Sri Baagavatham Slohas..Canta 10-Athyayam Thirty three-The Räsa Dance..

1-çré-çuka uväca
itthaà bhagavato gopyaù
çrutvä väcaù su-peçaläù
jahur viraha-jaà täpaà
tad-aìgopacitäçiñaù

Çukadeva Gosvämé said: When the cowherd girls heard the Supreme
Personality of Godhead speak these most charming words, they forgot their
distress caused by separation from Him. Touching His transcendental limbs,
they felt all their desires fulfilled.

2-taträrabhata govindo
räsa-kréòäm anuvrataiù
stré-ratnair anvitaù prétair
anyonyäbaddha-bähubhiù

There on the Yamunä’s banks Lord Govinda then began the pastime of the
räsa dance in the company of those jewels among women, the faithful gopés,
who joyfully linked their arms together.

3-räsotsavaù sampravåtto
gopé-maëòala-maëòitaù
yogeçvareëa kåñëena
täsäà madhye dvayor dvayoù
praviñöena gåhétänäà
kaëöhe sva-nikaöaà striyaù
yaà manyeran nabhas tävad
vimäna-çata-saìkulam
divaukasäà sa-däräëäm
autsukyäpahåtätmanäm

The festive räsa dance commenced, with the gopés arrayed in a circle. Lord
Kåñëa expanded Himself and entered between each pair of gopés, and as that
master of mystic power placed His arms around their necks, each girl thought
He was standing next to her alone. The demigods and their wives were
overwhelmed with eagerness to witness the räsa dance, and they soon crowded
the sky with their hundreds of celestial airplanes.

4-tato dundubhayo nedur
nipetuù puñpa-våñöayaù
jagur gandharva-patayaù
sa-strékäs tad-yaço ‘malam

Kettledrums then resounded in the sky while flowers rained down and the
chief Gandharvas and their wives sang Lord Kåñëa’s spotless glories.

5-valayänäà nüpuräëäà
kiìkiëénäà ca yoñitäm
sa-priyäëäm abhüc chabdas
tumulo räsa-maëòale

A tumultuous sound arose from the armlets, ankle bells and waist bells of
the gopés as they sported with their beloved Kåñëa in the circle of the räsa
dance.

6-taträtiçuçubhe täbhir
bhagavän devaké-sutaù
madhye maëénäà haimänäà
mahä-marakato yathä

In the midst of the dancing gopés, Lord Kåñëa appeared most brilliant, like an
exquisite sapphire in the midst of golden ornaments

7-päda-nyäsair bhuja-vidhutibhiù sa-smitair bhrü-viläsair
bhajyan madhyaiç cala-kuca-paöaiù kuëòalair gaëòa-lolaiù
svidyan-mukhyaù kavara-rasanägranthayaù kåñëa-vadhvo
gäyantyas taà taòita iva tä megha-cakre virejuù

As the gopés sang in praise of Kåñëa, their feet danced, their hands gestured,
and their eyebrows moved with playful smiles. With their braids and belts tied
tight, their waists bending, their faces perspiring, the garments on their breasts
moving this way and that, and their earrings swinging on their cheeks, Lord
Kåñëa’s young consorts shone like streaks of lightning in a mass of clouds

8-uccair jagur nåtyamänä
rakta-kaëöhyo rati-priyäù
kåñëäbhimarça-muditä
yad-gétenedam ävåtam

Eager to enjoy conjugal love, their throats colored with various pigments, the
gopés sang loudly and danced. They were overjoyed by Kåñëa’s touch, and they
sang songs that filled the entire universe.

9-käcit samaà mukundena
svara-jätér amiçritäù
unninye püjitä tena
préyatä sädhu sädhv iti
tad eva dhruvam unninye
tasyai mänaà ca bahv adät

One gopé, joining Lord Mukunda in His singing, sang pure melodious tones
that rose harmoniously above His. Kåñëa was pleased and showed great
appreciation for her performance, saying “Excellent! Excellent!” Then another
gopé repeated the same melody, but in a special metrical pattern, and Kåñëa
praised her also.

10-käcid räsa-pariçräntä
pärçva-sthasya gadä-bhåtaù
jagräha bähunä skandhaà
çlathad-valaya-mallikä

When one gopé grew tired from the räsa dance, She turned to Kåñëa,
standing at Her side holding a baton, and grasped His shoulder with Her arm.
The dancing had loosened Her bracelets and the flowers in Her hair.

11-tatraikäàsa-gataà bähuà
kåñëasyotpala-saurabham
candanäliptam äghräya
håñöa-romä cucumba ha

Upon the shoulder of one gopé Kåñëa placed His arm, whose natural
blue-lotus fragrance was mixed with that of the sandalwood pulp anointing it.
As the gopé relished that fragrance, her bodily hair stood on end in jubilation,
and she kissed His arm.

12-kasyäçcin näöya-vikñipta
kuëòala-tviña-maëòitam
gaëòaà gaëòe sandadhatyäù
prädät tämbüla-carvitam

Next to Kåñëa’s cheek one gopé put her own, beautified by the effulgence of
her earrings, which glittered as she danced. Kåñëa then carefully gave her the
betel nut He was chewing.

13-nåtyaté gäyaté käcit
küjan nüpura-mekhalä
pärçva-sthäcyuta-hastäbjaà
çräntädhät stanayoù çivam

Another gopé became fatigued as she danced and sang, the bells on her ankles
and waist tinkling. So she placed upon her breasts the comforting lotus hand of
Lord Acyuta, who was standing by her side.

14-gopyo labdhväcyutaà käntaà
çriya ekänta-vallabham
gåhéta-kaëöhyas tad-dorbhyäà
gäyantyas tam vijahrire

Having attained as their intimate lover Lord Acyuta, the exclusive consort of
the goddess of fortune, the gopés enjoyed great pleasure. They sang His glories
as He held their necks with His arms.

15-karëotpalälaka-viöaìka-kapola-gharma
vaktra-çriyo valaya-nüpura-ghoña-vädyaiù
gopyaù samaà bhagavatä nanåtuù sva-keçasrasta-
srajo bhramara-gäyaka-räsa-goñöhyäm

Enhancing the beauty of the gopés’ faces were the lotus flowers behind their
ears, the locks of hair decorating their cheeks, and drops of perspiration. The
reverberation of their armlets and ankle bells made a loud musical sound, and
their chaplets scattered. Thus the gopés danced with the Supreme Lord in the
arena of the räsa dance as swarms of bees sang in accompaniment

16-evaà pariñvaìga-karäbhimarçasnigdhekñaëoddäma-
viläsa-häsaiù
reme rameço vraja-sundarébhir
yathärbhakaù sva-pratibimba-vibhramaù

In this way Lord Kåñëa, the original Lord Näräyaëa, master of the goddess
of fortune, took pleasure in the company of the young women of Vraja by
embracing them, caressing them and glancing lovingly at them as He smiled His
broad, playful smiles. It was just as if a child were playing with his own
reflection.

17-tad-aìga-saìga-pramudäkulendriyäù
keçän dukülaà kuca-paööikäà vä
näïjaù prativyoòhum alaà vraja-striyo
visrasta-mäläbharaëäù kurüdvaha

Their senses overwhelmed by the joy of having His physical association, the
gopés could not prevent their hair, their dresses and the cloths covering their
breasts from becoming disheveled. Their garlands and ornaments scattered, O
hero of the Kuru dynasty.

18-kåñëa-vikréòitaà vékñya
mumuhuù khe-cara-striyaù
kämärditäù çaçäìkaç ca
sa-gaëo vismito ‘bhavat

The wives of the demigods, observing Kåñëa’s playful activities from their
airplanes, were entranced and became agitated with lust. Indeed, even the moon
and his entourage, the stars, became astonished.

19-kåtvä tävantam ätmänaà
yävatér gopa-yoñitaù
reme sa bhagaväàs täbhir
ätmärämo ‘pi lélayä

Expanding Himself us many times as there were cowherd women to associate
with, the Supreme Lord, though self-satisfied, playfully enjoyed their company.

20-täsäà rati-vihäreëa
çräntänäà vadanäni saù
prämåjat karuëaù premëä
çantamenäìga päëinä

Seeing that the gopés were fatigued from conjugal enjoyment, my dear King,
merciful Kåñëa lovingly wiped their faces with His comforting hand.

21-gopyaù sphurat-puraöa-kuëòala-kuntala-tviògaëòa-
çriyä sudhita-häsa-nirékñaëena
mänaà dadhatya åñabhasya jaguù kåtäni
puëyäni tat-kara-ruha-sparça-pramodäù

The gopés honored their hero with smiling glances sweetened by the beauty
of their cheeks and the effulgence of their curly locks and glittering golden
earrings. Overjoyed from the touch of His fingernails, they chanted the glories
of His all-auspicious transcendental pastimes.

22-täbhir yutaù çramam apohitum aìga-saìgaghåñöa-
srajaù sa kuca-kuìkuma-raïjitäyäù
gandharva-pälibhir anudruta äviçad väù
çränto gajébhir ibha-räò iva bhinna-setuù

Lord Kåñëa’s garland had been crushed during His conjugal dalliance with
the gopés and colored vermilion by the kuìkuma powder on their breasts. To
dispel the fatigue of the gopés, Kåñëa entered the water of the Yamunä, followed
swiftly by bees who were singing like the best of the Gandharvas. He appeared
like a lordly elephant entering the water to relax in the company of his consorts.
Indeed, the Lord had transgressed all worldly and Vedic morality just as a
powerful elephant might break the dikes in a paddy field.

23-so ‘mbhasy alaà yuvatibhiù pariñicyamänaù
premëekñitaù prahasatébhir itas tato ‘ìga
vaimänikaiù kusuma-varñibhir édyamäno
reme svayaà sva-ratir atra gajendra-lélaù

My dear King, in the water Kåñëa found Himself being splashed on all sides
by the laughing gopés, who looked at Him with love. As the demigods worshiped
Him by showering flowers from their airplanes, the self-satisfied Lord took
pleasure in playing like the king of the elephants.

24-tataç ca kåñëopavane jala-sthala
prasüna-gandhänila-juñöa-dik-taöe
cacära bhåìga-pramadä-gaëävåto
yathä mada-cyud dviradaù kareëubhiù

Then the Lord strolled through a small forest on the bank of the Yamunä.
This forest was filled to its limits with breezes carrying the fragrances of all the
flowers growing on the land and in the water. Followed by His entourage of
bees and beautiful women, Lord Kåñëa appeared like an intoxicated elephant
with his she-elephants.

25-evaà çaçäìkäàçu-viräjitä niçäù
sa satya-kämo ‘nuratäbalä-gaëaù
siñeva ätmany avaruddha-saurataù
sarväù çarat-kävya-kathä-rasäçrayäù

Although the gopés were firmly attached to Lord Kåñëa, whose desires are
always fulfilled, the Lord was not internally affected by any mundane sex
desire. Still, to perform His pastimes the Lord took advantage of all those
moonlit autumn nights, which inspire poetic descriptions of transcendental
affairs.

26/27-çré-parékñid uväca
saàsthäpanäya dharmasya
praçamäyetarasya ca
avatérëo hi bhagavän
aàçena jagad-éçvaraù
sa kathaà dharma-setünäà
vaktä kartäbhirakñitä
pratépam äcarad brahman
para-däräbhimarçanam

Parékñit Mahäräja said: O brähmaëa, the Supreme Personality of Godhead,
the Lord of the universe, has descended to this earth along with His plenary
portion to destroy irreligion and reestablish religious principles. Indeed, He is the original speaker, follower and guardian of moral laws. How, then, could He have violated them by touching other men’s wives?

28-äpta-kämo yadu-patiù
kåtavän vai jugupsitam
kim-abhipräya etan naù
çaàçayaà chindhi su-vrata

O faithful upholder of vows, please destroy our doubt by explaining to us
what purpose the self-satisfied Lord of the Yadus had in mind when He
behaved so contemptibly.

29-çré-çuka uväca
dharma-vyatikramo dåñöa
éçvaräëäà ca sähasam
tejéyasäà na doñäya
vahneù sarva-bhujo yathä

Çukadeva Gosvämé said: The status of powerful controllers is not harmed by
any apparently audacious transgression of morality we may see in them, for they
are just like fire, which devours everything fed into it and remains unpolluted.

30-naitat samäcarej jätu
manasäpi hy anéçvaraù
vinaçyaty äcaran mauòhyäd
yathärudro ‘bdhi-jaà viñam

One who is not a great controller should never imitate the behavior of ruling
personalities, even mentally. If out of foolishness an ordinary person does
imitate such behavior, he will simply destroy himself, just as a person who is
not Rudra would destroy himself if he tried to drink an ocean of poison.

31-éçvaräëäà vacaù satyaà
tathaiväcaritaà kvacit
teñäà yat sva-vaco-yuktaà
buddhimäàs tat samäcaret

The statements of the Lord’s empowered servants are always true, and the
acts they perform are exemplary when consistent with those statements.
Therefore one who is intelligent should carry out their instructions.

32-kuçaläcaritenaiñäm
iha svärtho na vidyate
viparyayeëa vänartho
nirahaìkäriëäà prabho

My dear Prabhu, when these great persons who are free from false ego act
piously in this world, they have no selfish motives to fulfill, and even when
they act in apparent contradiction to the laws of piety, they are not subject to
sinful reactions.

33-kim utäkhila-sattvänäà
tiryaì-martya-divaukasäm
éçituç ceçitavyänäà
kuçaläkuçalänvayaù

How, then, could the Lord of all created beings—animals, men and
demigods—have any connection with the piety and impiety that affect His
subject creatures?

34-yat-päda-paìkaja-paräga-niñeva-tåptä
yoga-prabhäva-vidhutäkhila-karma-bandhäù
svairaà caranti munayo ‘pi na nahyamänäs
tasyecchayätta-vapuñaù kuta eva bandhaù

Material activities never entangle the devotees of the Supreme Lord, who are
fully satisfied by serving the dust of His lotus feet. Nor do material activities
entangle those intelligent sages who have freed themselves from the bondage of
all fruitive reactions by the power of yoga. So how could there be any question
of bondage for the Lord Himself, who assumes His transcendental forms
according to His own sweet will?

35-gopénäà tat-paténäà ca
sarveñäm eva dehinäm
yo ‘ntaç carati so ‘dhyakñaù
kréòaneneha deha-bhäk

He who lives as the overseeing witness within the gopés and their husbands,
and indeed within all embodied living beings, assumes forms in this world to
enjoy transcendental pastimes

36-anugrahäya bhaktänäà
mänuñaà deham ästhitaù
bhajate tädåçéù kréòa
yäù çrutvä tat-paro bhavet

When the Lord assumes a humanlike body to show mercy to His devotees,
He engages in such pastimes as will attract those who hear about them to
become dedicated to Him.

37-näsüyan khalu kåñëäya
mohitäs tasya mäyayä
manyamänäù sva-pärçva-sthän
svän svän därän vrajaukasaù

The cowherd men, bewildered by Kåñëa’s illusory potency, thought their
wives had remained home at their sides. Thus they did not harbor any jealous
feelings against Him.

38-brahma-rätra upävåtte
väsudevänumoditäù
anicchantyo yayur gopyaù
sva-gåhän bhagavat-priyäù

After an entire night of Brahmä had passed, Lord Kåñëa advised the gopés to
return to their homes. Although they did not wish to do so, the Lord’s beloved
consorts complied with His command.

39-vikréòitaà vraja-vadhübhir idaà ca viñëoù
çraddhänvito ‘nuçåëuyäd atha varëayed yaù
bhaktià paräà bhagavati pratilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù

Anyone who faithfully hears or describes the Lord’s playful affairs with the
young gopés of Våndävana will attain the Lord’s pure devotional service. Thus
he will quickly become sober and conquer lust, the disease of the heart.

Sri Baagavatham Slohas..Canta 10-Athyayam Thirty two-The Reunion..

1-çré-çuka uväca
iti gopyaù pragäyantyaù
pralapantyaç ca citradhä
ruruduù su-svaraà räjan
kåñëa-darçana-lälasäù

Çukadeva Gosvämé said: O King, having thus sung and spoken their hearts
out in various charming ways, the gopés began to weep loudly. They were very
eager to see Lord Kåñëa.

2-täsäm ävirabhüc chauriù
smayamäna-mukhämbujaù
pétämbara-dharaù sragvé
säkñän manmatha-manmathaù

Then Lord Kåñëa, a smile on His lotus face, appeared before the gopés.
Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary
people.

3-taà vilokyägataà preñöhaà
préty-utphulla-dåço ‘baläù
uttasthur yugapat sarväs
tanvaù präëam ivägatam

When the gopés saw that their dearmost Kåñëa had returned to them, they all
stood up at once, and out of their affection for Him their eyes bloomed wide. It
was as if the air of life had reentered their bodies.

4-käcit karämbujaà çaurer
jagåhe ‘ïjalinä mudä
käcid dadhära tad-bähum
aàse candana-bhüñitam

One gopé joyfully took Kåñëa’s hand between her folded palms, and another
placed His arm, anointed with sandalwood paste, on her shoulder

5-käcid aïjalinägåhëät
tanvé tämbüla-carvitam
ekä tad-aìghri-kamalaà
santaptä stanayor adhät

A slender gopé respectfully took in her joined hands the betel nut He had
chewed, and another gopé, burning with desire, put His lotus feet on her
breasts.

6-ekä bhru-kuöim äbadhya
prema-saàrambha-vihvalä
ghnantévaikñat kaöäkñepaiù
sandañöa-daçana-cchadä

One gopé, beside herself with loving anger, bit her lips and stared at Him
with frowning eyebrows, as if to wound Him with her harsh glances.

7-aparänimiñad-dågbhyäà
juñäëä tan-mukhämbujam
äpétam api nätåpyat
santas tac-caraëaà yathä

Another gopé looked with unblinking eyes upon His lotus face, but even
after deeply relishing its sweetness She did not feel satiated, just as mystic
saints are never satiated when meditating upon the Lord’s feet.

8-taà käcin netra-randhreëa
hådi kåtvä nimélya ca
pulakäìgy upaguhyäste
yogévänanda-samplutä

One gopé took the Lord through the aperture of her eyes and placed Him
within her heart. Then, with her eyes closed and her bodily hairs standing on
end, she continuously embraced Him within. Thus immersed in transcendental
ecstasy, she resembled a yogé meditating upon the Lord.

9-sarväs täù keçavälokaparamotsava-
nirvåtäù
jahur viraha-jaà täpaà
präjïaà präpya yathä janäù

All the gopés enjoyed the greatest festivity when they saw their beloved
Keçava again. They gave up the distress of separation, just as people in general
forget their misery when they gain the association of a spiritually enlightened
person.

10-täbhir vidhüta-çokäbhir
bhagavän acyuto våtaù
vyarocatädhikaà täta
puruñaù çaktibhir yathä

Encircled by the gopés, who were now relieved of all distress, Lord Acyuta,
the Supreme Personality of Godhead, shone forth splendidly. My dear King,
Kåñëa thus appeared like the Supersoul encircled by His spiritual potencies.

11/12-täù samädäya kälindyä
nirviçya pulinaà vibhuù
vikasat-kunda-mandära
surabhy-anila-ñaöpadam
çarac-candräàçu-sandohadhvasta-
doñä-tamaù çivam
kåñëäyä hasta-taralä
cita-komala-välukam

The almighty Lord then took the gopés with Him to the bank of the Kälindé,
who with the hands of her waves had scattered piles of soft sand upon the
shore. In that auspicious place the breeze, bearing the fragrance of blooming
kunda and mandära flowers, attracted many bees, and the abundant rays of the
autumn moon dispelled the darkness of night.

13-tad-darçanähläda-vidhüta-håd-rujo
manorathäntaà çrutayo yathä yayuù
svair uttaréyaiù kuca-kuìkumäìkitair
acékÿpann äsanam ätma-bandhave

Their heartache vanquished by the ecstasy of seeing Kåñëa, the gopés, like
the personified Vedas before them, felt their desires completely fulfilled. For
their dear friend Kåñëa they arranged a seat with their shawls which were
smeared with the kuìkuma powder from their breasts.

14-tatropaviñöo bhagavän sa éçvaro
yogeçvaräntar-hådi kalpitäsanaù
cakäsa gopé-pariñad-gato ‘rcitas
trailokya-lakñmy-eka-padaà vapur dadhat

Lord Kåñëa, the Supreme Personality of Godhead, for whom the great
masters of mystic meditation arrange a seat within their hearts, took His seat in
the assembly of gopés. His transcendental body, the exclusive abode of beauty
and opulence within the three worlds, shone brilliantly as the gopés worshiped
Him.

15-sabhäjayitvä tam anaìga-dépanaà
sahäsa-lélekñaëa-vibhrama-bhruvä
saàsparçanenäìka-kåtäìghri-hastayoù
saàstutya éñat kupitä babhäñire

Çré Kåñëa had awakened romantic desires within the gopés, and they honored
Him by glancing at Him with playful smiles, gesturing amorously with their
eyebrows, and massaging His hands and feet as they held them in their laps.
Even while worshiping Him, however, they felt somewhat angry, and thus they
addressed Him as follows.

16-çré-gopya ücuù
bhajato ‘nubhajanty eka
eka etad-viparyayam
nobhayäàç ca bhajanty eka
etan no brühi sädhu bhoù

The gopés said: Some people reciprocate the affection only of those who are
affectionate toward them, while others show affection even to those who are
indifferent or inimical. And yet others will not show affection toward anyone.
Dear Kåñëa, please properly explain this matter to us.

17-çré-bhagavän uväca
mitho bhajanti ye sakhyaù
svärthaikäntodyamä hi te
na tatra sauhådaà dharmaù
svärthärthaà tad dhi nänyathä

The Supreme Personality of Godhead said: So-called friends who show
affection for each other only to benefit themselves are actually selfish. They
have no true friendship, nor are they following the true principles of religion.
Indeed, if they did not expect benefit for themselves, they would not reciprcate

18-bhajanty abhajato ye vai
karuëäù pitarau yathä
dharmo nirapavädo ‘tra
sauhådaà ca su-madhyamäù

My dear slender-waisted gopés, some people are genuinely merciful or, like
parents, naturally affectionate. Such persons, who devotedly serve even those
who fail to reciprocate with them, are following the true, faultless path of
religion, and they are true well-wishers.

19-bhajato ‘pi na vai kecid
bhajanty abhajataù kutaù
ätmärämä hy äpta-kämä
akåta-jïä guru-druha

Then there are those individuals who are spiritually self-satisfied, materially
fulfilled or by nature ungrateful or simply envious of superiors. Such persons
will not love even those who love them, what to speak of those who are
inimical.

20-nähaà tu sakhyo bhajato ‘pi jantün
bhajämy améñäm anuvåtti-våttaye
yathädhano labdha-dhane vinañöe
tac-cintayänyan nibhåto na veda

But the reason I do not immediately reciprocate the affection of living beings
even when they worship Me, O gopés, is that I want to intensify their loving
devotion. They then become like a poor man who has gained some wealth and
then lost it, and who thus becomes so anxious about it that he can think of
nothing else.

21-evaà mad-arthojjhita-loka-veda
svänäm hi vo mayy anuvåttaye ‘baläù
mayäparokñaà bhajatä tirohitaà
mäsüyituà märhatha tat priyaà priyäù

My dear girls, understanding that simply for My sake you had rejected the
authority of worldly opinion, of the Vedas and of your relatives, I acted as I did
only to increase your attachment to Me. Even when I removed Myself from
your sight by suddenly disappearing, I never stopped loving you. Therefore, My
beloved gopés, please do not harbor any bad feelings toward Me, your beloved

22-na päraye ‘haà niravadya-saàyujäà
sva-sädhu-kåtyaà vibudhäyuñäpi vaù
yä mäbhajan durjara-geha-çåìkhaläù
saàvåçcya tad vaù pratiyätu sädhunä

I am not able to repay My debt for your spotless service, even within a
lifetime of Brahmä. Your connection with Me is beyond reproach. You have
worshiped Me, cutting off all domestic ties, which are difficult to break.
Therefore please let your own glorious deeds be your compensation.

Sri Baagavatham Slohas..Canta 10-Athyayam Thirty one-The Gopés’ Songs of Separation..

1-gopya ücuù
jayati te ‘dhikaà janmanä vrajaù
çrayata indirä çaçvad atra hi
dayita dåçyatäà dikñu tävakäs
tvayi dhåtäsavas tväà vicinvate

The gopés said: O beloved, Your birth in the land of Vraja has made it
exceedingly glorious, and thus Indirä, the goddess of fortune, always resides
here. It is only for Your sake that we, Your devoted servants, maintain our
lives. We have been searching everywhere for You, so please show Yourself to
us.

2-çarad-udäçaye sädhu-jäta-satsarasijodara-
çré-muñä dåçä
surata-nätha te ‘çulka-däsikä
vara-da nighnato neha kià vadhaù

O Lord of love, in beauty Your glance excels the whorl of the finest, most
perfectly formed lotus within the autumn pond. O bestower of benedictions,
You are killing the maidservants who have given themselves to You freely,
without any price. Isn’t this murder?

3-viña-jaläpyayäd vyäla-räkñasäd
varña-märutäd vaidyutänalät
våña-mayätmajäd viçvato bhayäd
åñabha te vayaà rakñitä muhuù

O greatest of personalities, You have repeatedly saved us from all kinds of
danger—from poisoned water, from the terrible man-eater Agha, from the great
rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull
demon and from the son of Maya Dänava

4-na khalu gopékä-nandano bhavän
akhila-dehinäm antarätma-dåk
vikhanasärthito viçva-guptaye
sakha udeyivän sätvatäà kule

You are not actually the son of the gopé Yaçodä, O friend, but rather the
indwelling witness in the hearts of all embodied souls. Because Lord Brahmä
prayed for You to come and protect the universe, You have now appeared in theSätvata dynasty.

5-viracitäbhayaà våñëi-dhürya te
caraëam éyuñäà saàsåter bhayät
kara-saroruhaà känta käma-daà
çirasi dhehi naù çré-kara-graham

O best of the Våñëis, Your lotuslike hand, which holds the hand of the
goddess of fortune, grants fearlessness to those who approach Your feet out of
fear of material existence. O lover, please place that wish-fulfilling lotus hand
on our heads.

6-vraja-janärti-han véra yoñitäà
nija-jana-smaya-dhvaàsana-smita
bhaja sakhe bhavat-kiìkaréù sma no
jalaruhänanaà cäru darçaya

O You who destroy the suffering of Vraja’s people, O hero of all women,
Your smile shatters the false pride of Your devotees. Please, dear friend, accept
us as Your maidservants and show us Your beautiful lotus face.

7-praëata-dehinäà päpa-karñaëaà
tåëa-caränugaà çré-niketanam
phaëi-phaëärpitaà te padämbujaà
kåëu kuceñu naù kåndhi håc-chayam

Your lotus feet destroy the past sins of all embodied souls who surrender to
them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Käliya, please place them upon our breasts and tear away the lust in our hearts.

8-madhurayä girä valgu-väkyayä
budha-manojïayä puñkarekñaëa
vidhi-karér imä véra muhyatér
adhara-sédhunäpyäyayasva naù

O lotus-eyed one, Your sweet voice and charming words, which attract the
minds of the intelligent, are bewildering us more and more. Our dear hero,
please revive Your maidservants with the nectar of Your lips.

9-tava kathämåtaà tapta-jévanaà
kavibhir éòitaà kalmañäpaham
çravaëa-maìgalaà çrémad ätataà
bhuvi gåëanti ye bhüri-dä janäù

The nectar of Your words and the descriptions of Your activities are the life
and soul of those suffering in this material world. These narrations, transmitted
by learned sages, eradicate one’s sinful reactions and bestow good fortune upon
whoever hears them. These narrations are broadcast all over the world and are
filled with spiritual power. Certainly those who spread the message of Godhead
are most munificent.

10-prahasitaà priya-prema-vékñaëaà
viharaëaà ca te dhyäna-maìgalam
rahasi saàvido yä hådi spåçaù
kuhaka no manaù kñobhayanti hi

Your smiles, Your sweet, loving glances, the intimate pastimes and
confidential talks we enjoyed with You—all these are auspicious to meditate
upon, and they touch our hearts. But at the same time, O deceiver, they very
much agitate our minds.

11-calasi yad vrajäc cärayan paçün
nalina-sundaraà nätha te padam
çila-tåëäìkuraiù sédatéti naù
kalilatäà manaù känta gacchati

Dear master, dear lover, when You leave the cowherd village to herd the
cows, our minds are disturbed with the thought that Your feet, more beautiful
than a lotus, will be pricked by the spiked husks of grain and the rough grass
and plants.

12-dina-parikñaye néla-kuntalair
vanaruhänanaà bibhrad ävåtam
ghana-rajasvalaà darçayan muhur
manasi naù smaraà véra yacchasi

At the end of the day You repeatedly show us Your lotus face, covered with
dark blue locks of hair and thickly powdered with dust. Thus, O hero, You
arouse lusty desires in our minds.

13-praëata-käma-daà padmajärcitaà
dharaëi-maëòanaà dhyeyam äpadi
caraëa-paìkajaà çantamaà ca te
ramaëa naù staneñv arpayädhi-han

Your lotus feet, which are worshiped by Lord Brahmä, fulfill the desires of
all who bow down to them. They are the ornament of the earth, they give the
highest satisfaction, and in times of danger they are the appropriate object of
meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our
breasts.

14-surata-vardhanaà çoka-näçanaà
svarita-veëunä suñöhu cumbitam
itara-räga-vismäraëaà nåëäà
vitara véra nas te ‘dharämåtam

O hero, kindly distribute to us the nectar of Your lips, which enhances
conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by
Your vibrating flute and makes people forget any other attachment

15-aöati yad bhavän ahni känanaà
truöi yugäyate tväm apaçyatäm
kuöila-kuntalaà çré-mukhaà ca te
jaòa udékñatäà pakñma-kåd dåçäm

When You go off to the forest during the day, a tiny fraction of a second
becomes like a millennium for us because we cannot see You. And even when
we can eagerly look upon Your beautiful face, so lovely with its adornment of
curly locks, our pleasure is hindered by our eyelids, which were fashioned by
the foolish creator.

16-pati-sutänvaya-bhrätå-bändhavän
ativilaìghya te ‘nty acyutägatäù
gati-vidas tavodgéta-mohitäù
kitava yoñitaù kas tyajen niçi

Dear Acyuta, You know very well why we have come here. Who but a
cheater like You would abandon young women who come to see Him in the
middle of the night, enchanted by the loud song of His flute? Just to see You,
we have completely rejected our husbands, children, ancestors, brothers and
other relatives.

17-rahasi saàvidaà håc-chayodayaà
prahasitänanaà prema-vékñaëam
båhad-uraù çriyo vékñya dhäma te
muhur ati-spåhä muhyate manaù

Our minds are repeatedly bewildered as we think of the intimate
conversations we had with You in secret, feel the rise of lust in our hearts and
remember Your smiling face, Your loving glances and Your broad chest, the
resting place of the goddess of fortune. Thus we experience the most severe
hankering for You.

18-vraja-vanaukasäà vyaktir aìga te
våjina-hantry alaà viçva-maìgalam
tyaja manäk ca nas tvat-spåhätmanäà
sva-jana-håd-rujäà yan niñüdanam

O beloved, Your all-auspicious appearance vanquishes the distress of those
living in Vraja’s forests. Our minds long for Your association. Please give to us
just a bit of that medicine, which counteracts the disease in Your devotees’
hearts.

19-yat te sujäta-caraëämburuhaà staneñu
bhétäù çanaiù priya dadhémahi karkaçeñu
tenäöavém aöasi tad vyathate na kià svit
kürpädibhir bhramati dhér bhavad-äyuñäà naù

O dearly beloved! Your lotus feet are so soft that we place them gently on
our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our
minds, therefore, are filled with anxiety that Your tender feet might be
wounded by pebbles as You roam about on the forest path.

Sri Baagavatham Slohas..Canta 10-Athyayam Thirty-The Gopés Search for Krishnaa..

1-çré-çuka uväca
antarhite bhagavati
sahasaiva vrajäìganäù
atapyaàs tam acakñäëäù
kariëya iva yüthapam

Çukadeva Gosvämé said: When Lord Kåñëa disappeared so suddenly, the
gopés felt great sorrow at losing sight of Him, like a group of female elephants
who have lost their mate.

2-gatyänuräga-smita-vibhramekñitair
mano-ramäläpa-vihära-vibhramaiù
äkñipta-cittäù pramadä ramä-pates
täs tä viceñöä jagåhus tad-ätmikäù

As the cowherd women remembered Lord Kåñëa, their hearts were
overwhelmed by His movements and loving smiles, His playful glances and
enchanting talks, and by the many other pastimes He would enjoy with them.
Thus absorbed in thoughts of Kåñëa, the Lord of Ramä, the gopés began acting
out His various transcendental pastimes.

3-gati-smita-prekñaëa-bhäñaëädiñu
priyäù priyasya pratirüòha-mürtayaù
asäv ahaà tv ity abaläs tad-ätmikä
nyavediñuù kåñëa-vihära-vibhramäù

Because the beloved gopés were absorbed in thoughts of their beloved Kåñëa,
their bodies imitated His way of moving and smiling, His way of beholding
them, His speech and His other distinctive features. Deeply immersed in
thinking of Him and maddened by remembering His pastimes, they decared toone another, “I am Kåñëa!”

4-gäyantya uccair amum eva saàhatä
vicikyur unmattaka-vad vanäd vanam
papracchur äkäça-vad antaraà bahir
bhüteñu santaà puruñaà vanaspatén

Singing loudly of Kåñëa, they searched for Him throughout the Våndävana
forest like a band of madwomen. They even asked the trees about Him, who as
the Supersoul is present inside and outside of all created things, just like the
sky.

5-dåñöo vaù kaccid açvattha
plakña nyagrodha no manaù
nanda-sünur gato håtvä
prema-häsävalokanaiù

[The gopés said:] O açvattha tree, O plakña, O nyagrodha, have you seen
Kåñëa? That son of Nanda Mahäräja has gone away after stealing our minds
with His loving smiles and glances.

6-kaccit kurabakäçokanäga-
punnäga-campakäù
rämänujo mäninénäm
ito darpa-hara-smitaù

O kurabaka tree, O açoka, O näga, punnäga and campaka, has Balaräma’s
younger brother, whose smile removes the audacity of all proud women, passed
this way?

7-kaccit tulasi kalyäëi
govinda-caraëa-priye
saha tväli-kulair bibhrad
dåñöas te ‘ti-priyo ‘cyutaù

O most kind tulasé, to whom the feet of Govinda are so dear, have you seen
that infallible one walk by, wearing you and encircled by swarms of bees?

8-mälaty adarçi vaù kaccin
mallike jäti-yüthike
prétià vo janayan yätaù
kara-sparçena mädhavaù

O mälati, O mallikä, O jäti and yüthikä, has Mädhava gone by here, giving
you pleasure with the touch of His hand?

9-cüta-priyäla-panasäsana-kovidära
jambv-arka-bilva-bakulämra-kadamba-népäù
ye ‘nye parärtha-bhavakä yamunopaküläù
çaàsantu kåñëa-padavéà rahitätmanäà naù

O cüta, O priyäla, O panasa, äsana and kovidära, O jambu, O arka, O bilva,
bakula and ämra, O kadamba and népa and all you other plants and trees living
by the banks of the Yamunä who have dedicated your very existence to the
welfare of others, we gopés have lost our minds, so please tell us where Kåñëa
has gone.

10-ià te kåtaà kñiti tapo bata keçaväìghrisparçotsavotpulakitäìga-
nahair vibhäsi
apy aìghri-sambhava urukrama-vikramäd vä
äho varäha-vapuñaù parirambhaëena

O mother earth, what austerity did you perform to attain the touch of Lord

Keçava’s lotus feet, which has brought you such great joy that your bodily hairs are standing on end? You appear very beautiful in this condition. Was it during the Lord’s current appearance that you acquired this ecstatic symptom, or was it perhaps much earlier, when He stepped upon you in His form of the dwarf Vämanadeva, or even earlier, when He embraced you in His form of the boarVarähadeva?

11-apy eëa-patny upagataù priyayeha gätrais
tanvan dåçäà sakhi su-nirvåtim acyuto vaù
käntäìga-saìga-kuca-kuìkuma-raïjitäyäù
kunda-srajaù kula-pater iha väti gandhaù

O friend, wife of the deer, has Lord Acyuta been here with His beloved,
bringing great joy to your eyes? Indeed, blowing this way is the fragrance of His
garland of kunda flowers, which was smeared with the kuìkuma from the
breasts of His girlfriend when He embraced Her.

12-bähuà priyäàsa upadhäya gåhéta-padmo
rämänujas tulasikäli-kulair madändhaiù
anvéyamäna iha vas taravaù praëämaà
kià väbhinandati caran praëayävalokaiù

O trees, we see that you are bowing down. When the younger brother of
Räma walked by here, followed by intoxicated bees swarming around the tulasé
maïjarés decorating His garland, did He acknowledge your obeisances with His
affectionate glances? He must have been resting His arm on the shoulder of His
beloved and carrying a lotus flower in His free hand.

13-påcchatemä latä bähün
apy äçliñöä vanaspateù
nünaà tat-karaja-spåñöä
bibhraty utpulakäny aho

Let us ask these creepers about Kåñëa. Even though they are embracing the
arms of their husband, this tree, they certainly must have been touched by
Kåñëa’s fingernails, since out of joy they are manifesting eruptions on their
skin.

14-ity unmatta-vaco gopyaù
kåñëänveñaëa-kätaräù
lélä bhagavatas täs tä
hy anucakrus tad-ätmikäù

Having spoken these words, the gopés, distraught from searching for Kåñëa,
began to act out His various pastimes, fully absorbed in thoughts of Him.

15-kasyäcit pütanäyantyäù
kåñëäyanty apibat stanam
tokayitvä rudaty anyä
padähan çakaöäyatém

One gopé imitated Pütanä, while another acted like infant Kåñëa and
pretended to suck her breast. Another gopé, crying in imitation of infant Kåñëa,
kicked a gopé who was taking the role of the cart demon, Çakaöäsura

16-daityäyitvä jahäränyäm
eko kåñëärbha-bhävanäm
riìgayäm äsa käpy aìghré
karñanté ghoña-niùsvanaiù

One gopé took the role of Tåëävarta and carried away another, who was
acting like infant Kåñëa, while yet another gopé crawled about, her ankle bells
tinkling as she pulled her feet.

17-

kåñëa-rämäyite dve tu
gopäyantyaç ca käçcana
vatsäyatéà hanti cänyä
tatraikä tu bakäyatém

Two gopés acted like Räma and Kåñëa in the midst of several others, who
took the role of cowherd boys. One gopé enacted Kåñëa’s killing of the demon
Vatsäsura, represented by another gopé, and a pair of gopés acted out the killing
of Bakäsura.

18-ähüya düra-gä yadvat
kåñëas tam anuvartatém
veëuà kvaëantéà kréòantém
anyäù çaàsanti sädhv iti

ähüya düra-gä yadvat
kåñëas tam anuvartatém
veëuà kvaëantéà kréòantém
anyäù çaàsanti sädhv iti

19-kasyäïcit sva-bhujaà nyasya
calanty ähäparä nanu
kåñëo ‘haà paçyata gatià
lalitäm iti tan-manäù

Another gopé, her mind fixed on Kåñëa, walked about with her arm resting
on the shoulder of a friend and declared, “I am Kåñëa! Just see how gracefully I move!”

20-mä bhaiñöa väta-varñäbhyäà
tat-träëaà vihitaà maya
ity uktvaikena hastena
yatanty unnidadhe ‘mbaram

“Don’t be afraid of the wind and rain,” said one gopé. “I will save you.” And
with that she lifted her shawl above her head.

21-äruhyaikä padäkramya
çirasy ähäparäà nåpa
duñöähe gaccha jäto ‘haà
khalänäm nanu daëòa-kåt

[Çukadeva Gosvämé continued:] O King, one gopé climbed on another’s
shoulders and, putting her foot on the other’s head, said, “Go away from here,
O wicked snake! You should know that I have taken birth in this world just to
punish the envious.”

22-tatraikoväca he gopä
dävägnià paçyatolbaëam
cakñüàñy äçv apidadhvaà vo
vidhäsye kñemam aïjasä

Then another gopé spoke up: My dear cowherd boys, look at this raging
forest fire! Quickly close your eyes and I will easily protect you.

23-baddhänyayä srajä käcit
tanvé tatra ulükhale
badhnämi bhäëòa-bhettäraà
haiyaìgava-muñaà tv iti
bhétä su-dåk pidhäyäsyaà
bheje bhéti-viòambanam

One gopé tied up her slender companion with a flower garland and said,
“Now I will bind this boy who has broken the butter pots and stolen the
butter.” The second gopé then covered her face and beautiful eyes, pretending
to be afraid.

24-evaà kåñëaà påcchamänä
vrëdävana-latäs tarün
vyacakñata vanoddeçe
padäni paramätmanaù

While the gopés were thus imitating Kåñëa’s pastimes and asking
Våndävana’s creepers and trees where Kåñëa, the Supreme Soul, might be, they
happened to see His footprints in a corner of the forest.

25-padäni vyaktam etäni
nanda-sünor mahätmanaù
lakñyante hi dhvajämbhojavajräìkuça-
yavädibhiù

[The gopés said:] The marks of a flag, lotus, thunderbolt, elephant goad,
barleycorn and so forth on these footprints clearly distinguish them as belonging
to that great soul, the son of Nanda Mahäräja.

26-tais taiù padais tat-padavém
anvicchantyo ‘grato’baläù
vadhväù padaiù su-påktäni
vilokyärtäù samabruvan

The gopés began following Kåñëa’s path, as shown by His many footprints,
but when they saw that these prints were thoroughly intermixed with those of
His dearmost consort, they became perturbed and spoke as follows.

27-kasyäù padäni caitäni
yätäyä nanda-sünunä
aàsa-nyasta-prakoñöhäyäù
kareëoù kariëä yathä

[The gopés said:] Here we see the footprints of some gopé who must have
been walking along with the son of Nanda Mahäräja. He must have put His arm
on Her shoulder, just as an elephant rests His trunk on the shoulder of an
accompanying she-elephant.

28-anayärädhito nünaà
bhagavän harir éçvaraù
yan no vihäya govindaù
préto yäm anayad rahaù

Certainly this particular gopé has perfectly worshiped the all-powerful
Personality of Godhead, Govinda, since He was so pleased with Her that He
abandoned the rest of us and brought Her to a secluded place.

29-dhanyä aho amé älyo
govindäìghry-abja-reëavaù
yän brahmeçau ramä devé
dadhur mürdhny agha-nuttaye

O girls! The dust of Govinda’s lotus feet is so sacred that even Brahmä, Çiva
and the goddess Ramä take that dust upon their heads to dispel sinful reactions.

30-tasyä amüni naù kñobhaà
kurvanty uccaiù padäni yat
yaikäpahåtya gopénäm
raho bhunkte ‘cyutädharam
na lakñyante padäny atra
tasyä nünaà tåëäìkuraiù
khidyat-sujätäìghri-taläm
unninye preyaséà priyaù

These footprints of that special gopé greatly disturb us. Of all the gopés, She
alone was taken away to a secluded place, where She is enjoying the lips of
Kåñëa. Look, we can’t see Her footprints over here! It’s obvious that the grass
and sprouts were hurting the tender soles of Her feet, and so the lover lifted upHis beloved.

31-imäny adhika-magnäni
padäni vahato vadhüm
gopyaù paçyata kåñëasya
bhäräkräntasya käminaù
aträvaropitä käntä
puñpa-hetor mahätmanä

Please observe, my dear gopés, how in this place lusty Kåñëa’s footprints are
pressed more deeply into the ground. Carrying the weight of His beloved must
have been difficult for Him. And over here that intelligent boy must have put
Her down to gather some flowers.

32-atra prasünävacayaù
priyärthe preyasä kåtaù
prapadäkramaëa ete
paçyatäsakale pade

Just see how in this place dear Kåñëa collected flowers for His beloved. Here
He has left the impression of only the front part of His feet because He was
standing on His toes to reach the flowers.

33-keça-prasädhanaà tv atra
käminyäù käminä kåtam
täni cüòayatä käntäm
upaviñöam iha dhruvam

Certainly Kåñëa sat down here with His girlfriend to arrange Her hair. The
lusty boy must have made a crown for that lusty girl out of the flowers He had
collected.

34-reme tayä cätma-rata
ätmärämo ‘py akhaëòitaù
käminäà darçayan dainyaà
stréëäà caiva durätmatäm

[Çukadeva Gosvämé continued:] Lord Kåñëa enjoyed with that gopé, although
He enjoys only within, being self-satisfied and complete in Himself. Thus by
contrast He showed the wretchedness of ordinary lusty men and hardhearted
women.

35-ity evaà darçayantyas täç
cerur gopyo vicetasaù
yäà gopém anayat kåñëo
vihäyänyäù striyo vane
sä ca mene tadätmänaà
variñöhaà sarva-yoñitäm
hitvä gopéù käma-yänä
mäm asau bhajate priyaù

As the gopés wandered about, their minds completely bewildered, they
pointed out various signs of Kåñëa’s pastimes. The particular gopé whom Kåñëa
had led into a secluded forest when He had abandoned all the other young girls
began to think Herself the best of women. “My beloved has rejected all the
other gopés,” She thought, “even though they are driven by Cupid himself. He
has chosen to reciprocate with Me alone.”

37-tato gatvä vanoddeçaà
dåptä keçavam abravét
na päraye ‘haà calituà
naya mäà yatra te manaù

As the two lovers passed through one part of the Våndävana forest, the
special gopé began feeling proud of Herself. She told Lord Keçava, “I cannot
walk any further. Please carry Me wherever You want to go.”

38-evam uktaù priyäm äha
skandha äruhyatäm iti
tataç cäntardadhe kåñëaù
sä vadhür anvatapyata

Thus addressed, Lord Kåñëa replied, “Just climb on My shoulder.” But as
soon as He said this, He disappeared. His beloved consort then immediately felt great remorse.

39-hä nätha ramaëa preñöha
kväsi kväsi mahä-bhuj
däsyäs te kåpaëäyä me
sakhe darçaya sannidhim

She cried out: O master! My lover! O dearmost, where are You? Where are
You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor
servant!

40-çré-çuka uväca
anvicchantyo bhagavato
märgaà gopyo ‘vidüritaù
dadåçuù priya-viçleñän
mohitäà duùkhitäà sakhém

Çukadeva Gosvämé said: While continuing to search out Kåñëa’s path, the
gopés discovered their unhappy friend close by. She was bewildered by
separation from Her lover.

41-tayä kathitam äkarëya
mäna-präptià ca mädhavät
avamänaà ca daurätmyäd
vismayaà paramaà yayuù

She told them how Mädhava had given Her much respect, but how She then
suffered dishonor because of Her misbehavior. The gopés were extremely
amazed to hear this.

42-tato ‘viçan vanaà candra
jyotsnä yävad vibhävyate
tamaù praviñöam älakñya
tato nivavåtuù striyaù

In search of Kåñëa, the gopés then entered the depths of the forest as far as
the light of the moon shone. But when they found themselves engulfed in
darkness, they decided to turn back.

43-tan-manaskäs tad-aläpäs
tad-viceñöäs tad-ätmikäù
tad-guëän eva gäyantyo
nätmagäräëi sasmaruù

Their minds absorbed in thoughts of Him, they conversed about Him, acted
out His pastimes and felt themselves filled with His presence. They completely
forgot about their homes as they loudly sang the glories of Kåñëa’s
transcendental qualities.

44-punaù pulinam ägatya
kälindyäù kåñëa-bhävanäù
samavetä jaguù kåñëaà
tad-ägamana-käìkñitäù

The gopés again came to the bank of the Kälindé. Meditating on Kåñëa and
eagerly hoping He would come, they sat down together to sing of Him.

Sri Baagavatham Slohas..Canta 10-Athyayam Twenty nine-Kåñëa and the Gopés Meet for the Räsa Dance..

1-çré-bädaräyaëir uväca
bhagavän api tä rätåéù
çäradotphulla-mallikäù
vékñya rantuà manaç cakre
yoga-mäyäm upäçritaù

Çré Bädaräyaëi said: Çré Kåñëa is the Supreme Personality of Godhead, full
in all opulences, yet upon seeing those autumn nights scented with blossomingjasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency.

2-tadoòuräjaù kakubhaù karair mukhaà
präcyä vilimpann aruëena çantamaiù
sa carñaëénäm udagäc chuco måjan
priyaù priyäyä iva dérgha-darçanaù

3-dåñövä kumudvantam akhaëòa-maëòalaà
ramänanäbhaà nava-kuìkumäruëam
vanaà ca tat-komala-gobhé raïjitaà
jagau kalaà väma-dåçäà manoharam

Lord Kåñëa saw the unbroken disk of the full moon glowing with the red
effulgence of newly applied vermilion, as if it were the face of the goddess of
fortune. He also saw the kumuda lotuses opening in response to the moon’s
presence and the forest gently illumined by its rays. Thus the Lord began to
play sweetly on His flute, attracting the minds of the beautiful-eyed gopés.

4-niçamya gétäà tad anaìga-vardhanaà
vraja-striyaù kåñëa-gåhéta-mänasäù
äjagmur anyonyam alakñitodyamäù
sa yatra känto java-lola-kuëòaläù

When the young women of Våndävana heard Kåñëa’s flute song, which
arouses romantic feelings, their minds were captivated by the Lord. They went
to where their lover waited, each unknown to the others, moving so quickly
that their earrings swung back and forth.

5-duhantyo ‘bhiyayuù käçcid
dohaà hitvä samutsukäù
payo ‘dhiçritya saàyävam
anudväsyäparä yayuù

Some of the gopés were milking cows when they heard Kåñëa’s flute. They
stopped milking and went off to meet Him. Some left milk curdling on the
stove, and others left cakes burning in the oven.

6/7-pariveñayantyas tad dhitvä
päyayantyaù çiçün payaù
çuçrüñantyaù patén käçcid
açnantyo ‘päsya bhojanam
limpantyaù pramåjantyo ‘nyä
aïjantyaù käçca locane
vyatyasta-vasträbharaëäù
käçcit kåñëäntikaà yayuù

Some of them were getting dressed, feeding milk to their infants or rendering
personal service to their husbands, but they all gave up these duties and went to
meet Kåñëa. Other gopés were taking their evening meals, washing themselves,
putting on cosmetics or applying kajjala to their eyes. But all the gopés stopped
these activities at once and, though their clothes and ornaments were in
complete disarray, rushed off to Kåñëa.

8-tä väryamäëäù patibhiù
pitåbhir bhrätå-bandhubhiù
govindäpahåtätmäno
na nyavartanta mohitäù

Their husbands, fathers, brothers and other relatives tried to stop them, but
Kåñëa had already stolen their hearts. Enchanted by the sound of His flute,
they refused to turn back.

9-antar-gåha-gatäù käçcid
gopyo ‘labdha-vinirgamäù
kåñëaà tad-bhävanä-yuktä
dadhyur mélita-locanäù

Some of the gopés, however, could not manage to get out of their houses, and
instead they remained home with eyes closed, meditating upon Him in pure
love.

10/11-duùsaha-preñöha-virahatévra-
täpa-dhutäçubhäù
dhyäna-präptäcyutäçleñanirvåtyä
kñéëa-maìgaläù
tam eva paramätmänaà
jära-buddhyäpi saìgatäù
jahur guëa-mayaà dehaà
sadyaù prakñéëa-bandhanäù

For those gopés who could not go to see Kåñëa, intolerable separation from
their beloved caused an intense agony that burned away all impious karma. By
meditating upon Him they realized His embrace, and the ecstasy they then felt
exhausted their material piety. Although Lord Kåñëa is the Supreme Soul, these
girls simply thought of Him as their male lover and associated with Him in that
intimate mood. Thus their karmic bondage was nullified and they abandoned
their gross material bodies.

12-çré-parékñid uväca
kåñëaà viduù paraà käntaà
na tu brahmatayä mune
guëa-pravähoparamas
täsäà guëa-dhiyäà katham

Çré Parékñit Mahäräja said: O sage, the gopés knew Kåñëa only as their lover,
not as the Supreme Absolute Truth. So how could these girls, their minds
caught up in the waves of the modes of nature, free themselves from material
attachment?

13-çré-çuka uväca
uktaà purastäd etat te
caidyaù siddhià yathä gataù
dviñann api håñékeçaà
kim utädhokñaja-priyäù

Çukadeva Gosvämé said: This point was explained to you previously. Since
even Çiçupäla, who hated Kåñëa, achieved perfection, then what to speak of the
Lord’s dear devotees.

14-nåëäà niùçreyasärthäya
vyaktir bhagavato nåpa
avyayasyäprameyasya
nirguëasya guëätmanaù

O King, the Supreme Lord is inexhaustible and immeasurable, and He is
untouched by the material modes because He is their controller. His personal
appearance in this world is meant for bestowing the highest benefit on
humanity.

15-kämaà krodhaà bhayaà sneham
aikyaà sauhådam eva ca
nityaà harau vidadhato
yänti tan-mayatäà hi te

Persons who constantly direct their lust, anger, fear, protective affection,
feeling of impersonal oneness or friendship toward Lord Hari are sure to
become absorbed in thought of Him.

16-na caivaà vismayaù käryo
bhavatä bhagavaty aje
yogeçvareçvare kåñëe
yata etad vimucyate

You should not be so astonished by Kåñëa, the unborn master of all masters
of mystic power, the Supreme Personality of Godhead. After all, it is the Lord
who liberates this world.

17-tä dåñöväntikam äyätä
bhagavän vraja-yoñitaù
avadad vadatäà çreñöho
väcaù peçair vimohayan

Seeing that the girls of Vraja had arrived, Lord Kåñëa, the best of speakers,
greeted them with charming words that bewildered their minds.

18-çré-bhagavän uväca
svägataà vo mahä-bhägäù
priyaà kià karaväëi vaù
vrajasyänämayaà kaccid
brütägamana-käraëam

Lord Kåñëa said: O most fortunate ladies, welcome. What may I do to please
you? Is everything well in Vraja? Please tell Me the reason for your coming
here.

19-rajany eñä ghora-rüpä
ghora-sattva-niñevitä
pratiyäta vrajaà neha
stheyaà strébhiù su-madhyamäù

This night is quite frightening, and frightening creatures are lurking about.
Return to Vraja, slender-waisted girls. This is not a proper place for women.

20-mätaraù pitaraù puträ
bhrätaraù patayaç ca vaù
vicinvanti hy apaçyanto
mä kåòhvaà bandhu-sädhvasam

Not finding you at home, your mothers, fathers, sons, brothers and husbands
are certainly searching for you. Don’t cause anxiety for your family members

21/22-dåñöaà vanaà kusumitaà
räkeça-kara-raïjitam
yamunänila-lélaijat
taru-pallava-çobhitam
tad yäta mä ciraà goñöhaà
çuçrüñadhvaà patén satéù
krandanti vatsä bäläç ca
tän päyayata duhyata

Now you have seen this Våndävana forest, full of flowers and resplendent
with the light of the full moon. You have seen the beauty of the trees, with
their leaves trembling in the gentle breeze coming from the Yamunä. So now go
back to the cowherd village. Don’t delay. O chaste ladies, serve your husbands
and give milk to your crying babies and calves.

23-atha vä mad-abhisnehäd
bhavatyo yantritäçayäù
ägatä hy upapannaà vaù
préyante mayi jantavaù

On the other hand, perhaps you have come here out of your great love for
Me, which has taken control of your hearts. This is of course quite
commendable on your part, since all living entities possess natural affection for
Me.

24-bhartuù çuçrüñaëaà stréëäà
paro dharmo hy amäyayä
tad-bandhünäà ca kalyäëaù
prajänäà cänupoñaëam

The highest religious duty for a woman is to sincerely serve her husband,
behave well toward her husband’s family and take good care of her children.

25-duùçélo durbhago våddho
jaòo rogy adhano ‘pi vä
patiù strébhir na hätavyo
lokepsubhir apätaké

Women who desire a good destination in the next life should never abandon
a husband who has not fallen from his religious standards, even if he is
obnoxious, unfortunate, old, unintelligent, sickly or poor.

26-asvargyam ayaçasyaà ca
phalgu kåcchraà bhayävaham
jugupsitaà ca sarvatra
hy aupapatyaà kula-striyaù

For a woman from a respectable family, petty adulterous affairs are always
condemned. They bar her from heaven, ruin her reputation and bring her
difficulty and fear.

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

Transcendental love for Me arises by the devotional processes of hearing
about Me, seeing My Deity form, meditating on Me and faithfully chanting My
glories. The same result is not achieved by mere physical proximity. So please go back to your homes.

28-çré-çuka uväca
iti vipriyam äkarëya
gopyo govinda-bhäñitam
viñaëëä bhagna-saìkalpäç
cintäm äpur duratyayäm

Çukadeva Gosvämé said: Hearing these unpleasant words spoken by
Govinda, the gopés became morose. Their great hopes were frustrated and they
felt insurmountable anxiety.

29-kåtvä mukhäny ava çucaù çvasanena çuñyad
bimbädharäëi caraëena bhuvaù likhantyaù
asrair upätta-masibhiù kuca-kuìkumäni
tasthur måjantya uru-duùkha-bharäù sma tüñëém

Their heads hanging down and their heavy, sorrowful breathing drying up
their reddened lips, the gopés scratched the ground with their toes. Tears flowed
from their eyes, carrying their kajjala and washing away the vermilion smeared
on their breasts. Thus they stood, silently bearing the burden of their
unhappiness.

30-preñöhaà priyetaram iva pratibhäñamäëaà
kåñëaà tad-artha-vinivartita-sarva-kämäù
netre vimåjya ruditopahate sma kiïcit
saàrambha-gadgada-giro ‘bruvatänuraktäù

Although Kåñëa was their beloved, and although they had abandoned all
other objects of desire for His sake, He had been speaking to them unfavorably.
Nonetheless, they remained unflinching in their attachment to Him. Stopping
their crying, they wiped their eyes and began to speak, their voices stammering
with agitation.

31-çré-gopya ücuù
maivaà vibho ‘rhati bhavän gadituà nå-çaàsaà
santyajya sarva-viñayäàs tava päda-mülam
bhaktä bhajasva duravagraha mä tyajäsmän
devo yathädi-puruño bhajate mumukñün

The beautiful gopés said: O all-powerful one, You should not speak in this
cruel way. Do not reject us, who have renounced all material enjoyment to
render devotional service to Your lotus feet. Reciprocate with us, O stubborn
one, just as the primeval Lord, Çré Näräyaëa, reciprocates with His devotees in
their endeavors for liberation.

32-yat paty-apatya-suhådäm anuvåttir aìga
stréëäà sva-dharma iti dharma-vidä tvayoktam
astv evam etad upadeça-pade tvayéçe
preñöho bhaväàs tanu-bhåtäà kila bandhur ätmä

Our dear Kåñëa, as an expert in religion You have advised us that the proper
religious duty for women is to faithfully serve their husbands, children and
other relatives. We agree that this principle is valid, but actually this service
should be rendered to You. After all, O Lord, You are the dearmost friend of all
embodied souls. You are their most intimate relative and indeed their very Self.

33-kurvanti hi tvayi ratià kuçaläù sva ätman
nitya-priye pati-sutädibhir ärti-daiù kim
tan naù praséda parameçvara mä sma chindyä
äçäà dhåtäà tvayi ciräd aravinda-netra

Expert transcendentalists always direct their affection toward You because
they recognize You as their true Self and eternal beloved. What use do we have
for these husbands, children and relatives of ours, who simply give us trouble?
Therefore, O supreme controller grant us Your mercy. O lotus-eyed one, please
do not cut down our long-cherished hope to have Your association.

34-cittaà sukhena bhavatäpahåtaà gåheñu
yan nirviçaty uta karäv api gåhya-kåtye
pädau padaà na calatas tava päda-müläd
yämaù kathaà vrajam atho karaväma kià vä

Until today our minds were absorbed in household affairs, but You easily
stole both our minds and our hands away from our housework. Now our feet
won’t move one step from Your lotus feet. How can we go back to Vraja? What
would we do there?

35-siïcäìga nas tvad-adharämåta-pürakeëa
häsävaloka-kala-géta-ja-håc-chayägnim
no ced vayaà virahajägny-upayukta-dehä
dhyänena yäma padayoù padavéà sakhe te

Dear Kåñëa, please pour the nectar of Your lips upon the fire within our
hearts—a fire You ignited with Your smiling glances and the sweet song of
Your flute. If You do not, we will consign our bodies to the fire of separation
from You, O friend, and thus like yogés attain to the abode of Your lotus feet by
meditation.

36-yarhy ambujäkña tava päda-talaà ramäyä
datta-kñaëaà kvacid araëya-jana-priyasya
aspräkñma tat-prabhåti nänya-samakñam aïjaù
sthätuàs tvayäbhiramitä bata pärayämaù

O lotus-eyed one, the goddess of fortune considers it a festive occasion
whenever she touches the soles of Your lotus feet. You are very dear to the
residents of the forest, and therefore we will also touch those lotus feet. From
that time on we will be unable even to stand in the presence of any other man,
for we will have been fully satisfied by You.

37-çrér yat padämbuja-rajaç cakame tulasyä
labdhväpi vakñasi padaà kila bhåtya-juñöam
yasyäù sva-vékñaëa utänya-sura-prayäsas
tadvad vayaà ca tava päda-rajaù prapannäù

Goddess Lakñmé, whose glance is sought after by the demigods with great
endeavor, has achieved the unique position of always remaining on the chest of
her Lord, Näräyaëa. Still, she desires the dust of His lotus feet, even though
she has to share that dust with Tulasé-devé and indeed with the Lord’s many
other servants. Similarly, we have approached the dust of Your lotus feet for
shelter.

38-tan naù praséda våjinärdana te ‘nghri-mülaà
präptä visåjya vasatés tvad-upäsanäçäù
tvat-sundara-smita-nirékñaëa-tévra-käma
taptätmanäà puruña-bhüñaëa dehi däsyam

Therefore, O vanquisher of all distress, please show us mercy. To approach
Your lotus feet we abandoned our families and homes, and we have no desire
other than to serve You. Our hearts are burning with intense desires generated
by Your beautiful smiling glances. O jewel among men, please make us Your
maidservants.

39-vékñyälakävåta-mukhaà tava kuëdala-çré
gaëòa-sthalädhara-sudhaà hasitävalokam
dattäbhayaà ca bhuja-daëòa-yugaà vilokya
vakñaù çriyaika-ramaëaà ca bhaväma däsyaù

Seeing Your face encircled by curling locks of hair, Your cheeks beautified
by earrings, Your lips full of nectar, and Your smiling glance, and also seeing
Your two imposing arms, which take away our fear, and Your chest, which is
the only source of pleasure for the goddess of fortune, we must become Your
maidservants.

40-kä stry aìga te kala-padäyata-veëu-gétasammohitärya-
caritän na calet tri-lokyäm
trailokya-saubhagam idaà ca nirékñya rüpaà
yad go-dvija-druma-mågäù pulakäny abibhran

Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from
religious behavior when bewildered by the sweet, drawn-out melody of Your
flute? Your beauty makes all three worlds auspicious. Indeed, even the cows,
birds, trees and deer manifest the ecstatic symptom of bodily hair standing on
end when they see Your beautiful form.

41-vyaktaà bhavän vraja-bhayärti-haro ‘bhijäto
devo yathädi-puruñaù sura-loka-goptä
tan no nidhehi kara-paìkajam ärta-bandho
tapta-staneñu ca çiraùsu ca kiìkaréëäm

Clearly You have taken birth in this world to relieve the fear and distress of
the people of Vraja, just as the Supreme Personality of Godhead, the primeval
Lord, protects the domain of the demigods. Therefore, O friend of the
distressed, kindly place Your lotus hand on Your maidservants’ heads and
burning breasts

42-çré-çuka uväca
iti viklavitaà täsäà
çrutvä yogeçvareçvaraù
prahasya sa-dayaà gopér
ätmärämo ‘py aréramat

Çukadeva Gosvämé said: Smiling upon hearing these despondent words from
the gopés, Lord Kåñëa, the supreme master of all masters of mystic yoga,
mercifully enjoyed with them, although He is self-satisfied.

43-täbhiù sametäbhir udära-ceñöitaù
priyekñaëotphulla-mukhébhir acyutaù
udära-häsa-dvija-kunda-dédhatir
vyarocataiëäìka ivoòubhir våtaù

Among the assembled gopés, the infallible Lord Kåñëa appeared just like the
moon surrounded by stars. He whose activities are so magnanimous made their
faces blossom with His affectionate glances, and His broad smiles revealed the
effulgence of His jasmine-bud-like teeth.

44-upagéyamäna udgäyan
vanitä-çata-yüthapaù
mäläà bibhrad vaijayantéà
vyacaran maëòayan vanam

As the gopés sang His praises, that leader of hundreds of women sang loudly
in reply. He moved among them, wearing His Vaijayanté garland, beautifying
the Våndävana forest

45/46-nadyäù pulinam äviçya
gopébhir hima-välukam
juñöaà tat-taralänandi
kumudämoda-väyunä
bähu-prasära-parirambha-karälakoru
névé-stanälabhana-narma-nakhägra-pätaiù
kñvelyävaloka-hasitair vraja-sundaréëäm
uttambhayan rati-patià ramayäà cakära

Çré Kåñëa went with the gopés to the bank of the Yamunä, where the sand
was cooling and the wind, enlivened by the river’s waves, bore the fragrance of
lotuses. There Kåñëa threw His arms around the gopés and embraced them. He
aroused Cupid in the beautiful young ladies of Vraja by touching their hands,
hair, thighs, belts and breasts, by playfully scratching them with His fingernails,
and also by joking with them, glancing at them and laughing with them. In this
way the Lord enjoyed His pastimes.

47-evaà bhagavataù kåñëäl
labdha-mänä mahätmanaù
ätmänaà menire stréëäà
mäninyo hy adhikaà bhuvi

The gopés became proud of themselves for having received such special
attention from Kåñëa, the Supreme Personality of Godhead, and each of them
thought herself the best woman on earth.

48-täsäà tat-saubhaga-madaà
vékñya mänaà ca keçavaù
praçamäya prasädäya
tatraiväntaradhéyata

Lord Keçava, seeing the gopés too proud of their good fortune, wanted to
relieve them of this pride and show them further mercy. Thus He immediately
disappeared.

Kothaiyum Geethaiyum.

In the sixth pasuram, call made for the first house friend calling as ‘pillaai’.. Early morning beauties such as bird’s nice chirping sound, sankha natham sound from conch in temple awakening the Gods, are described in this. All devotees in early morning, while getting up from bed used to tell ‘Hari’ 7 times and that form a basis for ‘Good morning’ is stressed in this. Vilisangin peraravam is found in Gita (1.14,15 ) as divyau sankhu and called as panchasanyam,devadutta, paundram being blown by Krishna, Arjuna, and Bhima. Krishna assures that He is with them always and sounds of such conchshells announce the message that success in battle is assured. Thus Andal takes the same situation as success to her nonbu .This pasuram refers Poigai Azhwar who sung Putana Vadham , which explains Krishna giving moksham to Putana even for giving him a poisoned milk.

In seventh pasuram, Andal wake up the leader of her group of friends as Nayagappen pillaai . Andal tells here about the audible sounds of bird’s Keesukeesu noice, and Ayarpadi women churning milk , and devotees singing namasankeerthanam. Andal wanted to create a similar scene of Sita hugging in Janasthanam when Rama killed all demons in success. She said similar scene of Krishna, brought Kesi down when he came in the guise of demon.In Gita 18.1 Kesi nisudana, Kesi a demon was killed by Krishna, and Arjuna is just to kill the demon of doubt. . Similarly Andal asks the friend whether she had a doubt or just pretending. The word peyppenne reminds us , Kulasekara Azhwar who sung as peyanai ozhinden emberanukke in his Perumal Thirumozhi (3.8 ) .

In eighth pasuram Andal’s call to a friend who is always cheerful, mentioning as Kothukalamudaiya pavai .Andal mentions some other marks of early morning such as eastern sun wishing to dawn soon as Kilvanam vellendru, and cattle on Gurukulam let out in vast fields and meadows grazing the refreshing grass dews as erumai siruveedu meivan.In Gita 12.6,7 Krishna says as “Worship me constantly meditating on me with single minded devotion”. Andal says the same in this as povan poginrarai considering the walk for nonbu itself is a beneficial one, keeping one goal of observation of nonbu. It is said in the concluding lines of this pasuram as ‘ When we start worshipping the God , He is sure to welcome our prayer and bless us all ‘.This pasuram is in line with Nammazhwar’s attempt to remove darkness of Agnanam, and cause for gain of useful knowledge.

In ninth pasuram Andal asks her Uncle’s daughter interested in just sleeping is asked to get up from bed and asks them to join in nonbu. Ayarpadi residents are almost relatives to each other. Similar to this, in Gita (1.26)also the same scene of Arjuna overcoming with deep compassion on seeing his uncles, cousins, nephews, in the field, asking to join in fight. Chanting Mathava, Govinda , names is considered to be more powerful than Narayana himself, and that will also be answering all our prayers to God. The episodes of Draupadi getting a lengthy saree at a crucial time to save her , and Gajendra in getting relief from crocodile are said to be reasons for their chanting of God’s Names . In Gita (10.25) Krishna says that he is Yagnanam japa yagna of all sacrifices chanting of holy names is the purest representation of Him. The word Manthirappattalo in the pasuram coincides with strange situation of Thirukkudanthai Aravamuthan being refered as Aramuthazhwan, and ThirumazhisaiAzhwan being referred of Thirumazhisaipiran .

In tenth pasuram, a friend of Andal , residing near Nandagopan’s house. is being waked up. She had the pleasure of attaining Krishna out of Bhakthi, but she felt sleeping, is a divine gift as it is quoted as Notrusch swargam pugugindra ammanai . She is considered to be their guide and companion and so called her to open the door as thetramai vandhu thiravu . Andal says that God is not expecting anything else than just our prayers and prostration before him as Nammal potra parai tharum punniyanal. In Gita( 12.10)Krishna says the same as one can attain perfection even by performing actions for His sake. Peyazhwar’s Thanthuzhai marban Moondram thiruvandathi is similar to Natrathuzhai mudi narayanan .

In eleventh pasuram call for a girl with many adjectives such as porkodi, punamayil, selvappendatti and inform all her friends are gathering in front of the house and siging in praise of Krishna. Andal classifies sleep as perunthuyil, perurakkam in 9th and 10th pasurams, and starts condemning the same by questioning the reason of her deep sleep. Andal says here that the practice of milking the cow only to free them off their pains.They were determined to fight the wrong doers like Kamsa and the like, who would dare touch upon the glories of Kannan. In Gita (3.32 ) Krishna says similar to this as people finding fault with his teachings are not following his advice, though his sayings are for making them free from worldly attachments causing sorrows only. Boothathazhwar’s Manivannan padame nee maravel nenjame is in line with Andal’s Mukil vannan perpada.

In twelfth pasuram, Andal goes to the house of sister of Sudama narchelvan thangai.Sudama is very close friend, and Aide to Krishna, just like Lakshmana to Rama in Ramayanam. The cattle wealth with plenty of milk flooding the whole house is well said as Nanaithillam serakkum .Andal saysRama who killed Ravana ,as manathukku iniyan because he was loved by not only by Dasaratha and Kousalya, as their son , but also by Kaikeyi, Lakshmana, Bharatha, Guha, Vibhishana, Sugriva, jatayu, hanuman ,entire people of Ayodhya.Even after hearing Ramayana she asks why such deep sleep ethenna perurkam is similar to what Krishna said in Gita (6.16) .He says as a person in the mode of ignorence of great men is lazy and prone to sleep, and such persons cannot do anything successfully. Madurakavi Azhwar is compared in this pasuram as he is of the view that Acharya is more beloved to a disciple comparing to God as he is rendering service to God in all levels .Andal says Rama is beloved to all like acharya.

In thirteenth pasuram, Andal’s visit to a girl with beautiful eyes, who inspired Krishna.Mentioned here on Krishnavatharam as ‘pullin vai keendan , because of Krishna’s killing bakasuran, and Ramavatharam as polla arakkanai killilk kalainthanai for fighting with Ravana . Though Andal said in 1 and 4 as Neerada pothuvir , and Margazhi neerada, She now asked them to take bath Kullak Kulira Kudainthu neeradathe as just not to immerse fully on Krishnanubhuvam, but keeping mind and body in comfortable manner. Kallam thavirnthu kalanthu stated here is to avoid personal joy and to enjoy with one and all. This is similar to Gita (13.10) , wherein Krishna insists on unflitching devotion to Him, with exclusive attachment, avoiding delight in the company of worldly people. Thondaradip Podi Azhwar’s Achuvai perithum venden in Thirumalai represents this theme.

In 14th pasuram,Andal made an appeal to a girl in sweet tongue and most feminine character as nangai navudaiyai . Andal praised the glories of Krishna who dwells in the love filled with heart of her friends as pankayakkannan and sankodu sakkaram enthum thadakkaiyan as He captivates us by his divine form adoring Sanku and chakra and He entharls with his beautiful eyes that are like the lotus and His eyelashes are long and neat. This reminds us Gita (11.49) when Krishna Himself states seeing such a dreadful form of Him, not to be perplexed or perturbed at all. He asked to watch once again the same four armed of Him with a fearless and tranquil mind.The same expressions are seen in In Amalanathipiran of Thiruppanazhwar, as periya vaya kangal ennai pethamai seithanave .

The 15th pasuram is just to instruct all to accept all responsiblities , in total commitment and be keen in correcting mistakes as nanethan aayiduga . If any body throws blame even on no fault of him or her, please accept as though it is done by you. Then make it as a perfect one . The first half of Tiruppavai ending with this pasuram is on Bagavathas , or Azhwars, or disciples of Krishna. Elle, ilankiliye, nangaimeer, are mentioned for a friend of Andal who is very talkative nature. In Gita, Krishna has asked to renounce the sense of doership in all undertakings. And one should take praise and areproach alike. (14.25, 12.18 ).This is insisted just to impart knowledge in taking care on all the actions done. Thirumangai Azhwar , the last in the Azhwar list, is said to be representing this pasuram. The ten characters of Sri vaishnava is elaborated in this pasuram, as Welcoming speech of Bakthas, avoiding sleep in good company ,not using harsh words, respecting devotees, accepting constructive ideas,owning errors of others as their own, not seperating from devotees, following ancestors path, joining in good congregation, and singing glory of Narayana.

Aandaal Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Sri Baagavatham Slohas..Canta 10-Athyayam Twenty Eight-Kåñëa Rescues Nanda Mahäräja from the Abode of Varunna..

1-çré-bädaräyaëir uväca
ekädaçyäà nirähäraù
samabhyarcya janärdanam
snätuà nandas tu kälindyäà
dvädaçyäà jalam äviçat

Çré Bädaräyaëi said: Having worshiped Lord Janärdana and fasted on the
Ekädaçé day, Nanda Mahäräja entered the water of the Kälindé on the Dvädaçé
to take his bath.

2-taà gåhétvänayad bhåtyo
varuëasyäsuro ‘ntikam
avajïäyäsuréà veläà
praviñöam udakaà niçi

Because Nanda Mahäräja entered the water in the dark of night,
disregarding that the time was inauspicious, a demoniac servant of Varuëa
seized him and brought him to his master.

3-cukruçus tam apaçyantaù
kåñëa rämeti gopakäù
bhagaväàs tad upaçrutya
pitaraà varuëähåtam
tad-antikaà gato räjan
svänäm abhaya-do vibhuù

O King, not seeing Nanda Mahäräja, the cowherd men loudly cried out, “O
Kåñëa! O Räma!” Lord Kåñëa heard their cries and understood that His father
had been captured by Varuëa. Therefore the almighty Lord, who makes His
devotees fearless, went to the court of Varuëadeva.

4-präptaà vékñya håñékeçaà
loka-pälaù saparyayä
mahatyä püjayitväha
tad-darçana-mahotsavaù

Seeing that the Lord, Håñékeça, had arrived, the demigod Varuëa worshiped
Him with elaborate offerings. Varuëa was in a state of great jubilation upon
seeing the Lord, and he spoke as follows.

5-çré-varuëa uväca
adya me nibhåto deho
‘dyaivärtho ‘dhigataù prabho
tvat-päda-bhäjo bhagavann
aväpuù päram adhvanaù

Çré Varuëa said: Now my body has fulfilled its function. Indeed, now the
goal of my life is achieved, O Lord. Those who accept Your lotus feet, O
Personality of Godhead, can transcend the path of material existence.

6-namas tubhyaà bhagavate
brahmaëe paramätmane
na yatra çrüyate mäyä
loka-såñöi-vikalpanä

My obeisances unto You, the Supreme Personality of Godhead, the Absolute
Truth, the Supreme Soul, within whom there is no trace of the illusory energy,which orchestrates the creation of this world.

7-ajänatä mämakena
müòhenäkärya-vedinä
änéto ‘yaà tava pitä
tad bhavän kñantum arhati

Your father, who is sitting here, was brought to me by a foolish, ignorant
servant of mine who did not understand his proper duty. Therefore, please
forgive us.

mamäpy anugrahaà kåñëa
kartum arhasy açeña-dåk
govinda néyatäm eña
pitä te pitå-vatsala

O Kåñëa, O seer of everything, please give Your mercy even to me. O
Govinda, You are most affectionate to Your father. Please take him home.

9-çré-çuka uväca
evaà prasäditaù kåñëo
bhagavän éçvareçvaraù
ädäyägät sva-pitaraà
bandhünäà cävahan mudam

Çukadeva Gosvämé said: Thus satisfied by Lord Varuëa, Çré Kåñëa, the
Supreme Personality of Godhead, Lord of lords, took His father and returned
home, where their relatives were overjoyed to see them.

10-nandas tv aténdriyaà dåñövä
loka-päla-mahodayam
kåñëe ca sannatià teñäà
jïätibhyo vismito ‘bravét

Nanda Mahäräja had been astonished to see for the first time the great
opulence of Varuëa, the ruler of the ocean planet, and also to see how Varuëa
and his servants had offered such humble respect to Kåñëa. Nanda described all
this to his fellow cowherd men.

11-te cautsukya-dhiyo räjan
matvä gopäs tam éçvaram
api naù sva-gatià sükñmäm
upädhäsyad adhéçvaraù

[Hearing about Kåñëa’s pastimes with Varuëa,] the cowherd men considered
that Kåñëa must be the Supreme Lord, and their minds, O King, were filled
with eagerness. They thought, “Will the Supreme Lord bestow upon us His
transcendental abode?”

12-iti svänäà sa bhagavän
vijïäyäkhila-dåk svayam
saìkalpa-siddhaye teñäà
kåpayaitad acintayat

Because He sees everything, Lord Kåñëa, the Supreme Personality of
Godhead, automatically understood what the cowherd men were conjecturing.
Wanting to show His compassion to them by fulfilling their desires, the Lord
thought as follows.

13-jano vai loka etasminn
avidyä-käma-karmabhiù
uccävacäsu gatiñu
na veda sväà gatià bhraman

[Lord Kåñëa thought:] Certainly people in this world are wandering among
higher and lower destinations, which they achieve through activities performed
according to their desires and without full knowledge. Thus people do not know
their real destination.

14-iti saïcintya bhagavän
mahä-käruëiko hariù
darçayäm äsa lokaà svaà
gopänäà tamasaù param

Thus deeply considering the situation, the all-merciful Supreme Personality
of Godhead Hari revealed to the cowherd men His abode, which is beyond
material darkness.

15-satyaà jïänam anantaà yad
brahma-jyotiù sanätanam
yad dhi paçyanti munayo
guëäpäye samähitäù

Lord Kåñëa revealed the indestructible spiritual effulgence, which is
unlimited, conscious and eternal. Sages see that spiritual existence in trance,
when their consciousness is free of the modes of material nature.

16-te tu brahma-hradam nétä
magnäù kåñëena coddhåtäù
dadåçur brahmaëo lokaà
yaträkrüro ‘dhyagät purä

The cowherd men were brought by Lord Kåñëa to the Brahma-hrada, made
to submerge in the water, and then lifted up. From the same vantage point that
Akrüra saw the spiritual world, the cowherd men saw the planet of the
Absolute Truth.

17-nandädayas tu taà dåñövä
paramänanda-nivåtäù
kåñëaà ca tatra cchandobhiù
stüyamänaà su-vismitäù

Nanda Mahäräja and the other cowherd men felt the greatest happiness
when they saw that transcendental abode. They were especially amazed to see
Kåñëa Himself there, surrounded by the personified Vedas, who were offering
Him prayers.

Sri Baagavatham Slohas..Canta 10-Athyayam Twenty Seven-Lord Indra and Mother Surabhi Offer Prayers..

1-çré-çuka uväca
govardhane dhåte çaile
äsäräd rakñite vraje
go-lokäd ävrajat kåñëaà
surabhiù çakra eva ca

Çukadeva Gosvämé said: After Kåñëa had lifted Govardhana Hill and thus
protected the inhabitants of Vraja from the terrible rainfall, Surabhi, the
mother of the cows, came from her planet to see Kåñëa. She was accompanied
by Indra.

2-vivikta upasaìgamya
vréòétaù kåta-helanaù
pasparça pädayor enaà
kiréöenärka-varcasä

Indra was very ashamed of having offended the Lord. Approaching Him in a
solitary place, Indra fell down and lay his helmet, whose effulgence was as
brilliant as the sun, upon the Lord’s lotus feet.

3-dåñöa-çrutänubhävo ‘sya
kåñëasyämita-tejasaù
nañöa-tri-lokeça-mada
idam äha kåtäïjaliù

Indra had now heard of and seen the transcendental power of omnipotent
Kåñëa, and his false pride in being the lord of the three worlds was thus
defeated. Holding his hands together in supplication, he addressed the Lord as
follows.

4-indra uväca
viçuddha-sattvaà tava dhäma çäntaà
tapo-mayaà dhvasta-rajas-tamaskam
mäyä-mayo ‘yaà guëa-sampraväho
na vidyate te grahaëänubandhaù

King Indra said: Your transcendental form, a manifestation of pure
goodness, is undisturbed by change, shining with knowledge and devoid of
passion and ignorance. In You does not exist the mighty flow of the modes of
material nature, which is based on illusion and ignorance.

5-kuto nu tad-dhetava éça tat-kåtä
lobhädayo ye ‘budha-linga-bhäväù
tathäpi daëòaà bhagavän bibharti
dharmasya guptyai khala-nigrahäya

How, then, could there exist in You the symptoms of an ignorant
person—such as greed, lust, anger and envy—which are produced by one’s
previous involvement in material existence and which cause one to become
further entangled in material existence? And yet as the Supreme Lord You
impose punishment to protect religious principles and curb down the wicked.

6-pitä gurus tvaà jagatäm adhéço
duratyayaù käla upätta-daëòaù
hitäya cecchä-tanubhiù saméhase
mänaà vidhunvan jagad-éça-mäninäm

You are the father and spiritual master of this entire universe, and also its
supreme controller. You are insurmountable time, imposing punishment upon
the sinful for their own benefit. Indeed, in Your various incarnations, selected
by Your own free will, You act decisively to remove the false pride of those who
presume themselves masters of this world.

7-ye mad-vidhäjïä jagad-éça-mäninas
tväà vékñya käle ‘bhayam äçu tan-madam
hitvärya-märgaà prabhajanty apasmayä
éhä khalänäm api te ‘nuçäsanam

Even fools like me, who proudly think themselves universal lords, quickly
give up their conceit and directly take to the path of the spiritually progressive
when they see You are fearless even in the face of time. Thus You punish the
mischievous only to instruct them.

8-sa tvaà mamaiçvarya-mada-plutasya
kåtägasas te ‘viduñaù prabhävam
kñantuà prabho ‘thärhasi müòha-cetaso
maivaà punar bhün matir éça me ‘saté

Engrossed in pride over my ruling power, ignorant of Your majesty, I
offended You. O Lord, may You forgive me. My intelligence was bewildered,
but let my consciousness never again be so impure.

9-tavävatäro ‘yam adhokñajeha
bhuvo bharäëäm uru-bhära-janmanäm
camü-paténäm abhaväya deva
bhaväya yuñmac-caraëänuvartinäm

You descend into this world, O transcendent Lord, to destroy the warlords
who burden the earth and create many terrible disturbances. O Lord, you
simultaneously act for the welfare of those who faithfully serve Your lotus feet.

10-namas tubhyaà bhagavate
puruñäya mahätmane
väsudeväya kåñëäya
sätvatäà pataye namaù

namaù—obeisances; tubhyam—unto You; bhagavate—the Supreme
Personality of Godhead; puruñäya—the Lord dwelling within the hearts of all;
mahä-ätmane—the great Soul; väsudeväya—to Him who dwells everywhere;
kåñëäya—Çré Kåñëa; sätvatäm—of the Yadu dynasty; pataye—to the master;
namaù—obeisances

Obeisances unto You, the Supreme Personality of Godhead, the great Soul,
who are all-pervading and who reside in the hearts of all. My obeisances unto
You, Kåñëa, the chief of the Yadu dynasty.

11-svacchandopätta-dehäya
viçuddha-jïäna-mürtaye
sarvasmai sarva-béjäya
sarva-bhütätmane namaù

sva—of His own (devotees); chanda—according to the desire; upätta—who
assumes; dehäya—His transcendental bodies; viçuddha—perfectly pure;
jïäna—knowledge; mürtaye—whose form; sarvasmai—to Him who is
everything; sarva-béjäya—who is the seed of all; sarva-bhüta—of all created
beings; ätmane—who is the indwelling Soul; namaù—obeisances.

Unto Him who assumes transcendental bodies according to the desires of
His devotees, unto Him whose form is itself pure consciousness, unto Him who
is everything, who is the seed of everything and who is the Soul of all creatures,
I offer my obeisances.

12-mayedaà bhagavan goñöhanäçäyäsära-
väyubhiù
ceñöitaà vihate yajïe
mäninä tévra-manyunä

mayä—by me; idam—this; bhagavan—O Lord; goñöha—of Your cowherd
community; näçäya—for the destruction; äsära—by hard rain; väyubhiù—and
wind; ceñöitam—enacted; vihate—when it was disrupted; yajïe—my sacrifice;
mäninä—(by me) who was falsely proud; tévra—fierce; manyunä—whose
anger.

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

13-tvayeçänugåhéto ‘smi
dhvasta-stambho våthodyamaù
éçvaraà gurum ätmänaà
tväm ahaà çaraëaà gataù

O Lord, You have shown mercy to me by shattering my false pride and
defeating my attempt [to punish Våndävana]. To You, the Supreme Lord,
spiritual master and Supreme Soul, I have now come for shelter.

14-çré-çuka uväca
evaà saìkértitaù kåñëo
maghonä bhagavän amum
megha-gambhérayä väcä
prahasann idam abravét

Çukadeva Gosvämé said: Thus glorified by Indra, Lord Kåñëa, the Supreme
Personality of Godhead, smiled and then spoke to him as follows in a voice
resonant like the clouds.

15-çré-bhagavän uväca
mayä te ‘käri maghavan
makha-bhaìgo ‘nugåhëatä
mad-anusmåtaye nityaà
mattasyendra-çriyä bhåçam

The Supreme Personality of Godhead said: My dear Indra, it was out of
mercy that I stopped the sacrifice meant for you. You were greatly intoxicated
by your opulence as King of heaven, and I wanted you to always remember Me.

16-mäm aiçvarya-çré-madändho
daëòa päëià na paçyati
taà bhraàçayämi sampadbhyo
yasya cecchämy anugraham

A man blinded by intoxication with his power and opulence cannot see Me
nearby with the rod of punishment in My hand. If I desire his real welfare, I
drag him down from his materially fortunate position.

17-gamyatäà çakra bhadraà vaù
kriyatäà me ‘nuçäsanam
sthéyatäà svädhikäreñu
yuktair vaù stambha-varjitaiù

Indra, you may now go. Execute My order and remain in your appointed
position as King of heaven. But be sober, without false pride.

18-athäha surabhiù kåñëam
abhivandya manasviné
sva-santänair upämantrya
gopa-rüpiëam éçvaram

Mother Surabhi, along with her progeny, the cows, then offered her
obeisances to Lord Kåñëa. Respectfully requesting His attention, the gentle lady
addressed the Supreme Personality of Godhead, who was present before her as a
cowherd boy.

19-surabhir uväca
kåñëa kåñëa mahä-yogin
viçvätman viçva-sambhava
bhavatä loka-näthena
sa-näthä vayam acyuta

Mother Surabhi said: O Kåñëa, Kåñëa, greatest of mystics! O Soul and origin
of the universe! You are the master of the world, and by Your grace, O
infallible Lord, we have You as our master.

20-tvaà naù paramakaà daivaà
tvaà na indro jagat-pate
bhaväya bhava go-vipra
devänäà ye ca sädhavaù

You are our worshipable Deity. Therefore, O Lord of the universe, for the
benefit of the cows, the brähmaëas, the demigods and all other saintly persons,
please become our Indra.

21-indraà nas tväbhiñekñyämo
brahmaëä coditä vayam
avatérëo ‘si viçvätman
bhümer bhäräpanuttaye

As ordered by Lord Brahmä, we shall perform Your bathing ceremony to
coronate You as Indra. O Soul of the universe, You descend to this world to
relieve the burden of the earth.

22/23-çåé-çuka uväca
evaà kåñëam upämantrya
surabhiù payasätmanaù
jalair äkäça-gaìgäyä
airävata-karoddhåtaiù
indraù surarñibhiù säkaà
codito deva-mätåbhiù
abhyasiïcata däçärhaà
govinda iti cäbhyadhät

çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—thus; kåñëam—Lord
Kåñëa; upämantrya—requesting; surabhiù—mother Surabhi; payasä—with
milk; ätmanaù—her own; jalaiù—with the water; äkäça-gaìgäyäù—of the
Ganges flowing through the heavenly region (known as the Mandäkiné);
airävata—of Indra’s carrier, the elephant Airävata; kara—by the trunk;
uddhåtaiù—carried; indraù—Lord Indra; sura—by the demigods; åñibhiù—and
the great sages; säkam—accompanied; coditaù—inspired; deva—of the
demigods; mätåbhiù—by the mothers (headed by Aditi); abhyasiïcata—he
bathed; däçärham—Lord Kåñëa, the descendant of King Daçärha; govindaù
iti—as Govinda; ca—and; abhyadhät-he named the Lord.

Çukadeva Gosvämé said: Having thus appealed to Lord Kåñëa, mother
Surabhi performed His bathing ceremony with her own milk, and Indra,
ordered by Aditi and other mothers of the demigods, anointed the Lord with
heavenly Gaìgä water from the trunk of Indra’s elephant carrier, Airävata.
Thus, in the company of the demigods and great sages, Indra coronated Lord
Kåñëa, the descendant of Daçärha, and gave Him the name Govinda

24-taträgatäs tumburu-näradädayo
gandharva-vidyädhara-siddha-cäraëäù
jagur yaço loka-maläpahaà hareù
suräìganäù sannanåtur mudänvitäù

Tumburu, Närada and other Gandharvas, along with the Vidyädharas,
Siddhas and Cäraëas, came there to sing the glories of Lord Hari, which purify
the entire world. And the wives of the demigods, filled with joy, danced
together in the Lord’s honor

25-taà tuñöuvur deva-nikäya-ketavo
hy aväkiraàç cädbhuta-puñpa-våñöibhiù
lokäù paräà nirvåtim äpnuvaàs trayo
gävas tadä gäm anayan payo-drutäm

The most eminent demigods chanted the praises of the Lord and scattered
wonderful showers of flowers all around Him. All three worlds felt supreme
satisfaction, and the cows drenched the surface of the earth with their milk.

26-nänä-rasaughäù sarito
våkñä äsan madhu-sraväù
akåñöa-pacyauñadhayo
girayo ‘bibhran un maëén

Rivers flowed with various kinds of tasty liquids, trees exuded honey, edible
plants came to maturity without cultivation, and hills gave forth jewels formerly
hidden in their interiors.

27-kåñëe ‘bhiñikta etäni
sarväëi kuru-nandana
nirvairäëy abhavaàs täta
krüräëy api nisargataù

O Parékñit, beloved of the Kuru dynasty, upon the ceremonial bathing of
Lord Kåñëa, all living creatures, even those cruel by nature, became entirely
free of enmity.

28-iti go-gokula-patià
govindam abhiñicya saù
anujïäto yayau çakro
våto devädibhir divam

After he had ceremonially bathed Lord Govinda, who is the master of the
cows and the cowherd community, King Indra took the Lord’s permission and,surrounded by the demigods and other higher beings, returned to his heavenlyabode.

Sri Baagavatham Slohas..Canta 10-Athyayam Twenty Six-Wonderful Krishna..

1-çré-çuka uväca
evaà-vidhäni karmäëi
gopäù kåñëasya vékya te
atad-vérya-vidaù procuù
samabhyetya su-vismitäù

Çukadeva Gosvämé said: The cowherd men were astonished when they saw
Kåñëa’s activities, such as lifting Govardhana Hill. Unable to understand His
transcendental potency, they approached Nanda Mahäräja and spoke as follows.

2-bälakasya yad etäni
karmäëy aty-adbhutäni vai
katham arhaty asau janma
grämyeñv ätma-jugupsitam

[The cowherd men said:] Since this boy performs such extraordinary
activities, how could He warrant a birth among worldly men like us—a birth
that for Him would seem contemptible?

3-yaù sapta-häyano bälaù
kareëaikena lélayä
kathaà bibhrad giri-varaà
puñkaraà gaja-räò iva

How could this seven-year-old boy playfully hold up the great hill
Govardhana with one hand, just as a mighty elephant holds up a lotus flower?

4-tokenämélitäkñeëa
pütanäyä mahaujasaù
pétaù stanaù saha präëaiù
käleneva vayas tanoù

As a mere infant who had hardly yet opened His eyes, He drank the breast
milk of the powerful demoness Pütanä and then sucked out her very life air as
well, just as the force of time sucks out the youth of one’s body.

5-hinvato ‘dhaù çayänasya
mäsyasya caraëäv udak
ano ‘patad viparyastaà
rudataù prapadähatam

Once, when only three months old, little Kåñëa was crying and kicking up
His feet as He lay beneath a huge cart. Then the cart fell and turned
upside-down simply because it was struck by the tip of His toe.

6-eka-häyana äséno
hriyamäëo vihäyasä
daityena yas tåëävartam
ahan kaëöha-grahäturam

At the age of one, while sitting peacefully He was taken up into the sky by
592
the demon Tåëävarta. But baby Kåñëa grabbed the demon’s neck, causing him
great pain, and thus killed him.

7-kvacid dhaiyaìgava-stainye
mäträ baddha udükhale
gacchann arjunayor madhye
bähubhyäà täv apätayat

Once, His mother tied Him with ropes to a mortar because she had caught
Him stealing butter. Then, crawling on His hands, He dragged the mortar
between a pair of arjuna trees and pulled them down.

8-vane saïcärayan vatsän
sa-rämo bälakair våtaù
hantu-kämaà bakaà dorbhyäà
mukhato ‘rim apäöayat

Another time, when Kåñëa was tending the calves in the forest together with
Balaräma and the cowherd boys, the demon Bakäsura came with the intention
of killing Kåñëa. But Kåñëa seized this inimical demon by the mouth and tore
him apart.

9-vatseñu vatsa-rüpeëa
praviçantaà jighäàsayä
hatvä nyapätayat tena
kapitthäni ca lélayä

Desiring to kill Kåñëa, the demon Vatsa disguised himself as a calf and
entered among Kåñëa’s calves. But Kåñëa killed the demon and, using his body,
enjoyed the sport of knocking kapittha fruits down from the trees.

10-hatvä räsabha-daiteyaà
tad-bandhüàç ca balänvitaù
cakre täla-vanaà kñemaà
paripakva-phalänvitam

Together with Lord Balaräma, Kåñëa killed the jackass demon and all his
friends, thereby securing the safety of the Tälavana forest, which abounded
with fully ripened palm fruits.

11-pralambaà ghätayitvograà
balena bala-çälinä
amocayad vraja-paçün
gopäàç cäraëya-vahnitaù

After arranging for the mighty Lord Balaräma to kill the terrible demon
Pralamba, Kåñëa saved Vraja’s cowherd boys and their animals from a forest
fire.

12-äçé-viñatamähéndraà
damitvä vimadaà hradät
prasahyodväsya yamunäà
cakre ‘sau nirviñodakäm

Kåñëa chastised the most poisonous serpent, Käliya, and after humbling him
He drove him forcibly from the lake of the Yamunä. In this way the Lord made
the water of that river free of the snake’s powerful poison.

13-dustyajaç cänurägo ‘smin
sarveñäà no vrajaukasäm
nanda te tanaye ‘smäsu
tasyäpy autpattikaù katham

Dear Nanda, how is it that we and all the other residents of Vraja cannot
give up our constant affection for your son? And how is it that He is so
spontaneously attracted to us?

14-kva sapta-häyano bälaù
kva mahädri-vidhäraëam
tato no jäyate çaìkä
vraja-nätha tavätmaje

On the one hand this boy is only seven years old, and on the other we see
that He has lifted the great hill Govardhana. Therefore, O King of Vraja, a
doubt about your son arises within us.

15-çré-nanda uväca
çrüyatäà me vaco gopä
vyetu çaìkä ca vo ‘rbhake
enam kumäram uddiçya
gargo me yad uväca ha

Nanda Mahäräja replied: O cowherd men, just hear my words and let all
your doubts concerning my son be gone. Some time ago Garga Muni spoke to
me as follows about this boy.

16-varëäs trayaù kiläsyäsan
gåhëato ‘nu-yugaà tanüù
çuklo raktas tathä péta
idänéà kåñëatäà gataù

[Garga Muni had said:] Your son Kåñëa 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.

17-prägayaà vasudevasya
kvacij jätas tavätmajaù
väsudeva iti çrémän
abhijïäù sampracakñate

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 Väsudeva.

18-bahüni santi nämäni
rüpäëi ca sutasya te
guëa -karmänurüpäëi
täny ahaà veda no janäù

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.

19-eña vaù çreya ädhäsyad
gopa-gokula-nandanaù
anena sarva-durgäëi
yüyam aïjas tariñyatha

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

20-puränena vraja-pate
sädhavo dasyu-péòitäù
aräjake rakñyamäëä
jigyur dasyün samedhitäù

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

21-ya etasmin mahä-bhäge
prétià kurvanti mänaväù
närayo ‘bhibhavanty etän
viñëu-pakñän iväsuräù

Demons cannot harm the demigods, who always have Lord Viñëu on their
side. Similarly, any person or group attached to all-auspicious Kåñëa cannot be
defeated by enemies

22-tasmän nanda kumäro ‘yaà
näräyaëa-samo guëaiù
çriyä kértyänubhävena
tat-karmasu na vismayaù

Therefore, O Nanda Mahäräja, this child of yours is as good as Näräyaëa. In
His transcendental qualities, opulence, name, fame and influence, He is exactly
like Näräyaëa. Thus you should not be astonished hy His activities

23-ity addhä mäà samädiçya
garge ca sva-gåhaà gate
manye näräyaëasyäàçaà
kåñëam akliñöa-käriëam

[Nanda Mahäräja continued:] After Garga Åñi spoke these words to me and
returned home, I began to consider that Kåñëa, who keeps us free from trouble,
is actually an expansion of Lord Näräyaëa.

24-iti nanda-vacaù çrutvä
garga-gétaà taà vrajaukasaù
muditä nandam änarcuù
kåñëaà ca gata-vismayäù

[Çukadeva Gosvämé continued:] Having heard Nanda Mahäräja relate the
statements of Garga Muni, the residents of Våndävana became enlivened. Their
perplexity was gone, and they worshiped Nanda and Lord Kåñëa with great
respect.

25-deve varñati yajïa-viplava-ruñä vajräsma-varñänilaiù
sédat-päla-paçu-striy ätma-çaraëaà dåñövänukampy utsmayan utpäöyaika-kareëaçailam abalo lélocchiléndhraà yathä
bibhrad goñöham apän mahendra-mada-bhit préyän na indro gaväm

Indra became angry when his sacrifice was disrupted, and thus he caused
rain and hail to fall on Gokula, accompanied by lightning and powerful winds,
all of which brought great suffering to the cowherds, animals and women there.
When Lord Kåñëa, who is by nature always compassionate, saw the condition of
those who had only Him as their shelter, He smiled broadly and lifted
Govardhana Hill with one hand, just as a small child picks up a mushroom to
play with it. Holding up the hill, He protected the cowherd community. May
He, Govinda, the Lord of the cows and the destroyer of Indra’s false pride, be
pleased with us.

Sri Baagavatham Slohas..Canta 10-Athyayam Twenty Five-Lord Kåñëa Lifts Govardhana Hill..

1-çré-çuka uväca
indras tadätmanaù püjäà
vijïäya vihatäà nåpa
gopebhyaù kåñëa-näthebhyo
nandädibhyaç cukopa ha

Çukadeva Gosvämé said: My dear King Parékñit, when Indra understood that
his sacrifice had been put aside, he became furious with Nanda Mahäräja and
the other cowherd men, who were accepting Kåñëa as their Lord.

2-gaëaà säàvartakaà näma
meghänäà cänta-käréëäm
indraù pracodayat kruddho
väkyaà cäheça-mäny uta

Angry Indra sent forth the clouds of universal destruction, known as
Säàvartaka. Imagining himself the supreme controller, he spoke as follows.

3-aho çré-mada-mähätmyaà
gopänäà känanaukasäm
kåñëaà martyam upäçritya
ye cakrur deva-helanam

[Indra said:] Just see how these cowherd men living in the forest have
become so greatly intoxicated by their prosperity! They have surrendered to an
ordinary human being, Kåñëa, and thus they have offended the gods.

4-yathädåòhaiù karma-mayaiù
kratubhir näma-nau-nibhaiù
vidyäm änvékñikéà hitvä
titérñanti bhavärëavam

Their taking shelter of Kåñëa is just like the foolish attempt of men who
abandon transcendental knowledge of the self and instead try to cross over the
great ocean of material existence in the false boats of fruitive, ritual sacrifices.

5-väcälaà bäliçaà stabdham
ajïaà paëòita-mäninam
kåñëaà martyam upäçritya
gopä me cakrur apriyam

These cowherd men have acted inimically toward me by taking shelter of
this ordinary human being, Kåñëa, who thinks Himself very wise but who is
simply a foolish, arrogant, overtalkative child.

6-eñäà çriyävaliptänäà
kåñëenädhmäpitätmanäm
dhunuta çré-mada-stambhaà
paçün nayata saìkñayam

[To the clouds of destruction King Indra said:] The prosperity of these
people has made them mad with pride, and their arrogance is backed up by
Kåñëa. Now go and remove their pride and bring their animals to destruction.

7-ahaà cairävataà nägam
äruhyänuvraje vrajam
marud-gaëair mahä-vegair
nanda-goñöha-jighäàsayä

I will follow you to Vraja, riding on my elephant Airävata and taking with
me the swift and powerful wind-gods to decimate the cowherd village of Nanda
Mahäräja.

8-çré-çuka uväca
itthaà maghavatäjïaptä
meghä nirmukta-bandhanäù
nanda-gokulam äsäraiù
péòayäm äsur ojasä

Çukadeva Gosvämé said: On Indra’s order the clouds of universal
destruction, released untimely from their bonds, went to the cowherd pastures
of Nanda Mahäräja. There they began to torment the inhabitants by powerfully
pouring down torrents of rain upon them.

9-vidyotamänä vidyudbhiù
stanantaù stanayitnubhiù
tévrair marud-gaëair nunnä
vavåñur jala-çarkaräù

Propelled by the fearsome wind-gods, the clouds blazed with lightning bolts
and roared with thunder as they hurled down hailstones.

10-sthüëä-sthülä varña-dhärä
muïcatsv abhreñv abhékñëaçaù
jalaughaiù plävyamänä bhür
nädåçyata natonnatam

As the clouds released torrents of rain as thick as massive columns, the earth
was submerged in the flood, and high ground could no longer be distinguished
from low.

11-aty-äsäräti-vätena
paçavo jäta-vepanäù
gopä gopyaç ca çétärtä
govindaà çaraëaà yayuù

The cows and other animals, shivering from the excessive rain and wind, and
the cowherd men and ladies, pained by the cold, all approached Lord Govinda
for shelter.

12-çiraù sutäàç ca käyena
pracchädyäsära-péòitäù
vepamänä bhagavataù
päda-mülam upäyayuù

Trembling from the distress brought about by the severe rainfall, and trying
to cover their heads and calves with their own bodies, the cows approached the
lotus feet of the Supreme Personality of Godhead.

13-kåñëa kåñëa mahä-bhäga
tvan-näthaà gokulaà prabho
trätum arhasi devän naù
kupitäd bhakta-vatsala

[The cowherd men and women addressed the Lord:] Kåñëa, Kåñëa, O most
fortunate one, please deliver the cows from the wrath of Indra! O Lord, You are
so affectionate to Your devotees. Please save us also.

14-çilä-varñäti-vätena
hanyamänam acetanam
nirékñya bhagavän mene
kupitendra-kåtaà hariù

Seeing the inhabitants of His Gokula rendered practically unconscious by
the onslaught of hail and blasting wind, the Supreme Lord Hari understood thatthis was the work of angry Indra.

15-apartv aty-ulbaëaà varñam
ati-vätaà çilä-mayam
sva-yäge vihate ‘smäbhir
indro näçäya varñati

[Çré Kåñëa said to Himself:] Because We have stopped his sacrifice, Indra
has caused this unusually fierce, unseasonable rain, together with terrible winds
and hail.

16-tatra pratividhià samyag
ätma-yogena sädhaye
lokeça-mäninäà mauòhyäd
dhaniñye çré-madaà tamaù

By My mystic power I will completely counteract this disturbance caused by
Indra. Demigods like Indra are proud of their opulence, and out of foolishness
they falsely consider themselves the Lord of the universe. I will now destroy
such ignorance.

17-na hi sad-bhäva-yuktänäà
suräëäm éça-vismayaù
matto ‘satäà mäna-bhaìgaù
praçamäyopakalpate

Since the demigods are endowed with the mode of goodness, the false pride
of considering oneself the Lord should certainly not affect them. When I breakthe false prestige of those bereft of goodness, My purpose is to bring them relief.

18-tasmän mac-charaëaà goñöhaà
man-näthaà mat-parigraham
gopäye svätma-yogena
so ‘yaà me vrata ähitaù

I must therefore protect the cowherd community by My transcendental
potency, for I am their shelter, I am their master, and indeed they are My own
family. After all, I have taken a vow to protect My devotees.

19-ity uktvaikena hastena
kåtvä govardhanäcalam
dadhära lélayä viñëuç
chaträkam iva bälakaù

Having said this, Lord Kåñëa, who is Viñëu Himself, picked up Govardhana
Hill with one hand and held it aloft just as easily as a child holds up a
mushroom.

20-athäha bhagavän gopän
he ‘mba täta vrajaukasaù
yathopajoñaà viçata
giri-gartaà sa-go-dhanäù

The Lord then addressed the cowherd community: O Mother, O Father, O
residents of Vraja, if you wish you may now come under this hill with your
cows.

21-na träsa iha vaù käryo
mad-dhastädri-nipätanät
väta-varña-bhayenälaà
tat-träëaà vihitaà hi vaù

You should have no fear that this mountain will fall from My hand. And
don’t be afraid of the wind and rain, for your deliverance from these afflictions
has already been arranged.

22-tathä nirviviçur gartaà
kåñëäçväsita-mänasaù
yathävakäçaà sa-dhanäù
sa-vrajäù sopajévinaù

Their minds thus pacified by Lord Kåñëa, they all entered beneath the hill,
where they found ample room for themselves and all their cows, wagons,
servants and priests, and for all other members of the community as well.

23-kñut-tåò-vyathäà sukhäpekñäà
hitvä tair vraja-väsibhiù
vékñyamäëo dadhärädrià
saptähaà näcalat padät

Lord Kåñëa, forgetting hunger and thirst and putting aside all considerations
of personal pleasure, stood there holding up the hill for seven days as the people
of Vraja gazed upon Him.

24-kåñëa-yogänubhävaà taà
niçamyendro ‘ti-vismitaù
nistambho bhrañöa-saìkalpaù
svän meghän sannyavärayat

When Indra observed this exhibition of Lord Kåñëa’s mystic power, he
became most astonished. Pulled down from his platform of false pride, and his
intentions thwarted, he ordered his clouds to desist.

25-khaà vyabhram uditädityaà
väta-varñaà ca däruëam
niçamyoparataà gopän
govardhana-dharo ‘bravét

Seeing that the fierce wind and rain had now ceased, the sky had become
clear of rainclouds, and the sun had risen, Lord Kåñëa, the lifter of Govardhana
Hill, spoke to the cowherd community as follows.

26-niryäta tyajata träsaà
gopäù sa-stré-dhanärbhakäù
upärataà väta-varñaà
vyuda-präyäç ca nimnagäù

[Lord Kåñëa said:] My dear cowherd men, please go out with your wives,
children and possessions. Give up your fear. The wind and rain have stopped,
and the rivers’ high waters have subsided.

27-tatas te niryayur gopäù
svaà svam ädäya go-dhanam
çakaöoòhopakaraëaà
stré-bäla-sthaviräù çanaiù
SYNONYMS

After collecting their respective cows and loading their paraphernalia into
their wagons, the cowherd men went out. The women, children and elderly
persons gradually followed them.

28-bhagavän api taà çailaà
sva-sthäne pürva-vat prabhuù
paçyatäà sarva-bhütänäà
sthäpayäm äsa lélayä

While all living creatures looked on, the Supreme Personality of Godhead
put down the hill in its original place, just as it had stood before

29-taà prema-vegän nirbhåtä vrajaukaso
yathä saméyuù parirambhaëädibhiù
gopyaç ca sa-sneham apüjayan mudä
dadhy-akñatädbhir yuyujuù sad-äçiñaù

All the residents of Våndävana were overwhelmed with ecstatic love, and
they came forward and greeted Çré Kåñëa according to their individual
relationships with Him—some embracing Him, others bowing down to Him,
and so forth. The cowherd women presented water mixed with yogurt and
unbroken barleycorns as a token of honor, and they showered auspicious
benedictions upon Him.

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

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

31-divi deva-gaëäù siddhäù
sädhyä gandharva-cäraëäù
tuñöuvur mumucus tuñöäù
puñpa-varñäëi pärthiva

In the heavens, O King, all the demigods, including the Siddhas, Sädhyas,
Gandharvas and Cäraëas, sang the praises of Lord Kåñëa and showered down
flowers in great satisfaction.

32-çaìkha-dundubhayo nedur
divi deva-pracoditäù
jagur gandharva-patayas
tumburu-pramukhä nåpa

My dear Parékñit, the demigods in heaven resoundingly played their
conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu,
began to sing.

33-tato ‘nuraktaiù paçupaiù pariçrito
räjan sva-goñöhaà sa-balo ‘vrajad dhariù
tathä-vidhäny asya kåtäni gopikä
gäyantya éyur muditä hådi-spåçaù

Surrounded by His loving cowherd boyfriends and Lord Balaräma, Kåñëa
then went off to the place where He had been tending His cows. The cowherd
girls returned to their homes, singing joyfully about the lifting of Govardhana
Hill and other glorious deeds performed by Lord Kåñëa, who had so deeply
touched their hearts.