> > S'rîmad Bhâgavatam - Canto 10
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda his pupils
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > Canto 10: 'Summum Bonum'

> > ******

> > Chapter Twenty: The Rainy Season and Autumn in Vrindâvana

> > ******

> > TEXT 1

> > s'rî-s'uka uvâca

> > tayos tad adbhutam karma

> > dâvâgner moksham âtmanah

> > gopâh strîbhyah samâcakhyuh

> > pralamba-vadham eva ca

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; tayoh - of the two of Them, Lord Krishna and Lord Balarâma; tat - that; adbhutam - amazing; karma - action; dâva- agneh - from the forest fire; moksham - the deliverance; âtmanah - of themselves; gopâh - the cowherd boys; strîbhyah - to the ladies; samâcakhyuh - they described in detail; pralamba-vadham - the killing of Pralambâsura; eva - indeed; ca - also.

> > TRANSLATION

> > S'ukadeva Gosvâmî said:To the ladies of Vrindâvana, the cowherd boys then related in full detail Krishna's and Balarâma's wonderful activities of delivering them from the forest fire and killing the demon Pralamba.

> > ******

> > TEXT 2

> > gopa-vriddhâs' ca gopyas' ca

> > tad upâkarnya vismitâh

> > menire deva-pravarau

> > krishna-râmau vrajam gatau

> > gopa-vriddhâh - the elder cowherd men; ca - and; gopyah - the cowherd ladies; ca - also; tat - that; upâkarnya - hearing; vismitâh - surprised; menire - they considered; deva-pravarau - two eminent demigods; krishna-râmau - the brothers Krishna and Balarâma; vrajam - to Vrindâvana; gatau - come.

> > TRANSLATION

> > The elder cowherd men and ladies were amazed to hear this account, and they concluded that Krishna and Balarâma must be exalted demigods who had appeared in Vrindâvana.

> > ******

> > TEXT 3

> > tatah prâvartata prâvrith

> > sarva-sattva-samudbhavâ

> > vidyotamâna-paridhir

> > visphûrjita-nabhas-talâ

> > tatah - then; prâvartata - began; prâvrith - the rainy season; sarva-sattva - of all living beings; samudbhavâ - the source of generation; vidyotamâna - flashing with lightning; paridhih - its horizon; visphûrjita - agitated (by thunder); nabhah-talâ - the sky.

> > TRANSLATION

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

> > ******

> > TEXT 4

> > sândra-nîlâmbudair vyoma

> > sa-vidyut-stanayitnubhih

> > aspashtha-jyotir âcchannam

> > brahmeva sa-gunam babhau

> > sândra - dense; nîla - blue; ambudaih - by the clouds; vyoma - the sky; sa- vidyut - along with lightning; stanayitnubhih - and thunder; aspashtha - diffuse; jyotih - its illumination; âcchannam - covered; brahma - the spirit soul; iva - as if; sa-gunam - with the material qualities of nature; babhau - was manifest.

> > TRANSLATION

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

> > ******

> > TEXT 5

> > ashthau mâsân nipîtam yad

> > bhûmyâs' coda-mayam vasu

> > sva-gobhir moktum ârebhe

> > parjanyah kâla âgate

> > ashthau - eight; mâsân - during months; nipîtam - drunk; yat - which: bhûmyâh - of the earth; ca - and; uda-mayam - consisting of water; vasu - the wealth; sva- gobhih - by his own rays; moktum - to release; ârebhe - began; parjanyah - the sun; kâle - the proper time; âgate - when it arrived.

> > TRANSLATION

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

> > ******

> > TEXT 6

> > tadidvanto mahâ-meghâs'

> > canda -s'vasana -vepitâh

> > prînanam jîvanam hy asya

> > mumucuh karunâ iva

> > tadit-vantah - displaying lightning; mahâ-meghâh - the great clouds; canda - fierce; s'vasana - by the wind; vepitâh - shaken; prînanam - the gratification; jîvanam - their life (their water); hi - indeed; asya - of this world; mumucuh - they released; karunâh - merciful personalities; iva - just as.

> > TRANSLATION

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

> > ******

> > TEXT 7

> > tapah-kris'â deva-mîdhâ

> > âsîd varshîyasî mahî

> > yathaiva kâmya-tapasas

> > tanuh samprâpya tat-phalam

> > tapah-kris'â - emaciated by the summer heat; deva-mîdhâ - mercifully sprinkled by the god of rain; âsît - became; varshîyasî - fully nourished; mahî - the earth; yathâ eva - just as; kâmya - based on sense gratification; tapasah - of one whose austerities; tanuh - the body; samprâpya - after obtaining; tat - of those austere practices; phalam - the fruit.

> > TRANSLATION

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

> > ******

> > TEXT 8

> > nis'â-mukheshu khadyotâs

> > tamasâ bhânti na grahâh

> > yathâ pâpena pâshandâ

> > na hi vedâh kalau yuge

> > nis'â-mukheshu - during the moments of evening twilight; khadyotâh- - the glowworms; tamasâ - because of the darkness; bhânti - shine; na- - not; grahâh - the planets; yathâ - as; pâpena - because of sinful activities; pâshandâh - atheistic doctrines; na - and not; hi - certainly; vedâh - the Vedas; kalau yuge - in the age of Kali.

> > TRANSLATION

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

> > ******

> > TEXT 9

> > s'rutvâ parjanya-ninadam

> > mandukâh sasrijur girah

> > tûshnîm s'ayânâh prâg yadvad

> > brâhmanâ niyamâtyaye

> > s'rutvâ - hearing; parjanya - of the rain clouds; ninadam - the resounding; mandukâh - the frogs; sasrijuh - emitted; girah - their sounds; tûshnîm - silently; s'ayânâh - lying; prâk - previously; yadvat - just as; brâhmanâh - brâhmana students; niyama-atyaye - after finishing their morning duties.

> > TRANSLATION

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

> > ******

> > TEXT 10

> > âsann utpatha-gâminyah

> > kshudra-nadyo 'nus'ushyatîh

> > pumso yathâsvatantrasya

> > deha-dravina -sampadah

> > âsan - they became; utpatha-gâminyah - strayed from their courses; kshudra - insignificant; nadyah - the rivers; anus'ushyatîh - drying up; pumsah - of a person; yathâ - as; asvatantrasya - who is not independent (that is, who is under the control of his senses); deha - the body; dravina - physical property; sampadah - and riches.

> > TRANSLATION

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

> > ******

> > TEXT 11

> > haritâ haribhih s'ashpair

> > indragopais' ca lohitâ

> > ucchilîndhra-krita-cchâyâ

> > nrinâm s'rîr iva bhûr abhût

> > haritâh - greenish; haribhih - which is green; s'ashpaih - because of the newly grown grass; indragopaih - because of the indragopa insects; ca - and; lohitâ - reddish; ucchilîndhra - by the mushrooms; krita - afforded; châyâ - shelter; nrinâm - of men; s'rîh - the opulence; iva - just as; bhûh - the earth; abhût - became.

> > TRANSLATION

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

> > PURPORT

> > S'rîla S'rîdhara Svâmî comments that the word nrinâm indicates men of the royal order. Thus the colorful display of dark green fields decorated with bright red insects and white mushroom umbrellas can be compared to a royal parade displaying the military strength of a king.

> > ******

> > TEXT 12

> > kshetrâni s'ashya-sampadbhih

> > karshakânâm mudam daduh

> > mâninâm anutâpam vai

> > daivâdhînam ajânatâm

> > kshetrâni - the fields; s'ashya-sampadbhih - with their wealth of grains; karshakânâm - to the farmers; mudam - joy; daduh - gave; mâninâm - to others who are falsely proud; anutâpam - remorse; vai - indeed; daiva-adhînam - the control of destiny; ajânatâm - not understanding.

> > TRANSLATION

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

> > ******

> > TEXT 13

> > jala-sthalaukasah sarve

> > nava-vâri-nishevayâ

> > abibhran ruciram rûpam

> > yathâ hari-nishevayâ

> > jala - of the water; sthala - and the land; okasah - the residents; sarve - all; nava - new; vâri - of the water; nishevayâ - by taking recourse; abibhran - they took on; ruciram - attractive; rûpam - form; yathâ - just as; hari-nishevayâ - by rendering devotional service to the Supreme Personality of Godhead.

> > TRANSLATION

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

> > ******

> > TEXT 14

> > saridbhih sangatah sindhus'

> > cukshobha s'vasanormimân

> > apakva-yoginas' cittam

> > kâmâktam guna-yug yathâ

> > saridbhih - with the rivers; sangatah - on account of meeting; sindhuh - the ocean; cukshobha - became agitated; s'vasana - blown by the wind; ûrmi-mân - having waves; apakva - immature; yoginah - of a yogî; cittam - the mind; kâma- aktam - tainted with lust; guna-yuk - maintaining connection with objects of sense gratification; yathâ - just as.

> > TRANSLATION

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

> > ******

> > TEXT 15

> > girayo varsha-dhârâbhir

> > hanyamânâ na vivyathuh

> > abhibhûyamânâ vyasanair

> > yathâdhokshaja-cetasah

> > girayah - the mountains; varsha-dhârâbhih - by the rain-bearing clouds; hanyamânâh - being struck; na vivyathuh - did not shake; abhibhûyamânâh - being attacked; vyasanaih - by dangers; yathâ - as; adhokshaja-cetasah - those whose minds are absorbed in the Supreme Lord.

> > TRANSLATION

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

> > ******

> > TEXT 16

> > mârgâ babhûvuh sandigdhâs

> > trinais' channâ hy asamskritâh

> > nâbhyasyamânâh s'rutayo

> > dvijaih kâlena câhatâh

> > mârgâh - the roads; babhûvuh - became; sandigdhâh - obscured; trinaih - by grass; channâh - covered over; hi - indeed; asamskritâh - not cleansed; na abhyasyamânâh - not being studied; s'rutayah - the scriptures; dvijaih - by the brâhmanas; kâlena - by the effects of time; ca - and; âhatâh - corrupted.

> > TRANSLATION

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

> > ******

> > TEXT 17

> > loka-bandhushu megheshu

> > vidyutas' cala-sauhridâh

> > sthairyam na cakruh kâminyah

> > purusheshu gunishv iva

> > loka - of all the world; bandhushu - who are the friends; megheshu - among the clouds; vidyutah - the lightning; cala-sauhridâh - fickle in their friendship; sthairyam - steadiness; na cakruh - did not maintain; kâminyah - lusty women; purusheshu - among men; gunishu - who are virtuous; iva - as.

> > TRANSLATION

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

> > ******

> > TEXT 18

> > dhanur viyati mâhendram

> > nirgunam ca guniny abhât

> > vyakte guna-vyatikare

> > 'gunavân purusho yathâ

> > dhanuh - the bow (rainbow); viyati - within the sky; mâhâ-indram - of Lord Indra; nirgunam - without qualities (or without a bowstring); ca - although; gunini - within the sky, which has definite qualities like sound; abhât - appeared; vyakte - within the manifest material nature; guna- vyatikare - which consists of the interactions of material qualities; aguna- vân - He who has no contact with material qualities; purushah - the Supreme Personality; yathâ - just as.

> > TRANSLATION

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

> > ******

> > TEXT 19

> > na rarâjodupas' channah

> > sva-jyotsnâ-râjitair ghanaih

> > aham-matyâ bhâsitayâ

> > sva-bhâsâ purusho yathâ

> > na rarâja - did not shine forth; udupah - the moon; channah - covered; sva- jyotsnâ - by its own light; râjitaih - which are illuminated; ghanaih - by the clouds; aham-matyâ - by false ego; bhâsitayâ - which is illuminated; sva- bhâsâ - by his own luster; purushah - the living entity; yathâ - as.

> > TRANSLATION

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

> > ******

> > TEXT 20

> > meghâgamotsavâ hrishthâh

> > pratyanandan' chikhandinah

> > griheshu tapta-nirvinnâ

> > yathâcyuta-janâgame

> > megha - of clouds; âgama - because of the arrival; utsavâh - who celebrate a festival; hrishthâh - becoming joyful; pratyanandan - they cried out in greeting; s'ikhandinah - the peacocks; griheshu - within their homes; tapta - those who are distressed; nirvinnâh - and then become happy; yathâ - just as; acyuta - of the infallible Personality of Godhead; jana - of the devotees; âgame - upon the arrival.

> > TRANSLATION

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

> > ******

> > TEXT 21

> > pîtvâpah pâdapâh padbhir

> > âsan nânâtma-mûrtayah

> > prâk kshâmâs tapasâ s'rântâ

> > yathâ kâmânusevayâ

> > pîtvâ - having drunk; âpah - water; pâda-pâh - the trees; padbhih - with their feet; âsan - assumed; nânâ - various; âtma-mûrtayah - bodily features; prâk - previously; kshâmâh - emaciated; tapasâ - by austerities; s'rântâh - fatigued; yathâ - as; kâma-anusevayâ - by enjoying acquired desired objects.

> > TRANSLATION

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

> > ******

> > TEXT 22

> > sarahsv as'ânta-rodhahsu

> > nyûshur angâpi sârasâh

> > griheshv as'ânta-krityeshu

> > grâmyâ iva durâs'ayâh

> > sarahsu - upon the lakes; as'ânta - disturbed; rodhahsu - whose banks; nyûshuh - continued to dwell; anga - my dear King; api - indeed; sârasâh - the cranes; griheshu - in their homes; as'ânta - feverish; krityeshu - where activities are performed; grâmyâh - materialistic men; iva - indeed; durâs'ayâh - whose minds are contaminated.

> > TRANSLATION

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

> > ******

> > TEXT 23

> > jalaughair nirabhidyanta

> > setavo varshatîs'vare

> > pâshandinâm asad-vâdair

> > veda-mârgâh kalau yathâ

> > jala-oghaih - by the floodwater; nirabhidyanta - became broken; setavah - the dikes; varshati - when he is showering rain; îs'vare - Lord Indra; pâshandinâm - of the atheists; asat-vâdaih - by the false theories; veda-mârgâh - the paths of the Vedas; kalau - in the Kali-yuga; yathâ - as.

> > TRANSLATION

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

> > ******

> > TEXT 24

> > vyamun'can vâyubhir nunnâ

> > bhûtebhyas' câmritam ghanâh

> > yathâs'isho vis'-patayah

> > kâle kâle dvijeritâh

> > vyamun'can - they released; vâyubhih - by the winds; nunnâh - impelled; bhûtebhyah - to all living beings; ca - and; amritam - their nectarean water; ghanâh - the clouds; yathâ - as; âs'ishah - charitable benedictions; vith- patayah - kings; kâle kâle - from time to time; dvija - by the brâhmanas; îritâh - encouraged.

> > TRANSLATION

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

> > ******

> > TEXT 25

> > evam vanam tad varshishthham

> > pakva-kharjura-jambumat

> > go-gopâlair vrito rantum

> > sa-balah prâvis'ad dharih

> > evam - thus; vanam - forest; tat - that; varshishthham - most resplendent; pakva - ripe; kharjura - dates; jambu - and jambu fruits; mat - having; go - by the cows; gopâlaih - and the cowherd boys; vritah - surrounded; rantum - with the purpose of playing; sa-balah - accompanied by Lord Balarâma; prâvis'at - He entered; harih - Lord Krishna.

> > TRANSLATION

> > When the Vrindâvana forest had thus become resplendent, filled with ripe dates and jambu fruits, Lord Krishna, surrounded by His cows and cowherd boyfriends and accompanied by S'rî Balarâma, entered that forest to enjoy.

> > ******

> > TEXT 26

> > dhenavo manda-gâminya

> > ûdho-bhârena bhûyasâ

> > yayur bhagavatâhûtâ

> > drutam prîtyâ snuta-stanâh

> > dhenavah - the cows; manda-gâminyah - moving slowly; ûdhah - of their udders; bhârena - because of the weight; bhûyasâ - very great; yayuh - they went; bhagavatâ - by the Lord; âhûtâh - being called; drutam - quickly; prîtyâ - out of affection; snuta - wet; stanâh - their udders.

> > TRANSLATION

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

> > ******

> > TEXT 27

> > vanaukasah pramuditâ

> > vana-râjîr madhu-cyutah

> > jala-dhârâ girer nâdâd

> > âsannâ dadris'e guhâh

> > vana-okasah - the aborigine girls of the forest; pramuditâh - joyful; vana- râjîh - the trees of the forest; madhu-cyutah - dripping sweet sap; jala- dhârâh - waterfalls; gireh - on the mountains; nâdât - from their resounding; âsannâh - nearby; dadris'e - He observed; guhâh - caves.

> > TRANSLATION

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

> > ******

> > TEXT 28

> > kvacid vanaspati-krode

> > guhâyâm câbhivarshati

> > nirvis'ya bhagavân reme

> > kanda-mûla-phalâs'anah

> > kvacit - sometimes; vanaspati - of a tree; krode - in the hollow; guhâyâm - in a cave; ca - or; abhivarshati - when it was raining; nirvis'ya - entering; bhagavân - the Supreme Lord; reme - enjoyed; kanda-mûla - roots; phala - and fruits; as'anah - eating.

> > TRANSLATION

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

> > ******

> > TEXT 29

> > dadhy-odanam samânîtam

> > s'ilâyâm salilântike

> > sambhojanîyair bubhuje

> > gopaih sankarshanânvitah

> > dadhi-odanam - boiled rice mixed with yogurt; samânîtam - sent; s'îlâyâm - on a stone; salila-antike - near the water; sambhojanîyaih - who would take meals with Him; bubhuje - He ate; gopaih - together with the cowherd boys; sankarshana- anvitah - in the company of Lord Balarâma.

> > TRANSLATION

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

> > ******

> > TEXTS 30 - 31

> > s'âdvalopari samvis'ya

> > carvato mîlitekshanân

> > triptân vrishân vatsatarân

> > gâs' ca svodho-bhara-s'ramâh

> > prâvrith-s'riyam ca tâm vîkshya

> > sarva-kâla-sukhâvahâm

> > bhagavân pûjayâm cakre

> > âtma-s'akty-upabrimhitâm

> > s'âdvala - a grassy patch; upari - upon; samvis'ya - sitting; carvatah - who were grazing; mîlita - closed; îkshanân - their eyes; triptân - satisfied; vrishân - the bulls; vatsatarân - the calves; gâh - the cows; ca - and; sva - their own; ûdhah - of the milk bags; bhara - by the weight; s'ramâh - fatigued;

> > prâvrith - of the rainy season; s'riyam - the opulence; ca - and; tâm - that; vîkshya - seeing; sarva- kâla - always; sukha - pleasure; âvahâm - giving; bhagavân - the Supreme Personality of Godhead; pûjayâm cakre - honored; âtma-s'akti - from His internal potency; upabrimhitâm - expanded.

> > TRANSLATION

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

> > ******

> > TEXT 32

> > evam nivasatos tasmin

> > râma-kes'avayor vraje

> > s'arat samabhavad vyabhrâ

> > svacchâmbv-aparushânilâ

> > evam - in this manner; nivasatoh - while the two of Them were dwelling; tasmin - in that; râma-kes'avayoh - Lord Râma and Lord Kes'ava; vraje - in Vrindâvana; s'arat - the fall season; samabhavat - became fully manifest; vyabhrâ - free from clouds in the sky; svaccha-ambu - in which the water was clear; aparusha-anilâ - and the wind was gentle.

> > TRANSLATION

> > While Lord Râma and Lord Kes'ava were thus dwelling in Vrindâvana, the fall season arrived, when the sky is cloudless, the water clear and the wind gentle.

> > ******

> > TEXT 33

> > s'aradâ nîrajotpattyâ

> > nîrâni prakritim yayuh

> > bhrashthânâm iva cetâmsi

> > punar yoga-nishevayâ

> > s'aradâ - by the effect of the autumn season; nîraja - the lotus flowers; utpattyâ - which regenerates; nîrâni - the bodies of water; prakritim - to their natural state (of cleanliness); yayuh - returned; bhrashthânâm - of those who are fallen; iva - just as; cetâmsi - the minds; punah - once again; yoga - of devotional service; nishevayâ - by practice.

> > TRANSLATION

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

> > ******

> > TEXT 34

> > vyomno 'bbhram bhûta-s'âbalyam

> > bhuvah pankam apâm malam

> > s'araj jahârâs'raminâm

> > krishne bhaktir yathâs'ubham

> > vyomnah - in the sky; ap-bhram - the clouds; bhûta - of the animals; s'âbalyam - the crowded condition; bhuvah - of the earth; pankam - the muddy covering; apâm - of the water; malam - the contamination; s'arat - the autumn season; jahâra - removed; âs'raminâm - of the members of the four different spiritual orders of human society; krishne - for Lord Krishna; bhaktih - devotional service; yathâ - just as; as'ubham - all inauspiciousness.

> > TRANSLATION

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

> > ******

> > TEXT 35

> > sarva-svam jaladâ hitvâ

> > virejuh s'ubhra-varcasah

> > yathâ tyaktaishanâh s'ântâ

> > munayo mukta-kilbishâh

> > sarva-svam - everything they possess; jala-dâh - the clouds; hitvâ - having given up; virejuh - shone forth; s'ubhra - pure; varcasah - their effulgence; yathâ - just as; tyakta-eshanâh - who have given up all desires; s'ântâh - pacified; munayah - sages; mukta-kilbishâh - freed from evil propensities.

> > TRANSLATION

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

> > ******

> > TEXT 36

> > girayo mumucus toyam

> > kvacin na mumucuh s'ivam

> > yathâ jn'ânâmritam kâle

> > jn'ânino dadate na vâ

> > girayah - the mountains; mumucuh - released; toyam - their water; kvacit - sometimes; na mumucuh - they did not release; s'ivam - pure; yathâ - just as; jn'âna - of transcendental knowledge; amritam - the nectar; kâle - at the appropriate time; jn'âninah - experts in spiritual knowledge; dadate - bestow; na vâ - or not.

> > TRANSLATION

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

> > ******

> > TEXT 37

> > naivâvidan kshîyamânam

> > jalam gâdha-jale-carâh

> > yathâyur anv-aham kshayyam

> > narâ mûdhâh kuthumbinah

> > na - not; eva - indeed; avidan - appreciated; kshîyamânam - diminishing; jalam - the water; gâdha-jale - in shallow water; carâh - those who move; yathâ - as; âyuh - their life span; anu-aham - every day; kshayyam - diminishing; narâh - men; mûdhâh - foolish; kuthumbinah - living with family members.

> > TRANSLATION

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

> > ******

> > TEXT 38

> > gâdha-vâri-carâs tâpam

> > avindan' charad-arka-jam

> > yathâ daridrah kripanah

> > kuthumby avijitendriyah

> > gâdha-vâri-carâh - those who were moving in shallow water; tâpam - suffering; avindan - experienced; s'arat-arka-jam - due to the sun in the autumn season; yathâ - as; daridrah - a poor person; kripanah - miserly; kuthumbî - absorbed in family life; avijita-indriyah - who has not controlled the senses.

> > TRANSLATION

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

> > ******

> > TEXT 39

> > s'anaih s'anair jahuh pankam

> > sthalâny âmam ca vîrudhah

> > yathâham-mamatâm dhîrâh

> > s'arîrâdishv anâtmasu

> > s'anaih s'anaih - very gradually; jahuh - gave up; pankam - their mud; sthalâni - the places of land; âmam - their unripe condition; ca - and; vîrudhah - the plants; yathâ - as; aham-mamatâm - egotism and possessiveness; dhîrâh - sober sages; s'arîra-âdishu - focused upon the material body and other external objects; anâtmasu - which are completely distinct from the real self.

> > TRANSLATION

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

> > ******

> > TEXT 40

> > nis'calâmbur abhût tûshnîm

> > samudrah s'arad-âgame

> > âtmany uparate samyan

> > munir vyuparatâgamah

> > nis'cala - motionless; ambuh - its water; abhût - became; tûshnîm - quiet; samudrah - the ocean; s'arat - of the fall season; âgame - with the coming; âtmani - when the self; uparate - has desisted from material activities; samyak - completely; munih - a sage; vyuparata - giving up; âgamah - recitation of the Vedic mantras.

> > TRANSLATION

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

> > ******

> > TEXT 41

> > kedârebhyas tv apo 'grihnan

> > karshakâ dridha-setubhih

> > yathâ prânaih sravaj jn'ânam

> > tan-nirodhena yoginah

> > kedârebhyah - from the flooded fields of rice paddy; tu - and; apah - the water; agrihnan - took; karshakâh - the farmers; dridha - strong; setubhih - with dikes; yathâ - as; prânaih - through the senses; sravat - flowing out; jn'ânam - consciousness; tat - of those senses; nirodhena - by the strict control; yoginah - yogîs.

> > TRANSLATION

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

> > ******

> > TEXT 42

> > s'arad-arkâms'u-jâms tâpân

> > bhûtânâm udupo 'harat

> > dehâbhimâna-jam bodho

> > mukundo vraja-yoshitâm

> > s'arat-arka - of the autumn sun; ams'u - from the rays; jân - generated; tâpân - suffering; bhûtânâm - of all creatures; udupah - the moon; aharat - has taken away; deha - with the material body; abhimâna-jam - based on false identification; bodhah - wisdom; mukundah - Lord Krishna; vraja-yoshitâm - of the women of Vrindâvana.

> > TRANSLATION

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

> > ******

> > TEXT 43

> > kham as'obhata nirmegham

> > s'arad-vimala-târakam

> > sattva-yuktam yathâ cittam

> > s'abda-brahmârtha-dars'anam

> > kham - the sky; as'obhata - shone brilliantly; nirmegham - free from clouds; s'arat - in the fall; vimala - clear; târakam - and starry; sattva-yuktam - endowed with (spiritual) goodness; yathâ - just as; cittam - the mind; s'abda-brahma - of the Vedic scripture; artha - the purport; dars'anam - which directly experiences.

> > TRANSLATION

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

> > ******

> > TEXT 44

> > akhanda-mandalo vyomni

> > rarâjodu-ganaih s'as'î

> > yathâ yadu-patih krishno

> > vrishni-cakrâvrito bhuvi

> > akhanda - unbroken; mandalah - its sphere; vyomni - in the sky; rarâja - shone forth; udu-ganaih - along with the stars; s'as'î - the moon; yathâ - as; yadu- patih - the master of the Yadu dynasty; krishnah - Lord Krishna; vrishni-cakra - by the circle of Vrishnis; âvritah - surrounded; bhuvi - upon the earth.

> > TRANSLATION

> > The full moon shone in the sky, surrounded by stars, just as S'rî Krishna, the Lord of the Yadu dynasty, shone brilliantly on the earth, surrounded by all the Vrishnis.

> > ******

> > TEXT 45

> > âs'lishya sama-s'îtoshnam

> > prasûna-vana-mârutam

> > janâs tâpam jahur gopyo

> > na krishna-hrita-cetasah

> > âs'lishya - embracing; sama - equal; s'îta-ushnam - between cold and heat; prasûna- vana - of the forest of flowers; mârutam - the wind; janâh - the people in general; tâpam - suffering; jahuh - were able to abandon; gopyah - the gopîs; na - not; krishna - by Lord Krishna; hrita - stolen; cetasah - whose hearts.

> > TRANSLATION

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

> > ******

> > TEXT 46

> > gâvo mrigâh khagâ nâryah

> > pushpinyah s'aradâbhavan

> > anvîyamânâh sva-vrishaih

> > phalair îs'a-kriyâ iva

> > gâvah - the cows; mrigâh - the female deer; khagâh - the female birds; nâryah - the women; pushpinyah - in their fertile periods; s'aradâ - because of the autumn; abhavan - became; anvîyamânâh - followed; sva-vrishaih - by their respective mates; phalaih - by good results; îs'a-kriyâh - activities performed in service to the Supreme Lord; iva - as.

> > TRANSLATION

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

> > ******

> > TEXT 47

> > udahrishyan vârijâni

> > sûryotthâne kumud vinâ

> > râjn'â tu nirbhayâ lokâ

> > yathâ dasyûn vinâ nripa

> > udahrishyan - blossomed abundantly; vâri-jâni - the lotuses; sûrya - the sun; utthâne - when it had arisen; kumut - the night-blooming kumut lotus; vinâ - except; râjn'â - because of the presence of a king; tu - indeed; nirbhayâh - fearless; lokâh - the populace; yathâ - as; dasyûn - the thieves; vinâ - except for; nripa - O King.

> > TRANSLATION

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

> > ******

> > TEXT 48

> > pura-grâmeshv âgrayanair

> > indriyais' ca mahotsavaih

> > babhau bhûh pakva-s'ashyâdhyâ

> > kalâbhyâm nitarâm hareh

> > pura - in the towns; grâmeshu - and villages; âgrayanaih - with performances of the Vedic sacrifice for tasting the first grains of the new harvest; indriyaih - with other (worldly) celebrations; ca - and; mahâ-utsavaih - great celebrations; babhau - shone; bhûh - the earth; pakva - ripe; s'ashya - with her grains; âdhyâ - rich; kalâ - she who is the expansion of the Lord; âbhyâm - with those two (Krishna and Balarâma); nitarâm - very much; hareh - of the Supreme Personality of Godhead.

> > TRANSLATION

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

> > ******

> > TEXT 49

> > vanin-muni-nripa-snâtâ

> > nirgamyârthân prapedire

> > varsha-ruddhâ yathâ siddhâh

> > sva-pindân kâla âgate

> > vanik - the merchants; muni - renunciant sages; nripa - kings; snâtâh - and brahmacârî students; nirgamya - going out; arthân - their desired objects; prapedire - obtained; varsha - by the rain; ruddhâh - checked; yathâ - as; siddhâh - perfected persons; sva-pindân - the forms they aspire for; kâle - when the time; âgate - has come.

> > TRANSLATION

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

> > Back to the running text