> Srimad Bhagavatam - Canto 3
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 3 Part 1

> **************

> Chapter 2 - Remembrance of Lord Krsna.

> Text 1

> sri-suka uvâca

> iti bhâgavatah prstah

> ksattrâ vârtâm priyâsrayâm

> prativaktum na cotseha

> autkanthyât smâritesvarah

> sri-sukah uvâca: Sri Sukadeva said; iti: thus; bhâgavatah: the great devotee; prstah: being asked; ksattrâ: by Vidura; vârtâm: message; priya-âsrayâm: regarding the dearest; prativaktum: to reply; na: not; ca: also; utsehe: became eager; autkanthyât: by excessive anxiety; smârita: remembrance; tsvarah: the Lord.

> Sri Sukadeva Gosvâmi said: When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest [Lord Krsna], Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.

> ******

> Text 2

> yah panca-hâyano mâtrâ

> prâtar-âsâya yâcitah

> tan naicchad racayan yasya

> saparyâm bâla-lîlayâ

> yah: one who; panca: five; hâyanah: years old; mâtrâ: by his mother; prâtah-âsâya: for breakfast; yâcitah: called for; tat: that; na: not; aicchat: liked; racayan: playing; yasya: whose; saparyâm: service; bâla-lîlayâ: childhood.

> He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Krsna that when he was called by his mother for morning breakfast, he did not wish to have it.

> ******

> Text 3

> sa katham sevayâ tasya

> kâlena jarasam gatah

> prsto vârtâm pratibrûyâd

> bhartuh pâdâv anusmaran

> sah: Uddhava; katham: how; sevayâ: by such service; tasya: his; kâlena: in course of time; jarasam: invalidity; gatah: undergone; prstah: asked for; vârtâm: message; pratibrûyât: just to reply; bhartyh: of the Lord; pâdau: His lotus feet; anusmaran: remembering.

> Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him.

> ******

> Text 4

> sa muhûrtam abhût tûsnîm

> krsnânghri-sudhayâ bhrsam

> tîvrena bhakti-yogena

> nimagnah sâdhu nirvrtah

> sah: Uddhava; muhûrtam: for a moment; abhût: became; tûsnîm: dead silent; krsna-anghri: the lotus feet of the Lord; sudhayâ: by the nectar; bhrsam: well matured; tîvrena: by very strong; bhakti-yogena: devotional service; nimagnah: absorbed in; sâdhu: good; nirvrtah: fully in love

> For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord's lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy.

> ******

> Text 5

> pulakodbhinna-sarvângo

> muncan mîlad-drsâ sucah

> pûrnârtho laksitas tena

> sneha-prasara-samplutah

> pulaka-udbhinna: bodily changes of transcendental ecstasy; sarva-angah: every part of the body; muncan: smearing; mîlat: opening; drsâ: by the eyes; sucah: tears of grief; pûrna-arthah: complete achievement; laksitah: thus observed; tena: by Vidura; sneha-prasara: extensive love; samplutah: thoroughly assimilated.

> It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord.

> ******

> Text 6

> sanakair bhagaval-lokân

> nrlokam punar âgatah

> vimrjya netre viduram

> prîtyâhoddhava utsmayan

> sanakaih: gradually; bhagavat: the Lord; lokât: from the abode; nrlokam: the planet of the human beings; punah âgatah: coming again; vimrjya: wiping; netre: eyes; viduram: unto Vidura; prîtyâ: in affection; âha: said; uddhavah: Uddhava; utsmayan: by all those remembrances.

> The great devoteeUddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood.

> ******

> Text 7

> uddhava uvâca

> krsna-dyumani nimloce

> gîrnesv ajagarene ha

> kim nu nah kusalam brûyâm

> gata-srîsu grhesv aham

> uddhavah uvâca: Sri Uddhava said; krsna-dyumani: the Krsna sun; nimloce: having set; gîrnesu: being swallowed; ajagarena: by the great snake; ha: in the past; kim: what; nu: else; nah: our; kusalam: welfare; brûyâm: may I say; gata: gone away; srîsu grhesu: in the house; aham: I.

> Sri Uddhava said: My dear Vidura, the sun of the world, Lord Krsna, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?

> ******

> Text 8

> durbhago bata loko 'yam

> yadavo nitarâm api

> ye samvasanto na vidur

> harim mînâ ivodupam

> durbhagah: unfortunate; bata: certainly; lokah: universe; ayam: this; yadavah: the Yadu dynasty; nitarâm: more specifically; api: also; ye: those; samvasantah: living together; na: did not; viduh: understand; harim: the Personality of Godhead; mînâh: the fishes; iva udupam: like the moon.

> This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they could not identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon.

> ******
> Text 9

> ingita-jnâh puru-praudhâ

> ekârâmâs ca sâtvatâh

> sâtvatâm rsabham sarve

> bhûtâvâsam amamsata

> ingita-jnâh: expert in psychic study; puru-praudhâh: highly experienced; eka: one; ârâmâh: relaxation; ca: also; sâtvatâh: devotees, or own men; sâtvatâm rsabham: head of the family; sarve: all; bhûta-âvâsam: all-pervading; amasata: could think.

> The Yadus were all experienced devotees, learned and expert in psychic study. Over and above this, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere.

> ******

> Text 10

> devasya mâyayâ sprstâ

> ye cânyad asad-âsritâh

> bhrâmyate dhîr na tad-vâkyair

> âtmany uptâtmano harau

> devasya: of the Personality of Godhead; mâyayâ: by the influence of external energy; sprstâh: infected; ye: all those; ca: and; anyat: others; asat: illusory; âsritâh: being taken to; bhrâmyate: bewilder; dhîh: intelligence; na: not; tat: of them; vâkyaih: by those words; âtmani: in the Supreme Self; upta-âtmanah: surrendered souls; harau: unto the Lord.

> Under no circumstances can the words of persons bewildered by the illusory energy of the Lord deviate the intelligence of those who are completely surrendered souls.

> ******

> Text 11

> pradarsyâtapta-tapasâm

> avitrpta-drsâm nrnâm

> âdâyântar adhâd yas tu

> sva-bimbam loka-locanam

> pradarsya: by exhibiting; atapta: without undergoing; tapasâm: penances; avitrpta-drsâm: without fulfillment of vision; nrnâm: of persons; âdâya: taking; antah: disappearance; adhât: performed; yah: He who; tu: but; sva-bimbam: His own form; loka-locanam: public vision.

> Lord Sri Krsna, who manifested His eternal form before the vision of all in the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.

> ******

> Text 12

> yan martya-lîlaupayikam sva-yoga-

> mâyâ-balam darsayatâ grhîtam

> vismâpanam svasya ca saubhagarddheh

> param padam bhûsana-bhûsanângam

> yat: His eternal form which; marta: mortal world; lîlâ-upayikam: just suitable for the pastimes; sva-yoga-mâyâ-balam: potency of the internal energy; darsayatâ: for manifestation; grhîtam: discovered; vismâpanam: wonderful; svasya: of His own; ca: and; saubhaga-rddheh: of the opulent; param: supreme; padam: ultimate stand; bhûsana: ornament; bhûsana-angam: of the ornaments.

> The Lord appeared in the mortal world by His internal potency, yoga-mâyâ. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His [Sri Krsna's] transcendental body is the ornament of all ornaments.

> ******

> Text 13

> yad dharma-sûnor bata râjasûye

> nirîksya drk-svastyayanam tri-lokah

> kârtsnyena câdyeha gatam vidhâtur

> arvâk-srtau kausalam ity amanyata

> yat: the form which; dharma-sûnoh: of Mahârâja Yudhisthira; bata: certainly; râjasûye: in the arena of the râjasûya sacrifice; nirîksya: by observing; drk: sight; svastyayanam: pleasing; tri-lokah: the three worlds; kârtsyena: in sum total; ca: thus; adya: today; iha: within the universe; gatam: surpassed; vidhâtuh: of the creator (Brahmâ); arvâk: recent mankind; srtau: in the material world; kausalam: dexterity; iti: thus; amanyata: contemplated.

> All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the râjasûya sacrifice performed by Mahârâja Yudhisthira. After seeing the beautiful bodily features of Lord Krsna, they all contemplated that He was the ultimate dexterous creation of Brahmâ, the creator of human beings.

> ******

> Text 14

> yasyânurâga-pluta-hâsa-râsa-

> lîlâvaloka-pratilabdha-mânâh

> vraja-striyo drgbhir anupravrtta-

> dhiyo 'vatasthuh kila krtya-sesâh

> yasya: whose; anarâga: attachement; pluta: enhanced by; hâsa: laughter; râsa: humors; lîlâ: pastimes; avaloka: glancing; pratilabdha: obtained thereof; mânâh: anguished; vraja-striyah: damsels of Vraja; drgbhih: with the eyes; anupravrtta: following; dhiyah: by intelligence; avatasthuh: sat silently; kila: indeed; krtya-sesâh: without finishing household duties.

> The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Krsna left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.

> ******

> Text 15

> sva-sânta-rûpesv itaraih sva-rûpair

> abhyardyamânesv anukampitâtmâ

> parâvareso mahad-amsa-yukto

> hy ajo 'pi jâto bhagavân yathâgnih

> sva-sânta-rûpesu: unto the peaceful devotees of the Lord; itaraih: others, nondevotees; sva-rûpaih: according to their own modes of nature; abhyardyamânesu: being harassed by; anukampita-âtmâ: the all-compassionate Lord; para-avara: spiritual and material; îsah: controller; mahat-amsa-yuktah: accompanied by the plenary portion of mahat-tattva; hi: certainly; ajah: the unborn; api: although; jâtah: is born; bhagavân: the Personality of Godhead; yathâ: as if; agnih: the fire.

> The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature. He takes birth just like fire, accompanied by the mahat-tattva.

> ******

> Text 16

> mâm khedayaty etad ajasya janma-

> vidambanam yad vasudeva-gehe

> vraje ca vâso 'ri-bhayâd iva svayam

> purâd vyavâtsîd yad-ananta-vîryah

> mâm: to me; khedayati: gives me distress; etat: this; ajasya: of the unborn; janma: birth; vidambanam: bewildering; yat: that; vasudeva-gehe: in the home of Vasudeva; vraje: in Vrndâvava; ca: also; vâsah: inhabitation; ari: enemy; bhayât: because of fear; iva: as if; svayam: Himself; purât: from Mathurâ Purî; vyavâtsît: fled; yat: one who is; ananta-vîryah: unlimitedly powerful.

> When I think of Lord Krsna- how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurâ in fear - all these bewildering incidents give me distress.

> ******

> Text 17

> duniti cetah smarato mamaitad

> yad âha pâdâv abhivandya pitroh

> tâtâmba kamsâd uru-sankitânâm

> prasîdatam no 'krta-niskrtînâm

> duniti: it gives me pain; cetah: heart; smaratah: while thinking of; mama: my; etat: this; yat: as much as; âha: said; pâdau: feet; abhivan-dya: worshiping; pitroh: of the parents; tâta: My dear father; amba: My dear mother; kamsât: out of Kamsa's; uru: great; sankitânâm: of those who are afraid; praîdatam: be pleased with; nah: Our; akrta: not executed; niskrtînâm: duties to serve you.

> Lord Krsna begged pardon from His parents for Their [Krsna's and Balarâma's] inability to serve their feet, due to being away from home because of great fear of Kamsa. He said: "O mother, O father, please excuse Us for this inability."All this behavior of the Lord gives me pain at heart.

> ******

> Text 18

> ko vâ amusyânghri-saroja-renum

> vismartum îsîta pumân vijighran

> yo visphurad-bhrû-vitapena bhûmer

> bhâram krtântena tirascakâra

> kah: who else; vâ: either; amusya: the Lord's; anghri: feet; saroja-renum: dust of the lotus; vismartum: to forget; îsîta: may be able; pumân: person; vijighran: smelling; yah: one who; visphurat: expanding; bhrû-vitapena: by the leaves of the eyebrows; bhûmeh: of the earth; bhâram: burden; krta-antena: by death-blows; tirascakâra: executed.

> Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Krsna has given the deathblow to those who were burdening the earth.

> ******

> Text 19

> drstâ bhavadbhir nanu râjasûye

> caidyasya krsnam dvisato 'pi siddhih

> yâm yoginah samsprhayanti samyag

> yogena kas tad-viraham saheta

> drstâ: it has been seen; bhavadbhih: by your good self; nanu: of course; râjasûye: in the assembly of the râjasûya sacrifice performed by Mahârâja Yudhisthira; caidyasya: of the King of Cedi (Sisupâla); krsnam: unto Krsna; dvisatah: envying; api: in spite of; siddhih: success; yâm: which; yoginah: the yogîs; samsprhayanti: verily desire; samyak: fully; yogena: by performance of yoga; kah: who; tat: His; viraham: separation; saheta: can tolerate.

> You have personally seen how the King of Cedi [Sisupâla] achieved success in yoga practice, although he hated Lord Krsna. Even the actual yogîs aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?

> ******

> Text 20

> tathaiva cânye nara-loka-vîrâ

> ya âhave krsna-mukhâravindam

> netraih pibanto nayanâbhirâmam

> pârthâstra-pûtah padam âpur asya

> tathâ: as also; eva ca: and certainly; anye: others; nara-loka: human society; vîrâh: fighters; ye: those; âhave: on the battlefield (of Kuruksetra); krsna: Lord Krsna's; mukha-aravindam: face like a lotus flower; netraih: with the eyes; pibantah: while seeing; nayana-abhirâmam: very pleasing to the eyes; pârtha: Arjuna; astra-pûtah: purified by arrows; padam: abode; âpuh: achieved; asya: of Him.

> Certainly others who were fighters on the Battlefield of Kuruksetra were purified by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Krsna, so pleasing to the eyes, they achieved the abode of the Lord.

> ******

> Text 21

> svayam tv asâmyâtisayas tryadhîsah

> svârâjya-laksmy-âpta-samasta-kâmah

> balim haradbhis cira-loka-pâlaih

> kirîta-koty-edita-pâda-pîthah

> svayam: Himself; ty: but; asâmya: unique; atisayah: greater; tri-adhîsah: Lord of the three; svârâjya: independent supremacy; laksmî: fortune; âpta: achieved; samasta-kâmah: all desires; balim: worshiping paraphernalia; haradbhih: offered by; cira-loka-pâlaih: by the eternal maintainers of the order of creation; kirîta-koti: millions of helmets; edita-pâda-pîthah: feet honored by prayers.

> Lord Sri Krsna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.

> ******

> Text 22

> tat tasya kainkaryam alam bhrtân no

> viglâpayaty anha yad ugrasenam

> tisthan nisannam paramesthi-dhisnye

> nyabodhayad deva nidhârayeti

> tat: therefore; tasya: His; kainkaryam: service; alam: of course; bhrtân: the servitors; nah: us; viglâpayati: gives pain; anga: O Vidura; yat: as much as; ugrasenam: unto King Ugrasena; tisthan: being seated; nisannam: waiting upon Him; paramesthi-dhisnye: on the royal throne; nyabodhayat: submitted; deva: addressing my Lord; nidhâraya: please know it; iti: thus.

> Therefore, O Vidura, does it not pain us, His servitors, when we remember that He [Lord Krsna] used to stand before King Ugrasena, who was sitting on the royal throne, and used to submit explanations before him, saying, "O My lord, please let it be known to you"?

> ******

> Text 23

> aho bakî yam stana-kâla-kûtam

> jighâmsayâpâyayad apy asâdhvî

> lebhe gatim dhâtry-ucitâm tato 'nyam

> kam vâ dayâlum saranam vrajema

> aho: alas; bakî: the she-demon (Pûtanâ); yam: whom; stana: of her breast; kâla: deadly; kûtam: poison; jighâmsayâ: out of envy; apâyayat: nourished; api: although; asâdhvî: unfaithful; lebhe: achieved; gatim: destination; dhâtri-ucitâm: just suitable for the nurse; tatah: beyond whom; anyam: other; kam: who else; vâ: certainly; dayâlum: merciful; saranam: shelter; vrajema: shall I take.

> Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Pûtanâ] although she was unfaithful and she prepared deadly poison to be sucked from her breast?

> ******

> Text 24

> manye 'surân bhâgavatâms trydhîse

> samrambha-mârgâbhinivista-cittân

> ye samyuge 'caksata târksya-putram

> amse sunâbhâyudham âpatantam

> manye: I think; asurân: the demons; bhâgavatân: great devotees; tri-adhîse: unto the Lord of the threes; samrambha: enmity; mârga: by the way of; abhinivista-cittân: absorbed in thought; ye: those; samyuge: in the fight; acaksata: could see; târksya-putram: Garuda, the carrier of the Lord; amse: on the shoulder; sunâbha: the wheel; âyudham: one who carries the weapon; âpatantam: coming forward.

> I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuda, the son of Târksya [Kasyapa], and carrying the wheel weapon in His hand.

> ******

> Text 25

> vasudevasya devakyâm

> jâto bhojendra-bandhane

> cikîrsur bhagavân asyâh

> sam ajenâbhiyâcitah

> vasudevasya: of the wife of Vasudeva; devakyâm: in the womb of Devakî; jâtah: born of; bhoja-indra: of the King of the Bhojas; bandhane: in the prison house; cikîrsuh: for doing; bhagavân: the Personality of Godhead; asyâh: of the earth; sam: welfare; ajena: by Brahmâ; abhiyâcitah: being prayed for.

> The Personality of Godhead, Lord Sri Krsna, being prayed to by Brahmâ to bring welfare to the earth, was begotten by Vasudeva in the womb of his wife Devaki in the prison of the King of Bhoja.

> ******

> Text 26

> tato nanda-vrajam itah

> pitrâ kamsâd vibibhyatâ

> ekâdasa samâs tatra

> gûdhârcih sa-balo 'vasat

> tatah: thereafter; nanda-vrajam: cow pastures of Nanda Mahârâja; itah: being brought up; pitrâ: by His father; kamsât: from Kamsa; vibibhyatâ: being afraid of; ekâdasa: eleven; samâh: years; tatra: therein; gûdha-arcih: covered fire; sa-balah: with Baladeva; avasat: resided.

> Thereafter, His father, being afraid of Kamsa, brought Him to the cow pastures of Mahârâja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.

> ******

> Text 27

> parîto vatsapair vatsâms

> cârayan vyaharad vibhuh

> yamunopavane kûjad-

> dvija-sankulitânghripe

> parîtah: surrounded by; vatsapaih: cowherd boys; vatsân: calves; cârayan: herding, tending; vyaharat: enjoyed by traveling; vibhuh: the Almighty; yamunâ: the Yamunâ River; upavane: gardens on the shore; kûjat: vibrated by the voice; dvija: the twice-born birds; sankulita: densely situated; anghripe: in the trees.

> In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunâ River, through gardens densely covered with trees and filled with vibrations of chirping birds.

> ******

> Text 28

> kaumârîm darsayams cestâm

> preksanîyâm vrajaukasâm

> rudann iva hasan mugdha-

> bâla-simhâvalokanah

> kaumârim: just suitable to childhood; darsayan: while showing; cestâm: activities; preksanîyâm: worthy to be seen; vraja-okasâm: by the inhabitants of the land of Vrndâvana; rudan: crying; iva: just like; hasan: laughing; mugdha: struck with wonder; bâla-simha: lion cub; avalokanah: looking like that.

> When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vrndâvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.

> ******

> Text 29

> sa eva go-dhanam laksmyâ

> niketam sita-go-vrsam

> cârayann anugân gopân

> ranad-venur arîramat

> sah: He (Lord Krsna); eva: certainly; go-dhanam: the treasure of cows; laksmyâh: by opulence; niketam: reservoir; sita-go-vrsam: beautiful cows and bulls; cârayan: herding; anugân: the followers; gopân: cowherd boys; ranat: blowing; venuh: flute; arîramat: enlivened.

> While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.

> ******

> Text 30

> prayuktân bhoja-râjena

> mâyinah kâma-rûpinah

> lîlayâ vyanudat tâms tân

> bâlah krîdanakân iva

> prayktân: engaged; bhoja-râjena: by King Kamsa; mâyinah: great wizards; kâma-rûpinah: who could assume any form they liked; lîlayâ: in the course of the pastimes; vyanudat: killed; tân: them; tân: as they came there; bâlah: the child; krîdanakân: dolls; iva: like that.

> The great wizards who were able to assume any form were engaged by the King of Bhoja, Kamsa, to kill Krsna, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.

> ******

> Text 31

> vipannân visa-pânena

> nigrhya bhujagâdhipam

> utthâpyâpâyayad gâvas

> tat toyam prakrti-sthitam

> vopannân: perplexed in great difficulties; visa-pânena: by drinking poisson; nigrhya: subduing; bhujaga-adhipam: the chief of the reptiles; utthâpya: after coming out; apâyayat: caused to drink; gâvah: the cows; tat: that; toyam: water; prakrti: natural; sthitam: situated.

> The inhabitants of Vrndâvana were perplexed by great difficulties because a certain portion of the Yamunâ was poisened by the chief of the reptiles [Kâliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state

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> Text 32

> ayâjayad go-savena

> gopa-râjam dvijottamaih

> vittasaya coru-bhârasya

> cikîrsan sad-vyayam vibhuh

> ayâjayat: made to perform; go-savena: by worship of the cows; gopa-râjam: the king of the cowherds; dvija-uttamaih: by the learned brâhmanas; vittasya: of the wealth; ca: also; uru-bhârasya: great opulence; cikîrsan: desiring to act; sat-vyayam: proper utilization; vibhuh: the great.

> The Supreme Lord, Krsna, desired to utilize the opulent financial strength of Mahârâja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brâhmanas.

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> Text 33

> varsatîndre vrajah kopâd

> bhagnamâne 'tivihvalah

> gotra-lîlâtapatrena

> trâto bhadrânugrhnatâ

> versati: in pouring water; indre: by the King of heaven, Indra; vrajah: the land of cows (Vrndâvana); kopât bhagnamâne: having been in anger on being insulted; ati: highly; vihvalah: perturbed; gotra: the hill for the cows; lîlâ-âtapatrena: by the pastime umbrella; trâtah: were protected; bhadra: O sober one; anugrhnatâ: by the merciful Lord.

> O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vrndâvana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. But the compassionate Lord Krsna saved them from danger with His pastime umbrella, the Govardhana Hill.

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> Text 34

> sarac-chasi-karair mrstam

> mânayan rajanî-mukham

> gâyan kala-padam reme

> strînâm mandala-mandanah

> sarat: autumn; sasi: of the moon; karaih: by the shining; mrstam: brightened; mânayan: thinking so; rajanî-mukham: the face of the night; gâyan: singing; kala-padam: pleasing songs; reme: enjoyed; strînâm: of the women; mandala-mandanah: as the central beauty of the assembly of women.

> In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.

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