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TEXT 1
TEXT
sri-suka uvaca
sadhu prstam maha-bhaga
tvaya bhagavatottama
yan nutanayasisasya
srnvann api katham muhuh

Srila Sukadeva Gosvami said: O best of devotees, most fortunate Pariksit, you
have inquired very nicely, for although constantly hearing the pastimes of the
Lord, you are perceiving His activities to be newer and newer.

TEXT 2
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satam ayam sara-bhrtam nisargo
yad-artha-vani-sruti-cetasam api
prati-ksanam navya-vad acyutasya yat
striya vitanam iva sadhu varta

Paramahamsas, devotees who have accepted the essence of life, are attached to
Krsna in the core of their hearts, and He is the aim of their lives. It is their
nature to talk only of Krsna at every moment, as if such topics were newer and
newer. They are attached to such topics, just as materialists are attached to
topics of women and sex.

TEXT 3
TEXT
srnusvavahito rajann
api guhyam vadami te
bruyuh snigdhasya sisyasya
guravo guhyam apy uta

O King, kindly hear me with great attention. Although the activities of the
Supreme Lord are very confidential, no ordinary man being able to understand
them, I shall speak about them to you, for spiritual masters explain to a
submissive disciple even subject matters that are very confidential and
difficult to understand.
TEXT 4
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tathagha-vadanan mrtyo
raksitva vatsa-palakan
sarit-pulinam aniya
bhagavan idam abravit

Then, after saving the boys and calves from the mouth of Aghasura, who was
death personified, Lord Krsna, the Supreme Personality of Godhead, brought them
all to the bank of the river and spoke the following words.
TEXT 5
TEXT
aho ‘tiramyam pulinam vayasyah
sva-keli-sampan mrdulaccha-balukam
sphutat-saro-gandha-hrtali-patrikadhvani-
pratidhvana-lasad-drumakulam

My dear friends, just see how this riverbank is extremely beautiful because
of its pleasing atmosphere. And just see how the blooming lotuses are attracting
bees and birds by their aroma. The humming and chirping of the bees and birds is
echoing throughout the beautiful trees in the forest. Also, here the sands are
clean and soft. Therefore, this must be considered the best place for our
sporting and pastimes.

TEXT 6
TEXT
atra bhoktavyam asmabhir
divarudham ksudharditah
vatsah samipe ‘pah pitva
carantu sanakais trnam

I think we should take our lunch here, since we are already hungry because
the time is very late. Here the calves may drink water and go slowly here and
there and eat the grass.
TEXT 7
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tatheti payayitvarbha
vatsan arudhya sadvale
muktva sikyani bubhujuh
samam bhagavata muda

Accepting Lord Krsna’s proposal, the cowherd boys allowed the calves to drink
water from the river and then tied them to trees where there was green, tender
grass. Then the boys opened their baskets of food and began eating with Krsna in
great transcendental pleasure.
TEXT 8
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krsnasya visvak puru-raji-mandalair
abhyananah phulla-drso vrajarbhakah
sahopavista vipine virejus
chada yathambhoruha-karnikayah

Like the whorl of a lotus flower surrounded by its petals and leaves, Krsna
sat in the center, encircled by lines of His friends, who all looked very
beautiful. Every one of them was trying to look forward toward Krsna, thinking
that Krsna might look toward him. In this way they all enjoyed their lunch in
the forest.

TEXT 9
TEXT
kecit puspair dalaih kecit
pallavair ankuraih phalaih
sigbhis tvagbhir drsadbhis ca
bubhujuh krta-bhajanah

Among the cowherd boys, some placed their lunch on flowers, some on leaves,
fruits, or bunches of leaves, some actually in their baskets, some on the bark
of trees and some on rocks. This is what the children imagined to be their
plates as they ate their lunch.
TEXT 10
TEXT
sarve mitho darsayantah
sva-sva-bhojya-rucim prthak
hasanto hasayantas cabhyavajahruh
sahesvarah

All the cowherd boys enjoyed their lunch with Krsna, showing one another the
different tastes of the different varieties of preparations they had brought
from home. Tasting one another’s preparations, they began to laugh and make one
another laugh.

TEXT 11
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bibhrad venum jathara-patayoh srnga-vetre ca kakse
vame panau masrna-kavalam tat-phalany angulisu
tisthan madhye sva-parisuhrdo hasayan narmabhih svaih
svarge loke misati bubhuje yajna-bhug bala-kelih

Krsna is yajna-bhuk–that is, He eats only offerings of yajna–but to exhibit
His childhood pastimes, He now sat with His flute tucked between His waist and
His tight cloth on His right side and with His horn bugle and cow-driving stick
on His left. Holding in His hand a very nice preparation of yogurt and rice,
with pieces of suitable fruit between His fingers, He sat like the whorl of a
lotus flower, looking forward toward all His friends, personally joking with
them and creating jubilant laughter among them as He ate. At that time, the
denizens of heaven were watching, struck with wonder at how the Personality of
Godhead, who eats only in yajna, was now eating with His friends in the forest.

TEXT 12
TEXT
bharataivam vatsa-pesu
bhunjanesv acyutatmasu
vatsas tv antar-vane duram
vivisus trna-lobhitah

O Maharaja Pariksit, while the cowherd boys, who knew nothing within the core
of their hearts but Krsna, were thus engaged in eating their lunch in the
forest, the calves went far away, deep into the forest, being allured by green
grass.
TEXT 13
TEXT
tan drstva bhaya-santrastan
uce krsno ‘sya bhi-bhayam
mitrany asan ma viramatehanesye
vatsakan aham

When Krsna saw that His friends the cowherd boys were frightened, He, the
fierce controller even of fear itself, said, just to mitigate their fear, “My
dear friends, do not stop eating. I shall bring your calves back to this spot by
personally going after them Myself.”

TEXT 14
TEXT
ity uktvadri-dari-kunjagahvaresv
atma-vatsakan
vicinvan bhagavan krsnah
sapani-kavalo yayau

“Let Me go and search for the calves,” Krsna said. “Don’t disturb your
enjoyment.” Then, carrying His yogurt and rice in His hand, the Supreme
Personality of Godhead, Krsna, immediately went out to search for the calves of
His friends. To please His friends, He began searching in all the mountains,
mountain caves, bushes and narrow passages.

TEXT 15
TEXT
ambhojanma-janis tad-antara-gato mayarbhakasyesitur
drastum manju mahitvam anyad api tad-vatsan ito vatsapan
nitvanyatra kurudvahantaradadhat khe ‘vasthito yah pura
drstvaghasura-moksanam prabhavatah praptah param vismayam

O Maharaja Pariksit, Brahma, who resides in the higher planetary system in
the sky, had observed the activities of the most powerful Krsna in killing and
delivering Aghasura, and he was astonished. Now that same Brahma wanted to show
some of his own power and see the power of Krsna, who was engaged in His
childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in
Krsna’s absence, Brahma took all the boys and calves to another place. Thus he
became entangled, for in the very near future he would see how powerful Krsna
was.

TEXT 16
TEXT
tato vatsan adrstvaitya
puline ‘pi ca vatsapan
ubhav api vane krsno
vicikaya samantatah

Krsna could immediately understand that Brahma had taken away both the calves
and the boys, but as an innocent child He searched here and there so that Brahma
could not understand Krsna’s maya. This was all a dramatic performance. A player
knows everything, but still he plays on the stage in such a way that others do
not understand him.
TEXT 17
TEXT
kvapy adrstvantar-vipine
vatsan palams ca visva-vit
sarvam vidhi-krtam krsnah
sahasavajagama ha

When Krsna was unable to find the calves and their caretakers, the cowherd
boys, anywhere in the forest, He could suddenly understand that this was the
work of Lord Brahma.

TEXT 18
TEXT
tatah krsno mudam kartum
tan-matrnam ca kasya ca
ubhayayitam atmanam
cakre visva-krd isvarah

Thereafter, just to create pleasure both for Brahma and for the mothers of
the calves and cowherd boys, Krsna, the creator of the entire cosmic
manifestation, expanded Himself as calves and boys.

TEXT 19
TEXT
yavad vatsapa-vatsakalpaka-vapur yavat karanghry-adikam
yavad yasti-visana-venu-dala-sig yavad vibhusambaram
yavac chila-gunabhidhakrti-vayo yavad viharadikam
sarvam visnumayam giro ‘nga-vad ajah sarva-svarupo babhau

By His Vasudeva feature, Krsna simultaneously expanded Himself into the exact
number of missing cowherd boys and calves, with their exact bodily features,
their particular types of hands, legs and other limbs, their sticks, bugles and
flutes, their lunch bags, their particular types of dress and ornaments placed
in various ways, their names, ages and forms, and their special activities and
characteristics. By expanding Himself in this way, beautiful Krsna proved the
statement samagra-jagad visnumayam: “Lord Visnu is all-pervading.”

TEXT 20
TEXT
svayam atmatma-govatsan
prativaryatma-vatsapaih
kridann atma-viharais ca
sarvatma pravisad vrajam

Now expanding Himself so as to appear as all the calves and cowherd boys, all
of them as they were, and at the same time appear as their leader, Krsna entered
Vrajabhumi, the land of His father, Nanda Maharaja, just as He usually did while
enjoying their company.

TEXT 21
TEXT
tat-tad-vatsan prthan nitva
tat-tad-gosthe nivesya sah
tat-tad-atmabhavad rajams
tat-tat-sadma pravistavan

O Maharaja Pariksit, Krsna, who had divided Himself as different calves and
also as different cowherd boys, entered different cow sheds as the calves and
then different homes as different boys.

TEXT 22
TEXT
tan-mataro venu-rava-tvarotthita
utthapya dorbhih parirabhya nirbharam
sneha-snuta-stanya-payah-sudhasavam
matva param brahma sutan apayayan

The mothers of the boys, upon hearing the sounds of the flutes and bugles
being played by their sons, immediately rose from their household tasks, lifted
their boys onto their laps, embraced them with both arms and began to feed them
with their breast milk, which flowed forth because of extreme love specifically
for Krsna. Actually Krsna is everything, but at that time, expressing extreme
love and affection, they took special pleasure in feeding Krsna, the
Parabrahman, and Krsna drank the milk from His respective mothers as if it were
a nectarean beverage.

TEXT 23
TEXT
tato nrponmardana-majja-lepanalankara-
raksa-tilakasanadibhih
samlalitah svacaritaih praharsayan
sayam gato yama-yamena madhavah

Thereafter, O Maharaja Pariksit, as required according to the scheduled round
of His pastimes, Krsna returned in the evening, entered the house of each of the
cowherd boys, and engaged exactly like the former boys, thus enlivening their
mothers with transcendental pleasure. The mothers took care of the boys by
massaging them with oil, bathing them, smearing their bodies with sandalwood
pulp, decorating them with ornaments, chanting protective mantras, decorating
their bodies with tilaka and giving them food. In this way, the mothers served
Krsna personally.
TEXT 24
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gavas tato gostham upetya satvaram
hunkara-ghosaih parihuta-sangatan
svakan svakan vatsataran apayayan
muhur lihantyah sravad audhasam payah

Thereafter, all the cows entered their different sheds and began mooing
loudly, calling for their respective calves. When the calves arrived, the
mothers began licking the calves’ bodies again and again and profusely feeding
them with the milk flowing from their milk bags.

TEXT 25
TEXT
go-gopinam matrtasminn
asit snehardhikam vina
purovad asv api hares
tokata mayaya vina

Previously, from the very beginning, the gopis had motherly affection for
Krsna. Indeed, their affection for Krsna exceeded even their affection for their
own sons. In displaying their affection, they had thus distinguished between
Krsna and their sons, but now that distinction disappeared.

TEXT 26
TEXT
vrajaukasam sva-tokesu
sneha-vally abdam anvaham
sanair nihsima vavrdhe
yatha krsne tv apurvavat

Although the inhabitants of Vrajabhumi, the cowherd men and cowherd women,
previously had more affection for Krsna than for their own children, now, for
one year, their affection for their own sons continuously increased, for Krsna
had now become their sons. There was no limit to the increment of their
affection for their sons, who were now Krsna. Every day they found new
inspiration for loving their children as much as they loved Krsna.
TEXT 27
TEXT
ittham atmatmanatmanam
vatsa-pala-misena sah
palayan vatsapo varsam
cikride vana-gosthayoh

In this way, Lord Sri Krsna, having Himself become the cowherd boys and
groups of calves, maintained Himself by Himself. Thus He continued His pastimes,
both in Vrndavana and in the forest, for one year

TEXT 28
TEXT
ekada carayan vatsan
sa-ramo vanam avisat
panca-sasu tri-yamasu
hayanapuranisv ajah

One day, five or six nights before the completion of the year, Krsna, tending
the calves, entered the forest along with Balarama.

TEXT 29
TEXT
tato vidurac carato
gavo vatsan upavrajam
govardhanadri-sirasi
carantyo dadrsus trnam

Thereafter, while pasturing atop Govardhana Hill, the cows looked down to
find some green grass and saw their calves pasturing near Vrndavana, not very
far away.
TEXT 30
TEXT
drstvatha tat-sneha-vaso ‘smrtatma
sa go-vrajo ‘tyatmapa-durga-margah
dvi-pat kakud-griva udasya-puccho
‘gad dhunkrtair asru-paya javena

When the cows saw their own calves from the top of Govardhana Hill, they
forgot themselves and their caretakers because of increased affection, and
although the path was very rough, they ran toward their calves with great
anxiety, each running as if with one pair of legs. Their milk bags full and
flowing with milk, their heads and tails raised, and their humps moving with
their necks, they ran forcefully until they reached their calves to feed them.

TEXT 31
TEXT
sametya gavo ‘dho vatsan
vatsavatyo ‘py apayayan
gilantya iva cangani
lihantyah svaudhasam payah

The cows had given birth to new calves, but while coming down from Govardhana
Hill, the cows, because of increased affection for the older calves, allowed the
older calves to drink milk from their milk bags and then began licking the
calves’ bodies in anxiety, as if wanting to swallow them.
TEXT 32
TEXT
gopas tad-rodhanayasamaughya-
lajjoru-manyuna
durgadhva-krcchrato ‘bhyetya
go-vatsair dadrsuh sutan

The cowherd men, having been unable to check the cows from going to their
calves, felt simultaneously ashamed and angry. They crossed the rough road with
great difficulty, but when they came down and saw their own sons, they were
overwhelmed by great affection.

TEXT 33
TEXT
tad-iksanotprema-rasaplutasaya
jatanuraga gata-manyavo ‘rbhakan
uduhya dorbhih parirabhya murdhani
ghranair avapuh paramam mudam te

At that time, all the thoughts of the cowherd men merged in the mellow of
paternal love, which was aroused by the sight of their sons. Experiencing a
great attraction, their anger completely disappearing, they lifted their sons,
embraced them in their arms and enjoyed the highest pleasure by smelling their
sons’ heads.

TEXT 34
TEXT
tatah pravayaso gopas
tokaslesa-sunirvrtah
krcchrac chanair apagatas
tad-anusmrty-udasravah

Thereafter the elderly cowherd men, having obtained great feeling from
embracing their sons, gradually and with great difficulty and reluctance ceased
embracing them and returned to the forest. But as the men remembered their sons,
tears began to roll down from their eyes.

TEXT 35
TEXT
vrajasya ramah premardher
viksyautkanthyam anuksanam
mukta-stanesv apatyesv apy
ahetu-vid acintayat

Because of an increase of affection, the cows had constant attachment even to
those calves that were grown up and had stopped sucking milk from their mothers.
When Baladeva saw this attachment, He was unable to understand the reason for
it, and thus He began to consider as follows.

TEXT 36
TEXT
kim etad adbhutam iva
vasudeve ‘khilatmani
vrajasya satmanas tokesv
apurvam prema vardhate

What is this wonderful phenomenon? The affection of all the inhabitants of
Vraja, including Me, toward these boys and calves is increasing as never before,
just like our affection for Lord Krsna, the Supersoul of all living entities.

TEXT 37
TEXT
keyam va kuta ayata
daivi va nary utasuri
prayo mayastu me bhartur
nanya me ‘pi vimohini

Who is this mystic power, and where has she come from? Is she a demigod or a
demoness? She must be the illusory energy of My master, Lord Krsna, for who else
can bewilder Me?

TEXT 38
TEXT
iti sancintya dasarho
vatsan sa-vayasan api
sarvan acasta vaikuntham
caksusa vayunena sah

Thinking in this way, Lord Balarama was able to see, with the eye of
transcendental knowledge, that all these calves and Krsna’s friends were
expansions of the form of Sri Krsna.

TEXT 39
TEXT
naite suresa rsayo na caite
tvam eva bhasisa bhid-asraye ‘pi
sarvam prthak tvam nigamat katham vadety
uktena vrttam prabhuna balo ‘vait

Lord Baladeva said, “O supreme controller! These boys are not great demigods,
as I previously thought. Nor are these calves great sages like Narada. Now I can
see that You alone are manifesting Yourself in all varieties of difference.
Although one, You are existing in the different forms of the calves and boys.
Please briefly explain this to Me.” Having thus been requested by Lord Baladeva,
Krsna explained the whole situation, and Baladeva understood it.

TEXT 40
TEXT
tavad etyatmabhur atmamanena
truty-anehasa
purovad abdam kridantam
dadrse sa-kalam harim

When Lord Brahma returned after a moment of time had passed (according to his
own measurement), he saw that although by human measurement a complete year had
passed, Lord Krsna, after all that time, was engaged just as before in playing
with the boys and calves, who were His expansions.

TEXT 41
TEXT
yavanto gokule balah
sa-vatsah sarva eva hi
mayasaye sayana me
nadyapi punar utthitah

Lord Brahma thought: Whatever boys and calves there were in Gokula, I have
kept them sleeping on the bed of my mystic potency, and to this very day they
have not yet risen again.

TEXT 42
TEXT
ita ete ‘tra kutratya
man-maya-mohitetare
tavanta eva tatrabdam
kridanto visnuna samam

A similar number of boys and calves have been playing with Krsna for one
whole year, yet they are different from the ones illusioned by my mystic
potency. Who are they? Where did they come from?

TEXT 43
TEXT
evam etesu bhedesu
ciram dhyatva sa atma-bhuh
satyah ke katare neti
jnatum neste kathancana

Thus Lord Brahma, thinking and thinking for a long time, tried to distinguish
between those two sets of boys, who were each separately existing. He tried to
understand who was real and who was not real, but he couldn’t understand at all.

TEXT 44
TEXT
evam sammohayan visnum
vimoham visva-mohanam
svayaiva mayayajo ‘pi
svayam eva vimohitah

Thus because Lord Brahma wanted to mystify the all-pervading Lord Krsna, who
can never be mystified, but who, on the contrary, mystifies the entire universe,
he himself was put into bewilderment by his own mystic power.

TEXT 45
TEXT
tamyam tamovan naiharam
khadyotarcir ivahani
mahatitara-mayaisyam
nihanty atmani yunjatah

As the darkness of snow on a dark night and the light of a glowworm in the
light of day have no value, the mystic power of an inferior person who tries to
use it against a person of great power is unable to accomplish anything;
instead, the power of that inferior person is diminished.

TEXT 46
TEXT
tavat sarve vatsa-palah
pasyato ‘jasya tat-ksanat
vyadrsyanta ghana-syamah
pita-kauseya-vasasah

Then, while Lord Brahma looked on, all the calves and the boys tending them
immediately appeared to have complexions the color of bluish rainclouds and to
be dressed in yellow silken garments.

TEXTS 47-48
TEXT
catur-bhujah sankha-cakragada-
rajiva-panayah
kiritinah kundalino
harino vana-malinah
srivatsangada-do-ratnakambu-
kankana-panayah
nupuraih katakair bhatah
kati-sutranguliyakaih

All those personalities had four arms, holding conchshell, disc, mace and
lotus flower in Their hands. They wore helmets on Their heads, earrings on Their
ears and garlands of forest flowers around Their necks. On the upper portion of
the right side of Their chests was the emblem of the goddess of fortune.
Furthermore, They wore armlets on Their arms, the Kaustubha gem around Their
necks, which were marked with three lines like a conchshell, and bracelets on
Their wrists. With bangles on Their ankles, ornaments on Their feet, and sacred
belts around Their waists, They all appeared very beautiful.

TEXT 49
TEXT
anghri-mastakam apurnas
tulasi-nava-damabhih
komalaih sarva-gatresu
bhuri-punyavad-arpitaih

Every part of Their bodies, from Their feet to the top of Their heads, was
fully decorated with fresh, tender garlands of tulasi leaves offered by devotees
engaged in worshiping the Lord by the greatest pious activities, namely hearing
and chanting.

TEXT 50
TEXT
candrika-visada-smeraih
sarunapanga-viksitaih
svakarthanam iva rajahsattvabhyam
srastr-palakah

Those Visnu forms, by Their pure smiling, which resembled the increasing
light of the moon, and by the sidelong glances of Their reddish eyes, created
and protected the desires of Their own devotees, as if by the modes of passion
and goodness.

TEXT 51
TEXT
atmadi-stamba-paryantair
murtimadbhis caracaraih
nrtya-gitady-anekarhaih
prthak prthag upasitah

All beings, both moving and nonmoving, from the four-headed Lord Brahma down
to the most insignificant living entity, had taken forms and were differently
worshiping those visnu-murtis, according to their respective capacities, with
various means of worship, such as dancing and singing.

TEXT 52
TEXT
animadyair mahimabhir
ajadyabhir vibhutibhih
catur-vimsatibhis tattvaih
parita mahad-adibhih

All the visnu-murtis were surrounded by the opulences, headed by animasiddhi;
by the mystic potencies, headed by Aja; and by the twenty-four elements
for the creation of the material world, headed by the mahat-tattva.

TEXT 53
TEXT
kala-svabhava-samskarakama-
karma-gunadibhih
sva-mahi-dhvasta-mahibhir
murtimadbhir upasitah

Then Lord Brahma saw that kala (the time factor), svabhava (one’s own nature
by association), samskara (reformation), kama (desire), karma (fruitive
activity) and the gunas (the three modes of material nature), their own
independence being completely subordinate to the potency of the Lord, had all
taken forms and were also worshiping those visnu-murtis.

TEXT 54
TEXT
satya-jnananantanandamatraika-
rasa-murtayah
asprsta-bhuri-mahatmya
api hy upanisad-drsam

The visnu-murtis all had eternal, unlimited forms, full of knowledge and
bliss and existing beyond the influence of time. Their great glory was not even
to be touched by the jnanis engaged in studying the Upanisads.

TEXT 55
TEXT
evam sakrd dadarsajah
para-brahmatmano ‘khilan
yasya bhasa sarvam idam
vibhati sa-caracaram

Thus Lord Brahma saw the Supreme Brahman, by whose energy this entire
universe, with its moving and nonmoving living beings, is manifested. He also
saw at the same time all the calves and boys as the Lord’s expansions.

TEXT 56
TEXT
tato ‘tikutukodvrtyastimitaikadasendriyah
tad-dhamnabhud ajas tusnim
pur-devy-antiva putrika

Then, by the power of the effulgence of those visnu-murtis, Lord Brahma, his
eleven senses jolted by astonishment and stunned by transcendental bliss, became
silent, just like a child’s clay doll in the presence of the village deity.

TEXT 57
TEXT
itirese ‘tarkye nija-mahimani sva-pramitike
paratrajato ‘tan-nirasana-mukha-brahmaka-mitau
anise ‘pi drastum kim idam iti va muhyati sati
cacchadajo jnatva sapadi paramo ‘ja-javanikam

The Supreme Brahman is beyond mental speculation, He is self-manifest,
existing in His own bliss, and He is beyond the material energy. He is known by
the crest jewels of the Vedas by refutation of irrelevant knowledge. Thus in
relation to that Supreme Brahman, the Personality of Godhead, whose glory had
been shown by the manifestation of all the four-armed forms of Visnu, Lord
Brahma, the lord of Sarasvati, was mystified. “What is this?” he thought, and
then he was not even able to see. Lord Krsna, understanding Brahma’s position,
then at once removed the curtain of His yogamaya.

TEXT 58
TEXT
tato ‘rvak pratilabdhaksah
kah paretavad utthitah
krcchrad unmilya vai drstir
acastedam sahatmana

Lord Brahma’s external consciousness then revived, and he stood up, just like
a dead man coming back to life. Opening his eyes with great difficulty, he saw
the universe, along with himself.

TEXT 59
TEXT
sapady evabhitah pasyan
diso ‘pasyat purah-sthitam
vrndavanam janajivyadrumakirnam
sama-priyam

Then, looking in all directions, Lord Brahma immediately saw Vrndavana before
him, filled with trees, which were the means of livelihood for the inhabitants
and which were equally pleasing in all seasons.

TEXT 60
TEXT
yatra naisarga-durvairah
sahasan nr-mrgadayah
mitranivajitavasadruta-
rut-tarsakadikam

Vrndavana is the transcendental abode of the Lord, where there is no hunger,
anger or thirst. Though naturally inimical, both human beings and fierce animals
live there together in transcendental friendship.

TEXT 61
TEXT
tatrodvahat pasupa-vamsa-sisutva-natyam
brahmadvayam param anantam agadha-bodham
vatsan sakhin iva pura parito vicinvad
ekam sa-pani-kavalam paramesthy acasta

Then Lord Brahma saw the Absolute Truth–who is one without a second, who
possesses full knowledge and who is unlimited–assuming the role of a child in a
family of cowherd men and standing all alone, just as before, with a morsel of
food in His hand, searching everywhere for the calves and His cowherd friends.

TEXT 62
TEXT
drstva tvarena nija-dhoranato ‘vatirya
prthvyam vapuh kanaka-dandam ivabhipatya
sprstva catur-mukuta-kotibhir anghri-yugmam
natva mud-asru-sujalair akrtabhisekam

After seeing this, Lord Brahma hastily got down from his swan carrier, fell
down like a golden rod and touched the lotus feet of Lord Krsna with the tips of
the four crowns on his heads. Offering his obeisances, he bathed the feet of
Krsna with the water of his tears of joy.

TEXT 63
TEXT
utthayotthaya krsnasya
cirasya padayoh patan
aste mahitvam prag-drstam
smrtva smrtva punah punah

Rising and falling again and again at the lotus feet of Lord Krsna for a long
time, Lord Brahma remembered over and over the Lord’s greatness he had just
seen.

TEXT 64
TEXT
sanair athotthaya vimrjya locane
mukundam udviksya vinamra-kandharah
krtanjalih prasrayavan samahitah
sa-vepathur gadgadayailatelaya

Then, rising very gradually and wiping his two eyes, Lord Brahma looked up at
Mukunda. Lord Brahma, his head bent low, his mind concentrated and his body
trembling, very humbly began, with faltering words, to offer praises to Lord
Krsna.

TEXT 1
TEXT
sri-suka uvaca
kvacid vanasaya mano dadhad vrajat
pratah samutthaya vayasya-vatsapan
prabodhayan chrnga-ravena caruna
vinirgato vatsa-purahsaro harih

Sukadeva Gosvami continued: O King, one day Krsna decided to take His
breakfast as a picnic in the forest. Having risen early in the morning, He blew
His bugle made of horn and woke all the cowherd boys and calves with its
beautiful sound. Then Krsna and the boys, keeping their respective groups of
calves before them, proceeded from Vrajabhumi to the forest.
TEXT 2
TEXT
tenaiva sakam prthukah sahasrasah
snigdhah susig-vetra-visana-venavah
svan svan sahasropari-sankhyayanvitan
vatsan puraskrtya viniryayur muda

At that time, hundreds and thousands of cowherd boys came out of their
respective homes in Vrajabhumi and joined Krsna, keeping before them their
hundreds and thousands of groups of calves. The boys were very beautiful, and
they were equipped with lunch bags, bugles, flutes, and sticks for controlling
the calves.
TEXT 3
TEXT
krsna-vatsair asankhyatair
yuthi-krtya sva-vatsakan
carayanto ‘rbha-lilabhir
vijahrus tatra tatra ha

Along with the cowherd boys and their own groups of calves, Krsna came out
with an unlimited number of calves assembled. Then all the boys began to sport
in the forest in a greatly playful spirit.

TEXT 4
TEXT
phala-prabala-stavakasumanah-
piccha-dhatubhih
kaca-gunja-mani-svarnabhusita
apy abhusayan

Although all these boys were already decorated by their mothers with
ornaments of kaca, gunja, pearls and gold, when they went into the forest they
further decorated themselves with fruits, green leaves, bunches of flowers,
peacock feathers and soft minerals.
TEXT 5
TEXT
musnanto ‘nyonya-sikyadin
jnatan arac ca ciksipuh
tatratyas ca punar durad
dhasantas ca punar daduh

All the cowherd boys used to steal one another’s lunch bags. When a boy came
to understand that his bag had been taken away, the other boys would throw it
farther away, to a more distant place, and those standing there would throw it
still farther. When the proprietor of the bag became disappointed, the other
boys would laugh, the proprietor would cry, and then the bag would be returned.

TEXT 6
TEXT
yadi duram gatah krsno
vana-sobheksanaya tam
aham purvam aham purvam
iti samsprsya remire

Sometimes Krsna would go to a somewhat distant place to see the beauty of the
forest. Then all the other boys would run to accompany Him, each one saying, “I
shall be the first to run and touch Krsna! I shall touch Krsna first!” In this
way they enjoyed life by repeatedly touching Krsna.
TEXTS 7-11
TEXT
kecid venun vadayanto
dhmantah srngani kecana
kecid bhrngaih pragayantah
kujantah kokilaih pare
vicchayabhih pradhavanto
gacchantah sadhu-hamsakaih
bakair upavisantas ca
nrtyantas ca kalapibhih
vikarsantah kisa-balan
arohantas ca tair druman
vikurvantas ca taih sakam
plavantas ca palasisu
sakam bhekair vilanghantah
saritah srava-samplutah
vihasantah praticchayah
sapantas ca pratisvanan
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah

All the boys would be differently engaged. Some boys blew their flutes, and
others blew bugles made of horn. Some imitated the buzzing of the bumblebees,
and others imitated the voice of the cuckoo. Some boys imitated flying birds by
running after the birds’ shadows on the ground, some imitated the beautiful
movements and attractive postures of the swans, some sat down with the ducks,
sitting silently, and others imitated the dancing of the peacocks. Some boys
attracted young monkeys in the trees, some jumped into the trees, imitating the
monkeys, some made faces as the monkeys were accustomed to do, and others jumped
from one branch to another. Some boys went to the waterfalls and crossed over
the river, jumping with the frogs, and when they saw their own reflections on
the water they would laugh. They would also condemn the sounds of their own
echoes. In this way, all the cowherd boys used to play with Krsna, who is the
source of the Brahman effulgence for jnanis desiring to merge into that
effulgence, who is the Supreme Personality of Godhead for devotees who have
accepted eternal servitorship, and who for ordinary persons is but another
ordinary child. The cowherd boys, having accumulated the results of pious
activities for many lives, were able to associate in this way with the Supreme
Personality of Godhead. How can one explain their great fortune?

TEXT 12
TEXT
yat-pada-pamsur bahu-janma-krcchrato
dhrtatmabhir yogibhir apy alabhyah
sa eva yad-drg-visayah svayam sthitah
kim varnyate distam ato vrajaukasam

Yogis may undergo severe austerities and penances for many births by
practicing yama, niyama, asana and pranayama, none of which are easily
performed. Yet in due course of time, when these yogis attain the perfection of
controlling the mind, they will still be unable to taste even a particle of dust
from the lotus feet of the Supreme Personality of Godhead. What then can we
describe about the great fortune of the inhabitants of Vrajabhumi, Vrndavana,
with whom the Supreme Personality of Godhead personally lived and who saw the
Lord face to face?

TEXT 13
TEXT
athagha-namabhyapatan mahasuras
tesam sukha-kridana-viksanaksamah
nityam yad-antar nija-jivitepsubhih
pitamrtair apy amaraih pratiksyate

My dear King Pariksit, thereafter there appeared a great demon named
Aghasura, whose death was being awaited even by the demigods. The demigods drank
nectar every day, but still they feared this great demon and awaited his death.
This demon could not tolerate the transcendental pleasure being enjoyed in the
forest by the cowherd boys.

TEXT 14
TEXT
drstvarbhakan krsna-mukhan aghasurah
kamsanusistah sa baki-bakanujah
ayam tu me sodara-nasa-krt tayor
dvayor mamainam sa-balam hanisye

Aghasura, who had been sent by Kamsa, was the younger brother of Putana and
Bakasura. Therefore when he came and saw Krsna at the head of all the cowherd
boys, he thought, “This Krsna has killed my sister and brother, Putana and
Bakasura. Therefore, in order to please them both, I shall kill this Krsna,
along with His assistants, the other cowherd boys.”
TEXT 15
TEXT
ete yada mat-suhrdos tilapah
krtas tada nasta-sama vrajaukasah
prane gate varsmasu ka nu cinta
prajasavah prana-bhrto hi ye te

Aghasura thought: If somehow or other I can make Krsna and His associates
serve as the last offering of sesame and water for the departed souls of my
brother and sister, then the inhabitants of Vrajabhumi, for whom these boys are
the life and soul, will automatically die. If there is no life, there is no need
for the body; consequently, when their sons are dead, naturally all the
inhabitants of Vraja will die.
TEXT 16
TEXT
iti vyavasyajagaram brhad vapuh
sa yojanayama-mahadri-pivaram
dhrtvadbhutam vyatta-guhananam tada
pathi vyaseta grasanasaya khalah

After thus deciding, that crooked Aghasura assumed the form of a huge python,
as thick as a big mountain and as long as eight miles. Having assumed this
wonderful python’s body, he spread his mouth like a big cave in the mountains
and lay down on the road, expecting to swallow Krsna and His associates the
cowherd boys.
TEXT 17
TEXT
dharadharostho jaladottarostho
dary-anananto giri-srnga-damstrah
dhvantantar-asyo vitatadhva-jihvah
parusanila-svasa-daveksanosnah

His lower lip rested on the surface of the earth, and his upper lip was
touching the clouds in the sky. The borders of his mouth resembled the sides of
a big cave in a mountain, and the middle of his mouth was as dark as possible.
His tongue resembled a broad traffic-way, his breath was like a warm wind, and
his eyes blazed like fire.
TEXT 18
TEXT
drstva tam tadrsam sarve
matva vrndavana-sriyam
vyattajagara-tundena
hy utpreksante sma lilaya

Upon seeing this demon’s wonderful form, which resembled a great python, the
boys thought that it must be a beautiful scenic spot of Vrndavana. Thereafter,
they imagined it to be similar to the mouth of a great python. In other words,
the boys, unafraid, thought that it was a statue made in the shape of a great
python for the enjoyment of their pastimes.

TEXT 19
TEXT
aho mitrani gadata
sattva-kutam purah sthitam
asmat-sangrasana-vyattavyala-
tundayate na va

The boys said: Dear friends, is this creature dead, or is it actually a
living python with its mouth spread wide just to swallow us all? Kindly clear up
this doubt.

TEXT 20
TEXT
satyam arka-kararaktam
uttara-hanuvad ghanam
adhara-hanuvad rodhas
tat-praticchayayarunam

Thereafter they decided: Dear friends, this is certainly an animal sitting
here to swallow us all. Its upper lip resembles a cloud reddened by the
sunshine, and its lower lip resembles the reddish shadows of a cloud.
TEXT 21
TEXT
pratispardhete srkkabhyam
savyasavye nagodare
tunga-srngalayo ‘py etas
tad-damstrabhis ca pasyata

On the left and right, the two depressions resembling mountain caves are the
corners of its mouth, and the high mountain peaks are its teeth.
TEXT 22
TEXT
astrtayama-margo ‘yam
rasanam pratigarjati
esam antar-gatam dhvantam
etad apy antar-ananam

In length and breadth the animal’s tongue resembles a broad traffic-way, and
the inside of its mouth is very, very dark, like a cave in a mountain.
TEXT 23
TEXT
davosna-khara-vato ‘yam
svasavad bhati pasyata
tad-dagdha-sattva-durgandho
‘py antar-amisa-gandhavat

The hot fiery wind is the breath coming out of his mouth, which is giving off
the bad smell of burning flesh because of all the dead bodies he has eaten.
TEXT 24
TEXT
asman kim atra grasita nivistan
ayam tatha ced bakavad vinanksyati
ksanad aneneti bakary-usan-mukham
viksyoddhasantah kara-tadanair yayuh

Then the boys said, “Has this living creature come to swallow us? If he does
so, he will immediately be killed like Bakasura, without delay.” Thus they
looked at the beautiful face of Krsna, the enemy of Bakasura, and, laughing
loudly and clapping their hands, they entered the mouth of the python.

TEXT 25
TEXT
ittham mitho ‘tathyam ataj-jna-bhasitam
srutva vicintyety amrsa mrsayate
rakso viditvakhila-bhuta-hrt-sthitah
svanam niroddhum bhagavan mano dadhe

The Supreme Personality of Godhead, Sri Krsna, who is situated as antaryami,
the Supersoul, in the core of everyone’s heart, heard the boys talking among
themselves about the artificial python. Unknown to them, it was actually
Aghasura, a demon who had appeared as a python. Krsna, knowing this, wanted to
forbid His associates to enter the demon’s mouth.
TEXT 26
TEXT
tavat pravistas tv asurodarantaram
param na girnah sisavah sa-vatsah
pratiksamanena bakari-vesanam
hata-sva-kanta-smaranena raksasa

In the meantime, while Krsna was considering how to stop them, all the
cowherd boys entered the mouth of the demon. The demon, however, did not swallow
them, for he was thinking of his own relatives who had been killed by Krsna and
was just waiting for Krsna to enter his mouth.
TEXT 27
TEXT
tan viksya krsnah sakalabhaya-prado
hy ananya-nathan sva-karad avacyutan
dinams ca mrtyor jatharagni-ghasan
ghrnardito dista-krtena vismitah

Krsna saw that all the cowherd boys, who did not know anyone but Him as their
Lord, had now gone out of His hand and were helpless, having entered like straws
into the fire of the abdomen of Aghasura, who was death personified. It was
intolerable for Krsna to be separated from His friends the cowherd boys.
Therefore, as if seeing that this had been arranged by His internal potency,
Krsna was momentarily struck with wonder and unsure of what to do.
TEXT 28
TEXT
krtyam kim atrasya khalasya jivanam
na va amisam ca satam vihimsanam
dvayam katham syad iti samvicintya
jnatvavisat tundam asesa-drg gharih

Now, what was to be done? How could both the killing of this demon and the
saving of the devotees be performed simultaneously? Krsna, being unlimitedly
potent, decided to wait for an intelligent means by which He could
simultaneously save the boys and kill the demon. Then He entered the mouth of
Aghasura.

TEXT 29
TEXT
tada ghana-cchada deva
bhayad dha-heti cukrusuh
jahrsur ye ca kamsadyah
kaunapas tv agha-bandhav

When Krsna entered the mouth of Aghasura, the demigods hidden behind the
clouds exclaimed, “Alas! Alas!” But the friends of Aghasura, like Kamsa and
other demons, were jubilant.
TEXT 30
TEXT
tac chrutva bhagavan krsnas
tv avyayah sarbha-vatsakam
curni-cikirsor atmanam
tarasa vavrdhe gale

When the invincible Supreme Personality of Godhead, Krsna, heard the demigods
crying “Alas! Alas!” from behind the clouds, He immediately enlarged Himself
within the demon’s throat, just to save Himself and the cowherd boys, His own
associates, from the demon who wished to smash them.

TEXT 31
TEXT
tato ‘tikayasya niruddha-margino
hy udgirna-drster bhramatas tv itas tatah
purno ‘ntar-ange pavano niruddho
murdhan vinirbhidya vinirgato bahih

Then, because Krsna had increased the size of His body, the demon extended
his own body to a very large size. Nonetheless, his breathing stopped, he
suffocated, and his eyes rolled here and there and popped out. The demon’s life
air, however, could not pass through any outlet, and therefore it finally burst
out through a hole in the top of the demon’s head.
TEXT 32
TEXT
tenaiva sarvesu bahir gatesu
pranesu vatsan suhrdah paretan
drstya svayotthapya tad-anvitah punar
vaktran mukundo bhagavan viniryayau

When all the demon’s life air had passed away through that hole in the top of
his head, Krsna glanced over the dead calves and cowherd boys and brought them
back to life. Then Mukunda, who can give one liberation, came out from the
demon’s mouth with His friends and the calves.
TEXT 33
TEXT
pinahi-bhogotthitam adbhutam mahaj
jyotih sva-dhamna jvalayad diso dasa
pratiksya khe ‘vasthitam isa-nirgamam
vivesa tasmin misatam divaukasam

From the body of the gigantic python, a glaring effulgence came out,
illuminating all directions, and stayed individually in the sky until Krsna came
out from the corpse’s mouth. Then, as all the demigods looked on, this
effulgence entered into Krsna’s body.

TEXT 34
TEXT
tato ‘tihrstah sva-krto ‘krtarhanam
puspaih suga apsarasas ca nartanaih
gitaih sura vadya-dharas ca vadyakaih
stavais ca vipra jaya-nihsvanair ganah

Thereafter, everyone being pleased, the demigods began to shower flowers from
Nandana-kanana, the celestial dancing girls began to dance, and the Gandharvas,
who are famous for singing, offered songs of prayer. The drummers began to beat
their kettledrums, and the brahmanas offered Vedic hymns. In this way, both in
the heavens and on earth, everyone began to perform his own duties, glorifying
the Lord.

TEXT 35
TEXT
tad-adbhuta-stotra-suvadya-gitikajayadi-
naikotsava-mangala-svanan
srutva sva-dhamno ‘nty aja agato ‘cirad
drstva mahisasya jagama vismayam

When Lord Brahma heard the wonderful ceremony going on near his planet,
accompanied by music and songs and sounds of “Jaya! Jaya!” he immediately came
down to see the function. Upon seeing so much glorification of Lord Krsna, he
was completely astonished.

TEXT 36
TEXT
rajann ajagaram carma
suskam vrndavane ‘dbhutam
vrajaukasam bahu-titham
babhuvakrida-gahvaram

O King Pariksit, when the python-shaped body of Aghasura dried up into merely
a big skin, it became a wonderful place for the inhabitants of Vrndavana to
visit, and it remained so for a long, long time.
TEXT 37
TEXT
etat kaumarajam karma
harer atmahi-moksanam
mrtyoh paugandake bala
drstvocur vismita vraje

This incident of Krsna’s saving Himself and His associates from death and of
giving deliverance to Aghasura, who had assumed the form of a python, took place
when Krsna was five years old. It was disclosed in Vrajabhumi after one year, as
if it had taken place on that very day.

TEXT 38
TEXT
naitad vicitram manujarbha-mayinah
paravaranam paramasya vedhasah
agho ‘pi yat-sparsana-dhauta-patakah
prapatma-samyam tv asatam sudurlabham

Krsna is the cause of all causes. The causes and effects of the material
world, both higher and lower, are all created by the Supreme Lord, the original
controller. When Krsna appeared as the son of Nanda Maharaja and Yasoda, He did
so by His causeless mercy. Consequently, for Him to exhibit His unlimited
opulence was not at all wonderful. Indeed, He showed such great mercy that even
Aghasura, the most sinful miscreant, was elevated to being one of His associates
and achieving sarupya-mukti, which is actually impossible for materially
contaminated persons to attain.

TEXT 39
TEXT
sakrd yad-anga-pratimantar-ahita
manomayi bhagavatim dadau gatim
sa eva nityatma-sukhanubhuty-abhivyudasta-
mayo ‘ntar-gato hi kim punah

If even only once or even by force one brings the form of the Supreme
Personality of Godhead into one’s mind, one can attain the supreme salvation by
the mercy of Krsna, as did Aghasura. What then is to be said of those whose
hearts the Supreme Personality of Godhead enters when He appears as an
incarnation, or those who always think of the lotus feet of the Lord, who is the
source of transcendental bliss for all living entities and by whom all illusion
is completely removed?

TEXT 40
TEXT
sri-suta uvaca
ittham dvija yadavadeva-dattah
srutva sva-ratus caritam vicitram
papraccha bhuyo ‘pi tad eva punyam
vaiyasakim yan nigrhita-cetah

Sri Suta Gosvami said: O learned saints, the childhood pastimes of Sri Krsna
are very wonderful. Maharaja Pariksit, after hearing about those pastimes of
Krsna, who had saved him in the womb of his mother, became steady in his mind
and again inquired from Sukadeva Gosvami to hear about those pious activities.
TEXT 41
TEXT
sri-rajovaca
brahman kalantara-krtam
tat-kalinam katham bhavet
yat kaumare hari-krtam
jaguh paugandake ‘rbhakah

Maharaja Pariksit inquired: O great sage, how could things done in the past
have been described as being done at the present? Lord Sri Krsna performed this
pastime of killing Aghasura during His kaumara age. How then, during His
pauganda age, could the boys have described this incident as having happened
recently?
TEXT 42
TEXT
tad bruhi me maha-yogin
param kautuhalam guro
nunam etad dharer eva
maya bhavati nanyatha

O greatest yogi, my spiritual master, kindly describe why this happened. I am
very much curious to know about it. I think that it was nothing but another
illusion due to Krsna.

TEXT 43
TEXT
vayam dhanyatama loke
guro ‘pi ksatra-bandhavah
vayam pibamo muhus tvattah
punyam krsna-kathamrtam

O my lord, my spiritual master, although we are the lowest of ksatriyas, we
are glorified and benefited because we have the opportunity of always hearing
from you the nectar of the pious activities of the Supreme Personality of
Godhead.

TEXT 44
TEXT
sri-suta uvaca
ittham sma prstah sa tu badarayanis
tat-smaritananta-hrtakhilendriyah
krcchrat punar labdha-bahir-drsih sanaih
pratyaha tam bhagavatottamottama

Suta Gosvami said: O Saunaka, greatest of saints and devotees, when Maharaja
Pariksit inquired from Sukadeva Gosvami in this way, Sukadeva Gosvami,
immediately remembering subject matters about Krsna within the core of his
heart, externally lost contact with the actions of his senses. Thereafter, with
great difficulty, he revived his external sensory perception and began to speak
to Maharaja Pariksit about krsna-katha.

TEXT 1
TEXT
sri-suka uvaca
gopa nandadayah srutva
drumayoh patato ravam
tatrajagmuh kuru-srestha
nirghata-bhaya-sankitah

Sukadeva Gosvami continued: O Maharaja Pariksit, when the yamala-arjuna trees
fell, all the cowherd men in the neighborhood, hearing the fierce sound and
fearing thunderbolts, went to the spot.
TEXT 2
TEXT
bhumyam nipatitau tatra
dadrsur yamalarjunau
babhramus tad avijnaya
laksyam patana-karanam

There they saw the fallen yamala-arjuna trees on the ground, but they were
bewildered because even though they could directly perceive that the trees had
fallen, they could not trace out the cause for their having done so.

TEXT 3
TEXT
ulukhalam vikarsantam
damna baddham ca balakam
kasyedam kuta ascaryam
utpata iti katarah

Krsna was bound by the rope to the ulukhala, the mortar, which He was
dragging. But how could He have pulled down the trees? Who had actually done it?
Where was the source for this incident? Considering all these astounding things,
the cowherd men were doubtful and bewildered.

TEXT 4
TEXT
bala ucur aneneti
tiryag-gatam ulukhalam
vikarsata madhya-gena
purusav apy acaksmahi

Then all the cowherd boys said: It is Krsna who has done this. When He was in
between the two trees, the mortar fell crosswise. Krsna dragged the mortar, and
the two trees fell down. After that, two beautiful men came out of the trees. We
have seen this with our own eyes.

TEXT 5
TEXT
na te tad-uktam jagrhur
na ghateteti tasya tat
balasyotpatanam tarvoh
kecit sandigdha-cetasah

Because of intense paternal affection, the cowherd men, headed by Nanda,
could not believe that Krsna could have uprooted the trees in such a wonderful
way. Therefore they could not put their faith in the words of the boys. Some of
the men, however, were in doubt. “Since Krsna was predicted to equal Narayana,”
they thought, “it might be that He could have done it.”

TEXT 6
TEXT
ulukhalam vikarsantam
damna baddham svam atmajam
vilokya nandah prahasadvadano
vimumoca ha

When Nanda Maharaja saw his own son bound with ropes to the wooden mortar and
dragging it, he smiled and released Krsna from His bonds.

TEXT 7
TEXT
gopibhih stobhito ‘nrtyad
bhagavan balavat kvacit
udgayati kvacin mugdhas
tad-vaso daru-yantravat

The gopis would say, “If You dance, my dear Krsna, then I shall give You half
a sweetmeat.” By saying these words or by clapping their hands, all the gopis
encouraged Krsna in different ways. At such times, although He was the supremely
powerful Personality of Godhead, He would smile and dance according to their
desire, as if He were a wooden doll in their hands. Sometimes He would sing very
loudly, at their bidding. In this way, Krsna came completely under the control
of the gopis.
TEXT 8
TEXT
bibharti kvacid ajnaptah
pithakonmana-padukam
bahu-ksepam ca kurute
svanam ca pritim avahan

Sometimes mother Yasoda and her gopi friends would tell Krsna, “Bring this
article” or “Bring that article.” Sometimes they would order Him to bring a
wooden plank, wooden shoes or a wooden measuring pot, and Krsna, when thus
ordered by the mothers, would try to bring them. Sometimes, however, as if
unable to raise these things, He would touch them and stand there. Just to
invite the pleasure of His relatives, He would strike His body with His arms to
show that He had sufficient strength.
TEXT 9
TEXT
darsayams tad-vidam loka
atmano bhrtya-vasyatam
vrajasyovaha vai harsam
bhagavan bala-cestitaih

To pure devotees throughout the world who could understand His activities,
the Supreme Personality of Godhead, Krsna, exhibited how much He can be subdued
by His devotees, His servants. In this way He increased the pleasure of the
Vrajavasis by His childhood activities.

TEXT 10
TEXT
krinihi bhoh phalaniti
srutva satvaram acyutah
phalarthi dhanyam adaya
yayau sarva-phala-pradah

Once a woman selling fruit was calling, “O inhabitants of Vrajabhumi, if you
want to purchase some fruits, come here!” Upon hearing this, Krsna immediately
took some grains and went to barter as if He needed some fruits.

TEXT 11
TEXT
phala-vikrayini tasya
cyuta-dhanya-kara-dvayam
phalair apurayad ratnaih
phala-bhandam apuri ca

While Krsna was going to the fruit vendor very hastily, most of the grains He
was holding fell. Nonetheless, the fruit vendor filled Krsna’s hands with
fruits, and her fruit basket was immediately filled with jewels and gold.

TEXT 12
TEXT
sarit-tira-gatam krsnam
bhagnarjunam athahvayat
ramam ca rohini devi
kridantam balakair bhrsam

Once, after the uprooting of the yamala-arjuna trees, Rohinidevi went to call
Rama and Krsna, who had both gone to the riverside and were playing with the
other boys with deep attention.

TEXT 13
TEXT
nopeyatam yadahutau
krida-sangena putrakau
yasodam presayam asa
rohini putra-vatsalam

Because of being too attached to playing with the other boys, Krsna and
Balarama did not return upon being called by Rohini. Therefore Rohini sent
mother Yasoda to call Them back, because mother Yasoda was more affectionate to
Krsna and Balarama.

TEXT 14
TEXT
kridantam sa sutam balair
ativelam sahagrajam
yasodajohavit krsnam
putra-sneha-snuta-stani

Krsna and Balarama, being attached to Their play, were playing with the other
boys although it was very late. Therefore mother Yasoda called Them back for
lunch. Because of her ecstatic love and affection for Krsna and Balarama, milk
flowed from her breasts.

TEXT 15
TEXT
krsna krsnaravindaksa
tata ehi stanam piba
alam viharaih ksut-ksantah
krida-sranto ‘si putraka

Mother Yasoda said: My dear son Krsna, lotus-eyed Krsna, come here and drink
the milk of my breast. My dear darling, You must be very tired because of hunger
and the fatigue of playing so long. There is no need to play any more.
TEXT 16
TEXT
he ramagaccha tatasu
sanujah kula-nandana
pratar eva krtaharas
tad bhavan bhoktum arhati

My dear Baladeva, best of our family, please come immediately with Your
younger brother, Krsna. You both ate in the morning, and now You ought to eat
something more.
TEXT 17
TEXT
pratiksate tvam dasarha
bhoksyamano vrajadhipah
ehy avayoh priyam dhehi
sva-grhan yata balakah

Nanda Maharaja, the King of Vraja, is now waiting to eat. O my dear son
Balarama, he is waiting for You. Therefore, come back to please us. All the boys
playing with You and Krsna should now go to their homes.

TEXT 18
TEXT
dhuli-dhusaritangas tvam
putra majjanam avaha
janmarksam te ‘dya bhavati
viprebhyo dehi gah sucih

Mother Yasoda further told Krsna: My dear son, because of playing all day,
Your body has become covered with dust and sand. Therefore, come back, take Your
bath and cleanse Yourself. Today the moon is conjoined with the auspicious star
of Your birth. Therefore, be pure and give cows in charity to the brahmanas.

TEXT 19
TEXT
pasya pasya vayasyams te
matr-mrstan svalankrtan
tvam ca snatah krtaharo
viharasva svalankrtah

Just see how all Your playmates of Your own age have been cleansed and
decorated with beautiful ornaments by their mothers. You should come here, and
after You have taken Your bath, eaten Your lunch and been decorated with
ornaments, You may play with Your friends again.

TEXT 20
TEXT
ittham yasoda tam asesa-sekharam
matva sutam sneha-nibaddha-dhir nrpa
haste grhitva saha-ramam acyutam
nitva sva-vatam krtavaty athodayam

My dear Maharaja Pariksit, because of intense love and affection, mother
Yasoda, Krsna’s mother, considered Krsna, who was at the peak of all opulences,
to be her own son. Thus she took Krsna by the hand, along with Balarama, and
brought Them home, where she performed her duties by fully bathing Them,
dressing Them and feeding Them.

TEXT 21
TEXT
sri-suka uvaca
gopa-vrddha mahotpatan
anubhuya brhadvane
nandadayah samagamya
vraja-karyam amantrayan

Sri Sukadeva Gosvami continued: Then one time, having seen the great
disturbances in Brhadvana, all the elderly persons among the cowherd men, headed
by Nanda Maharaja, assembled and began to consider what to do to stop the
continuous disturbing situations in Vraja.
TEXT 22
TEXT
tatropananda-namaha
gopo jnana-vayo-‘dhikah
desa-kalartha-tattva-jnah
priya-krd rama-krsnayoh

At this meeting of all the inhabitants of Gokula, a cowherd man named
Upananda, who was the most mature in age and knowledge and was very experienced
according to time, circumstances and country, made this suggestion for the
benefit of Rama and Krsna.
TEXT 23
TEXT
utthatavyam ito ‘smabhir
gokulasya hitaisibhih
ayanty atra mahotpata
balanam nasa-hetavah

He said: My dear friends the cowherd men, in order to do good to this place,
Gokula, we should leave it, because so many disturbances are always occurring
here, just for the purpose of killing Rama and Krsna.
TEXT 24
TEXT
muktah kathancid raksasya
bala-ghnya balako hy asau
harer anugrahan nunam
anas copari napatat

The child Krsna, simply by the mercy of the Supreme Personality of Godhead,
was somehow or other rescued from the hands of the Raksasi Putana, who was
determined to kill Him. Then, again by the mercy of the Supreme Godhead, the
handcart missed falling upon the child.
TEXT 25
TEXT
cakra-vatena nito ‘yam
daityena vipadam viyat
silayam patitas tatra
paritratah suresvaraih

Then again, the demon Trnavarta, in the form of a whirlwind, took the child
away into the dangerous sky to kill Him, but the demon fell down onto a slab of
stone. In that case also, by the mercy of Lord Visnu or His associates, the
child was saved.
TEXT 26
TEXT
yan na mriyeta drumayor
antaram prapya balakah
asav anyatamo vapi
tad apy acyuta-raksanam

Even the other day, neither Krsna nor any of His playmates died from the
falling of the two trees, although the children were near the trees or even
between them. This also is to be considered the mercy of the Supreme Personality
of Godhead.
TEXT 27
TEXT
yavad autpatiko ‘risto
vrajam nabhibhaved itah
tavad balan upadaya
yasyamo ‘nyatra sanugah

All these incidents are being caused by some unknown demon. Before he comes
here to create another disturbance, it is our duty to go somewhere else with the
boys until there are no more disturbances.

TEXT 28
TEXT
vanam vrndavanam nama
pasavyam nava-kananam
gopa-gopi-gavam sevyam
punyadri-trna-virudham

Between Nandesvara and Mahavana is a place named Vrndavana. This place is
very suitable because it is lush with grass, plants and creepers for the cows
and other animals. It has nice gardens and tall mountains and is full of
facilities for the happiness of all the gopas and gopis and our animals.

TEXT 29
TEXT
tat tatradyaiva yasyamah
sakatan yunkta ma ciram
godhanany agrato yantu
bhavatam yadi rocate

Therefore, let us immediately go today. There is no need to wait any further.
If you agree to my proposal, let us prepare all the bullock carts and put the
cows in front of us, and let us go there.
TEXT 30
TEXT
tac chrutvaika-dhiyo gopah
sadhu sadhv iti vadinah
vrajan svan svan samayujya
yayu rudha-paricchadah

Upon hearing this advice from Upananda, the cowherd men unanimously agreed.
“Very nice,” they said. “Very nice.” Thus they sorted out their household
affairs, placed their clothing and other paraphernalia on the carts, and
immediately started for Vrndavana.
TEXTS 31-32
TEXT
vrddhan balan striyo rajan
sarvopakaranani ca
anahsv aropya gopala
yatta atta-sarasanah
godhanani puraskrtya
srngany apurya sarvatah
turya-ghosena mahata
yayuh saha-purohitah

Keeping all the old men, women, children and household paraphernalia on the
bullock carts and keeping all the cows in front, the cowherd men picked up their
bows and arrows with great care and sounded bugles made of horn. O King
Pariksit, in this way, with bugles vibrating all around, the cowherd men,
accompanied by their priests, began their journey.

TEXT 33
TEXT
gopyo rudha-ratha nutnakuca-
kunkuma-kantayah
krsna-lila jaguh pritya
niska-kanthyah suvasasah

The cowherd women, riding on the bullock carts, were dressed very nicely with
excellent garments, and their bodies, especially their breasts, were decorated
with fresh kunkuma powder. As they rode, they began to chant with great pleasure
the pastimes of Krsna.
TEXT 34
TEXT
tatha yasoda-rohinyav
ekam sakatam asthite
rejatuh krsna-ramabhyam
tat-katha-sravanotsuke

Thus hearing about the pastimes of Krsna and Balarama with great pleasure,
mother Yasoda and Rohinidevi, so as not to be separated from Krsna and Balarama
for even a moment, got up with Them on one bullock cart. In this situation, they
all looked very beautiful.

TEXT 35
TEXT
vrndavanam sampravisya
sarva-kala-sukhavaham
tatra cakrur vrajavasam
sakatair ardha-candravat

In this way they entered Vrndavana, where it is always pleasing to live in
all seasons. They made a temporary place to inhabit by placing their bullock
carts around them in the shape of a half moon.

TEXT 36
TEXT
vrndavanam govardhanam
yamuna-pulinani ca
viksyasid uttama priti
rama-madhavayor nrpa

O King Pariksit, when Rama and Krsna saw Vrndavana, Govardhana and the banks
of the River Yamuna, They both enjoyed great pleasure.
TEXT 37
TEXT
evam vrajaukasam pritim
yacchantau bala-cestitaih
kala-vakyaih sva-kalena
vatsa-palau babhuvatuh

In this way, Krsna and Balarama, acting like small boys and talking in halfbroken
language, gave transcendental pleasure to all the inhabitants of Vraja.
In due course of time, They became old enough to take care of the calves

TEXT 38
TEXT
avidure vraja-bhuvah
saha gopala-darakaih
carayam asatur vatsan
nana-krida-paricchadau

Not far away from Their residential quarters, both Krsna and Balarama,
equipped with all kinds of playthings, played with other cowherd boys and began
to tend the small calves.
TEXTS 39-40
TEXT
kvacid vadayato venum
ksepanaih ksipatah kvacit
kvacit padaih kinkinibhih
kvacit krtrima-go-vrsaih
vrsayamanau nardantau
yuyudhate parasparam
anukrtya rutair jantums
ceratuh prakrtau yatha

Sometimes Krsna and Balarama would play on Their flutes, sometimes They would
throw ropes and stones devised for getting fruits from the trees, sometimes They
would throw only stones, and sometimes, Their ankle bells tinkling, They would
play football with fruits like bael and amalaki. Sometimes They would cover
Themselves with blankets and imitate cows and bulls and fight with one another,
roaring loudly, and sometimes They would imitate the voices of the animals. In
this way They enjoyed sporting, exactly like two ordinary human children.

TEXT 41
TEXT
kadacid yamuna-tire
vatsams carayatoh svakaih
vayasyaih krsna-balayor
jighamsur daitya agamat

One day while Rama and Krsna, along with Their playmates, were tending the
calves on the bank of the River Yamuna, another demon arrived there, desiring to
kill Them.
TEXT 42
TEXT
tam vatsa-rupinam viksya
vatsa-yutha-gatam harih
darsayan baladevaya
sanair mugdha ivasadat

When the Supreme Personality of Godhead saw that the demon had assumed the
form of a calf and entered among the groups of other calves, He pointed out to
Baladeva, “Here is another demon.” Then He very slowly approached the demon, as
if He did not understand the demon’s intentions.

TEXT 43
TEXT
grhitvapara-padabhyam
saha-langulam acyutah
bhramayitva kapitthagre
prahinod gata-jivitam
sa kapitthair maha-kayah
patyamanaih papata ha

Thereafter, Sri Krsna caught the demon by the hind legs and tail, twirled the
demon’s whole body very strongly until the demon was dead, and threw him into
the top of a kapittha tree, which then fell down, along with the body of the
demon, who had assumed a great form.

TEXT 44
TEXT
tam viksya vismita balah
sasamsuh sadhu sadhv iti
devas ca parisantusta
babhuvuh puspa-varsinah

Upon seeing the dead body of the demon, all the cowherd boys exclaimed, “Well
done, Krsna! Very good, very good! Thank You.” In the upper planetary system,
all the demigods were pleased, and therefore they showered flowers on the
Supreme Personality of Godhead.
TEXT 45
TEXT
tau vatsa-palakau bhutva
sarva-lokaika-palakau
sapratar-asau go-vatsams
carayantau viceratuh

After the killing of the demon, Krsna and Balarama finished Their breakfast
in the morning, and while continuing to take care of the calves, They wandered
here and there. Krsna and Balarama, the Supreme Personalities of Godhead, who
maintain the entire creation, now took charge of the calves as if cowherd boys.

TEXT 46
TEXT
svam svam vatsa-kulam sarve
payayisyanta ekada
gatva jalasayabhyasam
payayitva papur jalam

One day all the boys, including Krsna and Balarama, each boy taking his own
group of calves, brought the calves to a reservoir of water, desiring to allow
them to drink. After the animals drank water, the boys drank water there also.
TEXT 47
TEXT
te tatra dadrsur bala
maha-sattvam avasthitam
tatrasur vajra-nirbhinnam
gireh srngam iva cyutam

Right by the reservoir, the boys saw a gigantic body resembling a mountain
peak broken and struck down by a thunderbolt. They were afraid even to see such
a huge living being.
TEXT 48
TEXT
sa vai bako nama mahan
asuro baka-rupa-dhrk
agatya sahasa krsnam
tiksna-tundo ‘grasad bali

That great-bodied demon was named Bakasura. He had assumed the body of a duck
with a very sharp beak. Having come there, he immediately swallowed Krsna.
TEXT 49
TEXT
krsnam maha-baka-grastam
drstva ramadayo ‘rbhakah
babhuvur indriyaniva
vina pranam vicetasah

When Balarama and the other boys saw that Krsna had been devoured by the
gigantic duck, they became almost unconscious, like senses without life.

TEXT 50
TEXT
tam talu-mulam pradahantam agnivad
gopala-sunum pitaram jagad-guroh
caccharda sadyo ‘tirusaksatam bakas
tundena hantum punar abhyapadyata

Krsna, who was the father of Lord Brahma but who was acting as the son of a
cowherd man, became like fire, burning the root of the demon’s throat, and the
demon Bakasura immediately disgorged Him. When the demon saw that Krsna,
although having been swallowed, was unharmed, he immediately attacked Krsna
again with his sharp beak.

TEXT 51
TEXT
tam apatantam sa nigrhya tundayor
dorbhyam bakam kamsa-sakham satam patih
pasyatsu balesu dadara lilaya
mudavaho viranavad divaukasam

When Krsna, the leader of the Vaisnavas, saw that the demon Bakasura, the
friend of Kamsa, was endeavoring to attack Him, with His arms He captured the
demon by the two halves of the beak, and in the presence of all the cowherd boys
Krsna very easily bifurcated Him, as a child splits a blade of virana grass. By
thus killing the demon, Krsna very much pleased the denizens of heaven.
TEXT 52
TEXT
tada bakarim sura-loka-vasinah
samakiran nandana-mallikadibhih
samidire canaka-sankha-samstavais
tad viksya gopala-suta visismire

At that time, the celestial denizens of the higher planetary system showered
mallika-puspa, flowers grown in Nandana-kanana, upon Krsna, the enemy of
Bakasura. They also congratulated Him by sounding celestial kettledrums and
conchshells and by offering prayers. Seeing this, the cowherd boys were struck
with wonder.
TEXT 53
TEXT
muktam bakasyad upalabhya balaka
ramadayah pranam ivendriyo ganah
sthanagatam tam parirabhya nirvrtah
praniya vatsan vrajam etya taj jaguh

Just as the senses are pacified when consciousness and life return, so when
Krsna was freed from this danger, all the boys, including Balarama, thought that
their life had been restored. They embraced Krsna in good consciousness, and
then they collected their own calves and returned to Vrajabhumi, where they
declared the incident loudly.

TEXT 54
TEXT
srutva tad vismita gopa
gopyas catipriyadrtah
pretyagatam ivotsukyad
aiksanta trsiteksanah

When the cowherd men and women heard about the killing of Bakasura in the
forest, they were very much astonished. Upon seeing Krsna and hearing the story,
they received Krsna very eagerly, thinking that Krsna and the other boys had
returned from the mouth of death. Thus they looked upon Krsna and the boys with
silent eyes, not wanting to turn their eyes aside now that the boys were safe.

TEXT 55
TEXT
aho batasya balasya
bahavo mrtyavo ‘bhavan
apy asid vipriyam tesam
krtam purvam yato bhayam

The cowherd men, headed by Nanda Maharaja, began to contemplate: It is very
astonishing that although this boy Krsna has many times faced many varied causes
of death, by the grace of the Supreme Personality of Godhead it was these causes
of fear that were killed, instead of Him.

TEXT 56
TEXT
athapy abhibhavanty enam
naiva te ghora-darsanah
jighamsayainam asadya
nasyanty agnau patangavat

Although the causes of death, the daityas, were very fierce, they could not
kill this boy Krsna. Rather, because they came to kill innocent boys, as soon as
they approached they themselves were killed, exactly like flies attacking a
fire.

TEXT 57
TEXT
aho brahma-vidam vaco
nasatyah santi karhicit
gargo yad aha bhagavan
anvabhavi tathaiva tat

The words of persons in full knowledge of Brahman never become untrue. It is
very wonderful that whatever Gargamuni predicted we are now actually
experiencing in all detail.

TEXT 58
TEXT
iti nandadayo gopah
krsna-rama-katham muda
kurvanto ramamanas ca
navindan bhava-vedanam

In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics
about the pastimes of Krsna and Balarama with great transcendental pleasure, and
they could not even perceive material tribulations.

TEXT 59
TEXT
evam viharaih kaumaraih
kaumaram jahatur vraje
nilayanaih setu-bandhair
markatotplavanadibhih

In this way Krsna and Balarama passed Their childhood age in Vrajabhumi by
engaging in activities of childish play, such as playing hide-and-seek,
constructing a make-believe bridge on the ocean, and jumping here and there like
monkeys.

TEXT 1
TEXT
sri-rajovaca
kathyatam bhagavann etat
tayoh sapasya karanam
yat tad vigarhitam karma
yena va devarses tamah

King Pariksit inquired from Sukadeva Gosvami: O great and powerful saint,
what was the cause of Nalakuvara’s and Manigriva’s having been cursed by Narada
Muni? What did they do that was so abominable that even Narada, the great sage,
became angry at them? Kindly describe this to me.
TEXTS 2-3
TEXT
sri-suka uvaca
rudrasyanucarau bhutva
sudrptau dhanadatmajau
kailasopavane ramye
mandakinyam madotkatau
varunim madiram pitva
madaghurnita-locanau
stri-janair anugayadbhis
ceratuh puspite vane

Sukadeva Gosvami said: O King Pariksit, because the two sons of Kuvera had
been elevated to the association of Lord Siva, of which they were very much
proud, they were allowed to wander in a garden attached to Kailasa Hill, on the
bank of the Mandakini River. Taking advantage of this, they used to drink a kind
of liquor called Varuni. Accompanied by women singing after them, they would
wander in that garden of flowers, their eyes always rolling in intoxication.

TEXT 4
TEXT
antah pravisya gangayam
ambhoja-vana-rajini
cikridatur yuvatibhir
gajav iva karenubhih

Within the waters of the Mandakini Ganges, which were crowded with gardens of
lotus flowers, the two sons of Kuvera would enjoy young girls, just like two
male elephants enjoying in the water with female elephants.

TEXT 5
TEXT
yadrcchaya ca devarsir
bhagavams tatra kaurava
apasyan narado devau
ksibanau samabudhyata

O Maharaja Pariksit, by some auspicious opportunity for the two boys, the
great saint Devarsi Narada once appeared there by chance. Seeing them
intoxicated, with rolling eyes, he could understand their situation.

TEXT 6
TEXT
tam drstva vridita devyo
vivastrah sapa-sankitah
vasamsi paryadhuh sighram
vivastrau naiva guhyakau

Upon seeing Narada, the naked young girls of the demigods were very much
ashamed. Afraid of being cursed, they covered their bodies with their garments.
But the two sons of Kuvera did not do so; instead, not caring about Narada, they
remained naked.
TEXT 7
TEXT
tau drstva madira-mattau
sri-madandhau suratmajau
tayor anugraharthaya
sapam dasyann idam jagau

Seeing the two sons of the demigods naked and intoxicated by opulence and
false prestige, Devarsi Narada, in order to show them special mercy, desired to
give them a special curse. Thus he spoke as follows.

TEXT 8
TEXT
sri-narada uvaca
na hy anyo jusato josyan
buddhi-bhramso rajo-gunah
sri-madad abhijatyadir
yatra stri dyutam asavah

Narada Muni said: Among all the attractions of material enjoyment, the
attraction of riches bewilders one’s intelligence more than having beautiful
bodily features, taking birth in an aristocratic family, and being learned. When
one is uneducated but falsely puffed up by wealth, the result is that one
engages his wealth in enjoying wine, women and gambling.

TEXT 9
TEXT
hanyante pasavo yatra
nirdayair ajitatmabhih
manyamanair imam deham
ajaramrtyu nasvaram

Unable to control their senses, rascals who are falsely proud of their riches
or their birth in aristocratic families are so cruel that to maintain their
perishable bodies, which they think will never grow old or die, they kill poor
animals without mercy. Sometimes they kill animals merely to enjoy an excursion.

TEXT 10
TEXT
deva-samjnitam apy ante
krmi-vid-bhasma-samjnitam
bhuta-dhruk tat-krte svartham
kim veda nirayo yatah

While living one may be proud of one’s body, thinking oneself a very big man,
minister, president or even demigod, but whatever one may be, after death this
body will turn either into worms, into stool or into ashes. If one kills poor
animals to satisfy the temporary whims of this body, one does not know that he
will suffer in his next birth, for such a sinful miscreant must go to hell and
suffer the results of his actions.

TEXT 11
TEXT
dehah kim anna-datuh svam
nisektur matur eva ca
matuh pitur va balinah
kretur agneh suno ‘pi va

While alive, does this body belong to its employer, to the self, to the
father, the mother, or the mother’s father? Does it belong to the person who
takes it away by force, to the slave master who purchases it, or to the sons who
burn it in the fire? Or, if the body is not burned, does it belong to the dogs
that eat it? Among the many possible claimants, who is the rightful claimant?
Not to ascertain this but instead to maintain the body by sinful activities is
not good.
TEXT 12
TEXT
evam sadharanam deham
avyakta-prabhavapyayam
ko vidvan atmasat krtva
hanti jantun rte ‘satah

This body, after all, is produced by the unmanifested nature and again
annihilated and merged in the natural elements. Therefore, it is the common
property of everyone. Under the circumstances, who but a rascal claims this
property as his own and while maintaining it commits such sinful activities as
killing animals just to satisfy his whims? Unless one is a rascal, one cannot
commit such sinful activities.

TEXT 13
TEXT
asatah sri-madandhasya
daridryam param anjanam
atmaupamyena bhutani
daridrah param iksate

Atheistic fools and rascals who are very much proud of wealth fail to see
things as they are. Therefore, returning them to poverty is the proper ointment
for their eyes so they may see things as they are. At least a poverty-stricken
man can realize how painful poverty is, and therefore he will not want others to
be in a painful condition like his own.

TEXT 14
TEXT
yatha kantaka-viddhango
jantor necchati tam vyatham
jiva-samyam gato lingair
na tathaviddha-kantakah

By seeing their faces, one whose body has been pricked by pins can understand
the pain of others who are pinpricked. Realizing that this pain is the same for
everyone, he does not want others to suffer in this way. But one who has never
been pricked by pins cannot understand this pain.

TEXT 15
TEXT
daridro niraham-stambho
muktah sarva-madair iha
krcchram yadrcchayapnoti
tad dhi tasya param tapah

A poverty-stricken man must automatically undergo austerities and penances
because he does not have the wealth to possess anything. Thus his false prestige
is vanquished. Always in need of food, shelter and clothing, he must be
satisfied with what is obtained by the mercy of providence. Undergoing such
compulsory austerities is good for him because this purifies him and completely
frees him from false ego.

TEXT 16
TEXT
nityam ksut-ksama-dehasya
daridrasyanna-kanksinah
indriyany anususyanti
himsapi vinivartate

Always hungry, longing for sufficient food, a poverty-stricken man gradually
becomes weaker and weaker. Having no extra potency, his senses are automatically
pacified. A poverty-stricken man, therefore, is unable to perform harmful,
envious activities. In other words, such a man automatically gains the results
of the austerities and penances adopted voluntarily by saintly persons.

TEXT 17
TEXT
daridrasyaiva yujyante
sadhavah sama-darsinah
sadbhih ksinoti tam tarsam
tata arad visuddhyati

Saintly persons may freely associate with those who are poverty-stricken, but
not with those who are rich. A poverty-stricken man, by association with saintly
persons, very soon becomes uninterested in material desires, and the dirty
things within the core of his heart are cleansed away.

TEXT 18
TEXT
sadhunam sama-cittanam
mukunda-caranaisinam
upeksyaih kim dhana-stambhair
asadbhir asad-asrayaih

Saintly persons [sadhus] think of Krsna twenty-four hours a day. They have no
other interest. Why should people neglect the association of such exalted
spiritual personalities and try to associate with materialists, taking shelter
of nondevotees, most of whom are proud and rich?

TEXT 19
TEXT
tad aham mattayor madhvya
varunya sri-madandhayoh
tamo-madam harisyami
strainayor ajitatmanoh

Therefore, since these two persons, drunk with the liquor named Varuni, or
Madhvi, and unable to control their senses, have been blinded by the pride of
celestial opulence and have become attached to women, I shall relieve them of
their false prestige.

TEXTS 20-22
TEXT
yad imau loka-palasya
putrau bhutva tamah-plutau
na vivasasam atmanam
vijanitah sudurmadau
ato ‘rhatah sthavaratam
syatam naivam yatha punah
smrtih syan mat-prasadena
tatrapi mad-anugrahat
vasudevasya sannidhyam
labdhva divya-sarac-chate
vrtte svarlokatam bhuyo
labdha-bhakti bhavisyatah

These two young men, Nalakuvara and Manigriva, are by fortune the sons of the
great demigod Kuvera, but because of false prestige and madness after drinking
liquor, they are so fallen that they are naked but cannot understand that they
are. Therefore, because they are living like trees (for trees are naked but are
not conscious), these two young men should receive the bodies of trees. This
will be proper punishment. Nonetheless, after they become trees and until they
are released, by my mercy they will have remembrance of their past sinful
activities. Moreover, by my special favor, after the expiry of one hundred years
by the measurement of the demigods, they will be able to see the Supreme
Personality of Godhead, Vasudeva, face to face, and thus revive their real
position as devotees.

TEXT 23
TEXT
sri-suka uvaca
evam uktva sa devarsir
gato narayanasramam
nalakuvara-manigrivav
asatur yamalarjunau

Sukadeva Gosvami continued: Having thus spoken, the great saint Devarsi
Narada returned to his asrama, known as Narayana-asrama, and Nalakuvara and
Manigriva became twin arjuna trees.

TEXT 24
TEXT
rser bhagavata-mukhyasya
satyam kartum vaco harih
jagama sanakais tatra
yatrastam yamalarjunau

The Supreme Personality of Godhead, Sri Krsna, to fulfill the truthfulness of
the words of the greatest devotee, Narada, slowly went to that spot where the
twin arjuna trees were standing.
TEXT 25
TEXT
devarsir me priyatamo
yad imau dhanadatmajau
tat tatha sadhayisyami
yad gitam tan mahatmana

“Although these two young men are the sons of the very rich Kuvera and I have
nothing to do with them, Devarsi Narada is My very dear and affectionate
devotee, and therefore because he wanted Me to come face to face with them, I
must do so for their deliverance.”

TEXT 26
TEXT
ity antarenarjunayoh
krsnas tu yamayor yayau
atma-nirvesa-matrena
tiryag-gatam ulukhalam

Having thus spoken, Krsna soon entered between the two arjuna trees, and thus
the big mortar to which He was bound turned crosswise and stuck between them.
TEXT 27
TEXT
balena niskarsayatanvag ulukhalam tad
damodarena tarasotkalitanghri-bandhau
nispetatuh parama-vikramitativepaskandha-
pravala-vitapau krta-canda-sabdau

By dragging behind Him with great force the wooden mortar tied to His belly,
the boy Krsna uprooted the two trees. By the great strength of the Supreme
Person, the two trees, with their trunks, leaves and branches, trembled severely
and fell to the ground with a great crash.

TEXT 28
TEXT
tatra sriya paramaya kakubhah sphurantau
siddhav upetya kujayor iva jata-vedah
krsnam pranamya sirasakhila-loka-natham
baddhanjali virajasav idam ucatuh sma

Thereafter, in that very place where the two arjuna trees had fallen, two
great, perfect personalities, who appeared like fire personified, came out of
the two trees. The effulgence of their beauty illuminating all directions, with
bowed heads they offered obeisances to Krsna, and with hands folded they spoke
the following words.
TEXT 29
TEXT
krsna krsna maha-yogims
tvam adyah purusah parah
vyaktavyaktam idam visvam
rupam te brahmana viduh

O Lord Krsna, Lord Krsna, Your opulent mysticism is inconceivable. You are
the supreme, original person, the cause of all causes, immediate and remote, and
You are beyond this material creation. Learned brahmanas know [on the basis of
the Vedic statement sarvam khalv idam brahma] that You are everything and that
this cosmic manifestation, in its gross and subtle aspects, is Your form.

TEXTS 30-31
TEXT
tvam ekah sarva-bhutanam
dehasv-atmendriyesvarah
tvam eva kalo bhagavan
visnur avyaya isvarah
tvam mahan prakrtih suksma
rajah-sattva-tamomayi
tvam eva puruso ‘dhyaksah
sarva-ksetra-vikara-vit

You are the Supreme Personality of Godhead, the controller of everything. The
body, life, ego and senses of every living entity are Your own self. You are the
Supreme Person, Visnu, the imperishable controller. You are the time factor, the
immediate cause, and You are material nature, consisting of the three modes
passion, goodness and ignorance. You are the original cause of this material
manifestation. You are the Supersoul, and therefore You know everything within
the core of the heart of every living entity.

TEXT 32
TEXT
grhyamanais tvam agrahyo
vikaraih prakrtair gunaih
ko nv iharhati vijnatum
prak siddham guna-samvrtah

O Lord, You exist before the creation. Therefore, who, trapped by a body of
material qualities in this material world, can understand You?

TEXT 33
TEXT
tasmai tubhyam bhagavate
vasudevaya vedhase
atma-dyota-gunais channamahimne
brahmane namah

O Lord, whose glories are covered by Your own energy, You are the Supreme
Personality of Godhead. You are Sankarsana, the origin of creation, and You are
Vasudeva, the origin of the caturvyuha. Because You are everything and are
therefore the Supreme Brahman, we simply offer our respectful obeisances unto
You.

TEXTS 34-35
TEXT
yasyavatara jnayante
sariresv asaririnah
tais tair atulyatisayair
viryair dehisv asangataih
sa bhavan sarva-lokasya
bhavaya vibhavaya ca
avatirno ‘msa-bhagena
sampratam patir asisam

Appearing in bodies like those of an ordinary fish, tortoise and hog, You
exhibit activities impossible for such creatures to perform–extraordinary,
incomparable, transcendental activities of unlimited power and strength. These
bodies of Yours, therefore, are not made of material elements, but are
incarnations of Your Supreme Personality. You are the same Supreme Personality
of Godhead, who have now appeared, with full potency, for the benefit of all
living entities within this material world.

TEXT 36
TEXT
namah parama-kalyana
namah parama-mangala
vasudevaya santaya
yadunam pataye namah

O supremely auspicious, we offer our respectful obeisances unto You, who are
the supreme good. O most famous descendant and controller of the Yadu dynasty, O
son of Vasudeva, O most peaceful, let us offer our obeisances unto Your lotus
feet.

TEXT 37
TEXT
anujanihi nau bhumams
tavanucara-kinkarau
darsanam nau bhagavata
rser asid anugrahat

O supreme form, we are always servants of Your servants, especially of Narada
Muni. Now give us permission to leave for our home. It is by the grace and mercy
of Narada Muni that we have been able to see You face to face.

TEXT 38
TEXT
vani gunanukathane sravanau kathayam
hastau ca karmasu manas tava padayor nah
smrtyam siras tava nivasa-jagat-praname
drstih satam darsane ‘stu bhavat-tanunam

Henceforward, may all our words describe Your pastimes, may our ears engage
in aural reception of Your glories, may our hands, legs and other senses engage
in actions pleasing to You, and may our minds always think of Your lotus feet.
May our heads offer our obeisances to everything within this world, because all
things are also Your different forms, and may our eyes see the forms of
Vaisnavas, who are nondifferent from You.

TEXT 39
TEXT
sri-suka uvaca
ittham sankirtitas tabhyam
bhagavan gokulesvarah
damna colukhale baddhah
prahasann aha guhyakau

Sukadeva Gosvami continued: The two young demigods thus offered prayers to
the Supreme Personality of Godhead. Although Sri Krsna, the Supreme Godhead, is
the master of all and was certainly Gokulesvara, the master of Gokula, He was
bound to the wooden mortar by the ropes of the gopis, and therefore, smiling
widely, He spoke to the sons of Kuvera the following words.

TEXT 40
TEXT
sri-bhagavan uvaca
jnatam mama puraivaitad
rsina karunatmana
yac chri-madandhayor vagbhir
vibhramso ‘nugrahah krtah

The Supreme Personality of Godhead said: The great saint Narada Muni is very
merciful. By his curse, he showed the greatest favor to both of you, who were
mad after material opulence and who had thus become blind. Although you fell
from the higher planet Svargaloka and became trees, you were most favored by
him. I knew of all these incidents from the very beginning.

TEXT 41
TEXT
sadhunam sama-cittanam
sutaram mat-krtatmanam
darsanan no bhaved bandhah
pumso ‘ksnoh savitur yatha

When one is face to face with the sun, there is no longer darkness for one’s
eyes. Similarly, when one is face to face with a sadhu, a devotee, who is fully
determined and surrendered to the Supreme Personality of Godhead, one will no
longer be subject to material bondage.

TEXT 42
TEXT
tad gacchatam mat-paramau
nalakuvara sadanam
sanjato mayi bhavo vam
ipsitah paramo ‘bhavah

O Nalakuvara and Manigriva, now you may both return home. Since you desire to
be always absorbed in My devotional service, your desire to develop love and
affection for Me will be fulfilled, and now you will never fall from that
platform.

TEXT 43
TEXT
sri-suka uvaca
ity uktau tau parikramya
pranamya ca punah punah
baddholukhalam amantrya
jagmatur disam uttaram

Sukadeva Gosvami said: The Supreme Personality of Godhead having spoken to
the two demigods in this way, they circumambulated the Lord, who was bound to
the wooden mortar, and offered obeisances to Him. After taking the permission of
Lord Krsna, they returned to their respective homes.

TEXTS 1-2
TEXT
sri-suka uvaca
ekada grha-dasisu
yasoda nanda-gehini
karmantara-niyuktasu
nirmamantha svayam dadhi
yani yaniha gitani
tad-bala-caritani ca
dadhi-nirmanthane kale
smaranti tany agayata

Sri Sukadeva Gosvami continued: One day when mother Yasoda saw that all the
maidservants were engaged in other household affairs, she personally began to
churn the yogurt. While churning, she remembered the childish activities of
Krsna, and in her own way she composed songs and enjoyed singing to herself
about all those activities.

TEXT 3
TEXT
ksaumam vasah prthu-kati-tate bibhrati sutra-naddham
putra-sneha-snuta-kuca-yugam jata-kampam ca subhruh
rajjv-akarsa-srama-bhuja-calat-kankanau kundale ca
svinnam vaktram kabara-vigalan-malati nirmamantha

Dressed in a saffron-yellow sari, with a belt tied about her full hips,
mother Yasoda pulled on the churning rope, laboring considerably, her bangles
and earrings moving and vibrating and her whole body shaking. Because of her
intense love for her child, her breasts were wet with milk. Her face, with its
very beautiful eyebrows, was wet with perspiration, and malati flowers were
falling from her hair.

TEXT 4
TEXT
tam stanya-kama asadya
mathnantim jananim harih
grhitva dadhi-manthanam
nyasedhat pritim avahan

While mother Yasoda was churning butter, Lord Krsna, desiring to drink the
milk of her breast, appeared before her, and in order to increase her
transcendental pleasure, He caught hold of the churning rod and began to prevent
her from churning.

TEXT 5
TEXT
tam ankam arudham apayayat stanam
sneha-snutam sa-smitam iksati mukham
atrptam utsrjya javena sa yayav
utsicyamane payasi tv adhisrite

Mother Yasoda then embraced Krsna, allowed Him to sit down on her lap, and
began to look upon the face of the Lord with great love and affection. Because
of her intense affection, milk was flowing from her breast. But when she saw
that the milk pan on the oven was boiling over, she immediately left her son to
take care of the overflowing milk, although the child was not yet fully
satisfied with drinking the milk of His mother’s breast.

TEXT 6
TEXT
sanjata-kopah sphuritarunadharam
sandasya dadbhir dadhi-mantha-bhajanam
bhittva mrsasrur drsad-asmana raho
jaghasa haiyangavam antaram gatah

Being very angry and biting His reddish lips with His teeth, Krsna, with
false tears in His eyes, broke the container of yogurt with a piece of stone.
Then He entered a room and began to eat the freshly churned butter in a solitary
place.

TEXT 7
TEXT
uttarya gopi susrtam payah punah
pravisya samdrsya ca dadhy-amatrakam
bhagnam vilokya sva-sutasya karma taj
jahasa tam capi na tatra pasyati

Mother Yasoda, after taking down the hot milk from the oven, returned to the
churning spot, and when she saw that the container of yogurt was broken and that
Krsna was not present, she concluded that the breaking of the pot was the work
of Krsna.

ulukhalanghrer upari vyavasthitam
markaya kamam dadatam sici sthitam
haiyangavam caurya-visankiteksanam
niriksya pascat sutam agamac chanaih

Krsna, at that time, was sitting on an upside-down wooden mortar for grinding
spices and was distributing milk preparations such as yogurt and butter to the
monkeys as He liked. Because of having stolen, He was looking all around with
great anxiety, suspecting that He might be chastised by His mother. Mother
Yasoda, upon seeing Him, very cautiously approached Him from behind.

TEXT 9
TEXT
tam atta-yastim prasamiksya satvaras
tato ‘varuhyapasasara bhitavat
gopy anvadhavan na yam apa yoginam
ksamam pravestum tapaseritam manah

When Lord Sri Krsna saw His mother, stick in hand, He very quickly got down
from the top of the mortar and began to flee as if very much afraid. Although
yogis try to capture Him as Paramatma by meditation, desiring to enter into the
effulgence of the Lord with great austerities and penances, they fail to reach
Him. But mother Yasoda, thinking that same Personality of Godhead, Krsna, to be
her son, began following Krsna to catch Him.

TEXT 10
TEXT
anvancamana janani brhac-calacchroni-
bharakranta-gatih sumadhyama
javena visramsita-kesa-bandhanacyuta-
prasunanugatih paramrsat

While following Krsna, mother Yasoda, her thin waist overburdened by her
heavy breasts, naturally had to reduce her speed. Because of following Krsna
very swiftly, her hair became loose, and the flowers in her hair were falling
after her. Yet she did not fail to capture her son Krsna.

TEXT 11
TEXT
krtagasam tam prarudantam aksini
kasantam anjan-masini sva-panina
udviksamanam bhaya-vihvaleksanam
haste grhitva bhisayanty avagurat

When caught by mother Yasoda, Krsna became more and more afraid and admitted
to being an offender. As she looked upon Him, she saw that He was crying, His
tears mixing with the black ointment around His eyes, and as He rubbed His eyes
with His hands, He smeared the ointment all over His face. Mother Yasoda,
catching her beautiful son by the hand, mildly began to chastise Him.

TEXT 12
TEXT
tyaktva yastim sutam bhitam
vijnayarbhaka-vatsala
iyesa kila tam baddhum
damnatad-virya-kovida

Mother Yasoda was always overwhelmed by intense love for Krsna, not knowing
who Krsna was or how powerful He was. Because of maternal affection for Krsna,
she never even cared to know who He was. Therefore, when she saw that her son
had become excessively afraid, she threw the stick away and desired to bind Him
so that He would not commit any further naughty activities.

TEXTS 13-14
TEXT
na cantar na bahir yasya
na purvam napi caparam
purvaparam bahis cantar
jagato yo jagac ca yah
tam matvatmajam avyaktam
martya-lingam adhoksajam
gopikolukhale damna
babandha prakrtam yatha

The Supreme Personality of Godhead has no beginning and no end, no exterior
and no interior, no front and no rear. In other words, He is all-pervading.
Because He is not under the influence of the element of time, for Him there is
no difference between past, present and future; He exists in His own
transcendental form at all times. Being absolute, beyond relativity, He is free
from distinctions between cause and effect, although He is the cause and effect
of everything. That unmanifested person, who is beyond the perception of the
senses, had now appeared as a human child, and mother Yasoda, considering Him
her own ordinary child, bound Him to the wooden mortar with a rope.

TEXT 15
TEXT
tad dama badhyamanasya
svarbhakasya krtagasah
dvy-angulonam abhut tena
sandadhe ‘nyac ca gopika

When mother Yasoda was trying to bind the offending child, she saw that the
binding rope was short by a distance the width of two fingers. Thus she brought
another rope to join to it.

TEXT 16
TEXT
yadasit tad api nyunam
tenanyad api sandadhe
tad api dvy-angulam nyunam
yad yad adatta bandhanam

This new rope also was short by a measurement of two fingers, and when
another rope was joined to it, it was still two fingers too short. As many ropes
as she joined, all of them failed; their shortness could not be overcome.
TEXT 17
TEXT
evam sva-geha-damani
yasoda sandadhaty api
gopinam susmayantinam
smayanti vismitabhavat

Thus mother Yasoda joined whatever ropes were available in the household, but
still she failed in her attempt to bind Krsna. Mother Yasoda’s friends, the
elderly gopis in the neighborhood, were smiling and enjoying the fun. Similarly,
mother Yasoda, although laboring in that way, was also smiling. All of them were
struck with wonder.

TEXT 18
TEXT
sva-matuh svinna-gatraya
visrasta-kabara-srajah
drstva parisramam krsnah
krpayasit sva-bandhane

Because of mother Yasoda’s hard labor, her whole body became covered with
perspiration, and the flowers and comb were falling from her hair. When child
Krsna saw His mother thus fatigued, He became merciful to her and agreed to be
bound.

TEXT 19
TEXT
evam sandarsita hy anga
harina bhrtya-vasyata
sva-vasenapi krsnena
yasyedam sesvaram vase

O Maharaja Pariksit, this entire universe, with its great, exalted demigods
like Lord Siva, Lord Brahma and Lord Indra, is under the control of the Supreme
Personality of Godhead. Yet the Supreme Lord has one transcendental attribute:
He comes under the control of His devotees. This was now exhibited by Krsna in
this pastime.

TEXT 20
TEXT
nemam virinco na bhavo
na srir apy anga-samsraya
prasadam lebhire gopi
yat tat prapa vimuktidat

Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is
always the better half of the Supreme Lord, can obtain from the Supreme
Personality of Godhead, the deliverer from this material world, such mercy as
received by mother Yasoda

TEXT 21
TEXT
nayam sukhapo bhagavan
dehinam gopika-sutah
jnaninam catma-bhutanam
yatha bhaktimatam iha

The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is
accessible to devotees engaged in spontaneous loving service, but He is not as
easily accessible to mental speculators, to those striving for self-realization
by severe austerities and penances, or to those who consider the body the same
as the self.

TEXT 22
TEXT
krsnas tu grha-krtyesu
vyagrayam matari prabhuh
adraksid arjunau purvam
guhyakau dhanadatmajau

While mother Yasoda was very busy with household affairs, the Supreme Lord,
Krsna, observed twin trees known as yamala-arjuna, which in a former millennium
had been the demigod sons of Kuvera.
TEXT 23
TEXT
pura narada-sapena
vrksatam prapitau madat
nalakuvara-manigrivav
iti khyatau sriyanvitau

In their former birth, these two sons, known as Nalakuvara and Manigriva,
were extremely opulent and fortunate. But because of pride and false prestige,
they did not care about anyone, and thus Narada Muni cursed them to become
trees.

TEXT 1
TEXT
sri-suka uvaca
gargah purohito rajan
yadunam sumaha-tapah
vrajam jagama nandasya
vasudeva-pracoditah

Sukadeva Gosvami said: O Maharaja Pariksit, the priest of the Yadu dynasty,
namely Gargamuni, who was highly elevated in austerity and penance, was then
inspired by Vasudeva to go see Nanda Maharaja at his home.
TEXT 2
TEXT
tam drstva parama-pritah
pratyutthaya krtanjalih
anarcadhoksaja-dhiya
pranipata-purahsaram

When Nanda Maharaja saw Gargamuni present at his home, Nanda was so pleased
that he stood up to receive him with folded hands. Although seeing Gargamuni
with his eyes, Nanda Maharaja could appreciate that Gargamuni was adhoksaja;
that is, he was not an ordinary person seen by material senses.
TEXT 3
TEXT
supavistam krtatithyam
gira sunrtaya munim
nandayitvabravid brahman
purnasya karavama kim

When Gargamuni had been properly received as a guest and was very comfortably
seated, Nanda Maharaja submitted with gentle and submissive words: Dear sir,
because you are a devotee, you are full in everything. Yet my duty is to serve
you. Kindly order me. What can I do for you?
TEXT 4
TEXT
mahad-vicalanam nrnam
grhinam dina-cetasam
nihsreyasaya bhagavan
kalpate nanyatha kvacit

O my lord, O great devotee, persons like you move from one place to another
not for their own interests but for the sake of poor-hearted grhasthas
[householders]. Otherwise they have no interest in going from one place to
another.

TEXT 5
TEXT
jyotisam ayanam saksad
yat taj jnanam atindriyam
pranitam bhavata yena
puman veda paravaram

O great saintly person, you have compiled the astrological knowledge by which
one can understand past and present unseen things. By the strength of this
knowledge, any human being can understand what he has done in his past life and
how it affects his present life. This is known to you.

TEXT 6
TEXT
tvam hi brahma-vidam sresthah
samskaran kartum arhasi
balayor anayor nrnam
janmana brahmano guruh

My lord, you are the best of the brahmanas, especially because you are fully
aware of the jyotih-sastra, the astrological science. Therefore you are
naturally the spiritual master of every human being. This being so, since you
have kindly come to my house, kindly execute the reformatory activities for my
two sons.

TEXT 7
TEXT
sri-garga uvaca
yadunam aham acaryah
khyatas ca bhuvi sarvada
sutam maya samskrtam te
manyate devaki-sutam

Gargamuni said: My dear Nanda Maharaja, I am the priestly guide of the Yadu
dynasty. This is known everywhere. Therefore, if I perform the purificatory
process for your sons, Kamsa will consider Them the sons of Devaki.

TEXTS 8-9
TEXT
kamsah papa-matih sakhyam
tava canakadundubheh
devakya astamo garbho
na stri bhavitum arhati
iti sancintayan chrutva
devakya darika-vacah
api hanta gatasankas
tarhi tan no ‘nayo bhavet

Kamsa is both a great diplomat and a very sinful man. Therefore, having heard
from Yogamaya, the daughter of Devaki, that the child who will kill him has
already been born somewhere else, having heard that the eighth pregnancy of
Devaki could not bring forth a female child, and having understood your
friendship with Vasudeva, Kamsa, upon hearing that the purificatory process has
been performed by me, the priest of the Yadu dynasty, may certainly consider all
these points and suspect that Krsna is the son of Devaki and Vasudeva. Then he
might take steps to kill Krsna. That would be a catastrophe.

TEXT 10
TEXT
sri-nanda uvaca
alaksito ‘smin rahasi
mamakair api go-vraje
kuru dvijati-samskaram
svasti-vacana-purvakam

Nanda Maharaja said: My dear great sage, if you think that your performing
this process of purification will make Kamsa suspicious, then secretly chant the
Vedic hymns and perform the purifying process of second birth here in the cow
shed of my house, without the knowledge of anyone else, even my relatives, for
this process of purification is essential.

TEXT 11
TEXT
sri-suka uvaca
evam samprarthito viprah
sva-cikirsitam eva tat
cakara nama-karanam
gudho rahasi balayoh

Sukadeva Gosvami continued: Having thus been especially requested by Nanda
Maharaja to do that which he already desired to do, Gargamuni performed the
name-giving ceremony for Krsna and Balarama in a solitary place.
TEXT 12
TEXT
sri-garga uvaca
ayam hi rohini-putro
ramayan suhrdo gunaih
akhyasyate rama iti
baladhikyad balam viduh
yadunam aprthag-bhavat
sankarsanam usanty api

Gargamuni said: This child, the son of Rohini, will give all happiness to His
relatives and friends by His transcendental qualities. Therefore He will be
known as Rama. And because He will manifest extraordinary bodily strength, He
will also be known as Bala. Moreover, because He unites two families–Vasudeva’s
family and the family of Nanda Maharaja–He will be known as Sankarsana.

TEXT 13
TEXT
asan varnas trayo hy asya
grhnato ‘nuyugam tanuh
suklo raktas tatha pita
idanim krsnatam gatah

Your son Krsna appears as an incarnation in every millennium. In the past, He
assumed three different colors–white, red and yellow–and now He has appeared
in a blackish color. [In another Dvapara-yuga, He appeared (as Lord Ramacandra)
in the color of suka, a parrot. All such incarnations have now assembled in
Krsna.]

TEXT 14
TEXT
prag ayam vasudevasya
kvacij jatas tavatmajah
vasudeva iti sriman
abhijnah sampracaksate

For many reasons, this beautiful son of yours sometimes appeared previously
as the son of Vasudeva. Therefore, those who are learned sometimes call this
child Vasudeva.

TEXT 15
TEXT
bahuni santi namani
rupani ca sutasya te
guna-karmanurupani
tany aham veda no janah

For this son of yours there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in
general do not understand them.

TEXT 16
TEXT
esa vah sreya adhasyad
gopa-gokula-nandanah
anena sarva-durgani
yuyam anjas tarisyatha

To increase the transcendental bliss of the cowherd men of Gokula, this child
will always act auspiciously for you. And by His grace only, you will surpass
all difficulties.

TEXT 17
TEXT
puranena vraja-pate
sadhavo dasyu-piditah
arajake raksyamana
jigyur dasyun samedhitah

O Nanda Maharaja, as recorded in history, when there was an irregular,
incapable government, Indra having been dethroned, and people were being
harassed and disturbed by thieves, this child appeared in order to protect the
people and enable them to flourish, and He curbed the rogues and thieves

TEXT 18
TEXT
ya etasmin maha-bhagah
pritim kurvanti manavah
narayo ‘bhibhavanty etan
visnu-paksan ivasurah

Demons [asuras] cannot harm the demigods, who always have Lord Visnu on their
side. Similarly, any person or group attached to Krsna is extremely fortunate.
Because such persons are very much affectionate toward Krsna, they cannot be
defeated by demons like the associates of Kamsa [or by the internal enemies, the
senses].
TEXT 19
TEXT
tasman nandatmajo ‘yam te
narayana-samo gunaih
sriya kirtyanubhavena
gopayasva samahitah

In conclusion, therefore, O Nanda Maharaja, this child of yours is as good as
Narayana. In His transcendental qualities, opulence, name, fame and influence,
He is exactly like Narayana. You should all raise this child very carefully and
cautiously.

TEXT 20
TEXT
sri-suka uvaca
ity atmanam samadisya
garge ca sva-grham gate
nandah pramudito mene
atmanam purnam asisam

Srila Sukadeva Gosvami continued: After Gargamuni, having instructed Nanda
Maharaja about Krsna, departed for his own home, Nanda Maharaja was very pleased
and considered himself full of all good fortune.

TEXT 21
TEXT
kalena vrajatalpena
gokule rama-kesavau
janubhyam saha panibhyam
ringamanau vijahratuh

After a short time passed, both brothers, Rama and Krsna, began to crawl on
the ground of Vraja with the strength of Their hands and knees and thus enjoy
Their childhood play.

TEXT 22
TEXT
tav anghri-yugmam anukrsya sarisrpantau
ghosa-praghosa-ruciram vraja-kardamesu
tan-nada-hrsta-manasav anusrtya lokam
mugdha-prabhitavad upeyatur anti matroh

When Krsna and Balarama, with the strength of Their legs, crawled in the
muddy places created in Vraja by cow dung and cow urine, Their crawling
resembled the crawling of serpents, and the sound of Their ankle bells was very
charming. Very much pleased by the sound of other people’s ankle bells, They
used to follow these people as if going to Their mothers, but when They saw that
these were other people, They became afraid and returned to Their real mothers,
Yasoda and Rohini.

TEXT 23
TEXT
tan-matarau nija-sutau ghrnaya snuvantyau
pankanga-raga-rucirav upagrhya dorbhyam
dattva stanam prapibatoh sma mukham niriksya
mugdha-smitalpa-dasanam yayatuh pramodam

Dressed with muddy earth mixed with cow dung and cow urine, the babies looked
very beautiful, and when They went to Their mothers, both Yasoda and Rohini
picked Them up with great affection, embraced Them and allowed Them to suck the
milk flowing from their breasts. While sucking the breast, the babies smiled,
and Their small teeth were visible. Their mothers, upon seeing those beautiful
teeth, enjoyed great transcendental bliss.

TEXT 24
TEXT
yarhy angana-darsaniya-kumara-lilav
antar-vraje tad abalah pragrhita-pucchaih
vatsair itas tata ubhav anukrsyamanau
preksantya ujjhita-grha jahrsur hasantyah

Within the house of Nanda Maharaja, the cowherd ladies would enjoy seeing the
pastimes of the babies Rama and Krsna. The babies would catch the ends of the
calves’ tails, and the calves would drag Them here and there. When the ladies
saw these pastimes, they certainly stopped their household activities and
laughed and enjoyed the incidents.

TEXT 25
TEXT
srngy-agni-damstry-asi-jala-dvija-kantakebhyah
krida-parav aticalau sva-sutau niseddhum
grhyani kartum api yatra na taj-jananyau
sekata apatur alam manaso ‘navastham

When mother Yasoda and Rohini were unable to protect the babies from
calamities threatened by horned cows, by fire, by animals with claws and teeth
such as monkeys, dogs and cats, and by thorns, swords and other weapons on the
ground, they were always in anxiety, and their household engagements were
disturbed. At that time, they were fully equipoised in the transcendental
ecstasy known as the distress of material affection, for this was aroused within
their minds.

TEXT 26
TEXT
kalenalpena rajarse
ramah krsnas ca gokule
aghrsta-janubhih padbhir
vicakramatur anjasa

O King Pariksit, within a very short time both Rama and Krsna began to walk
very easily in Gokula on Their legs, by Their own strength, without the need to
crawl.

TEXT 27
TEXT
tatas tu bhagavan krsno
vayasyair vraja-balakaih
saha-ramo vraja-strinam
cikride janayan mudam

Thereafter, Lord Krsna, along with Balarama, began to play with the other
children of the cowherd men, thus awakening the transcendental bliss of the
cowherd women.

TEXT 28
TEXT
krsnasya gopyo ruciram
viksya kaumara-capalam
srnvantyah kila tan-matur
iti hocuh samagatah

Observing the very attractive childish restlessness of Krsna, all the gopis
in the neighborhood, to hear about Krsna’s activities again and again, would
approach mother Yasoda and speak to her as follows.

TEXT 29
TEXT
vatsan muncan kvacid asamaye krosa-sanjata-hasah
steyam svadv atty atha dadhi-payah kalpitaih steya-yogaih
markan bhoksyan vibhajati sa cen natti bhandam bhinnatti
dravyalabhe sagrha-kupito yaty upakrosya tokan

“Our dear friend Yasoda, your son sometimes comes to our houses before the
milking of the cows and releases the calves, and when the master of the house
becomes angry, your son merely smiles. Sometimes He devises some process by
which He steals palatable curd, butter and milk, which He then eats and drinks.
When the monkeys assemble, He divides it with them, and when the monkeys have
their bellies so full that they won’t take more, He breaks the pots. Sometimes,
if He gets no opportunity to steal butter or milk from a house, He will be angry
at the householders, and for His revenge He will agitate the small children by
pinching them. Then, when the children begin crying, Krsna will go away.

TEXT 30
TEXT
hastagrahye racayati vidhim pithakolukhaladyais
chidram hy antar-nihita-vayunah sikya-bhandesu tad-vit
dhvantagare dhrta-mani-ganam svangam artha-pradipam
kale gopyo yarhi grha-krtyesu suvyagra-cittah

“When the milk and curd are kept high on a swing hanging from the ceiling and
Krsna and Balarama cannot reach it, They arrange to reach it by piling up
various planks and turning upside down the mortar for grinding spices. Being
quite aware of the contents of a pot, They pick holes in it. While the elderly
gopis go about their household affairs, Krsna and Balarama sometimes go into a
dark room, brightening the place with the valuable jewels and ornaments on Their
bodies and taking advantage of this light by stealing.

TEXT 31
TEXT
evam dharstyany usati kurute mehanadini vastau
steyopayair viracita-krtih supratiko yathaste
ittham stribhih sa-bhaya-nayana-sri-mukhalokinibhir
vyakhyatartha prahasita-mukhi na hy upalabdhum aicchat

“When Krsna is caught in His naughty activities, the master of the house will
say to Him, ‘Oh, You are a thief,’ and artificially express anger at Krsna.
Krsna will then reply, ‘I am not a thief. You are a thief.’ Sometimes, being
angry, Krsna passes urine and stool in a neat, clean place in our houses. But
now, our dear friend Yasoda, this expert thief is sitting before you like a very
good boy.” Sometimes all the gopis would look at Krsna sitting there, His eyes
fearful so that His mother would not chastise Him, and when they saw Krsna’s
beautiful face, instead of chastising Him they would simply look upon His face
and enjoy transcendental bliss. Mother Yasoda would mildly smile at all this
fun, and she would not want to chastise her blessed transcendental child.

TEXT 32
TEXT
ekada kridamanas te
ramadya gopa-darakah
krsno mrdam bhaksitavan
iti matre nyavedayan

One day while Krsna was playing with His small playmates, including Balarama
and other sons of the gopas, all His friends came together and lodged a
complaint to mother Yasoda. “Mother,” they submitted, “Krsna has eaten earth.”

TEXT 33
TEXT
sa grhitva kare krsnam
upalabhya hitaisini
yasoda bhaya-sambhrantapreksanaksam
abhasata

Upon hearing this from Krsna’s playmates, mother Yasoda, who was always full
of anxiety over Krsna’s welfare, picked Krsna up with her hands to look into His
mouth and chastise Him. Her eyes fearful, she spoke to her son as follows.
TEXT 34
TEXT
kasman mrdam adantatman
bhavan bhaksitavan rahah
vadanti tavaka hy ete
kumaras te ‘grajo ‘py ayam

Dear Krsna, why are You so restless that You have eaten dirt in a solitary
place? This complaint has been lodged against You by all Your playmates,
including Your elder brother, Balarama. How is this?

TEXT 35
TEXT
naham bhaksitavan amba
sarve mithyabhisamsinah
yadi satya-giras tarhi
samaksam pasya me mukham

Lord Sri Krsna replied: My dear mother, I have never eaten dirt. All My
friends complaining against Me are liars. If you think they are being truthful,
you can directly look into My mouth and examine it.

TEXT 36
TEXT
yady evam tarhi vyadehity
uktah sa bhagavan harih
vyadattavyahataisvaryah
krida-manuja-balakah

Mother Yasoda challenged Krsna, “If You have not eaten earth, then open Your
mouth wide.” When challenged by His mother in this way, Krsna, the son of Nanda
Maharaja and Yasoda, to exhibit pastimes like a human child, opened His mouth.
Although the Supreme Personality of Godhead, Krsna, who is full of all
opulences, did not disturb His mother’s parental affection, His opulence was
automatically displayed, for Krsna’s opulence is never lost at any stage, but is
manifest at the proper time.

TEXTS 37-39
TEXT
sa tatra dadrse visvam
jagat sthasnu ca kham disah
sadri-dvipabdhi-bhugolam
sa-vayv-agnindu-tarakam
jyotis-cakram jalam tejo
nabhasvan viyad eva ca
vaikarikanindriyani
mano matra gunas trayah
etad vicitram saha-jiva-kalasvabhava-
karmasaya-linga-bhedam
sunos tanau viksya vidaritasye
vrajam sahatmanam avapa sankam

When Krsna opened His mouth wide by the order of mother Yasoda, she saw
within His mouth all moving and nonmoving entities, outer space, and all
directions, along with mountains, islands, oceans, the surface of the earth, the
blowing wind, fire, the moon and the stars. She saw the planetary systems,
water, light, air, sky, and creation by transformation of ahankara. She also saw
the senses, the mind, sense perception, and the three qualities goodness,
passion and ignorance. She saw the time allotted for the living entities, she
saw natural instinct and the reactions of karma, and she saw desires and
different varieties of bodies, moving and nonmoving. Seeing all these aspects of
the cosmic manifestation, along with herself and Vrndavana-dhama, she became
doubtful and fearful of her son’s nature.

TEXT 40
TEXT
kim svapna etad uta devamaya
kim va madiyo bata buddhi-mohah
atho amusyaiva mamarbhakasya
yah kascanautpattika atma-yogah

[Mother Yasoda began to argue within herself:] Is this a dream, or is it an
illusory creation by the external energy? Has this been manifested by my own
intelligence, or is it some mystic power of my child?

TEXT 41
TEXT
atho yathavan na vitarka-gocaram
ceto-manah-karma-vacobhir anjasa
yad-asrayam yena yatah pratiyate
sudurvibhavyam pranatasmi tat-padam

Therefore let me surrender unto the Supreme Personality of Godhead and offer
my obeisances unto Him, who is beyond the conception of human speculation, the
mind, activities, words and arguments, who is the original cause of this cosmic
manifestation, by whom the entire cosmos is maintained, and by whom we can
conceive of its existence. Let me simply offer my obeisances, for He is beyond
my contemplation, speculation and meditation. He is beyond all of my material
activities.

TEXT 42
TEXT
aham mamasau patir esa me suto
vrajesvarasyakhila-vittapa sati
gopyas ca gopah saha-godhanas ca me
yan-mayayettham kumatih sa me gatih

It is by the influence of the Supreme Lord’s maya that I am wrongly thinking
that Nanda Maharaja is my husband, that Krsna is my son, and that because I am
the queen of Nanda Maharaja, all the wealth of cows and calves are my
possessions and all the cowherd men and their wives are my subjects. Actually, I
also am eternally subordinate to the Supreme Lord. He is my ultimate shelter.

TEXT 43
TEXT
ittham vidita-tattvayam
gopikayam sa isvarah
vaisnavim vyatanon mayam
putra-snehamayim vibhuh

Mother Yasoda, by the grace of the Lord, could understand the real truth. But
then again, the supreme master, by the influence of the internal potency,
yogamaya, inspired her to become absorbed in intense maternal affection for her
son.

TEXT 44
TEXT
sadyo nasta-smrtir gopi
saropyaroham atmajam
pravrddha-sneha-kalilahrdayasid
yatha pura

Immediately forgetting yogamaya’s illusion that Krsna had shown the universal
form within His mouth, mother Yasoda took her son on her lap as before, feeling
increased affection in her heart for her transcendental child.

TEXT 45
TEXT
trayya copanisadbhis ca
sankhya-yogais ca satvataih
upagiyamana-mahatmyam
harim samanyatatmajam

The glories of the Supreme Personality of Godhead are studied through the
three Vedas, the Upanisads, the literature of Sankhya-yoga, and other Vaisnava
literature, yet mother Yasoda considered that Supreme Person her ordinary child.

TEXT 46
TEXT
sri-rajovaca
nandah kim akarod brahman
sreya evam mahodayam
yasoda ca maha-bhaga
papau yasyah stanam harih

Having heard of the great fortune of mother Yasoda, Pariksit Maharaja
inquired from Sukadeva Gosvami: O learned brahmana, mother Yasoda’s breast milk
was sucked by the Supreme Personality of Godhead. What past auspicious
activities did she and Nanda Maharaja perform to achieve such perfection in
ecstatic love?

TEXT 47
TEXT
pitarau nanvavindetam
krsnodararbhakehitam
gayanty adyapi kavayo
yal loka-samalapaham

Although Krsna was so pleased with Vasudeva and Devaki that He descended as
their son, they could not enjoy Krsna’s magnanimous childhood pastimes, which
are so great that simply chanting about them vanquishes the contamination of the
material world. Nanda Maharaja and Yasoda, however, enjoyed these pastimes
fully, and therefore their position is always better than that of Vasudeva and
Devaki.

TEXT 48
TEXT
sri-suka uvaca
drono vasunam pravaro
dharaya bharyaya saha
karisyamana adesan
brahmanas tam uvaca ha

Sukadeva Gosvami said: To follow the orders of Lord Brahma, Drona, the best
of the Vasus, along with his wife, Dhara, spoke to Lord Brahma in this way.

TEXT 49
TEXT
jatayor nau mahadeve
bhuvi visvesvare harau
bhaktih syat parama loke
yayanjo durgatim taret

Drona and Dhara said: Please permit us to be born on the planet earth so that
after our appearance, the Supreme Lord, the Personality of Godhead, the supreme
controller and master of all planets, will also appear and spread devotional
service, the ultimate goal of life, so that those born in this material world
may very easily be delivered from the miserable condition of materialistic life
by accepting this devotional service.

TEXT 50
TEXT
astv ity uktah sa bhagavan
vraje drono maha-yasah
jajne nanda iti khyato
yasoda sa dharabhavat

When Brahma said, “Yes, let it be so,” the most fortune Drona, who was equal
to Bhagavan, appeared in Vrajapura, Vrndavana, as the most famous Nanda
Maharaja, and his wife, Dhara, appeared as mother Yasoda.

TEXT 51
TEXT
tato bhaktir bhagavati
putri-bhute janardane
dampatyor nitaram asid
gopa-gopisu bharata

Thereafter, O Maharaja Pariksit, best of the Bharatas, when the Supreme
Personality of Godhead became the son of Nanda Maharaja and Yasoda, they
maintained continuous, unswerving devotional love in parental affection. And in
their association, all the other inhabitants of Vrndavana, the gopas and gopis,
developed the culture of krsna-bhakti.

TEXT 52
TEXT
krsno brahmana adesam
satyam kartum vraje vibhuh
saha-ramo vasams cakre
tesam pritim sva-lilaya

Thus the Supreme Personality, Krsna, along with Balarama, lived in
Vrajabhumi, Vrndavana, just to substantiate the benediction of Brahma. By
exhibiting different pastimes in His childhood, He increased the transcendental
pleasure of Nanda and the other inhabitants of Vrndavana.