Tenth Skandha continued . . .

Chapter 10(1): 69 shlokas

Chapter 10(2): 42 shlokas

Chapter 10(3): 53 shlokas

Chapter 10(4): 46 shlokas

Chapter 10(5): 32 shlokas

Chapter 10(6): 44 shlokas

Chapter 10(7): 37 shlokas

Chapter 10(8): 52 shlokas

Chapter 10(9): 23 shlokas

Chapter 10(10): 43 shlokas

Chapter 10(11): 58 shlokas

Chapter 10(12): 44 shlokas

Chapter 10(13): 64 shlokas

Chapter 10(14): 61 shlokas

Chapter 10(15): 52 shlokas

Chapter 10(16): 67 shlokas

Chapter 10(17): 25 shlokas

Chapter 10(18): 32 shlokas

Chapter 10(19): 16 shlokas

Chapter 10(20): 49 shlokas

Chapter 10(21): 20 shlokas

Chapter 10(22): 38 shlokas

Chapter 10(23): 52 shlokas

Chapter 10(24): 38 shlokas

Chapter 10(25): 33 shlokas

Chapter 10(26): 25 shlokas

Chapter 10(27): 29 shlokas

Chapter 10(28): 17 shlokas

Chapter 10(29): 48 shlokas

Chapter 10(30): 46 shlokas

Chapter 10(31): 19 shlokas

Chapter 10(32): 22 shlokas

Chapter 10(33): 40 shlokas

Chapter 10(34): 32 shlokas

Chapter 10(35): 26 shlokas

Chapter 10(36): 40 shlokas

Chapter 10(37): 34 shlokas

Chapter 10(38): 43 shlokas

Chapter 10(39): 57 shlokas

Chapter 10(40): 30 shlokas

Chapter 10(41): 52 shlokas

Chapter 10(42): 38 shlokas

Chapter 10(43): 40 shlokas

Chapter 10(44): 51 shlokas

Chapter 10(45): 50 shlokas

Chapter 10(46): 49 shlokas

Chapter 10(47): 70 shlokas

Chapter 10(48): 36 shlokas

Chapter 10(49): 31 shlokas

Chapter 10(50): 58 shlokas

Chapter 10(51): 63 shlokas

Chapter 10(52): 44 shlokas

Chapter 10(53): 56 shlokas

Chapter 10(54): 60 shlokas

Chapter 10(55): 40 shlokas

Chapter 10(56): 45 shlokas

Chapter 10(57): 42 shlokas

Chapter 10(58): 58 shlokas

Chapter 10(59): 46 shlokas

Chapter 10(60): 59 shlokas

Chapter 10(61): 40 shlokas

Chapter 10(62): 35 shlokas

Chapter 10(63): 53 shlokas

Chapter 10(64): 44 shlokas

Chapter 10(65): 32 shlokas

Chapter 10(66): 43 shlokas

Chapter 10(67): 28 shlokas

Chapter 10(68): 54 shlokas

Chapter 10(69): 45 shlokas

Chapter 10(70): 47 shlokas

Chapter 10(71): 47 shlokas

Chapter 10(72): 49 shlokas

Chapter 10(73): 34 shlokas

Chapter 10(74): 55 shlokas

Chapter 10(75): 41 shlokas

Chapter 10(76): 33 shlokas

Chapter 10(77): 37 shlokas

Chapter 10(78): 39 shlokas

Chapter 10(79): 34 shlokas

Chapter 10(80): 45 shlokas

Chapter 10(81): 41 shlokas

Chapter 10(82): 48 shlokas

Chapter 10(83): 43 shlokas

Chapter 10(84): 71 shlokas

Chapter 10(85): 59 shlokas

Chapter 10(86): 59 shlokas

Chapter 10(87): 50 shlokas

Chapter 10(88): 40 shlokas

Chapter 10(89): 66 shlokas

Chapter 10(90): 50 shlokas

Chapter 10(12)

Shri-Shuka said, ‘Once, Hari made up his mind to eat in the forest. He woke up in the morning and used the beautiful tunes of his flute to wake up his friends and the calves. With the calves in front, he then left Vraja. At this sweet sound, thousands of boys went with him, with their pouches, ¹ canes, ² horns and flutes. Each of them placed his own herd, with more than one thousand calves in each, in front. They happily left. They made their own calves mingle in the same herd as Krishna’s innumerable calves. They made them graze. Here and there, they engaged in boyish games. They were adorned with glass beads, gunja berries, ³ jewels and gold. But in spite of being adorned, they ornamented themselves with fruits, green leaves, bunches of flowers, feathers and minerals. They stole the pouches from each other. When detected, they flung these far away. When the owner caught up, they laughed and flung them further away. When the owner cried, they returned them. Krishna sometimes went far away, to admire the beauty of the forest. “I am first. No I am first.” Saying this, they touched him and enjoyed themselves. Some played on flutes. Some blew on horns. Some buzzed, along with the bees. Others called, along with the cuckoos. Some rushed towards shadows. Some walked like proud swans. Some sat down, along with the storks. Some danced with peacocks. Some tugged the tails of young monkeys seated on braches. Some climbed those trees. Some made faces at the monkeys. Some leapt on the branches. Some leapt, along with the frogs. Some got wet from the water in the river. Some laughed at their own shadows. Some cursed their echoes. He is the supreme divinity, and the virtuous who become his servants realize the bliss of the brahman ⁴ through him. Because of his maya, he had assumed the form of a human child. They enjoyed themselves with him and created stores of merit for themselves. Yogis who control themselves cannot touch the dust of his feet after the difficulties of many births. But in this land, he himself presented himself before them. How can one describe the good fortune of the residents of Vraja?

‘There was a great asura named Agha. He saw their happy pastimes and was incapable of tolerating it. The immortals drank amrita. But even then, they always waited for an end to his life, because he disturbed them as long as he was alive. Aghasura saw the boys, with Krishna at the forefront. He was the younger brother of Baki ⁵ and Baka and had been commanded by Kamsa. “This is the one who has killed both my brother and sister. I will kill him, along with his followers. When these are offered as sesamum seeds and water to my well-wishers, ⁶ the residents of Vraja are as good as dead. These children are as dear to them as their breath of life. When the breath of life is destroyed, why worry about the body?” Having decided this, he assumed the form of a gigantic python. ⁷ It was one yojana ⁸ long, as thick as a large mountain. Having assumed this extraordinary form, the deceitful one lay on the path, opening its mouth, which was like a cave, to devour them. The lower lip was on the ground and the upper lip touched the clouds. The mouth was like the cave of a mountain. The fangs were like the peaks of mountains. The inside of the mouth was completely dark. The tongue was like a broad road. The breathing was like a harsh storm. The fiery glance was like a forest conflagration. On seeing it, all of them were of the view that this was a beautiful spot in Vrindavana, shaped in the form of a python with a gaping jaw. They looked at it, as if it was a place to play in. “O friends! Tell us if it is without life, stationed in front of us. Doesn’t it resemble the gaping mouth of a snake that will devour us. Isn’t that true?” “True. ⁹ The upper lip looks like a cloud tinged red by the rays of the sun. The lower and reddened lip, on the ground, looks like its shadow. On the right and the left, the corners of the mouth are like caves in mountains. Behold. The fangs seem to resemble lofty peaks of mountains. In length and breadth, the tongue seems to rival a broad road. The inside of the mouth is as dark as the darkness in between two peaks. Behold. The fiery breath is like the harsh wind of a forest conflagration. There is the bad stench of burnt corpses. There is a smell of flesh emerging from the inside. If we enter, will it devour us? Or will it be instantly destroyed by this one, ¹⁰ like Baka?” Glancing towards the face of Baka’s enemy, they laughed, clapped their hands and entered. They were ignorant about the actual truth and thought what was false to be true. The one who is located inside all creatures knew everything. The illustrious one heard and desiring to protect those who were his own, made up his mind to prevent them. However, they entered inside the asura’s stomach. But it didn’t digest the children or the calves. The rakshasa remembered about his beloved relatives being slain and waited for Baka’s enemy to enter. Krishna is the one who grants everyone freedom from fear. He saw that they had gone outside his control and were without a protector. They were helpless and were like grass, facing the death from its digestive fire. He was filled with compassion, but also surprised at what destiny had done. ¹¹ “What should be done now? Should one allow the wicked one to live? Or should one prevent injury to the innocent and the virtuous? How can both be achieved?” Thinking in this way, the infinite Hari decided and entered the mouth. The gods who were hidden in the clouds shrieked in fear. Kamsa and others and demons who were Agha’s friends rejoiced. The illustrious and undecaying Krishna heard this. It desired to crush him, the children and the calves. However, inside its throat, he swiftly enlarged his size. That gigantic being’s breath of life was restricted. Its eyes popped out and rolled around here and there. All the breathing was completely restricted. The breath of life shattered the crown of life and emerged outside. All the breath of life emerged outside. The illustrious one glanced at the calves and his well-wishers, who were dead, and brought them back to life. With them, Mukunda again came out through the mouth. An extraordinary and large radiance rose up from the serpent’s body. Through its own resplendence, it illuminated the ten directions. It waited in the sky for the lord to emerge. While all the residents of heaven looked on, it then entered his person. All of them were extremely delighted that their own task had been accomplished. They worshipped him by showering down flowers. Celestial apsaras danced. Divine musicians played on musical instruments. Brahmanas praised him. Everyone recited chants of victory. There were wonderful prayers and excellent music and singing. There were sounds of victory and festivities, with auspicious tones. Hearing this, Aja soon approached the spot. He saw the lord’s glory and was filled with amazement. O king! The wonderful skin of the python was dried. It was kept in Vrindavana and for many days, the residents of Vraja played inside that cave. Hari’s exploit of liberating the serpent and bringing them back from the dead happened when he was five years old. However, the astounded boys spoke about it in Vraja when he was six years old. This is not astounding. Using his maya, he assumed the form of a human child. He is cause and effect. He is the supreme creator. Through his touch, even Agha was cleansed of his sins. The wicked find it extremely difficult to obtain him and be identified with him. ¹² It is only if one’s mind is immersed in him, if one is devoted to him and if one places his form in the core of one’s heart, even once, that one attains this state. One then enjoys eternal bliss. He destroys all maya. What need be said of one ¹³ who is inside him?’

Suta said, ¹⁴ ‘O brahmanas! Devadatta ¹⁵ heard this wonderful account about his own protector, the Yadava. Controlling his mind, he again asked Vyasa’s son about the sacred account.’

The king said, ‘O brahmana! What explains the gap in time that occurred then? Hari performed his act when he was five years old, but the boys spoke about it in his sixth year. O great yogi! O preceptor! Tell me about this. I have a great curiosity. This must indeed be Hari’s maya and nothing else. O preceptor! We are the most fortunate in the world. Though we are kshatra-bandhus, ¹⁶ from your mouth, we have repeatedly been drinking the true and sacred account about Krishna’s immortal stories.’

Suta said, ‘O supreme among devotees of the illustrious one! Badarayana’s son was thus asked. As he remembered Ananta in his heart, he lost control of all his senses. With great deal of effort, he slowly regained his external senses and replied.’

Chapter 10(13)

Shri-Shuka said, ‘O immensely fortunate one! O supreme among those who are devoted to the illustrious one! You have asked a good question. Hearing repeatedly about the lord’s account, you bring new and newer attachment to them. There are those who are virtuous, naturally assimilating the essence and meaning of Achyuta’s sacred accounts with their speech, ears and minds at every moment and bringing newer attachment, like dissolute men addicted to women. O king! Hear attentively the secret I will tell you. Preceptors can speak about secret things to disciples they love. The illustrious one saved the calves and their protectors ¹⁷ from death in the form of Agha’s mouth. He brought them to the sandy banks of the river and spoke to them. “O friends! This sandy bank of the river is extremely beautiful. It is covered with soft and clean sand and has everything required for us to play. There are blooming lotuses and the banks have enchanting trees, the fragrance drawing bees and birds, whose calls are echoing. Let us eat here. Most of the day has passed and we are afflicted by hunger. Let the calves drink water and graze slowly near us, on the grass.” The boys agreed. After the calves had drunk, they tethered them, so that they could graze on the green pasture. With the illustrious one, they cheerfully undid their pouches and started to eat. They sat around Krishna in concentric circles and faced him. The boys from Vraja possessed beautiful faces and their eyes were opened wide. They sat with him in that beautiful forest region, just as the stamen of a lotus is surrounded by whorls. For vessels to eat out of, some used bunches of flowers. Others used sprouts, leaves and fruits. Some used their pouches, barks of trees or stones. Showing each other, they separately ate what each of them had brought. They laughed and made the others laugh. With the lord, they ate what others had brought. Those in the world of heaven looked on at the enjoyer of sacrifices enjoying himself in childish pastimes. He ¹⁸ tucked in his flute between his stomach and the garment at his waist. The horn and the cane were under his left arm. He placed the lovely food and fruits in his hands and picked up mouthfuls with his fingers. He was in their midst, surrounded by his well-wishers. He laughed and played with his own friends. O descendant of the Bharata lineage! With their souls in Achyuta, they and the calves ate. Desiring grass, the calves strayed far away, inside the forest. On seeing this, they were scared. Krishna is the one who causes fright to all kinds of terror. He pacified his friends and said, “Do not stop. ¹⁹ I will bring the calves back here.” Having said this, with the morsel of food still in his hands, the illustrious Krishna left. He searched for his own calves and those of the others in mountains, caves, bushes and thickets.

‘O extender of the Kuru lineage! Earlier, the one born from the lotus ²⁰ had remained in the sky and had witnessed his powers in liberating Agha. He had been filled with great wonder. With his heart immersed in him, he now wished to see the lord’s maya and other glory as a child. Therefore, he stole the calves and the cowherd boys. He took them to some other spot, remaining invisible. Krishna couldn’t see the calves on the sandy bank or the forest. Nor did he see the cowherd boys. He searched in every direction. The one who knows about everything in the universe couldn’t see the calves or the cowherd boys in the forest. He instantly understood that everything had been done by the creator. Krishna, the lord who is the creator of the universe, desired to bring pleasure to him and to the mothers. ²¹ Therefore, he expanded himself. ²² He became exactly like the cowherd boys and exactly like the small forms of the calves. He became exactly like their sticks, horns, flutes, wreaths and pouches. He became exactly like their ornaments and garments. He assumed their exact forms, conduct, qualities and features, the exact ways they played. Aja ²³ assumed all their forms, their words and their limbs. Everything is permeated by Vishnu. He is his own atman and manifested himself as the calves and the cowherd boys. The one who is in all atmans thus played and sported with his own atman and entered Vraja in this way. He took those separate calves and placed them in their respective pens. O king! Assuming their forms, ²⁴ he entered their respective homes. On hearing the respective flutes, the respective mothers quickly arose. They embraced them in their arms. Without feeling their weights, they raised them up. Because of the love, milk oozed out of their breasts, like nectar and asava. ²⁵ Taking the supreme brahman to be their own sons, they fed him. O king! Thereafter, they massaged them and bathed them, smearing them with unguents. They decorated them with ornaments and protected them. ²⁶ They applied tilaka ²⁷ and fed them. Thus tended to, Madhava delighted them with his own conduct. One yama ²⁸ passed into another yama and evening arrived. Soon, the cows reached the pens. With the sounds of bellowing, they summoned their respective calves and fed them the milk that flowed from their udders, repeatedly licking them. As mothers, the love of the cows and the gopis ²⁹ increased, even more than was the case before. Because of Hari’s maya, they didn’t realize their sons were missing. ³⁰ For the residents of Vraja, the affection they had towards their own sons gradually increased from one day to another day and became limitless. For Krishna, it was the same as before. ³¹ This continued for a year. In this way, the one who is his own atman manifested himself in the form of the calves and the cowherd boys. He passed a year in this way, protecting and playing as the cowherd boys in the forest and in the pens.

‘Once, along with Rama, Aja entered the forest, tending to the calves. Five or six nights were left for an entire year to be over. Once, the cows were grazing on grass on the summit of Mount Govardhana. From a distance, they saw their calves grazing near Vraja. On seeing them, they were filled with affection and forgot themselves. That herd of cows rushed down difficult paths that were difficult for their protectors to follow. They moved down like bipeds. Their necks were drawn back towards their humps and their tails were raised. They bellowed and with milk flowing from their udders, they swiftly headed down. At the foot of the hill, the cows greeted the calves, as if they had just been born and fed them milk. With milk flowing from their udders, they licked them, as if they would swallow them up. The gopas were unable to prevent their cows from meeting their calves. Frustrated, they were both ashamed and angry. With difficulty, they descended along those impassable paths and saw the cows, the calves and their sons. As soon as they saw their sons, a great affection resulted. They were overwhelmed with love and the rage was gone. They embraced them in their arms and inhaled the fragrances of their heads. They were filled with great delight. The aged gopas were delighted to meet their sons. With great effort, they gradually withdrew from those embraces. They withdrew. However, remembering their sons, they continued to shed tears. ³² Rama witnessed this constant increase in love in Vraja, even among those who had been weaned. ³³ He reflected on the possible reason. “What is this extraordinary incident of love towards children increasing in Vraja, just as it does towards Vasudeva, who is in all atmans? I am no exception. This has never happened before. What is this and where has it come from? Has it come from a goddess, a woman or an asura lady? It must be my master’s ³⁴ maya. Who else can confound me?” Dasharha ³⁵ thought about this. Then, using the wisdom of his vision, he saw that all the calves and his friends were nothing but Vaikuntha. “O lord! These ³⁶ are not the lords of the gods or rishis. They are you manifesting yourself in these different forms. How have you come to appear in these distinct forms?” Thus asked, the lord explained briefly and Bala understood.

‘The one who created himself ³⁷ returned after one truti ³⁸ had elapsed by his own measurement of time. However, by human measures, it was one year and he saw that all of them were playing with Hari. “I made all the boys and all the calves in Gokula go to sleep on my bed of maya and they have still not woken up. Who are these and where have they come from? They are not the same as those who have been confounded by my maya. These are similar to those in number and have been playing with Vishnu for an entire year.” The one who created himself thought for a long time, trying to differentiate between the two lots. He tried to distinguish between the real and the unreal ones, but was unable to. Vishnu can never be confounded and is the one who confounds the universe. Yet, having tried to confound him by using his maya, he ended up being confounded himself. The darkness of mist is absorbed in the darkness of the night. The light of a firefly disappears in the light of the day. Like that, a greater maya destroys any attempt by inferior maya. While Aja ³⁹ looked on, all the cowherd boys were instantly seen to assume the dark complexion of clouds. They were attired in yellow silk garments. They were four-armed, holding a conch shell, a chakra, a club and a lotus in their hands. They wore diadems and earrings and wore necklaces made out of wild flowers. There were marks of shrivatsa, armlets, jewels around their necks and bracelets on their hands. Like conch shells, their necks were marked with three lines. There were beautiful anklets and bangles, girdles and rings on the fingers. From the heads to the feet, on all the limbs, the bodies were decorated with garlands of fresh and delicate tulasi leaves, sacred offerings rendered by large numbers of devotees. The smiles were as dazzling as the moonlight. There were sidelong glances from reddened eyes. They seemed to be the creators and preservers of their own devotees, using sattva and rajas. ⁴⁰ All mobile and immobile embodied forms, beginning with the one who created himself and ending with a blade of grass, stood around separately and separately worshipped them with singing, dancing and many objects of worship. There were anima and the other powers. ⁴¹ There were Aja and other personified forms. They were surrounded by the twenty-four tattvas, ⁴² Mahat and the others. There were time, nature, samskaras, ⁴³ kama, karma and the gunas. ⁴⁴ With their own greatness subsumed in his greatness, they worshipped him in personified forms. All of them were manifestations of the same single truth and knowledge, the bliss of Ananta. His great glory could not be comprehended even by those who possessed the insight of the Upanishads. At the same instant, Aja saw everything in the paramatman brahman. It is his radiance that illuminates everything, mobile and immobile. ⁴⁵ Aja’s eleven senses ⁴⁶ were curious, but were astounded, stupefied and overwhelmed. He stood there silent, like the image of a minor divinity in the presence of a greater divinity. He ⁴⁷ manifests himself and his own greatness is beyond debate. He is beyond all nature and beyond sacred texts that place negative rejection at the forefront. ⁴⁸ The lord cannot be conceived in this way. On seeing him, the lord of speech ⁴⁹ was confused and exclaimed, “What is this?” Immediately understanding the state Aja was in, the supreme one removed the curtain from Aja’s mind. ⁵⁰ At this, Kah’s ⁵¹ external vision was restored. He stood up, like a man who has arisen from the dead. He opened his eyes with great difficulty and saw everything, including himself. He immediately looked around in all the directions and saw Vrindavana standing in front of him, filled with trees and other agreeable objects that people could subsist on. This is a place where men and animals live together, forgetting their natural enmity. Because the unvanquished one resides there, they are like friends. Anger, desire and other vices have immediately left the spot. The supreme Ananta, infinite in his understanding, was acting out a role in a play, as a child born in a family of those who earn a living from animals. ⁵² Without any sense of duality, Parameshthi Brahma saw him there. As was the case earlier, he was alone, with a morsel of food in his hand, searching everywhere for the calves and his friends. Seeing this, he instantly descended from his mount. ⁵³ He lay down and prostrated his body on the ground, like a golden staff. He touched his two feet with the crests of his four diadems. ⁵⁴ Bowing down, with tears of joy, he sprinkled his feet. He then arose. But he again fell down at Krishna’s feet for a long period of time. He repeatedly remembered the greatness that he had witnessed earlier. Thereafter, he slowly arose and wiped his eyes. With his shoulders bowed, he glanced towards Mukunda. He humbly joined his hands in salutation. He controlled himself. With his body trembling and in a faltering tone, he praised him in these words.’

Chapter 10(14)

‘Brahma said, “O one who should be worshipped! I bow down before you. Your form is like that of a dark cloud and your garments are like tinges of lightning. You are ornamented with gunja seeds and peacock feathers. Your face is dazzling. You wear a garland made out of wild flowers. You have a morsel of food in your hand and a cane and flute are tucked in. Your gentle feet bear the auspicious marks. I bow down before the son of the herder of animals. O lord! As a favour to me, you have yourself revealed this form of yours, which does not consist of the elements. Even though I am Kah, using all my mental faculties, I am unable to comprehend your measure. How can I comprehend the truth that you are, not to speak of the bliss that you yourself feel? There are virtuous ones who survive, extolling your conduct and your account with their mouths. With all knowledge and efforts, they bow down before you and surrender themselves. They remain in those positions, retaining what they have heard with their bodies, words and minds. You cannot be conquered by the three worlds. However, you are generally conquered by them. ⁵⁵ O lord! Benefit is ensured along the path of devotion towards you. However, there are those who suffer and deviate from this, seeking to understand only by resorting to knowledge. They are those who pound empty husks from which the grain has been taken out. Nothing but hardship remains for them. O lord! In earlier times, there were many yogis in this world. They offered their efforts and their deeds to you and obtained knowledge through devotion and hearing about your accounts. O Achyuta! They easily obtained the supreme destination with you. O lord! It is possible to understand the greatness of your qualities and your glory if one is unblemished in one’s mind and one’s atman. ⁵⁶ You are self-illuminating and beyond any kind of form or illumination. You are without transformations. You can only be comprehended through self-perception and not through any other means. All the gunas are in you, but who is able to enumerate your qualities? You descend for the sake of ensuring welfare. In the course of time, accomplished people can count the particles of dust on earth, the number of dewdrops in the sky and the number of stellar bodies in the firmament. But who can enumerate you? If a person eagerly waits for your compassion, he can enjoy the fruits of what he has done. He must bow down before you, surrendering his heart, his words and his body. If he lives in this way, he becomes entitled to a status of emancipation. O lord! O Ananta! O original being! O paramatman! ⁵⁷ Behold me, the ignoble one. You are full of maya. Yet, desiring to see your powers, I sought to envelope you in my maya. Indeed, what am I? In comparison to an entire fire, I am nothing more than a spark. O Achyuta! Therefore, pardon me. I have been born out of rajas. I did not know. I was insolent and prided myself on being a distinct controller. O Aja! My vision was blinded and I was enveloped in the blinding darkness of ignorance. I think that you are my protector. Therefore, you must show me your compassion. Who am I? I am covered in sheaths of tamas, Mahat, ahamkara, ⁵⁸ space, air, fire, water and earth, in an egg that is the universe and surrounded by seven sheaths. What about someone like you? Like paramanus, ⁵⁹ innumerable such eggs ⁶⁰ flow in and out from the pores of your body, like particles of dust. That is your greatness. O Adhokshaja! When a foetus in the womb uses its legs to kick, does the mother take offence? O Ananta! Is there anything, existent or non-existent, that is not inside your stomach? When the three worlds are destroyed, there is a cosmic flood and an ocean of water. Aja emerged from a lotus that sprouted out of Narayana’s navel. There is no falsehood in this statement. O lord! Therefore, have I not been generated out of you? You are Narayana. You are in the atmans of all living beings. You are the lord of all the worlds and you are the witness. Narayana is one of your forms. Everything emerged from the water. It is not true that you lay down on the waters. ⁶¹ That too is your maya. O illustrious one! If your form, the refuge of the universe, was lying down in the water, why could I not see it then? Why couldn’t I properly see you within my heart then? Why was it the case that I suddenly saw it? ⁶² O one who dispels maya! In the present avatara, you used your maya to manifest to your mother everything that exists outside, inside your stomach. ⁶³ Along with me, everything outside was shown inside your stomach. That is exactly what has occurred now. Without your maya, how is this possible? Today, has your maya not shown me that there is nothing other than you? Initially, you were alone. ⁶⁴ Later, you were there with all the friends and calves from Vraja. After this, you appeared in all the numerous four-armed forms worshipped by me and all the others. You then appeared as the innumerable universes. You are the ultimate brahman and you do not have a second. To those who are ignorant of your status, you appear in forms other than the atman. However, your atman manifests itself in your extensive maya. In creating, you appear like me. In preserving the universe, you appear like your own self. In destruction, it is you who appear as the three-eyed one. ⁶⁵ O lord! It is you who appear among the gods, the rishis and men. ⁶⁶ Though you do not take birth, you appear among inferior species and aquatic creatures. O lord! O creator! You take birth to subdue the insolence of the wicked and to show your compassion towards those you favour. O lord! O illustrious one! O paramatman! O lord of yoga! In the three worlds, you spread your yoga maya and sport. Who can possibly know where, how, how many times, and when? This entire universe is unreal. It is like a dream, when the intelligence is shrouded. It is full of unhappiness and more unhappiness. All of it appears in you. You are always happiness, knowledge and infinite. Arising out of your maya, it appears as if it is real. You are the single atman, the ancient Purusha. You are truth. You are self-luminiscent. You are infinite. You are the original being. You are eternal and without decay. You are without birth and unlimited in your bliss. You are without any blemishes. You are complete, without a second. You are free from all obstructions. You are immortal. You are in all atmans. Those who are learned hold this view. They see you as the atman that is superior to their own atmans. They obtain this insight from the Upanishads, through preceptors who are like the sun. Using this, they can cross this ocean of life, which is unreal. There are those who do not understand the nature of the atman. All perception of material objects results from this ignorance. Once there is knowledge, it vanishes. This is like the appearance and disappearance of a rope and a snake. The bondage of samsara ⁶⁷ and emancipation are two terms that result from ignorance. This difference is not true and it results from lack of knowledge. One should consider only the paramatman, unimpeded in consciousness. There will no longer be a difference, just as there is no night and day in the sun. The ignorance of the ignorant is pitiable. You are the paramatman and they regard you as something distinct from their own atmans. They thus search for you outside their own selves. O Ananta! You are inside. Virtuous people reject any sense of difference and search you out inside. Virtuous people, virtuous in qualities, must first reject the unreal snake, ⁶⁸ before identifying the real. O god! If a person is favoured so that he obtains even a trifling touch of your two lotus feet, he knows the truth about the illustrious one’s greatness. However, another person, who searches for a very long time, cannot obtain it. O protector! In this birth and in the next, even if that is as an inferior species, may I have the great fortune of being one of your devotees. May I be able to serve at your tender feet. The cows and women of Vraja are extremely fortunate. O lord! You have happily drunk the nectar of milk at their breasts, in the form of calves and their own sons. All the sacrifices undertaken by them till now have not been able to satisfy them as much. How wonderful is the fortune of Nanda and the gopas who reside in Vraja. The eternal and complete brahman, ⁶⁹ the reservoir of supreme bliss, is their friend. O Achyuta! Though their fortune and glory are great, the eleven of us have also been great in our fortune. ⁷⁰ Using the senses as cups, Sharva and the others have repeatedly drunk the nectar from your lotus feet and it has been like honey and amrita. The greatest fortune is to be born, as whatever species, in the forest where Gokula is, or to be bathed by dust from the feet of someone from Gokula. For them, their entire lives are nothing but the illustrious Mukunda. Even now, the sacred shruti texts search out the dust from his feet. O god! Thinking about any fruit that is superior to you, I am confused. You are the one who confers all the fruits in the universe. O god! By just pretending to be good, ⁷¹ Putana and her family were brought to you. For those who reside in this pasture, their homes, wealth, friends, beloved relatives, bodies, children, their breath of life and their minds are devoted to you. What else can you possibly give them? O Krishna! Until people do not become devoted to you, their attachments and other desires are like thieves and make their homes like prisons, where the delusion is like shackles on the feet. O lord! You have nothing to do with the material. But you appear on the surface of the earth and identify with the material, so as to increase different kinds of pleasure among people who seek refuge with you. There are those who think they know you. O lord! Let them know. There is no need for me to say a lot on this. In mind, form and words, your greatness is beyond my comprehension. O Krishna! O omniscient one! O one who witnesses everything! Grant me permission to leave. You are the protector of the universe. Nevertheless, I offer this universe to you. O Shri-Krishna! The lineage of the Vrishnis is like a lotus and you are the one who brings pleasure to it. You are the one who enhances the prosperity of the gods, the earth, brahmanas, animals and the oceans. You are the one who dispels the darkness of adharma. You are the enemy of the rakshasas on earth. O one who should be worshipped! O illustrious one! Till the end of the kalpa ⁷² and as long as the sun shines, I bow down to you.”’

Shri-Shuka said, ‘The creator of the universe ⁷³ praised the lord in this way. He bowed down at his feet and circumambulated him thrice. He then returned to his own desired abode. After granting Svayambhu permission, the illustrious one brought the original calves back to the sandy bank, where his friends were, just as they had been before. O king! He was the lord of their lives and in the inner cores of their atmans. Though they had been separated from him for an entire year, because of Krishna’s maya, they thought that it had only been half a kshana. Indeed, if the intelligence is confounded by his maya, what does one not forget in this world? He constantly confounds the entire universe and makes one forget one’s own self. The well-wishers welcomed Krishna and said, “You have returned quickly. We have not eaten a single morsel. It is best that we should eat together.” Hrishikesha laughed and, along with the boys, ate. When they were returning from the forest to Vraja, he showed them the python’s skin. His body was adorned with peacock feathers, flowers and many kinds of minerals from the forest. There was the great sound of flutes, whistles made out of leaves and horns, as if there was a festival. He called out to the calves and they chanted about his sacred deeds. In the midst of the festivities, enhancing the delight of the gopis, he entered the settlement of cowherds. Having gone to Vraja, the boys chanted, “This one, the son of Yashoda and Nanda, has killed a giant serpent today and has saved us.”’

The king asked, ‘O brahmana! How could there have been this love for Krishna? This is unprecedented. This kind of love doesn’t exist for one’s own son, not to speak of a person who is someone else’s son. Please speak about this.’

Shri-Shuka continued, ‘O king! Among all creatures, one’s own self is loved the most. Everything else, children, wealth and other things are loved because they belong to one’s own self. O Indra among kings! Each embodied being loves his own respective self. Sons, wealth, homes and other things are loved because of the sense of ownership. O supreme among royals! For people who identify with the body, there is nothing that is loved as much as the body and everything else follows. If a person considers the body as “mine” and not as “me”, it will not be loved that much. Even when the body decays, the desire to be alive remains strong. Therefore, for all embodied beings, his own atman should be loved the most. All mobile and immobile objects in the universe are for that purpose alone. Know that Krishna is the atman who exists in the atmans of all embodied beings. For the welfare of the universe, he uses his maya and appears in the form of an embodied being. There are those who know all mobile and immobile objects in this world as Krishna. Everything is a form of the illustrious one and there is nothing other than him. For every object that exists, the existence depends on the cause. But the illustrious Krishna is the cause behind all causes. Therefore, there is nothing that is distinct from him. His lotus feet are like a boat. Murari ⁷⁴ is auspicious and famous. He is the great destination. Those who resort to his feet cross over the ocean of samsara, as if it is a puddle, ⁷⁵ and reach the supreme destination. At every step, they do not face any dangers. I have thus told you everything that you asked me about this. Hari did this when he was five years old, but it was not talked about until he was six years old. This was Murari’s conduct with his well-wishers, his meal on the pasture and his slaying of Agha. His form, superior to the manifest one, was thus extolled and praised by Aja. A man who hears about it, or chants it, obtains everything that he desires. This is the way those two ⁷⁶ played as children. As children, this is the way they spent their time in Vraja. They played hide-and-seek, built bridges and leapt over them like monkeys.’

Chapter 10(15)

Shri-Shuka said, ‘Those two attained the age of pouganda in Vraja. ⁷⁷ They were then approved as the tenders of animals. ⁷⁸ Along with their friends, they herded cows and the marks of their feet made Vrindavana auspicious. On one occasion, along with Bala, Madhava was playing on his flute. He was surrounded by gopas who chanted about his fame. With the animals in front of him, he entered a blossoming forest, to sport there and to find pasture for the animals. It was full of beautiful sounds created by bees, animals and birds. There were pools of water, as clean as the minds of great people. There was a breeze that was fragrant with the scent of lotuses. On seeing this, the illustrious one’s mind turned to enjoying himself. He saw the beauty of the red and delicate foliage. The tops of the branches of trees were laden with flowers and fruits and seemed to bend down, wishing to touch his feet. Seeing this, the original being was delighted. He smiled and spoke to his elder brother.

‘The illustrious one said, “O supreme among gods! This is wonderful. Your lotus feet are worshipped by the immortals. On their own, the tops of the branches are bowing down at your feet and offering flowers and fruits to you. They will thus destroy the darkness that has led to their being born as trees. O one who is a tirtha ⁷⁹ for all the worlds! The wind is singing about your fame. O original being! It is following you and worshipping you at every step. They are probably large numbers of sages who are prominent among your devotees. O unblemished one! Even though you have hidden yourself in the forest, you are their divinity and they are not abandoning you. O one who should be worshipped! The peacocks are rejoicing and are worshipping you. With loving glances, like gopis, the does are greeting you. With hymns, large numbers of cuckoos are welcoming your arrival in their homes. These residents of the forest are fortunate. Their nature is like that of virtuous people. The earth is fortunate today and so are the grass and plants, because they have touched your feet. The trees and creepers have been touched by your hands. You have cast compassionate glances towards the rivers, the mountains, the birds and the animals. You have embraced the gopis between your arms, a spot that is desired by Shri.”’

Shri-Shuka continued, ‘Krishna’s mind was delighted at the beauty of Vrindavana and with the animals. Near the mountain, ⁸⁰ the animals grazed along the banks of the river and with his followers, he himself sported. Sometimes, wearing garlands, he sang along with Samkarshana, when the bees, intoxicated with the honey, buzzed. Sometimes, he imitated the joyous notes of the swans. Sometimes, he danced, mimicking the dancing of the peacocks and causing laughter. His voice rumbled like the deep thunder of the clouds. Sometimes, by name, he cheerfully called out to animals that had strayed far away. This brought pleasure to the minds of the cows and the cowherd boys. He imitated the tones of chakoras, krounchas, chakravakas, bharadvajas, peacocks and other creatures. ⁸¹ Sometimes, he seemed to be scared of tigers and lions. Sometimes, he would be exhausted from playing and like a gopa, would lie down, using a gopa’s lap as a pillow. When he had himself rested, he would tend to his elder brother by massaging his feet and doing other things. Sometimes, the cowherd boys sang and danced. They moved around, pretending to fight with each other. Holding each other’s hands, those two laughed and applauded these activities. Sometimes, he would be exhausted from the wrestling. He would make beds out of tender leaves and lie down near the roots of trees. Like a gopa, he would use another gopa’s lap as a pillow. Some massaged the great-souled one’s feet. Others, cleansed of all sin, fanned him with fans. O great king! Others gently sang delightful songs that were appropriate for the great-souled one, their minds filled with affection for him. His progress is mysterious and using his own maya, he was born as the son of a gopa and enacted out an appropriate kind of conduct. His tender feet had been attended to by Rama. However, like a villager, he enjoyed himself with other villagers. On some occasions, he acted like the lord.

‘There was a cowherd named Sridama and he was Rama and Keshava’s friend. Full of affection, he spoke to Subala, Stoka, Krishna and the other gopas. “O Rama! O mighty-armed one! O Rama! O Krishna! O destroyer of the wicked! Not very far from here, there is an extremely large forest and it is full of rows of palm trees. A large number of fruits have fallen down there and continue to fall down. However, those are all seized by the evil-souled Dhenuka. O Rama! O Krishna! He is an asura and has descended here in the form of a donkey. He is surrounded by many of his other relatives, who are exactly like him in strength. O slayer of enemies! He has eaten humans. Therefore, humans are terrified of him. The large number of animals don’t go there either and the place is avoided by flocks of birds. There is fragrant fruit there and we have never tasted anything like that earlier. It is that fragrant scent that is spreading everywhere and it can be felt here too. O Krishna! Our minds are tempted because of that fragrance and there is a great desire. Give us those fruits. O Rama! If it so pleases you, let us go there.” Hearing the words of their well-wisher, those two wanted to bring pleasure to their well-wishers. Therefore, surrounded by the gopas, those two lords went to the forest of palm trees. Bala entered and started to shake the palm trees with his arms. Like a crazy elephant in his energy, he made the fruits fall down. The asura that was in the form of a donkey heard the sound of the fruits falling down. He rushed towards the spot, making the surface of the ground and the trees tremble. The powerful one met Bala and struck him on the chest with his two hind legs. Emitting sounds of braying, the deceitiful one then withdrew a bit. O king! The donkey approached again and stood there, with his face turned away. Standing on two legs, he angrily struck out with his hind legs towards Bala. He seized both of those hind legs in one hand. He whirled him around and hurled him on the top of a tree, so that he lost his life. Struck in this way, the large top of that huge palm tree trembled. It shattered and made another next to it tremble. That too broke and made an adjoining one tremble. So it went on. As a result of Bala’s playing, the palm tree was struck by the donkey’s dead body. All of them started to tremble, as if they had been struck by a gigantic storm. Since he is the illustrious Ananta, the lord of the universe, this is not extraordinary. O dear one! Like the warp and the woof of a piece of woven cloth, the entire universe is woven into him. There were other relatives of Dhenuka. With their relative having been killed, all of them angrily attacked Krishna and Rama. O king! As they descended, Krishna and Rama toyed with them. They seized them by their hind legs and flung them on the tops of the trees. The earth was resplendent, covered with heaps of fallen fruit, the tops of trees and the dead bodies of daityas. It resembled the sky, covered with clouds. The gods and the others heard about this extremely great deed. They showered down flowers, played on musical instruments and uttered words of praise. Thereafter, having lost their fear, humans ate the fruit of palm trees. With Dhenuka having been killed, animals grazed on the grass in that forest. The lotus-eyed Krishna’s account is one that is auspicious to hear. Praised and followed by the gopas, along with his elder brother, he returned to Vraja.

‘The locks of his hair were covered with dust raised by cows and peacock feathers were stuck to them. He was adorned with wild flowers. His eyes were beautiful and his smile was enchanting. He played tunes on his flute, while his companions followed him and sung about his glory. The gopis wished to see him. They assembled and came forward to greet him. Their eyes were as dark as bees and with these, they drank in the nectar of Mukunda’s face. During the day, the women of Vraja suffered from the heat of being separated from him and this was dissipated in the evening. Accepting all the honours, he entered the settlement of cowherds. The women cast sidelong glances at him, full of bashful and modest smiles. Yashoda and Rohini were devoted to their sons. Appropriate to the occasion, they pronounced the best of desired benedictions on their two sons. They were tired after the journey. They were bathed and massaged. They were attired in beautiful lower garments and decorated with divine garlands and fragrances. They ate the tasty food that was given to them by the two mothers. After being fondled by them, they lay down on the best of beds and happily slept in Vraja.

‘In this way, the illustrious Krishna roamed around in Vrindavana. O king! On one occasion, without Rama, but surrounded by his friends, he went to the Kalindi. The cows and the cowherds suffered from the heat of the summer. Afflicted by thirst, they drank the water, though it was contaminated by poison. Because of destiny, they lost their senses and touched that poisoned water. O extender of the Kuru lineage! Losing their lives, all of them fell down at the edge of that water. Krishna, the lord of all the lords of yoga, saw them there in that state. His glance is like a shower of amrita to those whom he protects and they were brought back to life. Regaining their memories, they arose, at the edge of that water. All of them were extremely surprised and looked at each other. O king! They decided that this must have been because of Govinda’s compassionate glances. Despite having drunk poison and died, it was as if they had arisen on their own.’

Chapter 10(16)

Shri-Shuka said, ‘The lord Krishna saw that the Yamuna ⁸² had been contaminated by the dark serpent. Desiring to purify it, he exiled the serpent.’

The king asked, ‘O brahmana! Inside the fathomless waters, how did the illustrious one subdue the serpent? How had it lived there for so many yugas? Tell us. O brahmana! The illustrious lord conducts himself as he wills. The generous one conducted himself as a cowherd. How can one be satisfied with hearing about this amrita?’

Shri-Shuka continued, ‘There was a pool inside Kalindi. ⁸³ Kaliya resided there and there was fire in its poison. Therefore, the water boiled and even birds flying through the air fell down into it. Drops of that poisonous water mixed with the breeze, and anyone on the banks, mobile or immobile, who touched it, died. The poison was terrible in its energy and power. Krishna had assumed an avatara to subdue the wicked. He saw that the river had been contaminated. He climbed an extremely tall kadamba tree. He girded his loins and slapped his arms. He leapt into the poisoned water. The supreme Purusha descended into the serpent’s pool with great force. The mass of water, poisoned with the serpent’s breath was agitated and overflowed up to an extent of one hundred lengths of a bow. For someone whose valour is unlimited, this wasn’t surprising. O dear one! He sported in the pool and made the water swirl with the strength of his arms. His valour was like that of a supreme elephant. There was a roar. Hearing this, it decided that someone had invaded its own abode. Unable to tolerate this, Chakshushrava ⁸⁴ issued forth. It saw him, delicate and as dazzling as a cloud. He had the shrivatsa mark and was attired in yellow garments. There was a beautiful smile on his face. With feet like the inside of a lotus, he was playing, without any kind of fear. Seeing him, the serpent angrily entwined him in its coils and bit his inner organs. He was enveloped in the serpent’s coils and no signs of movement could be seen. On seeing this, his beloved friends, the protectors of the animals, were extremely miserable. They had surrendered themselves, their relatives, their wealth, their wives and their desires to Krishna. Overcome by misery, repentance and fear and their intelligence dulled, they fell down. Bulls, cows and heifers ⁸⁵ were extremely saddened and shrieked. Terrified, they stood there and glanced towards Krishna, as if they were crying. There were three kinds of extremely terrible portents in Vraja—those on earth, those in the firmament and those in the bodies of creatures, announcing impending danger. Noticing this, the gopas, with Nanda at the forefront, were anxious with fear. They learnt that, without Rama, Krishna had taken the cows out to graze. Not knowing about him, from these portents, they formed the view that he had come about his destruction. Their lives and their minds were immersed in him and they were afflicted by grief, sorrow and fear. O dear one! Surrounded by the animals, the young, the aged and the women emerged from Gokula. They were distressed, driven by the desire to see Krishna. The illustrious Madhava Bala saw that they were miserable. He knew about his younger brother’s prowess. However, he smiled a little and did not say anything. They looked for their beloved Krishna and searched out his trail. Following the marks of the illustrious one through his footprints, they went to the banks of the Yamuna. O dear one! Here and there, along the path, interspersed with the footprints of cows and other animals, they saw the lord’s footprints, with the marks of a lotus, barley, an elephant goad, the vajra and a standard. Looking at this, they advanced swiftly. From a distance, they saw Krishna inside the pool, enveloped in the coils of the serpent inside the water. Surrounded by their animals, the gopas lost their senses. Filled with great lassitude and afflicted, they wept. The minds of the gopis were devoted to the illustrious Ananta. They remembered his affectionate smiles, glances and words. Since their beloved had been grasped by the serpent, they were extremely distressed and tormented. Deprived of their beloved, they glanced towards the three worlds as if they were empty. Tears of grief flowed down and they suffered as much as Krishna’s mother did. But they held her back from following her son. ⁸⁶ With their eyes fixed on Krishna’s face, they seemed to be dead. They recited to her beloved accounts from Vraja. The illustrious Rama knew about Krishna’s sentiments. He saw that Nanda and the others, whose lives were immersed in Krishna, were entering the pool and restrained them.

‘Gokula had no recourse other than him. He saw that it was in this state, with the women and the children extremely miserable on his account. He followed the conduct of mortals and remained in that position for a muhurta. ⁸⁷ Then he rose up from the serpent’s bonds. He expanded his own body and crushed the serpent’s body with his. The serpent abandoned him and enraged, raised its hood high. It stood there, breathing poison heavily through its nostrils. Its immobile eyes were like two frying pans with torches in them and using these, it looked towards Hari. It licked the corners of its mouth with its forked tongue. Its fiery sight was filled with virulent poison. Like the Indra among the birds, ⁸⁸ he played with it. It also moved around, waiting for an opportunity to strike. As it kept wheeling around with a raised hood, its energy was exhausted. The original being made it lower its stout hood and climbed atop it. Touching the heap of jewels on its hood, his lotus feet turned coppery red. The original preceptor of all kinds of arts started to dance. The gandharvas, ⁸⁹ the Siddhas, the sages, the charanas, ⁹⁰ the gods and the wives of the gods saw that he was ready to dance. They were delighted and quickly assembled, with flowers and other gifts, sounding drums, kettledrums, tambourines and other musicial instruments, and singing. O dear one! It possessed one hundred and one hoods. Whenever one of these hoods would not bow down, the one who wields a harsh staff would strike it with his feet and make it bend down. As it was whirled around, it started to vomit blood through its mouth and its nostrils. The serpent suffered from great misery. Poisonous waste oozed out of its eyes. Sometimes, an angry hood would rise up, and enraged, breathe heavily. Whenever this happened, he danced and pressed it down with his feet. The ancient Purusha was worshipped with flowers that were showered down on him. O king! The hoods were like umbrellas and that violent dance crushed them. With its body shattered, it started to vomit copious quantities of blood from its mouth. It remembered the ancient Purusha, the preceptor of mobile and immobile objects. In its mind, it went and sought shelter with Narayana. The universe is inside Krishna’s stomach. Its hoods were like umbrellas and they were shattered from the blows of his feet and it suffered from his extremely heavy load. Seeing this, the serpent’s wives approached the original being. Their garments and ornaments were disarrayed and the braids of their hair were dishevelled. Their minds were extremely anxious and they placed their sons in front of them. They prostrated their bodies on the ground and bowed down to the lord of creatures. Those virtuous wives of a wicked husband joined their hands in salutation. Desiring to save his life, they sought refuge with the one who provides shelter.

‘The wives of the serpent said, “This one has committed a crime and this punishment is proper. You assume an avatara for the subjugation of the wicked. You are impartial in your outlook, towards enemies and towards your own sons. You inflict punishment with a view to achieving the fruits. You have shown us your favours. Indeed, when an evil person is punished, he is cleansed of sin. This embodied being assumed the form of a serpent ⁹¹ because he was wicked. Your anger should be revered as a favour. Did he torment himself with extremely difficult austerities in an earlier life? Did he control his insolence and show respect towards others? Did he follow dharma? Did he show compassion towards all beings? You are the source of all living beings and you are now satisfied with him. O god! We do not know what this is the result of. What has granted him the right to touch the dust of your feet? Desiring this, Shri, supreme among women, performed austerities. Giving up all other desire, she was firm in her vows for an extremely long period. Those who have obtained the dust of your lotus feet do not wish for the vault of heaven, the state of being a universal emperor, the position of Parameshthi, sovereignty over earth, siddhis in yoga, or emancipation from the wheel of life. O protector! What this one has achieved is extremely difficult for others to achieve. This lord of serpents was born in a species characterized by tamas and fell prey to anger. Your glory has manifested itself before him, something that embodied beings who whirl around in the wheel of samsara wish for. O illustrious Purusha! O great-souled one! We bow down before you. You reside in all creatures, but you are the supreme cause behind all creatures. You are the paramatman. You are the reservoir of jnana and vijnana. ⁹² You are the brahman, infinite in powers. You are without gunas and without transformations. We bow down before the one who controls Prakriti. You are time. You are the one who is the foundation for time. Time is your form. You are the witness. You are the universe. You are the one who witnesses the universe. You are the one who creates the universe. You are the cause behind the universe. Your atman is in the elements, the objects of the senses, the senses, the breaths of life, the mind, the intelligence and the heart. Because of the three gunas and ahamkara, your atman remains hidden from perception. We bow down before the infinite one. We bow down before the subtle one. We bow down before the mysterious one. We bow down before the omniscient one. We bow done before the one who allows many kinds of debates about himself. We bow down to the power of speech and the power of the one speech describes. We bow down before the one who is the foundation of proof. We bow down before the wise one, the one who is the source of the sacred texts. We bow down before nivritti and pravritti. ⁹³ We bow down before the one who is the source of nigama texts. ⁹⁴ We bow down to Krishna and Rama, the sons of Vasudeva. We bow down to Pradyumna, Aniruddha and the lord of the Satvatas. We bow down to the one who illuminates the gunas. We bow down to the one who hides the gunas. We bow down to the one who can be discerned from the functioning of the gunas. We bow down to the one who witnesses the gunas. We bow down to the one who reveals himself to his devotees. Your pastimes and deeds are beyond comprehension. You are the one who can be understood as the cause behind everything. We bow down to Hrishikesha. We bow down to the sage. We bow down to the one who is silent in conduct. You are the one who knows about the progress of everything, superior and inferior. We bow down before the one who is the controller of everything. We bow down to the one who is not the universe. We bow down to the one who is the universe. We bow down to the one who is the witness and is also the cause. O lord! Without being involved and without acting, you use the gunas to ensure the creation, preservation and destruction of the universe. You are the one who upholds the prowess of time. You awaken the latent and innate truth. You are the one who acts. Your pastimes and glances are invincible. You are the one who creates the bodies in the three worlds, serene, turbulent and those born as inferior species. However, those who are serene and virtuous are loved by you and you protect them. The reason for your presence in this world is the protection of dharma. If his own servant commits a crime only once, a master should pardon it. You are serene in your atman. You should pardon this foolish one, who has committed a crime out of ignorance. O illustrious one! This serpent is about to give up his life. Please show him your favours. The virtuous should grieve over women. Our husband is our life. Give him back to us. We are your servant-maids. Order us. We will abide by your commands. We will faithfully carry everything out. Free us from all kinds of fear.”’

Shri-Shuka continued, ‘The illustrious one was properly praised by the wives of the serpent in this way. He was senseless and his hoods were crushed, struck by the blows of the feet. He was allowed to escape. Slowly, Kaliya regained his senses and his breath of life. He breathed with a great deal of difficulty. Miserable, he joined his hands in salutation and spoke to Krishna. “We are wicked because of our birth. We are immersed in tamas and our anger is great. O protector! People find it extremely difficult to give up their innate nature, since it grasps those who are evil. O creator! You have created the universe, with its gunas and different characteristics. There are many kinds of nature, valour, energy, species, seeds, hearts and forms. O illustrious one! We are serpents and we are born angry. How can we abandon your maya? You yourself confound us and make it difficult for us to give it up. You are the cause behind this. You are omniscient and the lord of the universe. Whether it is favour or punishment, do what you think is right for us.” Behaving in the form of a human being, the illustrious one heard these words and replied. “O serpent! You must not remain in this place. Without any delay, leave for the ocean, with your relatives, children and wives. Let the river be enjoyed by cattle and men. If a mortal person remembers my instruction to you and recounts this at the time of both the sandhyas, ⁹⁵ he will not face any fear on your account. If a person bathes at this spot, where I have played, and offers water to gods and others, if he fasts and remembers me and worships me, he will be freed from all sins. Out of fear on account of Suparna, ⁹⁶ you left Ramanaka dvipa ⁹⁷ and sought refuge in this pool. However, since you have been marked with my feet, he will not eat you now.” O king! The illustrious Krishna, extraordinary in his deeds, freed him in this way. Delighted, the serpent and his wives affectionately worshipped him. They worshipped the protector of the universe with divine garments, garlands, jewels, extremely expensive ornaments, celestial scents and unguents and a large garland of blue lotuses. This pleased the one who has Garuda on his standard. Delighted, they sought his permission, circumambulating and worshipping him. With his wives, well-wishers and sons, he went to the middle of that dvipa. ⁹⁸ Cleansed of poison, the water of the Yamuna became like amrita. This was because of the favours of the illustrious one, who sported in human form.’

Chapter 10(17)

The king asked, ‘Why did Kaliya abandon Ramanaka, the abode of the nagas? ⁹⁹ What did he do so as to make him Suparna’s sole enemy?’

Shri-Shuka said, ‘O mighty-armed one! Every month, the nagas received a share of offerings from people and it had earlier been agreed that every month, the serpents would leave a share of these at the foot of a large tree. On every new moon day, for the sake of their protection, the nagas would leave a share for the great-souled Suparna. ¹⁰⁰ Because of the vigour from his poison, Kaliya, Kadru’s son, was filled with insolence. He slighted Garuda by himself eating up the offerings meant for him. O king! Hearing this, the illustrious one, loved by the illustrious one, ¹⁰¹ became angry. Desiring to kill Kaliya, he rushed towards him with an extremely great speed. As he violently descended, he ¹⁰² raised his many hoods to strike back, using poison as a weapon. His fangs were his weapons and using these fangs, he bit Suparna. His tongues were terrible. He hissed and his eyes were fierce. Filled with rage, Tarkshya’s son repelled him. The one who carried Madhusudana was terrible in his force. Fierce in his valour, he struck Kadru’s son with his left wing, which was as dazzling as gold. Struck by Suparna’s wing, Kaliya became extremely agitated. He entered Kalindi, which was very difficult to penetrate and he ¹⁰³ couldn’t follow him there. Once, Garuda was hungry and wished to eat an aquatic creature. He was restrained by Soubhari. ¹⁰⁴ However, rash and hungry, he seized it. On seeing that the king of the fish had been killed, the fish were extremely miserable and distressed. Full of compassion and to ensure the welfare of those who lived there, Soubhari said, “If Garuda enters this place and eats fish, he will instantly be separated from his life. What I have spoken is the truth.” Only Kaliya knew about this great secret. The other serpents didn’t know. Therefore, scared of Garuda, he resided there, until Krishna banished him.

‘Krishna emerged from the pool, adorned in divine garlands, pastes and garments. He was ornamented with large numbers of extremely expensive jewels, polished with gold. On seeing that he arose and that they had got him back, all of them seemed to regain their breaths of life and their senses. The cores of the hearts of the gopas rejoiced. Rejoicing, they embraced him. O Kourava! Yashoda, Rohini, Nanda, the gopas and the gopis had been like dried-up trees. Meeting Krishna, they got everything back. Rama knew about Achyuta’s powers. Therefore, he embraced him and laughed. The trees, the cows, the bulls and the calves were filled with great joy. Along with their wives, the brahmana preceptors approached Nanda. They said, “After having been devoured by Kaliya, it is good fortune that your son has escaped. Because Krishna has been freed, give gifts to the brahmanas.” O king! Happy in his mind, Nanda gave cows and gold. The immensely fortunate and virtuous Yashoda had lost her son and had got him back. Placing him on her lap, she embraced him and repeatedly released torrents of tears from her eyes. O Indra among kings! The residents of Vraja and the cattle suffered from hunger, thirst and exhaustion. They spent the night there, along the banks of the Kalindi.

‘At that time, the forest was dry and a forest conflagration started to blaze everywhere in Vraja. While they were sleeping in the night, it enveloped them from all directions and was about to burn them up. Scorched and scared, the residents of Vraja woke up. They sought refuge with lord Krishna, who had used his maya to appear in human form. “O Krishna! O immensely fortunate one! O Krishna! O infinitely valourous Rama! This extremely terrible fire will devour us, we who belong to you. This is extremely difficult to cross. Save us from this fire, which is like the fire of destruction. O lord! We are your well-wishers. We are incapable of letting go of your feet. How can there be any fear there?” The lord of the universe witnessed the lassitude his relatives were suffering from. Ananta drank up that terrible fire. He is the one who possesses infinite strength.’

Chapter 10(18)

Shri-Shuka said, ‘Krishna was surrounded by his relatives, who were full of joy. They chanted about his glory and entered Vraja, ornamented with herds of cows. The two of them played in Vraja in this way, using their maya to disguise themselves as cowherds. The season known as summer arrived, one that is not liked that much by embodied beings. However, because the illustrious Keshava himself resided there, along with Rama, all the characteristics of spring were seen in Vrindavana. The loud sound of waterfalls surpassed the chirping sound of crickets. The circles of trees were continuously sprayed with drops of water from the waterfalls. A breeze wafted along, above the waves of the rivers, lakes and waterfalls, bearing the fragrance and pollen from white lilies, blue lotuses and other lotuses. The residents of the forest did not suffer from any heat from the summer, forest fires or the sun. There was plenty of green grass. Waves from the fathomless waters of the river beat against the banks and in every direction, moistened the mud along the sandy banks. The fierce rays of the sun, as virulent as poison, didn’t exist and didn’t rob the earth of its juices and green grass. The beautiful and blossoming forest was filled with many kinds of animals and birds. Peacocks sang and bees buzzed. Cuckoos and cranes called. With Bala, the illustrious Krishna played there. He played on his flute and surrounded by gopas and the wealth of cattle, entered. ¹⁰⁵ They decorated themselves with tender leaves, the feathers of peacocks, bunches of flowers, garlands and minerals. Rama, Krishna and the other gopas danced, wrestled and sang. When Krishna danced, some sang and some played on musical instruments. Some used flutes, others clapped with their hands. Some used horns, while others praised him. The gods had assumed the forms of cowherds and disguised themselves as gopa species. O king! They worshipped Krishna and Rama, like actors praising other actors. They whirled around and leapt. They flung and slapped their arms and dragged each other. With sidelocks like a crow’s wings, ¹⁰⁶ they sometimes played and wrestled. Sometimes, when others danced, those two themselves sang or played on musical instruments. O great king! Sometimes, they applauded, uttering words of praise. Sometimes, they played with bilva, kumbha or amalaka fruit in their hands. ¹⁰⁷ Sometimes, covering their eyes, they played hide-and-seek and tried to touch each other. Sometimes, they pretended to be animals or birds. Sometimes, they leapt like frogs. Sometimes, they joked in many different ways. Sometimes, they swung from swings. Sometimes, they pretended to be kings. In this way, they wandered around in that forest and in rivers, mountains, valleys, groves, woods and lakes, playing games that are known to people.

‘Along with the gopas, Rama and Krishna herded animals in that forest. Desiring to capture them, the asura Pralamba came there, assuming the form of a gopa. The illustrious Dasharha, who can see everything, knew about this. However, he accepted him as a friend, thinking about a means of killing him. Krishna, who knew about playing, summoned the gopas and said, “O gopas! Let us play. Let us divide ourselves into two different groups.” The two groups of gopas made Rama and Janardana their respective leaders. Some were on Krishna’s side and others were on Rama’s side. They played many kinds of games, with a member from one team becoming the carrier and a member from the other team becoming the carried. Those who won were carried and those who lost were the carriers. They thus carried and were carried, simultaneously herding the cattle. With Krishna at the forefront, they went to a banyan tree named Bhandiraka. O king! Shridama, Vrishabha and others from Rama’s side became victorious. Having been defeated in the game, Krishna and the others had to carry them. Defeated, the illustrious Krishna carried Shridama. Bhadrasena carried Vrishabha and Pralamba carried Rohini’s son. The bull among the danavas ¹⁰⁸ thought that Krishna was invincible. ¹⁰⁹ Therefore, very swiftly, he went a great distance away, far beyond where he was supposed to set the burden down. As he was carried, he ¹¹⁰ became as heavy as the Indra among mountains. ¹¹¹ Unable to proceed, the great asura assumed his own form. He was stationed there, with golden garments and ornaments. He resembled a cloud tinged with lightning, carrying the lord of the stars on its back. The wielder of the plough was slightly distressed and scared to see him travel swiftly through the sky. His eyes blazed. His eyebrows were furrowed and his teeth were fierce. His hair was on fire and he wore a diadem, armlets and earrings. Then Bala remembered himself and no longer feared the enemy. He was trying to carry him away from his companions. Like the lord of the gods violently striking a mountain with his vajra, he angrily struck him on the head with a firm fist. Thus struck, his hand shattered instantly. The asura vomited blood from his mouth and fell unconscious. With a great roar, he lost his life and fell down, like the sound made by a mountain on being struck by Maghavan’s weapon. The gopas were extremely astounded to see that Pralamba had been killed by the extremely strong Bala. They uttered words of praise. They pronounced benedictions over him and worshipped the one who deserved to be worshipped. Their senses were overwhelmed with love. They embraced him, as if he had returned from the dead. When the wicked Pralamba was killed, the gods were greatly satisfied. They showered down garlands on Bala and uttered words of praise.’

Chapter 10(19)

Shri-Shuka said, ‘While the gopas wre engrossed in playing, the cows were attracted by the grass. They grazed around on their own and went far away, entering a dense region. The goats, cows and she-buffaloes wandered from one forest to another forest. They entered a thicket of cane. Suffering from a forest conflagration, they called out loudly. Unable to see the animals, the gopas, Krishna, Rama and the others, were filled with remorse. Not knowing the path the cattle had taken, they started to search. They followed the footprints left by the cattle and the grass their hooves had torn up. At the prospect of their livelihoods being destroyed, they were senseless. All of them followed the trail. They found their respective herds of cattle crying in the thicket of munja grass, having strayed from the path. Finding them, they brought them back, but were thirsty and exhausted. In a voice that rumbled like clouds, the illustrious one summoned them. ¹¹² Hearing their own names being uttered, they called back in joy. Suddenly, by chance, a forest fire broke out on all sides and would have destroyed all the residents of the forest. The wind was its charioteer and there were terrible sparks. The large flames licked at mobile and immobile objects. The forest conflagration descended on them from all sides. On seeing it, the gopas and the cattle were terrified. Just as people who are scared of death seek refuge with Hari, they spoke to Krishna and Bala. “O Krishna! O immensely valiant one! O Krishna! O Rama! O one who is invincible in valour! We are being scorched by the forest conflagration and have sought shelter with you. You should save us. O Krishna! Your relatives do not deserve to suffer. O one who knows about all kinds of dharma! You are our protector and we are devoted to you.” The illustrious Hari heard the words of his miserable relatives. He said, “Close your eyes. Do not be afraid.” They assented and closed their eyes. The illustrious lord of yoga opened his mouth and swallowed up the terrible flames, thus saving them from the calamity. They opened their eyes and were surprised to see that they and their cattle had been saved and that they had been brought back to Bhandira again. They witnessed the valour of Krishna’s yoga and that they had been saved from the forest conflagration because of the powers of his yoga maya. They thought he was an immortal. It was late in the afternoon. With Rama, Janardana herded the cows back. Praised by the gopas, he played on his flute and returned to the settlement. On seeing Govinda, the gopis were filled with great delight. Even a kshana of separation from him made them feel as if it had been one hundred yugas.’

Chapter 10(20)

Shri-Shuka said, ‘The gopas told the women about their ¹¹³ wonderful deeds, of freeing them from the forest conflagration and about Pralamba’s death. The elders among the gopas and the gopis were astounded to hear this. They thought that two foremost gods, Krishna and Rama, had come to Vraja. The monsoon season commenced, which rejuvenates all living creatures. Lightning flashed in the directions and the sky was agitated by thunder. There were dense blue clouds in the sky, along with lightning and the sound of thunder. The stellar bodies were obscured and shrouded, just as the brahman is by the gunas. For eight months, the sun god had used his rays to drink up juices from the earth. Now that monsoon had arrived, he released that wealth of water. The large clouds flashed with lightning. They trembled because of the terrible winds. Like a shower of compassion, water, the pleasant granter of life, was released. Because of austerities, the earth had become emaciated. She was now nourished by water from the god. It was as if a body that has performed austerities for some purpose has received the fruits. Just as night was about to start, fireflies glowed in the dark, but not the planets. It was like the evil of heretics flourishing in kali yuga, not the Vedas. Hearing the thunder of the clouds, frogs started to croak, just as brahmanas who have slept silently speak ¹¹⁴ after performing the morning rituals. Smaller rivers had turned dry. They overflowed and deviated from their courses, just like the body, riches and wealth of a man who is not in control of himself. In some parts, the ground was green because of new grass. In other parts, it was red because of indragopas. ¹¹⁵ There was shade created by mushrooms. The earth resembled men full of prosperity. The fields were rich with grain and brought delight to farmers. Those who were proud repented, because they did not know that everything is controlled by destiny. ¹¹⁶ All creatures who lived on land or in the water were sprinkled with fresh water. They assumed beautiful forms, like that which is obtained by serving Hari. At confluences of rivers with the ocean, the wind made the waves turbulent. This was just like the mind of an immature yogi who is addicted to desire and is attached to the gunas. The mountains were struck by torrents of rain, but were not distressed. They were like people whose minds are in Adhokshaja and who therefore are not disturbed when assailed by hardships. The roads were overgrown and covered with grass and could not be cleaned. They were like sacred texts not studied by brahmanas and which therefore, suffer from the passage of time. Clouds are the friends of people. However, lightning is fickle in its affection. It did not remain in one place, ¹¹⁷ just as a woman driven by desire does not remain attached to a man with qualities, but moves around. Without a bowstring, the great Indra’s bow manifested itself in the sky. ¹¹⁸ It was like Purusha, who is devoid of gunas, but manifests himself in this world, which is a mixture of gunas. The lord of the stars was shrouded and not radiant, its moonlight unable to triumph over the clouds. It was like an embodied being, who possesses his own radiance, but that radiance is shrouded by ahamkara. The peacocks were festive and delighted at the arrival of the clouds and called out. They were like people who were tormented in their homes, but who became happy at Achyuta’s arrival. The trees drank up water with their feet and assumed many different kinds of forms. ¹¹⁹ They were like people emaciated and exhausted from austerities, who then start to indulge in desire. O dear one! The cranes were disturbed, but continued to reside along the shores of the lakes. They were like people addicted to sensual pleasures, whose desires cannot be satisfied and who continue to exert in their homes, though they are disturbed. When the lord ¹²⁰ showered down rain, the torrents of water breached the dams. It was just like the wicked words of heretics breaking down the paths of the Vedas in kali yuga. Goaded by the winds, the clouds released their amrita on living beings. This was just like lords of the earth, who are from time to time urged by brahmanas, and shower their benedictions. ¹²¹

‘The forest was thus prosperous with ripe dates and jambu fruit. Surrounded by cows and gopas, with Bala, Hari entered it, to sport there. Because of the heavy burden of their udders, the cows moved slowly. Summoned by the illustrious one, they advanced quickly, their affection making milk flow from their udders. The residents of the forest were delighted. There were rows of trees that exuded honey. The waterfalls resounded in the mountains. He saw that there were some caves nearby. When it rained, he sometimes sought refuge in the hollow of a tree or a cave. The illustrious one entered there and sported, eating tubers, roots and fruits. Near the water, he seated himself on a slab of stone and ate curds mixed with rice. He ate and the gopas and Samkarshana also ate with him. He sat on the green grass and saw the satisfied bulls, heifers and cows graze, their eyes closed. Their heavy udders made them tired. He glanced at the prosperity brought by the monsoon. The illustrious one’s revered powers, which bring pleasure at all times, were enhanced. In this fashion, Rama and Keshava resided in Vraja. Autmun arrived. The clouds disappeared. The waters were clear and the wind was no longer harsh. Autmun rejuvenated the lotuses. The waters regained their natural state. It was like minds that have deviated, when they again begin to practice yoga. There were no clouds in the sky. The earth was cleansed of mud and impurities. Creatures no longer suffered from overgrown grass. Just as devotion towards Krishna removes everything inauspicious, autumn cleansed those in every ashrama. The clouds gave up everything that they had possessed and their radiance was white and pure. They were like tranquil sages who have given up all desire and have been cleansed of sins. The mountains sometimes released auspicious water, but sometimes did not release it. They were like learned people, who, at the right time, grant the amrita of knowledge, or do not. Aquatic creatures that dwelt in the reducing water levels did not understand that the water was diminishing. They were like foolish men who live with their families and do not understand that that their lifespans are diminishing. Aquatic creatures that resided in the diminishing water suffered from the autumn sun. They were like miserable and distressed people who have not conquered their senses and live with their families. Very gradually, bits of land gave up the parts where there was mud. The plants gave up their state of not being ripe. They were like persevering people, who give up ahamkara, bodies and everything that is not connected with the atman. At the onset of the autumn, the waters of the ocean became silent and tranquil. They were like sages who have properly realized the atman and have therefore given up all rituals associated with the sacred texts. Farmers erect firm dams so that their fields receive an adequate supply of water. In that way, yogis control their breath of life, so that jnana does not get dissipated. The rays of the autumn sun scorched living creatures, but the lord of the stars relieved them of this. This was like the knowledge Mukunda conferred on the women of Vraja, who suffered from pride because of identification with their bodies. Bereft of clouds, the autumn sky was beautiful with sparkling stars. It was like the mind, when it is full of sattva and has insight about the purport of the sacred texts and the meaning of the brahman. The radiant full moon shone in the sky, surrounded by the stars. It was like Krishna, the lord of the Yadus, on earth, surrounded by a circle of Vrishnis. Freed from heat, people embraced the wind fragrant with forest flowers. It was neither hot, nor cold. However, this wasn’t true of the gopis. Without Krishna, their minds were distracted. Like rituals performed to the lord for the sake of fruits, cows, does, female birds and women became fertile in the autumn and sought out their own males. With the exception of kumudas, ¹²² when the sun rose, all the lotuses blossomed. O king! They were like people who are not scared of bandits when a king is present. In cities and villages, there were large agrayani ¹²³ sacrifices that pandered to the senses. Now that the two portions of Hari were present, the earth was ripe and rich with grain. Merchants, sages, kings and snatakas were free to emerge and go out on their respective tasks, which the rainy season had prevented them from doing. ¹²⁴ They were like Siddhas, who wait for the time for their own funeral rites to arrive.’ ¹²⁵

Chapter 10(21)

Shri-Shuka said, ‘The autumn water was sparkling and the wind was fragrant with the scent of lotuses blooming in the water. Along with the cowherds, Achyuta entered. ¹²⁶ The blossoming trees, the lakes, the rivers and the mountains resounded with the sound of maddened bees and flocks of birds. With the protectors of the herds and with Bala, the lord of Madhu entered and started to play on his flute. The women of Vraja heard the sound of the flute singing and it ignited desire. In private, some of them started to describe Krishna to their own friends. As they started to describe, they remembered Krishna’s acts. O king! Since their minds were distracted by the force of desire, they could not continue. His form was like that of the best among dancers, with a crest of peacock feathers. There were karnikara flowers on his ears. His dazzling garments were golden yellow. He wore a vaijayanti garland. The holes in the flute were filled with nectar that emerged from his lips. He entered the forest of Vrindavana and made it beautiful with his footprints. Gopas surrounded him, chanting about his glories. O king! The sound of the flute stole the minds of all creatures. Hearing it, all the women of Vraja embraced each other ¹²⁷ and described it to each other.

‘The gopis said, “O friends! ¹²⁸ This is the greatest fruit that eyes can have. We do not know of anything superior to those two faces. With their friends, those two are entering, along with the animals. Those two sons of the lord of Vraja possess flutes. ¹²⁹ We have drunk the loving sidelong glances that they cast around. They are decorated with tender mango leaves, peacock feathers, bunches of flowers and garlands of lotuses and lilies. These touch the wonderful garments that they wear. Those two are indeed resplendent in the midst of the cowherds and the herds. Sometimes, they sing. They are like the best of dancers on a stage. O gopis! The flute must have performed extremely auspicious deeds. It is drinking nectar from Damodara’s lips and that only belongs to the gopis. ¹³⁰ It is enjoying it alone and has only left a little bit of the juice for others. The delighted bodies of the lakes are shedding tears, just as noble trees do. ¹³¹ O friend! Vrindavana is enhancing the earth’s fame. It has obtained the prosperity that results from the lotus feet of Devaki’s son. Hearing Govinda’s flute, the maddened peacocks are dancing. On seeing this from the top of the mountain, all the other creatures are standing motionless. Even these does, which have taken birth as foolish species, are fortunate. They have been able to approach Nanda’s delight, attired in his colourful garb. With the male black antelopes, they have heard the playing of the flute. With their affectionate glances, they seem to be offering him worship.” Krishna’s form and conduct made it a festival for the women. They saw him. They heard the clear songs that emanated and vibrated from his flute. The goddesses, travelling in vimanas, ¹³² came under the spell of desire. Bunches of flowers were dislodged from the braids of their hair and they loosened the cords of their garments. The cows pricked up their ears and used these as receptacles to drink in the song that emanated from the flute in Krishna’s mouth. The calves were drinking mouthfuls of milk from the udders and stood still. ¹³³ With tears flowing from their eyes, their atmans seemed to embrace Govinda with their sight. “O mother! ¹³⁴ The birds in this forest must generally be like sages. To see Krishna and to hear the melodious song from his flute, they have climbed on to the branches of trees, ¹³⁵ laden with beautiful foliage. With their eyes closed, they have shut out all other sounds and are listening to this. Hearing Mukunda’s song, it is evident that the minds of the rivers are agitated and the force of their flow has been impeded. ¹³⁶ They are stationary and are embracing Murari with their waves as arms. Clasping his two feet, they are offering him lotuses. Despite the heat, with Rama and the gopas, he is herding the animals of Vraja and following them, playing on his flute. As his friend, the cloud has lovingly fashioned an umbrella out of its own body and is showering down flowers on him. ¹³⁷ The breasts of the pulinda women are smeared with beautiful kunkuma applied by their lovers and they are now completely fulfilled with the dust from his lotus feet. ¹³⁸ Seeing him, they are smitten with desire. The dust is attached to the grass and they smear it on their faces and breasts and are thus freed from all mental anguish. O women! This mountain is the best among Hari’s servants. It is rejoicing because it has touched Rama and Krishna’s feet. It is respectfully offering them, along with the cattle and the herders, drinking water, tender grass, caves for shelter, tubers and roots. O friends! The two generous ones are following the cattle and the gopas from one forest to another. The melodious tunes of the flute are making the bodies of creatures immobile and they are stopping in their gaits. Even the trees are bristling with joy. Those two, with the wonderful marks, are also carrying ropes and nooses.”’ ¹³⁹

Shri-Shuka continued, ‘The illustrious one roamed around Vrindavana. In this way, the gopis described his pastimes to each other and became completely immersed in him.’

Chapter 10(22)

Shri-Shuka said, ‘It was the first month of hemanta. The kumarikas in Nanda’s Vraja prepared havishya and surviving only on it, followed the vow of worshipping Katyayani. ¹⁴⁰ O king! When the sun was rising at dawn, they bathed in the waters of the Kalindi. On the banks of the river, they fashioned an image of the goddess out of sand and worshipped her with fragrances, garlands, pastes, offerings, incense, laps, tender shoots, fruits, unbroken rice and other superior and ordinary objects. “O Katyayani! O Mahamaya! O Maha-yogini! O Adhishvari! ¹⁴¹ O goddess! We bow down to you. Make the son of Nanda gopa my husband.” ¹⁴² Having chanted this mantra, the maidens worshipped her. With their minds on Krishna, the maidens observed this vow for an entire month. Desiring Nanda’s son as a husband, they invoked and worshipped Bhadrakali. They arose at dawn every day and called out to each other by name. Holding each other by the hand, they went to bathe in the Kalindi, chanting about Krishna’s glory.

‘Once, as they had done earlier, they arrived at the river and left their garments on the bank. Singing about Krishna, they happily sported in the water. The illustrious Krishna, the lord of all the lords of yoga, understood this. Surrounding himself with his friends, he went there, so as to render their rites successful. He quickly gathered up their garments and climbed up a nipa tree. Along with the other boys, he laughed. He spoke to them in jest. “O girls! You are suffering from having observed the vow. As you wish, come here and take back your respective garments. I am not joking, but am telling you the truth. I have never uttered a falsehood earlier and these boys know it. O slender-waisted ones! Alone, or collectively, come here and take your garments back.” Seeing that he was teasing them, the gopis were filled with love. Ashamed, they glanced at each other. Though they laughed, not a single one came out. When Govinda spoke to them in this way in jest, their minds were agitated. They were submerged in the cold water, right up to their necks. Trembling, they spoke to him. “Do not be unfair in this way. You are the beloved son of Nanda gopa. O dear one! You are praised by Vraja. We are shivering. Give our garments back to us. O Shyamasundara! ¹⁴³ We will do whatever you ask us to do. O one who knows about dharma! Give our clothes back to us. Otherwise, we will tell the king ¹⁴⁴ about this.” The illustrious one replied, “O ones with the beautiful smiles! If you are my servant-maids and if you are going to do what I ask you to, then come here and take your own garments back.” All the girls were trembling because of the cold. Suffering from the cold, they covered their vulvas with their hands and emerged. The illustrious one saw that they were virgins and was pleased with their pure sentiments. ¹⁴⁵ He was pleased. With the garments on his shoulder, he smiled and spoke to them. “You were firm in your vows, but have bathed naked in the water. This is an offence against the gods. To atone for your sins, raise up your hands in salutation above your heads. After this, bow down and accept your lower garments.” ¹⁴⁶ Achyuta thus instructed the maidens of Vraja. They were also of the view that bathing naked had been a deviation from the vow. However, he is himself the infinite fulfilment of all rites. Therefore, to accomplish their desires, they bowed down before him, so that they might be cleansed of sin. The illustrious one, Devaki’s son, saw that they were bowing down in that way. Satisfied and compassionate, he returned their garments to them. They ¹⁴⁷ were completely cheated and made to feel ashamed. They were laughed at and he played with them, as if they were puppets. Their garments were stolen. However, they were so content at this association with their beloved that they did not resent this at all. They donned their own garments. They were attached to this association with their beloved. He had captivated their minds. They did not move from that place. Instead, they cast bashful glances towards him. The illustrious one understood that they wished to touch his feet. That is the reason they had resolved to undertake the vow. Damodara spoke to the women. “O virtuous ones! I know that your intention was to worship me. Anything that is approved by me always comes true. Even if something is done out of desire, if the mind is immersed in me, no desire results. This is like grain that has been fried and cooked. Generally, it cannot be made to sprout. ¹⁴⁸ O women! Go to Vraja. You will be successful. You will enjoy nights with me. O virtuous ones! That is the reason you observed the vow of worshipping the noble one.” ¹⁴⁹ Thus instructed by the illustrious one, the kumarikas accomplished their objective. Meditating on his lotus feet, they reluctantly went to Vraja.

‘After this, surrounded by the gopas, Devaki’s illustrious son went far away from Vrindavana. Along with his elder brother, he herded the cows. At the time of the fierce heat of the summer, the trees spread out their shade like umbrellas, to protect him and his companions. On seeing this, he spoke to the residents of Vraja. “O Stokakrishna! ¹⁵⁰ O Amshu! On Shridama! O Subala! O Arjuna! O Vishala! O Rishabha! O Tejasvi! O Devaprastha! O Varuthapa! Behold these immensely fortunate ones. Their lives are devoted to the welfare of others. They withstand storms, showers, heat and cold and save us from them. Since they provide subsistence for all kinds of creatures, their birth is most wonderful. Those who desire something are never refused by good people and they are like them. They satisfy desires through leaves, flowers, fruits, shade, roots, bark, wood, fragrances, sap, ashes, kernels and tender leaves. An embodied being must always act so as to bring benefit to other creatures through life, wealth, intelligence, words and conducts. It is then that life becomes successful.” Saying this, he passed through the midst of lowered branches laden with tender foliage, bunches of flowers and fruits and leaves and arrived at the Yamuna. O king! The gopas made the cows drink the sweet, cool and auspicious water. After this, they satisfied themselves by drinking that sweet water. O king! As they wished, they made the animals graze in a grove there. Suffering from hunger, they approached Krishna and Rama and spoke to them.’

Chapter 10(23)

‘The gopas said, “O Rama! O mighty-armed one! O Rama! O Krishna! O destroyer of the wicked! We are suffering from hunger. You should do something to satisfy it.”’

Shri-Shuka said, ‘The gopas told Devaki’s illustrious son this. Desiring to please his devotees, the wives of the brahmanas, he addressed them in these words. “Go to the place where the brahmanas, who know about the brahman, are worshipping the gods through a sacrifice named Angirasa. They are doing this with a desire to attain heaven. O gopas! Go there and announce that you have been sent by the illustrious one and his elder brother, mentioning us by name. Then ask for some cooked rice.” Thus instructed by the illustrious one, they went and asked. They joined their hands in salutation before the brahmanas and prostrated themselves on the ground, like rods. “O divinities on earth! Listen to us. We are those who act according to Krishna’s instructions. We are gopas who have been urged to come here by Rama. O fortunate ones! Recognize us. Not very far from here, Rama and Achyuta are herding the cows. They are hungry and are asking you for some cooked rice. O brahmanas! O those who are supreme in knowledge of dharma! If you have any faith in them, give them the cooked rice they are asking for. O supreme ones! With the exception of sacrifices where animals are slaughtered, or soutramani, there is no sin attached to eating food that has been given by someone who has consecrated himself for a sacrifice.” ¹⁵¹ They heard what the illustrious one desired, but did not listen. They were performing a lot of rites, but were inferior in their wishes. They prided themselves on their age and wisdom, but were foolish. He pervades the time, the place, the separate objects used, the mantras, the tantras, the officiating priests, the sacrificial fires, the divinities presiding over sacrifices, the ones performing sacrifices, the kratus and dharma. He is himself the supreme brahman. He is the illustrious Adhokshaja. However, their wisdom was tainted. They looked upon him as a mortal human being and did not show him respect. O scorcher of enemies! They did not say “yes”, nor did they say “no”. Disappointed, the gopas returned to Krishna and Rama and told them what had happened.

‘Hearing this, the illustrious lord of the universe laughed. He again spoke to the gopas, intending to demonstrate to them the way people in the world behaved. “Go and tell the wives ¹⁵² that I have come here with Samkarshana. They will give you the desired food. They are affectionate and their minds are in me.” They went to the place where the wives resided and saw that they were ornamented and seated. The gopas bowed down before the virtuous brahmana ladies and addressed them humbly. “O wives of the brahmanas! We bow down to you. Listen to our words. Krishna is roaming around, not far from here, and he has sent us to you. Herding the cattle, along with the cowherds and Rama, he has come a long distance away. He is hungry. He asks that you should give some food for him and his followers.” They were always eager to see him. Their minds were agitated by his accounts. Hearing that Achyuta had arrived, they were filled with excitement. All of them advanced to meet their beloved, like rivers heading for the ocean. They filled vessels with the four kinds of food, with many different qualities. ¹⁵³ They were restrained by their husbands, brothers, relatives and sons. However, they had heard about the illustrious Uttamashloka for a long period of time and cherished him. Along the banks of the Yamuna, there was a grove of ashoka trees, decorated with tender foliage. The women saw him roaming around there, along with his elder brother, and surrounded by the gopas. He was dark blue in complexion and his garments were golden yellow. He was adorned with wild flowers, peacock feathers, minerals and tender foliage. He was in the garb of a dancer and one of his hands rested on a companion’s shoulder. He twirled a lotus in his other hand. There were lilies in his ears. The locks of his curly hair dangled over his cheeks. There was a smile on his lotus face. O Indra among men! They had often heard about the glories of their beloved and it had filled their ears. Their minds were submerged in him. He now entered their inner cores through the apertures of their eyes. They embraced him for a very long time and gave up all torment, just as a wise person abandons all sense of ego. They had abandoned all desires and had come there, wishing to see him. The one who is omniscient in his vision knew this. With a smile on his face, he spoke to them. “O immensely fortunate ones! Welcome. Please be seated. What can we do for you? It is most appropriate that you have come here to see me. There are accomplished people who know about what is good for them. They constantly bind themselves to me, without any motive. They are devoted to me and love me like their own atmans. The breath of life, intelligence, the mind, relatives, the body, wives, offspring, riches and other things are loved because of association with the atman. What can be more loved than that? Go to the place where your husbands, the brahmanas, are performing a sacrifice to the gods. You will render their sacrifice successful. Their status as householders is dependent on you.” The wives said, “O lord! You should not speak in this harsh way. A promise is made about resorting to your feet in the sacred texts and you should make that come true. ¹⁵⁴ We have obtained your feet. You have kicked away garlands of tulasi leaves and we will wear them in our hair. We will free ourselves from all relationships. Our husbands, fathers, sons, brothers, relatives and well-wishers will not take us back, not to speak of others. Therefore, we have prostrated ourselves at your feet. O destroyer of enemies! There is no refuge other than you. That is what you should grant us.” The illustrious one replied, “Your husbands, fathers, brothers, sons and the other people will not be scornful of you. Since you are devoted to me, the gods will also approve of it. Among men in this world, physical association does not contribute to love and affection. Instead, if the mind is united with me, one soon attains me. It doesn’t happen through physical contact, but through hearing about me, visualizing me, meditating on me, immersing thoughts in me and by chanting about me. Therefore, return to your houses.” Thus instructed, the wives of the brahmanas returned to the sacrificial arena. The women were not reprimanded and the sacrifice was completed. There was one single lady who had been restrained by her husband. ¹⁵⁵ When she heard about what had happened with the illustrious one, she clung to him in her heart. She gave up her physical body and the bonds of karma.

‘The illustrious Govinda divided up the four kinds of food among the gopas. The lord made them eat and then ate himself. Thus, assuming a human body in his pastimes, he followed the conduct of the world of men. He amused himself with the cows, the gopas and the gopis and delighted them with his form, words and deeds. The brahmanas remembered and repented. “We have committed a sin. We have slighted the two supreme lords of the universe, who had disguised themselves as men.” They witnessed the superhuman devotion towards the illustrious Krishna that the women possessed. They thought themselves to be inferior. They repented and censured themselves. “Shame on the three kinds of birth we have had. ¹⁵⁶ Shame on our vows. Shame on our extensive knowledge. Shame on our lineage. Shame on our skill with rituals. We have withdrawn ourselves from Adhokshaja. Indeed, the illustrious one’s maya is capable of confounding even yogis. We are brahmanas, the preceptors of men. But we have been confounded about what is good for us. Look at these women. Their devotion towards Krishna, the preceptor of the universe, is insurmountable. For those who are householders, it destroys the noose of death. They have not gone through the samskaras of brahmanas. They have not resided in the homes of the preceptors. They have not performed austerities, nor have they speculated about the nature of the atman. They have not observed any rites of purification or other auspicious rites. Nevertheless, their devotion towards Uttamashloka Krishna, the lord of all lords of yoga, is firm. Despite our samskaras, we have not developed this. Indeed, we were confounded about what was good for us. We were intoxicated in our roles as householders. Alas! Through the words of the gopas, he had reminded us about the path followed by virtuous people. All desires are satisfied through him. He is the lord of kaivalya ¹⁵⁷ and other benedictions. He is the lord of everything. Why else would the controller present us with this pretext? Giving up everything else, Shri serves him, hoping to touch his feet, casting aside all her taints. ¹⁵⁸ His asking us was an attempt to confound people. He pervades the time, the place, the separate objects offered, mantras, tantras, officiating priests, sacrificial fires, the divinities presiding at sacrifices, the ones performing sacrifices, kratu and dharma. He is the illustrious Vishnu, the lord of all the lords of yoga, himself. We had heard that he had been born in the lineage of the Yadus. Even then, we were foolish and failed to recognize him. We are blessed that we have wives like these. Their minds are full of unwavering devotion towards Hari and so is ours. We bow down to the illustrious Krishna, whose intelligence is unlimited. His maya confounds our intelligence and we are whirled around along the path of karma. He is the original being. He confounded us through his own maya. We did not understand his powers. Our great transgression should be pardoned.” Thus, they remembered their own sins and the slight that they had shown towards Krishna. Though they wished to see the two Achuytas, ¹⁵⁹ because they were scared of Kamsa, they did not move.’

Chapter 10(24)

Shri-Shuka said, ‘While residing there with Baladeva, the illustrious one saw the gopas making preparations for a sacrifice to Indra. The illustrious one is omniscient and dwells in all atmans. Though he knew, he humbly asked the elders, with Nanda at the forefront. “O father! What are all these great actitivies for? What are the expected fruits? Who is this directed towards? What are the arrangements for this sacrifice? O father! Tell me. I have a great desire to hear about this. Virtuous people who look upon everyone else as their own selves should not keep secrets in this world. They do not distinguish between what belongs to them and what belongs to someone else. They do not distinguish between friends, those who are neutral and enemies. Even if a neutral person is avoided like an enemy, it has been said that a well-wisher is like one’s own self. Regardless of whether they understand or don’t understand the purposes of rites, they perform them. The learned accomplish the objectives of rites, not those who are ignorant. That being the case, has the purpose of this rite been thought about? ¹⁶⁰ Or is it just something that people generally do? It is best that it should be properly explained to those who ask.” Nanda replied, “The illustrious Indra is the rain god. The clouds represent his embodied form. They shower down the beloved water, which ensures life and subsistence to creatures. O son! We and others worship the lord and master of the clouds. Men worship him through yajnas and kratus, ¹⁶¹ using objects that are ripened through his semen. ¹⁶² The remnants of sacrifices are fruits that enable the accomplishment of the three objectives of existence. ¹⁶³ For enterprising men, Parjanya is the one who determines the fruits. This is the dharma that has come down through tradition. Out of desire, hatred, fear or avarice, if a man rejects this, he does not obtain benefit.” Keshava heard the words of Nanda and the other residents of Vraja. With an intention of generating Indra’s anger, he spoke to his father.

‘The illustrious one said, “Creatures come into being because of karma. It is because of karma that they are destroyed. Happiness, unhappiness, fear and fortune are all the outcome of karma. If there is a lord who confers fruits and other benefits of karma, he becomes dependent on the one who undertakes the karma and has no control over those who do not undertake it. ¹⁶⁴ Creatures follow their own respective karma. In this world, what can Indra do to creatures? Men act and are driven by their own natures. What power does he have over this? Each person is under the control of his own nature and follows that nature. Gods, asuras and humans are all based on their own natures. It is because of karma that creatures are born as superior and inferior species and give up those bodies. Karma is the lord and preceptor, the friend, the neutral or the enemy. Therefore, one should worship karma. Based on one’s own nature, one must perform one’s own karma. Indeed, what can easily be done is the divinity. If one’s proclivities are towards one form of subsistence, but he resorts to another, that does not ensure benefit. That is like an unchaste woman indulging with a paramour. A brahmana must devote himself to the brahman. ¹⁶⁵ Royalty must protect the earth. ¹⁶⁶ Vaishyas subsist through trade and shudras by serving dvijas. ¹⁶⁷ There are four kinds of means of subsistence—agriculture, trade, tending to cattle and the lending of money. We are continuously engaged in tending to cattle. Sattva, rajas and tamas are the reasons behind creation, preservation and destruction. The universe has been created out of rajas. All the many things on world result from union between one another. ¹⁶⁸ It is rajas that urges the clouds and they shower down water in every direction. That is how subjects achieve their purposes. What does the great Indra do? We do not live in cities, habitations, villages or permanent homes. O father! We are residents of the forest. We live in forests and mountains. Therefore, we should organize a sacrifice for cattle, brahmanas and this mountain. ¹⁶⁹ Let us use everything that has been brought together for Indra’s sacrifice to accomplish that sacrifice. Let many kinds of food be cooked, ending with broth, payasam ¹⁷⁰ and other things. Let small cakes be made out of flour and fried. Let cakes be baked. ¹⁷¹ Let all the milk products be taken for that purpose. Let the sacrificial fires be properly kindled by brahmanas who know about the brahman. Let food with many kinds of qualities be given to them. Let them be given cattle as dakshina. ¹⁷² Let the appropriate food be given to dogs, shvapakas, chandalas and outcastes. ¹⁷³ Let grass be given to the cows. Let offerings be rendered to the mountain. After eating, ornament yourselves. Smear yourselves with pastes and wear excellent garments. After this, circumambulate cows, brahmanas, sacrificial fires and the mountain. ¹⁷⁴ O father! This is my view. If it appeals to you, act in accordance with this. A sacrifice for cattle, brahmanas and the mountain will please me a lot.”’

Shri-Shuka continued, ‘The illustrious one was time himself and he wished to destroy Shakra’s pride. Nanda and the others heard him and applauded and accepted his words. All of them acted exactly as Madhusudana had said. They had benedictions pronounced and offered those objects and the offerings that had been collected to brahmanas and the mountain. They gave grass to the cows. Placing the wealth of cattle ahead of them, they circumambulated the mountain. They yoked carts, and gopis ornamented themselves and rode on them, chanting about Krishna’s valour. The brahmanas pronounced benedictions. So as to bring about trust in the gopas, Krishna assumed a completely different appearance, with a gigantic form. He said, “I am the mountain” and ate all the offerings. ¹⁷⁵ Along with the people of Vraja, he himself bowed down to this form of his and said, “Behold the form of this mountain. It has favoured us by manifesting itself before us. It can assume any form at will and kill residents of the forest who disregard it. For our benefit and that of the cattle, let us bow down before it.” Thus, urged by Vasudeva, the gopas undertook a sacrifice to the mountain, cows and cattle, as they had been instructed. Along with Krishna, they then returned to Vraja.’

Chapter 10(25)

Shri-Shuka said, ‘O king! Indra got to know that his own worship had been stopped. He became angry with the gopas who had accepted Krishna as a protector, with Nanda and the others. There are a host of clouds named samvartaka, which bring about universal destruction. Taking himself to be the lord, Indra angrily goaded them in these words. “Because of their prosperity, look at the insolence of greatness that has arisen in the gopas who dwell in the forest. Seeking refuge with a mortal Krishna, they have disregarded a god. They have given up considered knowledge and have resorted to sacrifices full of rites. They wish to cross the ocean of life with these. But since these are broken, they are boats only in name. Krishna talks a lot. He is childish, arrogant and ignorant, but takes himself to be learned. Seeking refuge with a mortal Krishna, the gopas have caused displeasure to me. Their prosperity has maddened them. They take themselves to be protected by Krishna. Destroy their prosperity, insolence and arrogance. Convey their animals to destruction. Astride the elephant Airavata, I will follow you to Vraja. To destroy Nanda’s settlement, the large number of extremely forceful Maruts will be with me.” The clouds were thus commanded by Maghavan. Freed from their bonds, ¹⁷⁶ they used their energy to pour down on Nanda’s Gokula and cause suffering. There were flashes of lightning. There were roars of thunder. There were a large number of fierce Maruts. Water and hailstones showered down. The showers were as thick as pillars and the clouds released them incessantly. The torrents of water flooded the earth and high and low ground could no longer be seen. Because of the excessive rain and the strong winds, the animals started to tremble. The gopas and gopis suffered from the cold and went and sought refuge with Govinda. Suffering from the downpour, they covered their heads, and their children with their bodies. Trembling, they sought refuge at the illustrious one’s feet. “O Krishna! O immensely fortunate one! O Krishna! O lord! You are Gokula’s protector. O one who is devoted to his devotees! You should save us from the god who is angry with us.” They were suffering from the shower of hailstones and the extreme storms. Struck by these, they were senseless. On seeing this, the illustrious Hari thought that this was the work of an angry Indra. “This excessive shower and severe storms with hailstones is not characteristic of this season. Since his own sacrifice has been stopped, Indra is showering down, so as to destroy us. I will counter this through an appropriate use of my own yoga. I must take measures. There are those who foolishly pride themselves on being the lords of the worlds. I must destroy the tamas that leads to intoxication at their affluence. The lords of the gods are suffused with sattva. But since they are intoxicated with what is not sattva, this is not surprising in them. I must think of a means to quieten them and shatter their pride. Those in the settlement have sought refuge with me. I am there protector and they are dependent on me. Through my own yoga, I must protect the gopas. That is my vow.”

‘Saying this, with one hand, though he was still a child, he held up Mount Govardhana. Vishnu held it up easily, as if it was a mushroom. The illustrious one spoke to the gopas. “O mother! O father! O residents of Vraja! As you wish, please enter the cavities in this mountain, along with your wealth of cattle. You should not be scared that the mountain will fall down from my hand. Nor should you be scared of the wind and the rain. This is sufficient to protect you.” With their minds assured by Krishna, they comfortably entered those cavities, along with their wealth, their vehicles and their dependents. He abandoned hunger, thirst and all expectations of happiness. As the residents of Vraja looked at him, he held up the mountain for seven days and his feet did not move even a little. On witnessing the power of Krishna’s yoga, Indra was extremely astounded. His pride and determination were destroyed and he asked his clouds to withdraw. The sky was clear of clouds and the sun arose. The terrible storm and rain ceased. Seeing this, the one who had held up Govardhana spoke to the gopas. “O gopas! Cast away your fears and emerge, along with your women, wealth and children. The storm and the rain have ceased. The flood in the rivers has almost receded.” At this, the gopas emerged, taking their respective wealth of cattle with them. The women, the young and the aged emerged slowly, along with carts loaded with various objects. While all the creatures looked on, the illustrious lord playfully placed the mountain back at the spot where it had been earlier. The residents of Vraja were overwhelmed with a flood of love for him. They came forward, embraced him and did other things. ¹⁷⁷ The delighted gopis affectionately worshipped him with curds, unbroken rice and water and pronounced excellent benedictions. Yashoda, Rohini, Nanda and Rama, supreme among strong ones, embraced Krishna. Overwhelmed with affection, they pronounced benedictions. O king! Large number of gods, Siddhas, Sadhyas, gandharvas and charanas praised him from the firmament and showered down flowers. O king! Urged by the gods, conch shells and drums were sounded in heaven. The lords among the gandharvas, Tumbaru being the foremost, sang. The protectors of the animals devotedly surrounded him. O king! With them and with Bala, Hari went to his own settlement. The gopikas ¹⁷⁸ sang about this and other acts that he had done. He had touched their hearts and they rejoiced.’

Chapter 10(26)

Shri-Shuka said, ‘The gopas witnessed this and other things that Krishna did. Since they did not know about his valour, they were extremely surprised. They approached ¹⁷⁹ and spoke. “The deeds done by this child are extraordinary. How did he deserve to be born among ordinary people like us? As if he was playing, how could this child hold up a supreme mountain on a single hand for seven days, like a king among elephants does to a lotus? This extremely energetic one had his eyes closed. But like time devours lifespan and the body, he drank from Putana’s breast and sucked out her life. When he was only one month old, he was lying down under a cart and crying. He struck it with one foot and made it overturn and fall down. When he was only a year old, he was seated and was carried through the sky by the daitya ¹⁸⁰ Trinavarta. But he seized him by the neck, throttled him and killed him. On one occasion, because he had stolen butter, his mother tied him to a mortar. However, crawling on his hands, he went between two arjuna trees and brought them down. With Rama and surrounded by the children, he was herding calves in the forest. Baka wished to kill him. However, he tore apart the enemy’s mouth with his arms and killed him. Vatsa ¹⁸¹ wanted to kill him and penetrated the calves in the form of a calf. However, he playfully hurled him and killed him, making kapittha fruits fall down. With Bala, he killed the daitya Rasabha ¹⁸² and his relatives, thus making the forest of palm, filled with ripe fruit, safe. He arranged that the extremely strong Bala should kill Pralamba. He rescued the animals of Vraja and the gopas from the forest conflagration. In the pool, he subdued the Indra among serpents who possessed virulent poison. He forcibly exiled him from Yamuna, freeing the water from the poison. All of us, the residents of Vraja, have an affection towards him that is impossible to give up. O Nanda! Your son is also attached to you and to us. How did this come about? How can a mere child, who is seven years old, hold up a giant mountain? Who is he? O lord of Vraja! Therefore, we have a doubt about your son.” Nanda replied, “O gopas! Listen to my words and do not have any doubts about my son. This is what Garga had told me about this son. ¹⁸³ ‘According to the yuga, this one has adopted bodies with three different complexions—white, red and yellow. He is now dark. Earlier, this son of yours used to belong to Vasudeva. Therefore, those who know will refer to this prosperous one as Vasudeva. This son of yours has many kinds of names and forms. His qualities and deeds are also similar. I know about them, but other people do not. He will be the delight of Gokula and will bring welfare to the gopas. It is through him that you will easily pass over all the difficulties. O lord of Vraja! Earlier, the virtuous suffered from bandits. They were not protected by a king. However, he vanquished the flourishing bandits. Enemies and asuras cannot overcome those who have Vishnu on their side. Those immensely fortunate men bring him pleasure. O Nanda! Therefore, this son of yours is like Narayana in his qualities. Therefore, do not be surprised at his prosperity, powers and deeds.’ Garga directly instructed me in this way and returned to his own home. I think that Krishna, unblemished in his deeds, has been born as Narayana’s portion.” Hearing Nanda’s words and what Garga had chanted, the residents of Vraja were filled with joy. Their wonder vanished and they worshipped Nanda and Krishna. The god who showers was angry that his sacrifice had been stopped and showered down thunder, hail stones and winds. Suffering, the protectors of animals and the women sought refuge with him. On seeing this, he was filled with compassion. Though he was only a child, he playfully uprooted the mountain and held it up in a single hand, as if it was a mushroom. He protected the settlement and destroyed the great Indra’s pride. May the lord of cows be pleased with us.’

Chapter 10(27)

Shri-Shuka said, ‘He held up Mount Govardhana and protected Vraja from the downpour. Surabhi came down to Krishna from Goloka. ¹⁸⁴ Shakra was with her. He approached him in a private place. He was ashamed that he had shown him disrespect. He touched his feet with his diadem, which was as radiant as the sun. Indra had seen, and had heard about, Krishna’s powers and his infinite energy. His pride at being the lord of the three worlds had been destroyed. He joined his hands in salutation and said the following. Indra said, “Your abode is serene and is pure sattva. It is full of austerities and is devoid of anything created by rajas or tamas. This great confluence of gunas is full of maya. It results from the bondage of ignorance and does not exist in you. O lord! Avarice and other things are the signs and symptoms of ignorance. They are the result and the cause. ¹⁸⁵ How can these exist in you? For the protection of dharma and for punishing the wicked, you nevertheless wield the rod of chastisement. You are the father. You are the preceptor. You are the controller of the universe. You are time, which is impossible to cross. For the sake of welfare, you wield the rod of chastisement. Out of your own will, you assume forms and perform acts. You destroy the pride of those who take themselves to be lords of the universe. There are ignorant ones like me, priding ourselves on being lords of the universe. On seeing you, fearless in the form of time, we quickly abandon that insolence. We give up our pride and completely follow the path of the noble. This action of yours is only meant to instruct the wicked. As a consequence of my lordship, I was flooded with insolence. Ignorant of your powers, I committed a crime against you. O lord! You should pardon those who are foolish in intelligence. O lord! O supreme one! May I never suffer from such wicked sentiments again. O Adhokshaja! O god! Many leaders of armies have been born. They are a burden on earth and create many difficulties. Your avatara is for their destruction and for the welfare of those who resort to your feet. I bow down to the illustrious one, the great-souled Purusha. I bow down to Vasudeva Krishna, the lord of the Satvatas. According to the wishes of your devotees, you assume a form. Your form is pure knowledge. You are in everything. You are the seed of everything. I bow down to the one who is in the atmans of all creatures. O illustrious one! When my sacrifice was stopped, full of pride, I was filled with fierce rage. I tried to destroy this settlement with showers and terrible winds. O lord! You showed me your favours and destroyed my arrogance and my futile efforts. You are my lord and preceptor. I seek refuge with you.” Krishna was thus praised by Maghavan. With a voice that rumbled like that of the clouds, he smiled and spoke these words. The illustrious one replied, “O Maghavan! It was out of a favour to you that I had your sacrifice stopped, so that you might always remember me. You were intoxicated because of your prosperity as Indra. If a person is blind with the arrogance of prosperity and opulence, he does not see me, with the rod of chastisement in my hand. If I desire to show him a favour, I dislodge him from that prosperity. O Shakra! Leave and act in accordance with my instructions. Remain in the position of responsibility you have been entrusted with, but remain free of insolence.” After this, along with her own offspring, the spirited Surabhi approached and spoke to Krishna, the lord who was in the form of a gopa. Surabhi said, “O Krishna! O great yogi! O Krishna! O one whose atman is the universe! O one who is the origin of the universe! O Achyuta! You are the protector of the worlds and you are our protector too. You are our supreme divinity. O lord of the universe! Become our Indra. For the welfare of cattle, brahmanas, gods and virtuous people, become our ruler. Urged by Brahma, we will undertake a consecration ceremony to make you our Indra. O one whose atman is the universe! You have descended so as to reduce the burden of the earth.” Thus, Surabhi invited Krishna and consecrated him with her milk. Along with the divine rishis and urged by the mothers of the gods, ¹⁸⁶ Indra sprinkled him with water from the celestial Ganga, brought by Airavata’s trunk. He gave Dasharha the name of Govinda. “I am the Indra of the gods. You have become the Indra of the cows. In the worlds and on earth, men will chant about you as Govinda.” ¹⁸⁷ Tumbaru, Narada and the others arrived there—gandharvas, vidyadharas, ¹⁸⁸ Siddhas and charanas. They sang about the fame of Hari, the one who cleanses the worlds of impurities. Filled with joy, the celestial women danced. All the prominent ones among the gods praised him. They showered him with wonderful flowers. The three worlds obtained great satisfaction. The cows flooded the earth with milk. Floods of many kinds of juices flowed along the rivers. Honey flowed out of the trees. Even without being ploughed, the plants yielded copious crops. The mountains brought out jewels. ¹⁸⁹ O extender of the Kuru lineage! All this happened at Krishna’s consecration. O son! Even those who are cruel by nature, gave up all enmity. In this way, Shakra instated Govinda as the lord of cows and of Gokula. Surrounded by the gods and others, he then took his leave and returned to heaven.’

Chapter 10(28)

Shri-Shuka said, ‘On one occasion, Nanda fasted on the eleventh lunar day. He worshipped Janardana and on the twelfth lunar day, entered the waters of the Kalindi, so as to bathe. He had ignored the time meant for the asuras and had entered the waters in the night. At this, one of Varuna’s asura servants seized him and brought him to his presence. Unable to see him, the gopas exclaimed, “O Krishna! O Rama!” The illustrious one heard that his father had been taken away by Varuna. O king! The lord who grants freedom from fear to his own went to his presence. Seeing Hrishikesha, the guardian of the world worshipped him with great offerings, taking the sight of him to be a great festival. Varuna said, “O lord! This is wonderful. My body has become successful today. I have obtained the ultimate objective. O illustrious one! Those who serve at your feet obtain the supreme destination. O illustrious one! I bow down to you. You are the brahman and the paramatman. Maya fashions the creation of the worlds, but it has not been heard to exist in you. My attendant is foolish and ignorant. He does not know about the right tasks. He has brought your father here. You should pardon me. O Krishna! O one who sees everything! You should show me your favours. O Govinda! O one who is devoted to your father! Take your father away from here.” The illustrious Krishna, the lord of all the lords, was thus pleased. He took his own father back and his relatives were delighted.

‘Nanda was astounded to see the great opulence of the guardian of the world, something that he had not seen before, and also at the honours they ¹⁹⁰ had shown Krishna. He told his relatives about this. O king! The gopas formed the view that he was the supreme lord. Their minds were eager and they wondered, “He is the supreme lord. Will he bestow on us his own subtle destination?” The illustrious one witnessed everything and himself discerned what his kin desired. Out of compassion towards them, he started to think about how he might fulfil their wishes. “People in this world circle around as inferior and superior species because of ignorance, desire and karma. They do not know about their own destinations.” The extremely compassionate and illustrious Hari thought about it in this way. He showed the gopas his own world, which is beyond tamas. This is truth and infinite knowledge. This is the eternal resplendence of the brahman. After transcending the gunas, controlled sages can see this. They were first conveyed to Brahma’s lake. After being submerged there, they were raised up by Krishna. They saw Brahma’s world, which Akrura had seen in earlier times. ¹⁹¹ Nanda and the others were extremely surprised to see Krishna being praised there through hymns. They were filled with supreme satisfaction and delight.’

Chapter 10(29)

Shri-Shuka said, ‘The illustrious one saw that the autumn nights were beautiful with blossoming mallika flowers. He made up his mind to enjoy himself and resorted to his yoga maya. ¹⁹² The lord of the stars arose, smearing the eastern horizon with its cool and red-tinged beams and making it pleasant for those who watched. It was as if a beloved husband had returned after a long time and was wiping away the sorrow from his beloved wife’s face. ¹⁹³ He saw the unbroken full moon, red like newly applied kunkuma and resembling Rama’s face. It made the night lotuses bloom. The gentle beams tinged the forest. He played a melodious tune and it stole the hearts of the women with beautiful eyes. The women of Vraja heard the song that increased their desire. Their minds were stolen by Krishna. Not noticed by each other, they went to where their beloved was. Because of their hurry, their earrings swung back and forth. They were eager. Some were milking cows. But without finishing the milking, they went to him. Some had placed vessels of milk, ¹⁹⁴ others had placed dishes for cooking. Without removing these, they departed. Some were serving, but left it incomplete. Some were feeding babies milk from their breasts, but left it. Some were feeding their husbands, others were themselves eating. But they forgot the food and left. Some were smearing or cleaning their bodies, others were applying collyrium to their eyes. Some were adorning themselves with garments and ornaments, but left these in disarray. They rushed towards Krishna. They were restrained by their husbands, fathers, brothers and relatives. However, their minds had been stolen by Govinda and, captivated, they did not return. Some gopis were in the inner quarters and couldn’t find a means of coming out. Filled with love for Krishna, they closed their eyes and meditated on him. The torment of being separated from their beloved was fierce and impossible to withstand. It cleansed all that was inauspicious. They obtained Achyuta in their meditation and the bliss of that embrace exhausted their auspicious deeds. ¹⁹⁵ They united with the paramatman, their minds regarding him as a paramour. They gave up their bodies, full of gunas, and were instantly freed of all bondage.’

The king asked, ‘O sage! They knew Krishna as a supreme beloved, not as the brahman. Their minds were full of gunas. How could the flow of gunas cease for them?’

Shri-Shuka replied, ‘Earlier, it was explained to you how the king of Chedi ¹⁹⁶ attained success. This happened for someone who hated Hrishikesha. What needs to be said about those who loved Adhokshaja? O king! He is without decay. He is beyond measurement. Though his atman is behind the gunas, he is devoid of gunas. However, for the purpose of ensuring the welfare of men, the illustrious one manifests himself. Those who constantly harbour desire, anger, fear, identity and affection towards Hari eventually become unified with him. You should not be amazed at this accomplishment on the part of the illustrious Aja. Krishna is the lord of all the lords of yoga. He ensures all emancipation. The illustrious one saw that the women of Vraja had come to his presence.

‘The best among speakers spoke to them, his enchanting words bewildering them. The illustrious one said, “O immensely fortunate ones! Welcome. What can I do to please you? Is everything well in Vraja? Tell me the reason why you have come here. O slender-waisted ones! This night is terrible in form and is frequented by beings that are terrible. Go back to Vraja. You should not remain here. On not seeing you, your mothers, fathers, sons, brothers and husbands will begin to search. You should not create anxiety for your relatives. You have seen the blossoming forest, dazzling because of the beams of the lord of the full moon night. ¹⁹⁷ The breeze that is blowing from the Yamuna is playing and toying with the beautiful tender foliage. O virtuous ladies! Therefore, return to the settlement without any delay and serve your husbands. The calves and children are crying. Feed them milk and do the milking. On the other hand, your hearts may be completely controlled by love for me. That is the reason you have come. This is normal on your part, since creatures are attracted to me. The supreme dharma for a woman is to faithfully serve her husband, ensure the welfare of the relatives and take care of the children, without any deceit. A woman who desires the worlds must not abandon her husband, even if he is evil in conduct, unfortunate, aged, foolish, diseased or poor, as long as he is not a great sinner. For women who are from noble families, illicit intercourse is always condemned, even if it happens to be a minor one. This does not lead to heaven. It brings ill fame and hardship. It generates fear. You should therefore not have any proximity to me, through hearing about me, seeing me, meditating on me, loving me and chanting about me. Hence, return to your homes.” The gopis heard these disagreeable words spoken by Govinda. Since their wishes were not met, they were distressed. They faced an anxiety that was extremely difficult to overcome. Their faces were downcast and they grieved. They sighed. Their lips were like bimba fruit and those dried up. With the nails on their toes, they scratched on the ground. The tears smudged and washed away the collyrium and the kunkuma on their breasts. They stood there, silently bearing the heavy burden of misery. He was their beloved, though he had not addressed them in the words of a beloved. They had given up all other desires for his sake. They wiped their eyes and controlled their weeping. They were still attached to him. But somewhat angry, they addressed him in faltering words. The gopis said, “O lord! You should not speak to us in these cruel words. We have given up all material objects and have resorted to your feet. We are devoted to you and you should love us back. You are difficult to abandon. Do not abandon us. O god! You should be like the original being, who serves those who seek emancipation. You know about dharma and you have said that the natural dharma of women is to serve their husbands, offspring and well-wishers. O dear one! O lord! This instruction should actually be applied to you. You are loved by all those who possess bodies. Indeed, as the atman, you are the relative. Those who are accomplished are attached to you, as their own atmans. You are the one who is always loved. What do husbands, sons and the others amount to? They lead to nothing but hardships. O supreme lord! Be pleased with us and do not cast us away. O lotus-eyed one! We have cherished you for a very long time. Our minds were cheerfully engaged in our homes. Our hands were engaged in undertaking household tasks. But you took us away. Our feet will not move away from where your feet are. How can we go back to Vraja? What will we do there? O dear one! Pour the amrita from your lips and flood us. Your smiling glances and your melodious songs have ignited a fire in our hearts. O friend! Otherwise, we will give up our bodies in the fire of separation, meditating on your feet and obtaining your state. O lotus-eyed one! When Rama touches your feet, it is like a special occasion for her. You love us, the residents of the forest, and we will also touch them. From this moment onwards, there is no one other than you who will be directly able to stand before us. Indeed, we have been completely fulfilled by you. Along with Tulasi, ¹⁹⁸ Shri desires the dust on your lotus feet, which should be enjoyed by devotees, even though she has obtained a position on your chest. Even the gods make efforts to ensure her favourable glances. In that way, we have also approached you for the dust on your feet. O destroyer of all distress! Show us your favours. We have given up our homes and have approached your lotus feet. We hope to worship you. Because of your beautiful smiles and glances, our desire is intense. O ornament among men! Our hearts are tormented. Grant us this servitude. Your face is covered with curly locks of hair. You wear beautiful earrings and your cheeks are shining because of those. There is nectar in your lips and you have smiling glances. We have seen these. We have seen your mighty arms, which grant freedom from fear. Your chest is the source of pleasure for Shri. Grant us this servitude. O dear one! On hearing the melodious and drawn-out rhythm of the music from your flute, which woman in the three worlds will not be captivated and will not deviate from noble and sanctioned conduct? The sight of your form brings fortune to the three worlds. It charms cattle, birds, trees and animals and makes their body hair stand up in delight. It is evident that you have been born to dispel the fear and afflictions of those in Vraja. This is just like the god, the original being, ¹⁹⁹ who protected the world of the gods. O friend of those who are afflicted! Therefore, place your lotus hands on the warm breasts and heads of your servant maids.” The lord of all the lords of yoga heard their piteous words. He was always satisfied in his own self. Nevertheless, out of compassion, he laughed and proceeded to satisfy the gopis.

‘Achyuta was pervasive in his deeds and their faces bloomed when he cast loving glances at them. His broad smile displayed his radiant teeth, which were like kunda flowers. They assembled around him and he dazzled, like the moon, ²⁰⁰ when it is surrounded by stars. The leaders among those hundreds of women sang and he sang back. Wearing the vaijayanti garland, he wandered around that forest, rendering it resplendent. With the gopis, he entered the sandy banks of the river. The sand was made cool by the breeze, fragrant with the scent of night lotuses, which blew over the waves. He extended his arms and embraced them, touching their hands, hair, thighs, girdle strings, breasts in sport. He pricked them with the tips of his nails. He glanced at them in jest and laughed with the beauties of Vraja. He gave them pleasure and ignited the god of love ²⁰¹ in them. Having obtained the great-souled and illustrious Krishna, each of those women became proud, taking herself to be the greatest on earth. Keshava noticed that they were proud and arrogant at their good fortune. Therefore, to pacify this and to show them his favours, he instantly vanished.’

Chapter 10(30)

Shri-Shuka said, ‘The illustrious one suddenly disappeared. Unable to see him, the women of Vraja were tormented. They were like female elephants, without the leader of the herd. The minds of the women were agitated by the movements, loving smiles, playful glances, delightful conversation, jests and other allurements of Rama’s lord. They took themselves to be him and started to imitate his pastimes. They were so immersed in him that the bodies of those beloved ones became like images of their beloved, in moving, smiling, glancing, speaking and other things. They identified with him and were bewildered by Krishna’s pastimes. Those women told each other, “I am him.” Collectively, they sang loudly. Like mad women, they searched in one forest and then in another forest and asked the trees about him. Like the sky, he is the Purusha who is inside and outside all beings. “O ashvattha! ²⁰² O plaksha! O nyagrodha! Have you seen Nanda’s son? Having stolen our minds with his loving smiles and his glances, he has vanished. O kurubaka! O ashoka! O naga! O punnaga! O champaka! Has Rama’s younger brother, who destroys the pride of proud women with his smiles, come here? O fortunate tulasi! You love Govinda’s feet. Achyuta loves you a lot and wears you, along with a swarm of bees. Have you seen him? O malati! O mallika! O jati! O yuthika! Have you seen Madhava? Has he passed this way, causing you pleasure with the touch of his hands? O chuta! O priyala! O panasa! O asana! O kovidara! O jambu! O arka! O bilva! O bakula! O amra! O kadamba! O nipa! All the others who have been born for the sake of others and live along the banks of the Yamuna—tell us about Krishna’s trail. We have lost our minds because we are separated from him. O earth! What austerities have you performed to merit the touch of Krishna’s feet? It has been like a festival and you are radiant, with your body hair standing up in joy. ²⁰³ Has it been caused now, or is it because his feet touched you earlier, in the course of Urukrama’s valour? ²⁰⁴ Or is it because he embraced your body in the form of the boar? O wife of the antelope! O friend! Has Achutya passed this way with his beloved? Did his limbs cause delight to your eyes? Was his garland of kunda flowers coloured from the kunkuma on the breasts of his loved, when he engaged with her? The breeze bears the scent of the leader of our lineage. O trees! Did Rama’s younger brother pass this way, with one hand resting on his beloved’s shoulder and the other holding a lotus? Did crazy bees, blind with intoxication, swarm around his bunch of tulasi leaves and follow him here? When you bowed down at his feet, did he acknowledge that with loving glances? Let us ask these creepers. They are embracing the arms ²⁰⁵ of the trees. Since they are prickling with joy, they must have been touched by the nails of his hand.” Maddened and confused while searching for Krishna, the gopis spoke in this way.

‘With their hearts immersed in him, they started to imitate the illustrious one’s pastimes. One pretended to be Putana, while another pretended to be Krishna and sucked at her breast. One pretended to be a child and cried, while kicking another who was pretending to be the cart. One acted as the daitya ²⁰⁶ and carried away another, who was enacting the role of the infant Krishna. Another crawled, dragging her feet and jingling her anklets. Two imitated Krishna and Rama, while the others pretended to be gopas. One imitated the act of killing Vatsa, while another imitated that of killing Baka. One imitated Krishna calling the cows when they had wandered far away. Another pretended to sport and play on the flute, while the others uttered words of praise. One placed her hand on another one’s shoulder and walked. With her mind on him, she said, “I am Krishna. Behold my graceful gait.” One sought to raise her upper garment with her hand and said, “Do not be scared of the storm and the rain. I have arranged for you to be saved.” O king! Using her feet, one climbed on to another one’s head and said, “O wicked serpent! I have been born. Go away from here. I will certainly impose the rod of chastisement on those who are wicked.” Another said, “O gopas! Look at this fierce forest conflagration. Quickly close your eyes. I will easily arrange for your safety.” One tied another to a mortar with a garland of flowers. The one who had been tied covered her beautiful eyes with her hands and pretended to be afraid. In this way, they asked the creepers and trees of Vrindavana about Krishna’s whereabouts.

‘In one part of the forest, they saw the paramatman’s footprints. “It is evident that these are the footprints of Nanda’s great-souled son. The marks of the standard, lotus, vajra, goad, barley and other things can be seen.” Following and tracing out his footprints along the trail, those women advanced. However, they were distressed on seeing that his footprints were mingled with those of a young woman. They said, “Whose footprints are these? Who has walked with Nanda’s son? He must have rested his forearm on her shoulder, just as an elephant rests its trunk on a she-elephant. She must have indeed worshipped the illustrious lord, Hari. Pleased with her, he has abandoned us and gone with her to a secret place. O friends! The particles of dust on Govinda’s lotus feet are sacred. For destroying their sins, Brahma, Isha and the goddess Rama place the dust on their heads. But these footprints of hers have agitated us a lot. Among all the gopis, she alone has been taken aside and is enjoying Achyuta’s lips in private. However, her footprints can no longer be seen here. It must indeed be the case that the sharp blades of grass have caused pain to the delicate soles of her feet. Therefore, our beloved has raised and carried his beloved. O gopis! Behold. In this spot, as he has carried the young woman, his footprints have sunk deeper into the ground. Krishna, full of desire, had a heavy burden. To collect flowers, the great-souled one placed his beloved down here. This is where our beloved made efforts to collect flowers for his beloved. Behold. These footprints are not complete, because he stood up on the front part of his feet. Filled with desire, this is where he must have decorated his beloved’s hair. It is certainly the case that he sat down here, so as to fasten them on the braids of his beloved’s hair. He finds pleasure in himself and is always complete. Nevertheless, this is where he found pleasure with her. He wanted to demonstrate what happens to those who are filled with desire and also the state of evil-souled women.” Bereft of their senses, the gopis showed each other these and wandered around.

‘Leaving the other women in the forest, there was a gopi whom Krishna had taken with him. She now took herself to be the best among all the women. “Abandoning the other gopis, who also desire him, my beloved serves me alone.” When they reached a certain spot in the forest, this proud one told Keshava, “I cannot walk any further. Please carry me to wherever you want to go.” Thus addressed, he told his beloved, “Climb on to my shoulder.” Having said this, Krishna instantly vanished and the young woman was tormented. “O protector! O most beloved one! Where are you? O mighty-armed one! Where are you? Show compassion towards your wretched servant-maid. O friend! Reveal your presence to me.” Not very far away, the other gopis were searching out the illustrious one’s trail. They saw their bewildered and miserable friend, separated from her beloved. She told them how Madhava had shown her a lot of respect and how she had been humiliated because of her wicked nature. Hearing this, they were filled with great wonder.

‘They entered the forest, as far as the moonlight would illuminate it. However, noticing that it was being enveloped in darkness, the women withdrew. Their minds were immersed in him. They conversed about him. They imitated his deeds and they were full of him. They sang about his qualities. They remembered neither themselves, nor their homes. They again returned to the sandy banks of the Kalindi and thought about him. They collectively sang about Krishna and wished that he should return.’

Chapter 10(31)

‘The gopis said, “It is because of your birth that Vraja has become even more glorious and Indira ²⁰⁷ resides here constantly. O beloved one! Those who are devoted to you wish to see you. Our lives subsist on you and we have been searching. Show yourself. O lord of pleasure! The beauty of your glance surpasses the inside of a perfectly formed lotus in a clear lake of autumn water. O one who bestows boons! Without paying a price, you have obtained us as your female servants. You are killing us. Is that not the same as murder? O powerful one! You have repeatedly protected us from many kinds of fear—drinking poisoned water, the rakshasa in the form of a reptile, ²⁰⁸ rain, storm, lightning, fire, the bull ²⁰⁹ and Maya’s son. ²¹⁰ You are clearly not the son of a gopi. You are the atman, dwelling as a witness inside all creatures. O friend! For the sake of the protection of the universe, Vikhanasa ²¹¹ prayed to you. You accordingly appeared in the lineage of the Satvatas. O best among the Vrishni lineage! You created freedom from fear. Those who are scared of samsara approach your feet. O beloved one! Your lotus hand bestows all desire. It is the one you have used to grasp Shri’s hand. Please place it on our heads. O brave one! You are the one who destroys the sufferings of the residents of Vraja. Your smile destroys the pride of your own devotees. O friend! We, women, are your servants. Show us your beautiful lotus face. You destroy the sins of embodied creatures who prostrate themselves before you. You follow creatures that graze on grass and they are Shri’s abode. You placed your lotus feet on the hoods of the serpent. Please place them on our breasts and quench the desire in our hearts. Your voice is sweet and your words are captivating. You are attractive to the minds of the intelligent. O lotus-eyed one! O brave one! You do what you ask us to and we are bewildered. With the nectar from your lips, please restore life to us. The amrita of your account is described by the wise. It destroys the sins of those who are tormented by life. It brings auspiciousness and prosperity to those who hear. O generous one! People on earth chant about them. O beloved one! Your smiles, your loving glances and your pastimes are auspicious for us to meditate on. O deceiver! The private conversations with you touch our hearts, but also agitate our minds. O protector! O beloved one! When you leave Vraja to herd the animals, gravel, blades of grass and sprouts hurt your beautiful lotus feet and make us suffer. Our minds are disturbed. Dark-blue curls hang over your lotus face. At the close of the day, it is smeared with thick dust. O brave one! You ignite desire in our minds. You grant the desires of those who prostrate themselves before you. The one who has been born from the lotus worships you. Your lotus feet ornament the earth and must be meditated on. O beloved! O destroyer of mental anguish! Please satisfy us by placing them on our breasts. Your beautiful lips repeatedly kiss the vibrating flute. They enhance desire and destroy grief. They make men forget attachment and other things. O brave one! Please grant us the amrita from your lips. During the day, when you wander around in the forest, a truti without being able to see you seems like an extended yuga. The curly locks hang over your handsome face. We look at you. However, the creator must be foolish. He gave us eyelashes that make us blink. O Achyuta! We have come to you after ignoring our husbands, sons, followers, brothers and relatives. O one who knows about movements! We have been confused by your music. O deceiver! Who but you will abandon women in the night? The private conversations, your smiling face and the loving glances stir our hearts. Your broad chest is Shri’s residence. On beholding it, repeated urges of excessive desire confound our minds. O dear one! Fot the residents of Vraja and the forest, your appearance destroys all distress and brings what is auspicious to the universe. We are full of desire for you. Please grant us a little bit of something that counters this disease in those who are your own devotees. O beloved one! Please place your beautifully formed lotus feet on our breasts. We are scared when you roam around the harsh terrain of the forest. Do small stones and the like not hurt you? Our minds are in a whirl. Our lives depend on you.”’