds are absorbed in the Personality of Godhead
remain peaceful even when attacked by all sorts of dangers, the mountains in
the rainy season were not at all disturbed by the repeated striking of the
rain-bearing clouds.

16-märgä babhüvuù sandigdhäs
tåëaiç channä hy asaàskåtäù
näbhyasyamänäù çrutayo
dvijaiù kälena cähatäù

During the rainy season the roads, not being cleansed, became covered with
grass and debris and were thus difficult to make out. These roads were like
religious scriptures that brähmaëas no longer study and that thus become
corrupted and covered over with the passage of time.

17-loka-bandhuñu megheñu
vidyutaç cala-sauhådäù
sthairyaà na cakruù käminyaù
puruñeñu guëiñv iva

Though the clouds are the well-wishing friends of all living beings, the
lightning, fickle in its affinities, moved from one group of clouds to another,
like lusty women unfaithful even to virtuous men

18-dhanur viyati mähendraà
nirguëaà ca guëiny abhät
vyakte guëa-vyatikare
‘guëavän puruño yathä

When the curved bow of Indra [the rainbow] appeared in the sky, which had
the quality of thundering sound, it was unlike ordinary bows because it did not
rest upon a string. Similarly, when the Supreme Lord appears in this world,
which is the interaction of the material qualities, He is unlike ordinary persons
because He remains free from all material qualities and independent of all
material conditions.

19-na raräjoòupaç channaù
sva-jyotsnä-räjitair ghanaiù
ahaà-matyä bhäsitayä
sva-bhäsä puruño yathä

During the rainy season the moon was prevented from appearing directly by
the covering of the clouds, which were themselves illumined by the moon’s
rays. Similarly, the living being in material existence is prevented from
appearing directly by the covering of the false ego, which is itself illumined by
the consciousness of the pure soul.

20-meghägamotsavä håñöäù
pratyanandaï chikhaëòinaù
gåheñu tapta-nirviëëä
yathäcyuta-janägame

The peacocks became festive and cried out a joyful greeting when they saw
the clouds arrive, just as people distressed in household life feel pleasure when
the pure devotees of the infallible Supreme Lord visit them.

21-pétväpaù pädapäù padbhir
äsan nänätma-mürtayaù
präk kñämäs tapasä çräntä
yathä kämänusevayä

The trees had grown thin and dry, but after they drank the newly fallen
rainwater through their feet, their various bodily features blossomed. Similarly,
one whose body has grown thin and weak from austerity again exhibits his
healthy bodily features upon enjoying the material objects gained through that
austerity.

22-saraùsv açänta-rodhaùsu
nyüñur aìgäpi särasäù
gåheñv açänta-kåtyeñu
grämyä iva duräçayäù

The cranes continued dwelling on the shores of the lakes, although the
shores were agitated during the rainy season, just as materialistic persons with
contaminated minds always remain at home, despite the many disturbances
there.

23-jalaughair nirabhidyanta
setavo varñatéçvare
päñaëòinäm asad-vädair
veda-märgäù kalau yathä

When Indra sent forth his rains, the floodwaters broke through the
irrigation dikes in the agricultural fields, just as in the Kali-yuga the atheists’
false theories break down the boundaries of Vedic injunctions.

24-vyamuïcan väyubhir nunnä
bhütebhyaç cämåtaà ghanäù
yathäçiño viç-patayaù
käle käle dvijeritäù

The clouds, impelled by the winds, released their nectarean water for the
benefit of all living beings, just as kings, instructed by their brähmaëa priests,
dispense charity to the citizens.

25-evaà vanaà tad varñiñöhaà
pakva-kharjura-jambumat
go-gopälair våto rantuà
sa-balaù präviçad dhariù

When the Våndävana forest had thus become resplendent, filled with ripe
dates and jambu fruits, Lord Kåñëa, surrounded by His cows and cowherd
boyfriends and accompanied by Çré Balaräma, entered that forest to enjoy.

26-dhenavo manda-gäminya
üdho-bhäreëa bhüyasä
yayur bhagavatähütä
drutaà prétyä snuta-stanäù

The cows had to move slowly because of their weighty milk bags, but they
quickly ran to the Supreme Personality of Godhead as soon as He called them,
their affection for Him causing their udders to become wet.

27-vanaukasaù pramuditä
vana-räjér madhu-cyutaù
jala-dhärä girer nädäd
äsannä dadåçe guhäù

The Lord saw the joyful aborigine girls of the forest, the trees dripping sweet
sap, and the mountain waterfalls, whose resounding indicated that there were
caves nearby.

28-kvacid vanaspati-kroòe
guhäyäà cäbhivarñati
nirviçya bhagavän reme
kanda-müla-phaläçanaù

When it rained, the Lord would sometimes enter a cave or the hollow of a
tree to play and to eat roots and fruits.

29-dadhy-odanaà samänétaà
çiläyäà saliläntike
sambhojanéyair bubhuje
gopaiù saìkarñaëänvitaù

Lord Kåñëa would take His meal of boiled rice and yogurt, sent from home,
in the company of Lord Saìkarñaëa and the cowherd boys who regularly ate
with Him. They would all sit down to eat on a large stone near the water.

30/31-çädvalopari saàviçya
carvato mélitekñaëän
tåptän våñän vatsatarän
gäç ca svodho-bhara-çramäù
prävåö-çriyaà ca täà vékñya
sarva-käla-sukhävahäm
bhagavän püjayäà cakre
ätma-çakty-upabåàhitäm

Lord Kåñëa watched the contented bulls, calves and cows sitting on the
green grass and grazing with closed eyes, and He saw that the cows were tired
from the burden of their heavy milk bags. Thus observing the beauty and
opulence of Våndävana’s rainy season, a perennial source of great happiness, the
Lord offered all respect to that season, which was expanded from His own
internal potency.

32-evaà nivasatos tasmin
räma-keçavayor vraje
çarat samabhavad vyabhrä
svacchämbv-aparuñänilä

While Lord Räma and Lord Keçava were thus dwelling in Våndävana, the
fall season arrived, when the sky is cloudless, the water clear and the wind
gentle.

33-çaradä nérajotpattyä
néräëi prakåtià yayuù
bhrañöänäm iva cetäàsi
punar yoga-niñevayä

The autumn season, which regenerated the lotus flowers, also restored the
various bodies of water to their original purity, just as the process of devotional
service purifies the minds of the fallen yogés when they return to it.

34-vyomno ‘bbhraà bhüta-çäbalyaà
bhuvaù paìkam apäà malam
çaraj jahäräçramiëäà
kåñëe bhaktir yathäçubham

Autumn cleared the sky of clouds, let the animals get out of their crowded
living conditions, cleaned the earth of its covering of mud, and purified the
water of contamination, in the same way that loving service rendered to Lord
Kåñëa frees the members of the four spiritual orders from their respective
troubles.

35-sarva-svaà jaladä hitvä
virejuù çubhra-varcasaù
yathä tyaktaiñaëäù çäntä
munayo mukta-kilbiñäù

The clouds, having given up all they possessed, shone forth with purified
effulgence, just like peaceful sages who have given up all material desires and
are thus free of all sinful propensities

36-girayo mumucus toyaà
kvacin na mumucuù çivam
yathä jïänämåtaà käle
jïänino dadate na vä

During this season the mountains sometimes released their pure water and
sometimes did not, just as experts in transcendental science sometimes give the
nectar of transcendental knowledge and sometimes do not.

37-naivävidan kñéyamäëaà
jalaà gädha-jale-caräù
yathäyur anv-ahaà kñayyaà
narä müòhäù kuöumbinaù

The fish swimming in the increasingly shallow water did not at all
understand that the water was diminishing, just as foolish family men cannot
see how the time they have left to live is diminishing with every passing day.

38-gädha-väri-caräs täpam
avindaï charad-arka-jam
yathä daridraù kåpaëaù
kuöumby avijitendriyaù

Just as a miserly, poverty-stricken person overly absorbed in family life
suffers because he cannot control his senses, the fish swimming in the shallow
water had to suffer the heat of the autumn sun.

39-çanaiù çanair jahuù paìkaà
sthaläny ämaà ca vérudhaù
yathähaà-mamatäà dhéräù
çarérädiñv anätmasu

Gradually the different areas of land gave up their muddy condition and the
plants grew past their unripe stage, in the same way that sober sages give up
egotism and possessiveness. These are based on things different from the real
self-namely, the material body and its by-products

40-niçcalämbur abhüt tüñëéà
samudraù çarad-ägame
ätmany uparate samyaì
munir vyuparatägamaù

With the arrival of autumn, the ocean and the lakes became silent, their
water still, just like a sage who has desisted from all material activities and given
up his recitation of Vedic mantras.

41-kedärebhyas tv apo ‘gåhëan
karñakä dåòha-setubhiù
yathä präëaiù sravaj jïänaà
tan-nirodhena yoginaù

In the same way that the practitioners of yoga bring their senses under strict
control to check their consciousness from flowing out through the agitated
senses, the farmers erected strong mud banks to keep the water within their
rice fields from draining out

42-çarad-arkäàçu-jäàs täpän
bhütänäm uòupo ‘harat
dehäbhimäna-jaà bodho
mukundo vraja-yoñitäm

The autumn moon relieved all creatures of the suffering caused by the sun’s
rays, just as wisdom relieves a person of the misery caused by his identifying
with his material body and as Lord Mukunda relieves Våndävana’s ladies of the
distress caused by their separation from Him.

43-kham açobhata nirmeghaà
çarad-vimala-tärakam
sattva-yuktaà yathä cittaà
çabda-brahmärtha-darçanam

-Free of clouds and filled with clearly visible stars, the autumn sky shone
brilliantly, just like the spiritual consciousness of one who has directly
experienced the purport of the Vedic scriptures.

44-akhaëòa-maëòalo vyomni
raräjoòu-gaëaiù çaçé
yathä yadu-patiù kåñëo
våñëi-cakrävåto bhuvi

The full moon shone in the sky, surrounded by stars, just as Çré Kåñëa, the
Lord of the Yadu dynasty, shone brilliantly on the earth, surrounded by all the
Våñëis.

45-äçliñya sama-çétoñëaà
prasüna-vana-märutam
janäs täpaà jahur gopyo
na kåñëa-håta-cetasaù

Except for the gopés, whose hearts had been stolen by Kåñëa, the people
could forget their suffering by embracing the wind coming from the
flower-filled forest. This wind was neither hot nor cold.

46-gävo mågäù khagä näryaù
puñpiëyaù çaradäbhavan
anvéyamänäù sva-våñaiù
phalair éça-kriyä iva

By the influence of the autumn season, all the cows, doe, women and female
birds became fertile and were followed by their respective mates in search of
sexual enjoyment, just as activities performed for the service of the Supreme
Lord are automatically followed by all beneficial results.

47-udahåñyan värijäni
süryotthäne kumud vinä
räjïä tu nirbhayä lokä
yathä dasyün vinä nåpa

O King Parékñit, when the autumn sun rose, all the lotus flowers blossomed
happily, except the night-blooming kumut, just as in the presence of a strong
ruler everyone becomes fearless, except the thieves.

48-pura-grämeñv ägrayaëair
indriyaiç ca mahotsavaiù
babhau bhüù pakva-çañyäòhyä
kaläbhyäà nitaräà hareù

In all the towns and villages people held great festivals, performing the Vedic
fire sacrifice for honoring and tasting the first grains of the new harvest, along
with similar celebrations that followed local custom and tradition. Thus the
earth, rich with newly grown grain and especially beautified by the presence of
Kåñëa and Balaräma, shone beautifully as an expansion of the Supreme Lord.

49-vaëiì-muni-nåpa-snätä
nirgamyärthän prapedire
varña-ruddhä yathä siddhäù
sva-piëòän käla ägate

The merchants, sages, kings and brahmacäré students, kept in by the rain,
were at last free to go out and attain their desired objects, just as those who
achieve perfection in this life can, when the proper time comes, leave the
material body and attain their respective forms.

1-çré-çuka uväca
atha kåñëaù parivåto
jïätibhir muditätmabhiù
anugéyamäno nyaviçad
vrajaà gokula-maëòitam

Çukadeva Gosvämé said: Surrounded by His blissful companions, who
constantly chanted His glories, Çré Kåñëa then entered the village of Vraja,
which was decorated with herds of cows.

2-vraje vikréòator evaà
gopäla-cchadma-mäyayä
gréñmo nämartur abhavan
näti-preyäï charériëäm

While Kåñëa and Balaräma were thus enjoying life in Våndävana in the guise
of ordinary cowherd boys, the summer season gradually appeared. This season is
not very pleasing to embodied souls.

3-sa ca våndävana-guëair
vasanta iva lakñitaù
yaträste bhagavän säkñäd
rämeëa saha keçavaù

Nevertheless, because the Supreme Personality of Godhead was personally

staying in Våndävana along with Balaräma, summer manifested the qualities ofspring. Such are the features of the land of Våndävana.

4-yatra nirjhara-nirhrädanivåtta-
svana-jhillikam
çaçvat tac-chékararjéñadruma-
maëòala-maëòitam

In Våndävana, the loud sound of waterfalls covered the crickets’ noise, and
clusters of trees constantly moistened by spray from those waterfalls beautified
the entire area.

5-sarit-saraù-prasravaëormi-väyunä
kahlära-kaïjotpala-reëu-häriëä
na vidyate yatra vanaukasäà davo
nidägha-vahny-arka-bhavo ‘ti-çädvale

The wind wafting over the waves of the lakes and flowing rivers carried
away the pollen of many varieties of lotuses and water lilies and then cooled the
entire Våndävana area. Thus the residents there did not suffer from the heat
generated by the blazing summer sun and seasonal forest fires. Indeed,
Våndävana was abundant with fresh green grass.

6-agädha-toya-hradiné-taöormibhir
dravat-puréñyäù pulinaiù samantataù
na yatra caëòäàçu-karä viñolbaëä
bhuvo rasaà çädvalitaà ca gåhëate

With their flowing waves the deep rivers drenched their banks, making them
damp and muddy. Thus the rays of the sun, which were as fierce as poison,
could not evaporate the earth’s sap or parch its green grass.

7-vanaà kusumitaà çréman
nadac-citra-måga-dvijam
gäyan mayüra-bhramaraà
küjat-kokila-särasam

Flowers beautifully decorated the forest of Våndävana, and many varieties of
animals and birds filled it with sound. The peacocks and bees sang, and the
cuckoos and cranes cooed.

8-kréòiñyamäëas tat krñëo
bhagavän bala-saàyutaù
veëuà viraëayan gopair
go-dhanaiù saàvåto ‘viçat

Intending to engage in pastimes, Lord Kåñëa, the Supreme Personality of
Godhead, accompanied by Lord Balaräma and surrounded by the cowherd boys
and the cows, entered the forest of Våndävana as He played His flute.

9-praväla-barha-stabakasrag-
dhätu-kåta-bhüñaëäù
räma-kåñëädayo gopä
nanåtur yuyudhur jaguù

Decorating themselves with newly grown leaves, along with peacock
feathers, garlands, clusters of flower buds, and colored minerals, Balaräma,
Kåñëa and Their cowherd friends danced, wrestled and sang.

10-kåñëasya nåtyataù kecij
jaguù kecid avädayan
veëu-päëitalaiù çåìgaiù
praçaçaàsur athäpare

As Kåñëa danced, some of the boys accompanied Him by singing, and others
by playing flutes, hand cymbals and buffalo horns, while still others praised His
dancing.

11-gopa-jäti-praticchannä
devä gopäla-rüpiëau
éòire kåñëa-rämau ca
naöä iva naöaà nåpa

O King, demigods disguised themselves as members of the cowherd
community and, just as dramatic dancers praise another dancer, worshiped
Kåñëa and Balaräma, who were also appearing as cowherd boys.

12-bhramaëair laìghanaiù kñepair
äsphoöana-vikarñaëaiù
cikréòatur niyuddhena
käka-pakña-dharau kvacit

Kåñëa and Balaräma played with their cowherd boyfriends by whirling about,
leaping, hurling, slapping and fighting. Sometimes Kåñëa and Balaräma would
pull the hair on the boys’ heads.

13-kvacin nåtyatsu cänyeñu
gäyakau vädakau svayam
çaçaàsatur mahä-räja
sädhu sädhv iti vädinau

While the other boys were dancing, O King, Kåñëa and Balaräma would
sometimes accompany them with song and instrumental music, and sometimes
the two Lords would praise the boys, saying, “Very good! Very good!”

14-kvacid bilvaiù kvacit kumbhaiù
kvacämalaka-muñöibhiù
aspåçya-netra-bandhädyaiù
kvacin måga-khagehayä

Sometimes the cowherd boys would play with bilva or kumbha fruits, and
sometimes with handfuls of ämalaka fruits. At other times they would play the
games of trying to touch one another or of trying to identify somebody while
one is blindfolded, and sometimes they would imitate animals and birds.

15-kvacic ca dardura-plävair
vividhair upahäsakaiù
kadäcit syandolikayä
karhicin nåpa-ceñöayä

They would sometimes jump around like frogs, sometimes play various jokes,
sometimes ride in swings and sometimes imitate monarchs.

16-evaà tau loka-siddhäbhiù
kréòäbhiç ceratur vane
nady-adri-droëi-kuïjeñu
känaneñu saraùsu ca

In this way Kåñëa and Balaräma played all sorts of well-known games as
They wandered among the rivers, hills, valleys, bushes, trees and lakes of
Våndävana.

17-paçüàç cärayator gopais
tad-vane räma-kåñëayoù
gopa-rüpé pralambo ‘gäd
asuras taj-jihérñayä

While Räma, Kåñëa and Their cowherd friends were thus tending the cows
in that Våndävana forest, the demon Pralamba entered their midst. He had
assumed the form of a cowherd boy with the intention of kidnapping Kåñëa and
Balaräma.

18-taà vidvän api däçärho
bhagavän sarva-darçanaù
anvamodata tat-sakhyaà
vadhaà tasya vicintayan

Since the Supreme Lord Kåñëa, who had appeared in the Daçärha dynasty,
sees everything, He understood who the demon was. Still, the Lord pretended
to accept the demon as a friend, while at the same time seriously considering
how to kill him.

19-tatropähüya gopälän
kåñëaù präha vihära-vit
he gopä vihariñyämo
dvandvé-bhüya yathä-yatham

Kåñëa, who knows all sports and games, then called together the cowherd
boys and spoke as follows: “Hey cowherd boys! Let’s play now! We’ll divide
ourselves into two even teams.”

20-tatra cakruù parivåòhau
gopä räma-janärdanau
kåñëa-saìghaööinaù kecid
äsan rämasya cäpare

The cowherd boys chose Kåñëa and Balaräma as the leaders of the two
parties. Some of the boys were on Kåñëa’s side, and others joined Balaräma

21-äcerur vividhäù kréòä
vähya-vähaka-lakñaëäù
yaträrohanti jetäro
vahanti ca paräjitäù

The boys played various games involving carriers and passengers. In these
games the winners would climb up on the backs of the losers, who would have
to carry them.

22-vahanto vähyamänäç ca
cärayantaç ca go-dhanam
bhäëòérakaà näma vaöaà
jagmuù kåñëa-purogamäù

Thus carrying and being carried by one another, and at the same time
tending the cows, the boys followed Kåñëa to a banyan tree known as
Bhäëòéraka.

23-räma-saìghaööino yarhi
çrédäma-våñabhädayaù
kréòäyäà jayinas täàs tän
ühuù kåñëädayo nåpa

My dear King Parékñit, when Çrédämä, Våñabha and the other members of
Lord Balaräma’s party were victorious in these games, Kåñëa and His followers
had to carry them.

24-uväha kåñëo bhagavän
çrédämänaà paräjitaù
våñabhaà bhadrasenas tu
pralambo rohiëé-sutam

Defeated, the Supreme Lord Kåñëa carried Çrédämä. Bhadrasena carried
Våñabha, and Pralamba carried Balaräma, the son of Rohiëé.

25-aviñahyaà manyamänaù
kåñëaà dänava-puìgavaù
vahan drutataraà prägäd
avarohaëataù param

Considering Lord Kåñëa invincible, that foremost demon [Pralamba] quickly
carried Balaräma far beyond the spot where he was supposed to put his
passenger down.

26-tam udvahan dharaëi-dharendra-gauravaà
mahäsuro vigata-rayo nijaà vapuù
sa ästhitaù puraöa-paricchado babhau
taòid-dyumän uòupati-väò ivämbudaù

As the great demon carried Balaräma, the Lord became as heavy as massive
Mount Sumeru, and Pralamba had to slow down. He then resumed his actual
form—an effulgent body that was covered with golden ornaments and that
resembled a cloud flashing with lightning and carrying the moon.

27-nirékñya tad-vapur alam ambare carat
pradépta-dåg bhru-kuöi-taöogra-daàñörakam
jvalac-chikhaà kaöaka-kiréöa-kuëòalatviñädbhutaà
haladhara éñad atrasat

When Lord Balaräma, who carries the plow weapon, saw the gigantic body of
the demon as he moved swiftly in the sky—with his blazing eyes, fiery hair,
terrible teeth reaching toward his scowling brows, and an amazing effulgence
generated by his armlets, crown and earrings—the Lord seemed to become a
little frightened.

28-athägata-småtir abhayo ripuà balo
vihäya särtham iva harantam ätmanaù
ruñähanac chirasi dåòhena muñöinä
surädhipo girim iva vajra-raàhasä

Remembering the actual situation, the fearless Balaräma understood that the
demon was tåying to kidnap Him and take Him away from His companions.
The Lord then became furious and struck the demon’s head with His hard fist,
just as Indra, the king of the demigods, strikes a mountain with his thunderbolt
weapon.

29-sa ähataù sapadi viçérëa-mastako
mukhäd vaman rudhiram apasmåto ‘suraù
mahä-ravaà vyasur apatat samérayan
girir yathä maghavata äyudhähataù

Thus smashed by Balaräma’s fist, Pralamba’s head immediately cracked
open. The demon vomited blood from his mouth and lost all consciousness, and
then with a great noise he fell lifeless on the ground, like a mountain devastated
by Indra.

30-dåñövä pralambaà nihataà
balena bala-çälinä
gopäù su-vismitä äsan
sädhu sädhv iti vädinaù

The cowherd boys were most astonished to see how the powerful Balaräma
had killed the demon Pralamba, and they exclaimed, “Excellent! Excellent!”

31-äçiño ‘bhigåëantas taà
praçaçaàsus tad-arhaëam
pretyägatam iväliìgya
prema-vihvala-cetasaù

They offered Balaräma profuse benedictions and then glorified Him, who
deserves all glorification. Their minds overwhelmed with ecstatic love, they
embraced Him as if He had come back from the dead.

32-päpe pralambe nihate
deväù parama-nirvåtäù
abhyavarñan balaà mälyaiù
çaçaàsuù sädhu sädhv iti

The sinful Pralamba having been killed, the demigods felt extremely happy,
and they showered flower garlands upon Lord Balaräma and praised the
excellence of His deed.

1-çré-räjoväca
nägälayaà ramaëakaà
kathaà tatyäja käliyaù
kåtaà kià vä suparëasya
tenaikenäsamaïjasam

[Having thus heard how Lord Kåñëa chastised Käliya,] King Parékñit
inquired: Why did Käliya leave Ramaëaka Island, the abode of the serpents,
and why did Garuòa become so antagonistic toward him alone?

2/3-çré-çuka uväca
upahäryaiù sarpa-janair
mäsi mäséha yo baliù
vänaspatyo mahä-bäho
nägänäà präì-nirüpitaù
svaà svaà bhägaà prayacchanti
nägäù parvaëi parvaëi
gopéthäyätmanaù sarve
suparëäya mahätmane

Çukadeva Gosvämé said: To avoid being eaten by Garuòa, the serpents had
previously made an arrangement with him whereby they would each make a
monthly offering of tribute at the base of a tree. Thus every month on schedule,
O mighty-armed King Parékñit, each serpent would duly make his offering to
that powerful carrier of Viñëu as a purchase of protection.

4-viña-vérya-madäviñöaù
kädraveyas tu käliyaù
kadarthé-kåtya garuòaà
svayaà taà bubhuje balim

Although all the other serpents were dutifully making offerings to Garuòa,
one serpent—the arrogant Käliya, son of Kadru—would eat all these offerings
before Garuòa could claim them. Thus Käliya directly defied the carrier of Lord
Viñëu.

5-tac chrutvä kupito räjan
bhagavän bhagavat-priyaù
vijighäàsur mahä-vegaù
käliyaà samapädravat

O King, the greatly powerful Garuòa, who is very dear to the Supreme Lord,
became angry when he heard of this. Desiring to kill Käliya, he rushed toward
the serpent with tremendous speed.

6-tam äpatantaà tarasä viñäyudhaù
pratyabhyayäd utthita-naika-mastakaù
dadbhiù suparëaà vyadaçad dad-äyudhaù
karäla-jihrocchvasitogra-locanaù

As Garuòa swiftly fell upon him, Käliya, who had the weapon of poison,
raised his numerous heads to counterattack. Showing his ferocious tongues and
expanding his horrible eyes, Käliya then bit Garuòa with the weapons of his
fangs.

7-taà tärkñya-putraù sa nirasya manyumän

pracaëòa-vego madhusüdanäsanaù
pakñeëa savyena hiraëya-rociñä
jaghäna kadru-sutam ugra-vikramaù

The angry son of Tärkñya moved with overwhelming speed in repelling
Käliya’s attack. That terribly powerful carrier of Lord Madhusüdana struck the
son of Kadru with his left wing, which shone like gold.

8-suparëa-pakñäbhihataù
käliyo ‘téva vihvalaù
hradaà viveça kälindyäs
tad-agamyaà duräsadam

Beaten by Garuòa’s wing, Käliya was extremely distraught, and thus he took
shelter of a lake adjoining the river Yamunä. Garuòa could not enter this lake.
Indeed, he could not even approach it.

9-tatraikadä jala-caraà
garuòo bhakñyam épsitam
niväritaù saubhariëä
prasahya kñudhito ‘harat

In that very lake Garuòa had once desired to eat a fish-fish being, after all,
his normal food. Although forbidden by the sage Saubhari, who was meditating
there within the water, Garuòa took courage and, feeling hungry, seized the
fish.

10-ménän su-duùkhitän dåñövä
dénän ména-patau hate
kåpayä saubhariù präha
tatratya-kñemam äcaran

Seeing how the unfortunate fish in that lake had become most unhappy at
the death of their leader, Saubhari uttered the following curse under the
impression that he was mercifully acting for the benefit of the lake’s residents.

11-atra praviçya garuòo
yadi matsyän sa khädati
sadyaù präëair viyujyeta
satyam etad bravémy aham

If Garuòa ever again enters this lake and eats the fish here, he will
immediately lose his life. What I am saying is the truth.

13/14-kåñëaà hradäd viniñkräntaà
divya-srag-gandha-väsasam
mahä-maëi-gaëäkérëaà
jämbünada-pariñkåtam
upalabhyotthitäù sarve
labdha-präëä iväsavaù
pramoda-nibhåtätmäno
gopäù prétyäbhirebhire

[Resuming his description of Kåñëa’s chastisement of Käliya, Çukadeva
Gosvämé continued:] Kåñëa rose up out of the lake wearing divine garlands,
fragrances and garments, covered with many fine jewels, and decorated with
gold. When the cowherds saw Him they all stood up immediately, just like an
unconscious person’s senses coming back to life. Filled with great joy, they
affectionately embraced Him.

15-yaçodä rohiëé nando
gopyo gopäç ca kaurava
kåñëaà sametya labdhehä
äsan çuñkä nagä api

Having regained their vital functions, Yaçodä, Rohiëé, Nanda and all the
other cowherd women and men went up to Kåñëa. O descendant of Kuru, even the dried-up trees came back to life.

16-rämaç cäcyutam äliìgya
jahäsäsyänubhäva-vit
premëä tam aìkam äropya
punaù punar udaikñata
gävo våñä vatsataryo
lebhire paramäà mudam

-Lord Balaräma embraced His infallible brother and laughed, knowing well
the extent of Kåñëa’s potency. Out of great feelings of love, Balaräma lifted
Kåñëa up on His lap and repeatedly looked at Him. The cows, bulls and young
female calves also achieved the highest pleasure.

17-nandaà vipräù samägatya
guravaù sa-kalatrakäù
ücus te käliya-grasto
diñöyä muktas tavätmajaù

All the respectable brähmaëas, together with their wives, came forward to
greet Nanda Mahäräja. They said to him, “Your son was in the grips of Käliya,
but by the grace of Providence He is now free.”

18-dehi dänaà dvi-jäténäà
kåñëa-nirmukti-hetave
nandaù préta-manä räjan
gäù suvarëaà tadädiçat

The brähmaëas then advised Nanda Mahäräja, “To assure that your son
Kåñëa will always be free from danger, you should give charity to the
brähmaëas.” With a satisfied mind, O King, Nanda Mahäräja then very gladly
gave them gifts of cows and gold.

19-yaçodäpi mahä-bhägä
nañöa-labdha-prajä saté
pariñvajyäìkam äropya
mumocäçru-kaläà muhuù

The greatly fortunate mother Yaçodä, having lost her son and then regained
Him, placed Him on her lap. That chaste lady cried constant torrents of tears as
she repeatedly embraced Him.

20-täà rätrià tatra räjendra
kñut-tåòbhyäà çrama-karñitäù
üñur vrayaukaso gävaù
kälindyä upakülataù

O best of kings [Parékñit], because the residents of Våndävana were feeling
very weak from hunger, thirst and fatigue, they and the cows spent the night
where they were, lying down near the bank of the Kälindé.

21-tadä çuci-vanodbhüto
dävägniù sarvato vrajam
suptaà niçétha ävåtya
pradagdhum upacakrame

During the night, while all the people of Våndävana were asleep, a great fire
blazed up within the dry summer forest. The fire surrounded the inhabitants of
Vraja on all sides and began to scorch them.

22-tata utthäya sambhräntä
dahyamänä vrajaukasaù
kåñëaà yayus te çaraëaà
mäyä-manujam éçvaram

Then the residents of Våndävana woke up, extremely disturbed by the great
fire threatening to burn them. Thus they took shelter of Kåñëa, the Supreme
Lord, who by His spiritual potency appeared like an ordinary human being.

23-kåñëa kåñëa mahä-bhaga
he rämämita-vikrama
eña ghoratamo vahnis
tävakän grasate hi naù

[Våndävana’s residents said:] Kåñëa, Kåñëa, O Lord of all opulence! O Räma,
possessor of unlimited power! This most terrible fire is about to devour us,
Your devotees!

24-su-dustarän naù svän pähi
kälägneù suhådaù prabho
na çaknumas tvac-caraëaà
santyaktum akuto-bhayam

O Lord, we are Your true friends and devotees. Please protect us from this
insurmountable fire of death. We can never give up Your lotus feet, which
drive away all fear.

25-itthaà sva-jana-vaiklavyaà
nirékñya jagad-éçvaraù
tam agnim apibat tévram
ananto ‘nanta-çakti-dhåk

Seeing His devotees so disturbed, Çré Kåñëa, the infinite Lord of the
universe and possessor of infinite power, then swallowed the terrible forest fire.

1-çré-çuka uväca
vilokya düñitäà kåñëäà
kåñëaù kåñëähinä vibhuù
tasyä viçuddhim anvicchan
sarpaà tam udaväsayat

Çukadeva Gosvämé said: Lord Çré Kåñëa, the Supreme Personality of
Godhead, seeing that the Yamunä River had been contaminated by the black
snake Käliya, desired to purify the river, and thus the Lord banished him from
it.

2-çré-räjoväca
katham antar-jale ‘gädhe
nyagåhëäd bhagavän ahim
sa vai bahu-yugäväsaà
yathäséd vipra kathyatäm

King Parékñit inquired: O learned sage, please explain how the Supreme
Personality of Godhead chastised the serpent Käliya within the unfathomable
waters of the Yamunä, and how it was that Käliya had been living there for so
many ages.

3-brahman bhagavatas tasya
bhümnaù svacchanda-vartinaù
gopälodära-caritaà
kas tåpyetämåtaà juñan

O brähmaëa, the unlimited Supreme Personality of Godhead freely acts
according to His own desires. Who could be satiated when hearing the nectar of
the magnanimous pastimes He performed as a cowherd boy in Våndävana?

4-çré-çuka uväca
kälindyäà käliyasyäséd
hradaù kaçcid viñägninä
çrapyamäëa-payä yasmin
patanty upari-gäù khagäù

Çré Çukadeva Gosvämé said: Within the river Kälindé [Yamunä] was a lake
inhabited by the serpent Käliya, whose fiery poison constantly heated and
boiled its waters. Indeed, the vapors thus created were so poisonous that birds
flying over the contaminated lake would fall down into it.

5-vipruñmatä viñadormimärutenäbhimarçitäù
mriyante téra-gä yasya
präëinaù sthira-jaìgamäù

The wind blowing over that deadly lake carried droplets of water to the
shore. Simply by coming in contact with that poisonous breeze, all vegetation
and creatures on the shore died.

6-taà caëòa-vega-viña-véryam avekñya tena
duñöäà nadéà ca khala-saàyamanävatäraù
kåñëaù kadambam adhiruhya tato ‘ti-tuìgam
äsphoöya gäòha-raçano nyapatad viñode

Lord Kåñëa saw how the Käliya serpent had polluted the Yamunä River with
his terribly powerful poison. Since Kåñëa had descended from the spiritual
world specifically to subdue envious demons, the Lord immediately climbed to
the top of a very high kadamba tree and prepared Himself for battle. He
tightened His belt, slapped His arms and then jumped into the poisonous water.

7-sarpa-hradaù puruña-sära-nipäta-vega
saìkñobhitoraga-viñocchvasitämbu-räçiù
paryak pluto viña-kañäya-bibhéñaëormir
dhävan dhanuù-çatam ananta-balasya kià tat

When the Supreme Personality of Godhead landed in the serpent’s lake, the
snakes there became extremely agitated and began breathing heavily, further
polluting it with volumes of poison. The force of the Lord’s entrance into the
lake caused it to overflow on all sides, and poisonous, fearsome waves flooded
the surrounding lands up to a distance of one hundred bow-lengths. This is not
at all amazing, however, for the Supreme Lord possesses infinite strength.

8-tasya hrade viharato bhuja-daëòa-ghürëavär-
ghoñam aìga vara-väraëa-vikramasya
äçrutya tat sva-sadanäbhibhavaà nirékñya
cakñuù-çraväù samasarat tad amåñyamäëaù

Kåñëa began sporting in Käliya’s lake like a lordly elephant—swirling His
mighty arms and making the water resound in various ways. When Käliya heard
these sounds, he understood that someone was trespassing in his lake. The
serpent could not tolerate this and immediately came forward.

9-taà prekñaëéya-sukumära-ghanävadätaà
çrévatsa-péta-vasanaà smita-sundaräsyam
kréòantam apratibhayaà kamalodaräìghrià
sandaçya marmasu ruñä bhujayä cachäda

Käliya saw that Çré Kåñëa, who wore yellow silken garments, was very
delicate, His attractive body shining like a glowing white cloud, His chest
bearing the mark of Çrévatsa, His face smiling beautifully and His feet
resembling the whorl of a lotus flower. The Lord was playing fearlessly in the
water. Despite His wonderful appearance, the envious Käliya furiously bit Him
on the chest and then completely enwrapped Him in his coils.

10-taà näga-bhoga-parivétam adåñöa-ceñöam
älokya tat-priya-sakhäù paçupä bhåçärtäù
kåñëe ‘rpitätma-suhåd-artha-kalatra-kämä
duùkhänuçoka-bhaya-müòha-dhiyo nipetuù

When the members of the cowherd community, who had accepted Kåñëa as
their dearmost friend, saw Him enveloped in the snake’s coils, motionless, they
were greatly disturbed. They had offered Kåñëa everything—their very selves,
their families, their wealth, wives and all pleasures. At the sight of the Lord in
the clutches of the Käliya snake, their intelligence became deranged by grief,
lamentation and fear, and thus they fell to the ground.

11-gävo våñä vatsataryaù
krandamänäù su-duùkhitäù
kåñëe nyastekñaëä bhétä
rudantya iva tasthire

The cows, bulls and female calves, in great distress, called out piteously to
Kåñëa. Fixing their eyes on Him, they stood still in fear, as if ready to cry but
too shocked to shed tears

12-atha vraje mahotpätäs
tri-vidhä hy ati-däruëäù
utpetur bhuvi divy ätmany
äsanna-bhaya-çaàsinaù

In the Våndävana area there then arose all three types of fearful
omens—those on the earth, those in the sky and those in the bodies of living
creatures—which announced imminent danger.

13/14/15-tän älakñya bhayodvignä
gopä nanda-purogamäù
vinä rämeëa gäù kåñëaà
jïätvä cärayituà gatam
tair durnimittair nidhanaà
matvä präptam atad-vidaù
tat-präëäs tan-manaskäs te
duùkha-çoka-bhayäturäù
ä-bäla-våddha-vanitäù
sarve ‘ìga paçu-våttayaù
nirjagmur gokuläd dénäù
kåñëa-darçana-lälasäù

Seeing the inauspicious omens, Nanda Mahäräja and the other cowherd men
were fearful, for they knew that Kåñëa had gone to herd the cows that day
without His elder brother, Balaräma. Because they had dedicated their minds to
Kåñëa, accepting Him as their very life, they were unaware of His great power
and opulence. Thus they concluded that the inauspicious omens indicated He
had met with death, and they were overwhelmed with grief, lamentation and
fear. All the inhabitants of Våndävana, including the children, women and
elderly persons, thought of Kåñëa just as a cow thinks of her helpless young
calf, and thus these poor, suffering people rushed out of the village, intent upon
finding Him.

16-täàs tathä kätarän vékñya
bhagavän mädhavo balaù
prahasya kiïcin noväca
prabhäva-jïo ‘nujasya saù

The Supreme Lord Balaräma, the master of all transcendental knowledge,
smiled and said nothing when He saw the residents of Våndävana in such
distress, since He understood the extraordinary power of His younger brother.

17-te ‘nveñamäëä dayitaà
kåñëaà sücitayä padaiù
bhagaval-lakñaëair jagmuù
padavyä yamunä-taöam

The residents hurried toward the banks of the Yamunä in search of their
dearmost Kåñëa, following the path marked by His footprints, which bore the
unique signs of the Personality of Godhead.

18-te tatra taträbja-yaväìkuçäçanidhvajopapannäni
padäni viç-pateù
märge gaväm anya-padäntaräntare
nirékñamäëä yayur aìga satvaräù

The footprints of Lord Kåñëa, the master of the entire cowherd community,
were marked with the lotus flower, barleycorn, elephant goad, thunderbolt and
flag. My dear King Parékñit, seeing His footprints on the path among the cows’
hoofprints, the residents of Våndävana rushed along in great haste

19-antar hrade bhujaga-bhoga-parétam ärät
kåñëaà niréham upalabhya jaläçayänte
gopäàç ca müòha-dhiñaëän paritaù paçüàç ca
saìkrandataù parama-kaçmalam äpur ärtäù

As they hurried along the path to the bank of the Yamunä River, they saw
from a distance that Kåñëa was in the lake, motionless within the coils of the
black serpent. They further saw that the cowherd boys had fallen unconscious
and that the animals were standing on all sides, crying out for Kåñëa. Seeing all
this, the residents of Våndävana were overwhelmed with anguish and
confusion.

20-gopyo ‘nurakta-manaso bhagavaty anante
tat-sauhåda-smita-viloka-giraù smarantyaù
graste ‘hinä priyatame bhåça-duùkha-taptäù
çünyaà priya-vyatihåtaà dadåçus tri-lokam

When the young gopés, whose minds were constantly attached to Kåñëa, the
unlimited Supreme Lord, saw that He was now within the grips of the serpent,
they remembered His loving friendship, His smiling glances and His talks with
them. Burning with great sorrow, they saw the entire universe as void.

21-täù kåñëa-mätaram apatyam anupraviñöäà
tulya-vyathäù samanugåhya çucaù sravantyaù
täs tä vraja-priya-kathäù kathayantya äsan
kåñëänane ‘rpita-dåço måtaka-pratékäù

Although the elder gopés were feeling just as much distress as she and were
pouring forth a flood of sorrowful tears, they had to forcibly hold back Kåñëa’s mother, whose consciousness was totally absorbed in her son. Standing like corpses, with their eyes fixed upon His face, these gopés each took turnsrecounting the pastimes of the darling of Vraja.

22-kåñëa-präëän nirviçato
nandädén vékñya taà hradam
pratyañedhat sa bhagavän
rämaù kåñëänubhäva-vit

Lord Balaräma then saw that Nanda Mahäräja and the other cowherd men,
who had dedicated their very lives to Kåñëa, were beginning to enter the
serpent’s lake. As the Supreme Personality of Godhead, Lord Balaräma fully
knew Lord Kåñëa’s actual power, and therefore He restrained them.

23-ittham sva-gokulam ananya-gatià nirékñya
sa-stré-kumäram ati-duùkhitam ätma-hetoù
äjïäya martya-padavém anuvartamänaù
sthitvä muhürtam udatiñöhad uraìga-bandhät

The Lord remained for some time within the coils of the serpent, imitating
the behavior of an ordinary mortal. But when He understood that the women,
children and other residents of His village of Gokula were in acute distress
because of their love for Him, their only shelter and goal in life, He
immediately rose up from the bonds of the Käliya serpent.

24-tat-prathyamäna-vapuñä vyathitätma-bhogas
tyaktvonnamayya kupitaù sva-phaëän bhujaìgaù
tasthau çvasaï chvasana-randhra-viñämbaréñastabdhekñaëolmuka-
mukho harim ékñamäëaù

His coils tormented by the expanding body of the Lord, Käliya released Him.
In great anger the serpent then raised his hoods high and stood still, breathing
heavily. His nostrils appeared like vessels for cooking poison, and the staring
eyes in his face like firebrands. Thus the serpent looked at the Lord.

25-taà jihvayä dvi-çikhayä parilelihänaà
dve såkvaëé hy ati-karäla-viñägni-dåñöim
kréòann amuà parisasära yathä khagendro
babhräma so ‘py avasaraà prasamékñamäëaù

Again and again Käliya licked his lips with his bifurcated tongues as He
stared at Kåñëa with a glance full of terrible, poisonous fire. But Kåñëa playfully
circled around him, just as Garuòa would play with a snake. In response, Käliya
also moved about, looking for an opportunity to bite the Lord.

26-evaà paribhrama-hataujasam unnatäàsam
änamya tat-påthu-çiraùsv adhirüòha ädyaù
tan-mürdha-ratna-nikara-sparçäti-tämrapädämbujo
‘khila-kalädi-gurur nanarta

Having severely depleted the serpent’s strength with His relentless circling,
Çré Kåñëa, the origin of everything, pushed down Käliya’s raised shoulders and
mounted his broad serpentine heads. Thus Lord Çré Kåñëa, the original master
of all fine arts, began to dance, His lotus feet deeply reddened by the touch of
the numerous jewels upon the serpent’s heads.

27-taà nartum udyatam avekñya tadä tadéyagandharva-
siddha-muni-cäraëa-deva-vadhvaù
prétyä mådaìga-paëavänaka-vädya-gétapuñpopahära-
nutibhiù sahasopaseduù

Seeing the Lord dancing, His servants in the heavenly planets—the
Gandharvas, Siddhas, sages, Cäraëas and wives of the demigods—immediately

arrived there. With great pleasure they began accompanying the Lord’s dancing
by playing drums such as mådaìgas, paëavas and änakas. They also made
offerings of songs, flowers and prayers.

28-yad yac chiro na namate ‘ìga çataika-çérñëas
tat tan mamarda khara-daëòa-dharo ‘ìghri-pätaiù
kñéëäyuño bhramata ulbaëam äsyato ‘såì
nasto vaman parama-kaçmalam äpa nägaù

My dear King, Käliya had 101 prominent heads, and when one of them
would not bow down, Lord Çré Kåñëa, who inflicts punishment on cruel
wrong-doers, would smash that stubborn head by striking it with His feet.
Then, as Käliya entered his death throes, he began wheeling his heads around
and vomiting ghastly blood from his mouths and nostrils. The serpent thus
experienced extreme pain and misery.

29-tasyäkñibhir garalam udvamataù çiraùsu
yad yat samunnamati niùçvasato ruñoccaiù
nåtyan padänunamayan damayäà babhüva
puñpaiù prapüjita iveha pumän puränah

Exuding poisonous waste from his eyes, Käliya, would occasionally dare to
raise up one of his heads, which would breathe heavily with anger. Then the
Lord would dance on it and subdue it, forcing it to bow down with His foot.
The demigods took each of these exhibitions as an opportunity to worship Him,
the primeval Personality of Godhead, with showers of flowers.

30-tac-citra-täëòava-virugna-phaëä-sahasro
raktaà mukhair uru vaman nåpa bhagna-gätraù
småtvä caräcara-guruà puruñaà puräëaà
näräyaëaà tam araëaà manasä jagäma

My dear King Parékñit, Lord Kåñëa’s wonderful, powerful dancing trampled
and broke all of Käliya’s one thousand hoods. Then the serpent, profusely
vomiting blood from his mouths, finally recognized Çré Kåñëa to be the eternal
Personality of Godhead, the supreme master of all moving and nonmoving
beings, Çré Näräyaëa. Thus within his mind Käliya took shelter of the Lord.

31-kåñëasya garbha-jagato ‘ti-bharävasannaà
pärñëi-prahära-parirugna-phaëätapatram
dåñövähim ädyam upasedur amuñya patnya
ärtäù çlathad-vasana-bhüñaëa-keça-bandhäù

When Käliya’s wives saw how the serpent had become so fatigued from the
excessive weight of Lord Kåñëa, who carries the entire universe in His
abdomen, and how Käliya’s umbrellalike hoods had been shattered by the
striking of Kåñëa’s heels, they felt great distress. With their clothing, ornaments
and hair scattered in disarray, they then approached the eternal Personality of
Godhead.

32-täs taà su-vigna-manaso ‘tha puraskåtärbhäù
käyaà nidhäya bhuvi bhüta-patià praëemuù
sädhvyaù kåtäïjali-puöäù çamalasya bhartur
mokñepsavaù çaraëa-daà çaraëaà prapannäù

Their minds very much disturbed, those saintly ladies placed their children
before them and then bowed down to the Lord of all creatures, laying their
bodies flat upon the ground. They desired the liberation of their sinful husband
and the shelter of the Supreme Lord, the giver of ultimate shelter, and thus
they folded their hands in supplication and approached Him.

33-näga-patnya ücuù
nyäyyo hi daëòaù kåta-kilbiñe ‘smiàs
tavävatäraù khala-nigrahäya
ripoù sutänäm api tulya-dåñöir
dhatse damaà phalam evänuçaàsan

The wives of the Käliya serpent said: The punishment this offender has
been subjected to is certainly just. After all, You have incarnated within this
world to curb down envious and cruel persons. You are so impartial that You
look equally upon Your enemies and Your own sons, for when You impose a
punishment on a living being You know it to be for his ultimate benefit

34-anugraho ‘yaà bhavataù kåto hi no
daëòo ‘satäà te khalu kalmañäpahaù
yad dandaçükatvam amuñya dehinaù
krodho ‘pi te ‘nugraha eva sammataù

What You have done here is actually mercy for us, since the punishment
You give to the wicked certainly drives away all their contamination. Indeed,
because this conditioned soul, our husband, is so sinful that he has assumed the
body of a serpent, Your anger toward him is obviously to be understood as Your
mercy.

35-tapaù sutaptaà kim anena pürvaà
nirasta-mänena ca mäna-dena
dharmo ‘tha vä sarva-janänukampayä
yato bhaväàs tuñyati sarva-jévaù

Did our husband carefully perform austerities in a previous life, with his
mind free of pride and full of respect for others? Is that why You are pleased
with him? Or did he in some previous existence carefully execute religious
duties with compassion for all living beings, and is that why You, the life of all
living beings, are now satisfied with Him?

36-kasyänubhävo ‘sya na deva vidmahe
taväìghri-reëu-sparaçädhikäraù
yad-väïchayä çrér lalanäcarat tapo
vihäya kämän su-ciraà dhåta-vratä

O Lord, we do not know how the serpent Käliya has attained this great
opportunity of being touched by the dust of Your lotus feet. For this end, the
goddess of fortune performed austerities for centuries, giving up all other
desires and taking austere vows.

37-na näka-påñöhaà na ca särva-bhaumaà
na pärameñöhyaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
väïchanti yat-päda-rajaù-prapannäù

Those who have attained the dust of Your lotus feet never hanker for the
kingship of heaven, limitless sovereignty, the position of Brahmä or rulership
over the earth. They are not interested even in the perfections of yoga or in
liberation itself

38-tad eña näthäpa duräpam anyais
tamo-janiù krodha-vaço ‘py ahéçaù
saàsära-cakre bhramataù çarériëo
yad-icchataù syäd vibhavaù samakñaù

O Lord, although this Käliya, the king of the serpents, has taken birth in the
mode of ignorance and is controlled by anger, he has achieved that which is
difficult for others to achieve. Embodied souls, who are full of desires and are
thus wandering in the cycle of birth and death, can have all benedictions
manifested before their eyes simply by receiving the dust of Your lotus feet.

40-namas tubhyaà bhagavate
puruñäya mahätmane
bhütäväsäya bhütäya
paräya paramätmane

We offer our obeisances unto You, the Supreme Personality of Godhead.
Although present in the hearts of all living beings as the Supersoul, You are
all-pervasive. Although the original shelter of all created material elements, You
exist prior to their creation. And although the cause of everything, You are
transcendental to all material cause and effect, being the Supreme Soul

41-jïäna-vijïäna-nédhaye
brahmaëe ‘nanta-çaktaye
aguëäyävikäräya
namas te präkåtäya ca

Obeisances unto You, the Absolute Truth, who are the reservoir of all
transcendental consciousness and potency and the possessor of unlimited
energies. Although completely free of material qualities and transformations,
You are the prime mover of material nature.

42-käläya käla-näbhäya
kälävayava-säkñiëe
viçväya tad-upadrañöre
tat-kartre viçva-hetave

Obeisances unto You, who are time itself, the shelter of time and the witness
of time in all its phases. You are the universe, and also its separate observer.
You are its creator, and also the totality of all its causes.

43/43-bhüta-mätrendriya-präëamano-
buddhy-äçayätmane
tri-guëenäbhimänena
güòha-svätmänubhütaye
namo ‘nantäya sükñmäya
küöa-sthäya vipaçcite
nänä-vädänurodhäya
väcya-väcaka-çaktaye

Obeisances unto You, who are the ultimate soul of the physical elements, of
the subtle basis of perception, of the senses, of the vital air of life, and of the
mind, intelligence and consciousness. By Your arrangement the infinitesimal
spirit souls falsely identify with the three modes of material nature, and their
perception of their own true self thus becomes clouded. We offer our obeisances
unto You, the unlimited Supreme Lord, the supremely subtle one, the
omniscient Personality of Godhead, who are always fixed in unchanging
transcendence, who sanction the opposing views of different philosophies, and
who are the power upholding expressed ideas and the words that express them

44-namaù pramäëa-müläya
kavaye çästra-yonaye
pravåttäya nivåttäya
nigamäya namo namaù

We offer our obeisances again and again to You, who are the basis of all
authoritative evidence, who are the author and ultimate source of the revealed
scriptures, and who have manifested Yourself in those Vedic literatures
encouraging sense gratification as well as in those encouraging renunciation of
the material world.

45-namaù kåñëäya rämäya
vasudeva-sutäya ca
pradyumnäyäniruddhäya
sätvatäà pataye namaù

We offer our obeisances to Lord Kåñëa and Lord Räma, the sons of
Vasudeva, and to Lord Pradyumna and Lord Aniruddha. We offer our
respectful obeisances unto the master of all the saintly devotees of Viñëu.

46-namo guëa-pradépäya
guëätma-cchädanäya ca
guëa-våtty-upalakñyäya
guëa-drañöre sva-saàvide

Obeisances to You, O Lord, who manifest varieties of material and spiritual
qualities. You disguise Yourself with the material qualities, and yet the
functioning of those same material qualities ultimately reveals Your existence.
You stand apart from the material qualities as a witness and can be fully known
only by Your devotees.

47-avyäkåta-vihäräya
sarva-vyäkåta-siddhaye
håñékeça namas te ‘stu
munaye mauna-çéline

O Lord Håñékeça, master of the senses, please let us offer our obeisances
unto You, whose pastimes are inconceivably glorious. Your existence can be
inferred from the necessity for a creator and revealer of all cosmic
manifestations. But although Your devotees can understand You in this way, to
the nondevotees You remain silent, absorbed in self-satisfaction.

48-parävara-gati-jïäya
sarvädhyakñäya te namaù
aviçväya ca viçväya
tad-drañöre ‘sya ca hetave

Obeisances unto You, who know the destination of all things, superior and
inferior, and who are the presiding regulator of all that be. You are distinct from
the universal creation, and yet You are the basis upon which the illusion of
material creation evolves, and also the witness of this illusion. Indeed, You are
the root cause of the entire world.

49-tvaà hy asya janma-sthiti-saàyamän vibho
guëair aného ‘kåta-käla-çakti-dhåk
tat-tat-svabhävän pratibodhayan sataù
samékñayämogha-vihära éhase

O almighty Lord, although You have no reason to become involved in
material activity, still You act through Your eternal potency of time to arrange
for the creation, maintenance and destruction of this universe. You do this by
awakening the distinct functions of each of the modes of nature, which before
the creation lie dormant. Simply by Your glance You perfectly execute all these
activities of cosmic control in a sporting mood.

50-tasyaiva te ‘müs tanavas tri-lokyäà
çäntä açäntä uta müòha-yonayaù
çäntäù priyäs te hy adhunävituà satäà
sthätuç ca te dharma-parépsayehataù

Therefore all material bodies throughout the three worlds—those that are
peaceful, in the mode of goodness; those that are agitated, in the mode of
passion; and those that are foolish, in the mode of ignorance—all are Your
creations. Still, those living entities whose bodies are in the mode of goodness
are especially dear to You, and it is to maintain them and protect their religious
principles that You are now present on the earth.

51-aparädhaù sakåd bharträ
soòhavyaù sva-prajä-kåtaù
kñantum arhasi çäntätman
müòhasya tväm ajänataù

At least once, a master should tolerate an offense committed by his child or
subject. O supreme peaceful Soul, You should therefore forgive our foolish
husband, who did not understand who You are.

52-anugåhëéñva bhagavan
präëäàs tyajati pannagaù
stréëäà naù sädhu-çocyänäà
patiù präëaù pradéyatäm

O Supreme Lord, please be merciful. It is proper for the saintly to feel
compassion for women like us. This serpent is about to give up his life. Please
give us back our husband, who is our life and soul.

53-vidhehi te kiìkaréëäm
anuñöheyaà taväjïayä
yac-chraddhayänutiñöhan vai
mucyate sarvato bhayät

Now please tell us, Your maidservants, what we should do. Certainly anyone
who faithfully executes Your order is automatically freed from all fear.

54-çré-çuka uväca
itthaà sa näga-patnébhir
bhagavän samabhiñöutaù
mürcchitaà bhagna-çirasaà
visasarjäìghri-kuööanaiù

Çukadeva Gosvämé said: Thus praised by the Näga-patnés, the Supreme
Personality of Godhead released the serpent Käliya, who had fallen
unconscious, his heads battered by the striking of the Lord’s lotus feet.

55-pratilabdhendriya-präëaù
käliyaù çanakair harim
kåcchrät samucchvasan dénaù
kåñëaà präha kåtäïjaliù

Käliya slowly regained his vital force and sensory functions. Then, breathing
loudly and painfully, the poor serpent addressed Lord Kåñëa, the Supreme
Personality of Godhead, in humble submission.

56-käliya uväca
vayaà khaläù sahotpattyä
tamasä dérgha-manyavaù
svabhävo dustyajo nätha
lokänäà yad asad-grahaù

The serpent Käliya said: Our very birth as a snake has made us envious,
ignorant and constantly angry. O my Lord, it is so difficult for people to give up
their conditioned nature, by which they identify with that which is unreal.

57-tvayä såñöam idaà viçvaà
dhätar guëa-visarjanam
nänä-svabhäva-véryaujoyoni-
béjäçayäkåti

O supreme creator, it is You who generate this universe, composed of the
variegated arrangement of the material modes, and in the process You manifest
various kinds of personalities and species, varieties of sensory and physical
strength, and varieties of mothers and fathers with variegated mentalities and
forms.

58-vayaà ca tatra bhagavan
sarpä jäty-uru-manyavaù
kathaà tyajämas tvan-mäyäà
dustyajäà mohitäù svayam

O Supreme Personality of Godhead, among all the species within Your
material creation, we serpents are by nature always enraged. Being thus deluded
by Your illusory energy, which is very difficult to give up, how can we possibly
give it up on our own?

59-bhavän hi käraëaà tatra
sarva-jïo jagad-éçvaraù
anugrahaà nigrahaà vä
manyase tad vidhehi naù

O Lord, since You are the omniscient Lord of the universe, You are the
actual cause of freedom from illusion. Please arrange for us whatever You
consider proper, whether it be mercy or punishment

60-çré-çuka uväca
ity äkarëya vacaù präha
bhagavän kärya-mänuñaù
nätra stheyaà tvayä sarpa
samudraà yähi mä ciram
sva-jïäty-apatya-däräòhyo
go-nåbhir bhujyate nadé

Çukadeva Gosvämé said: After hearing Käliya’s words, the Supreme
Personality of Godhead, who was acting the role of a human being, replied: O
serpent, you may not remain here any longer. Go back to the ocean
immediately, accompanied by your retinue of children, wives, other relatives
and friends. Let this river be enjoyed by the cows and humans.

61-ya etat saàsmaren martyas
tubhyaà mad-anuçäsanam
kértayann ubhayoù sandhyor
na yuñmad bhayam äpnuyät

If a mortal being attentively remembers My command to you—to leave
Våndävana and go to the ocean—and narrates this account at sunrise and
sunset, he will never be afraid of you.

62-yo ‘smin snätvä mad-äkréòe
devädéàs tarpayej jalaiù
upoñya mäà smarann arcet
sarva-päpaiù pramucyate

If one bathes in this place of My pastimes and offers the water of this lake to
the demigods and other worshipable personalities, or if one observes a fast and
duly worships and remembers Me, he is sure to become free from all sinful
reactions.

63-dvépaà ramaëakaà hitvä
hradam etam upäçritaù
yad-bhayät sa suparëas tväà
nädyän mat-päda-läïchitam

Out of fear of Garuòa, you left Ramaëaka Island and came to take shelter of
this lake. But because you are now marked with My footprints, Garuòa will no
longer try to eat you.

64-çré-åñir uväca
mukto bhagavatä räjan
kåñëenädbhuta-karmaëä
taà püjayäm äsa mudä
näga-patnyaç ca sädaram

Çukadeva Gosvämé continued: My dear King, having been released by Lord
Kåñëa, the Supreme Personality of Godhead, whose activities are wonderful,
Käliya joined his wives in worshiping Him with great joy and reverence.

65/66/67-divyämbara-sraì-maëibhiù
parärdhyair api bhüñaëaiù
divya-gandhänulepaiç ca
mahatyotpala-mälayä
püjayitvä jagan-näthaà
prasädya garuòa-dhvajam
tataù préto ‘bhyanujïätaù
parikramyäbhivandya tam
sa-kalatra-suhåt-putro
dvépam abdher jagäma ha
tadaiva sämåta-jalä
yamunä nirviñäbhavat
anugrahäd bhagavataù
kréòä-mänuña-rüpiëaù

Käliya worshiped the Lord of the universe by offering Him fine garments,
along with necklaces, jewels and other valuable ornaments, wonderful scents
and ointments, and a large garland of lotus flowers. Having thus pleased the
Lord, whose flag is marked with the emblem of Garuòa, Käliya felt satisfied.
Receiving the Lord’s permission to leave, Käliya circumambulated Him and
offered Him obeisances. Then, taking his wives, friends and children, he went
to his island in the sea. The very moment Käliya left, the Yamunä was
immediately restored to her original condition, free from poison and full of
nectarean water. This happened by the mercy of the Supreme Personality of
Godhead, who was manifesting a humanlike form to enjoy His pastimes