> > 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-four: Worshiping Govardhana Hill

> > ******

> > TEXT 1

> > s'rî-s'uka uvâca

> > bhagavân api tatraiva

> > baladevena samyutah

> > apas'yan nivasan gopân

> > indra-yâga-kritodyamân

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; bhagavân - the Supreme Personality of Godhead; api - also; tatra eva - in that same place; baladevena - by Lord Balarâma; samyutah - joined; apas'yat - saw; nivasan - staying; gopân - the cowherd men; indra - for Indra, the King of heaven; yâga - for the sake of a sacrifice; krita - making; udyamân - great endeavor.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: While staying in that very place with His brother Baladeva, Lord Krishna happened to see the cowherd men busily arranging for a sacrifice to Indra.

> > ******

> > TEXT 2

> > tad-abhijn'o 'pi bhagavân

> > sarvâtmâ sarva-dars'anah

> > pras'rayâvanato 'pricchad

> > vriddhân nanda-purogamân

> > tat-abhijn'ah - being in full knowledge about it; api - although; bhagavân - the Supreme Lord; sarva-âtmâ - the Supersoul within everyone's heart; sarva- dars'anah - the omniscient Personality of Godhead; pras'raya-avanatah - bowing down humbly; apricchat - He inquired; vriddhân - from the elders; nanda-purah- gamân - headed by Mahârâja Nanda.

> > TRANSLATION

> > Being the omniscient Supersoul, the Supreme Lord Krishna already understood the situation, yet He still humbly inquired from the elders, headed by His father, Nanda Mahârâja.

> > ******

> > TEXT 3

> > kathyatâm me pitah ko 'yam

> > sambhramo va upâgatah

> > kim phalam kasya voddes'ah

> > kena vâ sâdhyate makhah

> > kathyatâm - let it be explained; me - to Me; pitah - My dear father; kah - what; ayam - this; sambhramah - flurry of activity; vah - upon you; upâgatah - come; kim - what; phalam - the consequence; kasya - for whose; vâ - and; uddes'ah - sake; kena - by what means; vâ - and; sâdhyate - is to be accomplished; makhah - this sacrifice.

> > TRANSLATION

> > [Lord Krishna said:] My dear father, kindly explain to Me what this great endeavor of yours is all about. What is it meant to accomplish? If this is a ritual sacrifice, then for whose satisfaction is it intended and by what means is it going to be executed?

> > ******

> > TEXT 4

> > etad brûhi mahân kâmo

> > mahyam s'us'rûshave pitah

> > na hi gopyam hi sadhûnâm

> > krityam sarvâtmanâm iha

> > asty asva-para-drishthînâm

> > amitrodâsta-vidvishâm

> > etat - this; brûhi - please speak; mahân - great; kâmah - desire; mahyam - to Me; s'us'rûshave - who am ready to hear faithfully; pitah - 0 father; na - not; hi - indeed; gopyam - to be kept secret; hi - certainly; sâdhûnâm - of saintly persons; krityam - the activities; sarva-âtmanâm - who see everyone as equal to themselves; iha - in this world; asti - there is; asva-para-drishthînâm - who do not distinguish between what is their own and what is another's; amitra-udâsta- vidvishâm - who do not distinguish between friends, neutral parties and enemies.

> > TRANSLATION

> > Please tell Me about it, O father. I have a great desire to know and am ready to hear in good faith. Certainly, no secrets are to be kept by saintly personalities, who see all others as equal to themselves, who have no conception of "mine" or "another's" and who do not consider who is a friend, who is an enemy and who is neutral.

> > ******

> > TEXT 5

> > udâsîno 'ri-vad varjya

> > âtma-vat suhrid ucyate

> > udâsînah - one who is indifferent; ari-vat - just like an enemy; varjyah - is to be avoided; âtma-vat - like one's own self; suhrit - a friend; ucyate - is said to be.

> > TRANSLATION

> > One who is neutral may be avoided like an enemy, but a friend should be considered like one's own self.

> > ******

> > TEXT 6

> > jn'atvâjn'âtvâ ca karmâni

> > jano 'yam anutishthhati

> > vidushah karma-siddhih syâd

> > yathâ nâvidusho bhavet

> > jn'âtvâ - understanding; ajn'âtvâ - not understanding; ca - also; karmâni - activities; janah - the common people; ayam - these; anutishthhati - perform; vidushah - for one who is wise; karma-siddhih - achievement of the intended goal of activity; syât - arises; yathâ - as; na - not; avidushah - for one who is foolish; bhavet - occurs.

> > TRANSLATION

> > When people in this world perform activities, sometimes they understand what they are doing and sometimes they don't. Those who know what they are doing achieve success in their work, whereas ignorant people do not.

> > ******

> > TEXT 7

> > tatra tâvat kriyâ-yogo

> > bhavatâm kim vicâritah

> > atha vâ laukikas tan me

> > pricchatah sâdhu bhanyatâm

> > tatra tâvat - that being the case; kriyâ-yogah - this fruitive endeavor; bhavatâm - of yours; kim - whether; vicâritah - learned from the scriptures; atha vâ - or else; laukikah - of ordinary custom; tat - that; me - to Me; pricchatah - who am inquiring; sâdhu - clearly; bhanyatâm - it should be explained.

> > TRANSLATION

> > Such being the case, this ritualistic endeavor of yours should be clearly explained to Me. Is it a ceremony based on scriptural injunction, or simply a custom of ordinary society?

> > ******

> > TEXT 8

> > s'rî-nanda uvâca

> > parjanyo bhagavân indro

> > meghâs tasyâtma-mûrtayah

> > te 'bhivarshanti bhûtânâm

> > prînanam jîvanam payah

> > s'rî-nandah uvâca - S'rî Nanda Mahârâja said; parjanyah - the rain; bhagavân - the great lord; indrah - Indra; meghâh - the clouds; tasya - his; âtma- mûrtayah - personal representatives; te - they; abhivarshanti - directly give rain; bhûtânâm - for all living entities; prînanam - the gratification; jîvanam - the life-giving force; payah - (like) milk.

> > TRANSLATION

> > Nanda Mahârâja replied: The great Lord Indra is the controller of the rain. The clouds are his personal representatives, and they directly provide rainwater, which gives happiness and sustenance to all creatures.

> > ******

> > TEXT 9

> > tam tâta vayam anye ca

> > vârmucâm patim îs'varam

> > dravyais tad-retasâ siddhair

> > yajante kratubhir narâh

> > tam - him; tâta - my dear son; vayam - we; anye - others; ca - also; vâh-mucâm - of the clouds; patim - the master; îs'varam - the powerful controller; dravyaih - with various items; tat-retasâ - by his liquid discharge; siddhaih - produced; yajante - they worship; kratubhih - by fire sacrifices; narâh - men.

> > TRANSLATION

> > Not only we, my dear son, but also many other men worship him, the lord and master of the rain-giving clouds. We offer him grain and other paraphernalia of worship produced through his own discharge in the form of rain.

> > ******

> > TEXT 10

> > tac-cheshenopajîvanti

> > tri-varga-phala-hetave

> > pumsâm purusha-kârânâm

> > parjanyah phala-bhâvanah

> > tat - of that sacrifice; s'eshena - by the remnants; upajîvanti - they sustain their lives; tri-varga - consisting of the three aims of human life (religiosity, economic development and sense gratification); phala- hetave - for the sake of fruit; pumsâm - for persons; purusha-kârânâm - engaged in human endeavor; parjanyah - Lord Indra; phala-bhâvanah - the means of effecting the intended goals.

> > TRANSLATION

> > By accepting the remnants of sacrifices performed to Indra, people sustain their lives and accomplish the threefold aims of religiosity, economic development and sense gratification. Thus Lord Indra is the agent responsible for the fruitive success of industrious people.

> > ******

> > TEXT 11

> > ya enam visrijed dharmam

> > paramparyâgatam narah

> > kâmâd dveshâd bhayâl lobhât

> > sa vai nâpnoti s'obhanam

> > yah - anyone who; enam - this; visrijet - rejects; dharmam - the religious principle; paramparya - from traditional authority; âgatam - received; narah - a person; kâmât - because of lust; dveshât - because of enmity; bhayât - because of fear; lobhât - or because of greed; sah - he; vai - certainly; na âpnoti - cannot achieve; s'obhanam - auspiciousness.

> > TRANSLATION

> > This religious principle is based on sound tradition. Anyone who rejects it out of lust, enmity, fear or greed will certainly fail to achieve good fortune.

> > ******

> > TEXT 12

> > s'rî-s'uka uvâca

> > vaco nis'amya nandasya

> > tathânyeshâm vrajaukasâm

> > indrâya manyum janayan

> > pitaram prâha kes'avah

> > s'rî s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; vacah - the words; nis'amya - hearing; nandasya - of Mahârâja Nanda; tathâ - and also; anyeshâm - of the others; vraja-okasâm - the residents of Vraja; indrâya - in Lord Indra; manyum - anger; janayan - generating; pitaram - to His father; prâha - spoke; kes'avah - Lord Kes'ava.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: When Lord Kes'ava [Krishna] heard the statements of His father, Nanda, and other senior residents of Vraja, He addressed His father as follows, to arouse anger in Lord Indra.

> > ******

> > TEXT 13

> > s'rî-bhagavân uvâca

> > karmanâ jâyate jantuh

> > karmanaiva pralîyate

> > sukham duhkham bhayam kshemam

> > karmanaivâbhipadyate

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; karmanâ - by the force of karma; jâyate - takes birth; jantuh - the living entity; karmanâ - by karma; eva - alone; pralîyate - he meets his destruction; sukham - happiness; duhkham - unhappiness; bhayam - fear; kshemam - security; karmanâ eva - by karma alone; abhipadyate - are obtained.

> > TRANSLATION

> > Lord Krishna said: It is by the force of karma that a living entity takes birth, and it is by karma alone that he meets his destruction. His happiness, distress, fear and sense of security all arise as the effects of karma.

> > ******

> > TEXT 14

> > asti ced îs'varah kas'cit

> > phala-rûpy anya-karmanâm

> > kartâram bhajate so 'pi

> > na hy akartuh prabhur hi sah

> > asti - there is; cet - if hypothetically; îs'varah - a supreme controller; kas'cit - someone; phala-rûpî - serving to award fruitive results; anya- karmanâm - of the activities of other persons; kartâram - the performer of activity; bhajate - depends upon; sah - He; api - even; na - not; hi - after all; akartuh - of one who performs no activity; prabhuh - the master; hi - certainly; sah - He.

> > TRANSLATION

> > Even if there is some supreme controller who awards all others the results of their activities, He must also depend upon a performer's engaging in activity. After all, there is no question of being the bestower of fruitive results unless fruitive activities have actually been performed.

> > ******

> > TEXT 15

> > kim indreneha bhûtânâm

> > sva-sva-karmânuvartinâm

> > anîs'enânyathâ kartum

> > svabhâva-vihitam nrinâm

> > kim - what; indrena - with Indra; iha - here; bhûtânâm - for living entities; sva- sva - each their own; karma - of fruitive action; anuvartinâm - who are experiencing the consequences; anîs'ena - (Indra) who is incapable; anyathâ - otherwise; kartum - to make; svabhâva - by their conditioned natures; vihitam - that which is ordained; nrinâm - for men.

> > TRANSLATION

> > Living beings in this world are forced to experience the consequences of their own particular previous work. Since Lord Indra cannot in any way change the destiny of human beings, which is born of their own nature, why should people worship him?

> > ******

> > TEXT 16

> > svabhâva-tantro hi janah

> > svabhâvam anuvartate

> > svabhâva-stham idam sarvam

> > sa-devâsura-mânusham

> > svabhâva - of his conditioned nature; tantrah - under the control; hi - indeed; janah - a person; svabhâvam - his nature; anuvartate - he follows; svabhâva- stham - based on conditioned propensities; idam - this world; sarvam - entire; sa - together with; deva - the demigods; asura - the demons; mânusham - and humankind.

> > TRANSLATION

> > Every individual is under the control of his own conditioned nature, and thus he must follow that nature. This entire universe, with all its demigods, demons and human beings, is based on the conditioned nature of the living entities.

> > ******

> > TEXT 17

> > dehân uccâvacân' jantuh

> > prâpyotsrijati karmanâ

> > s'atrur mitram udâsînah

> > karmaiva gurur îs'varah

> > dehân - material bodies; ucca-avacân - high-and low-class; jantuh - the conditioned living entity; prâpya - obtaining; utsrijati - gives up; karmanâ - by the reactions of his material activities; s'atruh - his enemy; mitram - friend; udâsînah - and neutral party; karma - material work: eva - alone; guruh - his spiritual master; îs'varah - his lord.

> > TRANSLATION

> > Because it is karma that causes the conditioned living entity to accept and then give up different high-and low-grade material bodies, this karma is his enemy, friend and neutral witness, his spiritual master and controlling lord.

> > ******

> > TEXT 18

> > tasmât sampûjayet karma

> > svabhâva-sthah sva-karma-krit

> > anjasâ yena varteta

> > tad evâsya hi daivatam

> > tasmât - therefore; sampûjayet - one should fully worship; karma - his prescribed activity; svabhâva - in the position corresponding to his own conditioned nature; sthah - remaining; sva-karma - his own prescribed duty; krit - performing; an'jasâ - without difficulty; yena - by which; varteta - one lives; tat - that; eva - certainly; asya - his; hi - indeed; daivatam - worshipable deity.

> > TRANSLATION

> > Therefore one should seriously worship work itself. A person should remain in the position corresponding to his nature and should perform his own duty. Indeed, that by which we may live nicely is really our worshipable deity.

> > ******

> > TEXT 19

> > âjîvyaikataram bhâvam

> > yas tv anyam upajîvati

> > na tasmâd vindate kshemam

> > jârân nâry asatî yathâ

> > âjîvya - sustaining his life; ekataram - one; bhâvam - entity; yah - who; tu - but; anyam - another; upajîvati - resorts to; na - not; tasmât - from that one; vindate - gains; kshemam - real benefit; jârât - from a paramour; nârî - a woman; asatî - who is unchaste; yathâ - as.

> > TRANSLATION

> > If one thing is actually sustaining our life but we take shelter of something else, how can we achieve any real benefit? We would be like an unfaithful woman, who can never achieve any actual benefit by consorting with her paramour.

> > ******

> > TEXT 20

> > varteta brahmanâ vipro

> > râjanyo rakshayâ bhuvah

> > vais'yas tu vârtayâ jîvec

> > chûdras tu dvija-sevayâ

> > varteta - lives; brahmanâ - by the Vedas; viprah - the brâhmana; râjanyah - the member of the ruling class; rakshayâ - by protection; bhuvah - of the earth; vais'yah - the vais'ya; tu - on the other hand; vârtayâ - by trade; jîvet - lives; s'ûdrah - the s'ûdra; tu - and; dvija-sevayâ - by serving the twice-born brâhmanas, kshatriyas and vais'yas.

> > TRANSLATION

> > The brâhmana maintains his life by studying and teaching the Vedas, the member of the royal order by protecting the earth, the vais'ya by trade, and the s'ûdra by serving the higher, twice-born classes.

> > ******

> > TEXT 21

> > krishi-vânijya-go-rakshâ

> > kusîdam tûryam ucyate

> > vârtâ catur-vidhâ tatra

> > vayam go-vrittayo 'nis'am

> > krishi - farming; vânijya - commerce; go-rakshâ - and protecting cows: kusîdam - banking; tûryam - the fourth; ucyate - is said; vârtâ - the occupational duty; catuh-vidhâ - fourfold; tatra - among these; vayam - we; go- vrittayah - engaged in protecting the cows; anis'am - without cessation.

> > TRANSLATION

> > The occupational duties of the vais'ya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we as a community are always engaged in cow protection.

> > ******

> > TEXT 22

> > sattvam rajas tama iti

> > sthity-utpatty-anta-hetavah

> > rajasotpadyate vis'vam

> > anyonyam vividham jagat

> > sattvam - goodness; rajah - passion; tamah - and ignorance; iti - thus; sthiti - of maintenance; utpatti - creation; anta - and destruction; hetavah - the causes; rajasâ - by the mode of passion; utpadyate - is generated; vis'vam - this universe; anyonyam - by combination of male and female; vividham - becomes variegated; jagat - the world.

> > TRANSLATION

> > The causes of creation, maintenance and destruction are the three modes of nature - namely goodness, passion and ignorance. In particular, the mode of passion creates this universe and through sexual combination causes it to become full of variety.

> > ******

> > TEXT 23

> > rajasâ coditâ meghâ

> > varshanty ambûni sarvatah

> > prajâs tair eva sidhyanti

> > mahendrah kim karishyati

> > rajasâ - by passion; coditâh - impelled; meghâh - the clouds; varshanti - pour down; ambûni - their water; sarvatah - everywhere; prajâh - the population; taih - by that water; eva - simply; sidhyanti - maintain their existence; mahâ-indrah - the great Indra; kim - what; karishyati - can do.

> > TRANSLATION

> > Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement?

> > ******

> > TEXT 24

> > na nah purojanapadâ

> > na grâmâ na grihâ vayam

> > vanaukasas tâta nityam

> > vana-s'aila-nivâsinah

> > na - not; nah - for us; purah - the cities; jana-padâh - developed inhabited area; na - not; grâmâh - villages; na - not; grihâh - living in permanent homes; vayam - we; vana-okasah - dwelling in the forests; tâta - My dear father; nityam - always; vana - in the forests; s'aila - and on the hills; nivâsinah - living.

> > TRANSLATION

> > My dear father, our home is not in the cities or towns or villages. Being forest dwellers, we always live in the forest and on the hills.

> > ******

> > TEXT 25

> > tasmâd gavâm brâhmanânâm

> > adres' cârabhyatâm makhah

> > ya indra-yâga-sambhârâs

> > tair ayam sâdhyatâm makhah

> > tasmât - therefore; gavâm - of the cows; brâhmanânâm - of the brâhmanas; adreh - and of the hill (Govardhana); ca - also; ârabhyatâm - let it begin; makhah - the sacrifice; ye - which; indra-yâga - for the sacrifice to Indra; sambhârâh - the ingredients; taih - by them; ayam - this; sâdhyatâm - may it be carried out; makhah - the sacrifice.

> > TRANSLATION

> > Therefore may a sacrifice for the pleasure of the cows, the brâhmanas and Govardhana Hill begin! With all the paraphernalia collected for worshiping Indra, let this sacrifice be performed instead.

> > ******

> > TEXT 26

> > pacyantâm vividhâh pâkâh

> > sûpântâh pâyasâdayah

> > samyâvâpûpa-s'ashkulyah

> > sarva-dohas' ca grihyatâm

> > pacyantâm - let the people cook; vividhâh - many varieties; pâkâh - of cooked foods; sûpa-antâh - ending with liquid vegetable preparations; pâyasa- âdayah - beginning with sweet rice; samyâva-âpûpa - fried and baked cakes; s'ashkulyah - large, round cakes made from rice flour; sarva - all; dohah - what is obtained by milking the cows; ca - and; grihyatâm - let it be taken.

> > TRANSLATION

> > Let many different kinds of food be cooked, from sweet rice to vegetable soups! Many kinds of fancy cakes, both baked and fried, should be prepared. And all the available milk products should be taken for this sacrifice.

> > ******

> > TEXT 27

> > hûyantâm agnayah samyag

> > brâhmanair brahma-vâdibhih

> > annam bahu-gunam tebhyo

> > deyam vo dhenu-dakshinâh

> > hûyantâm - should be invoked; agnayah - the sacrificial fires; samyak - in the proper manner; brâhmanaih - by the brâhmanas; brahma-vâdibhih - who are learned in the Vedas; annam - food; bahu-gunam - well prepared; tebhyah - to them; deyam - should be given; vah - by you; dhenu-dakshinâh - cows and other gifts as remuneration.

> > TRANSLATION

> > The brâhmanas who are learned in the Vedic mantras must properly invoke the sacrificial fires. Then you should feed the priests with nicely prepared food and reward them with cows and other gifts.

> > ******

> > TEXT 28

> > anyebhyas' câs'va-cândâla-

> > patitebhyo yathârhatah

> > yavasam ca gavâm dattvâ

> > giraye dîyatâm balih

> > anyebhyah - to the others; ca - also; â-s'va-cândâla - even down to the dogs and the dog-eaters; patitebhyah - to such fallen persons; yathâ - as; arhatah - is proper in each case; yavasam - grass; ca - and; gavâm - to the cows; dattvâ - having given; giraye - to the mountain called Govardhana; dîyatâm - should be presented; balih - respectful offerings.

> > TRANSLATION

> > After giving the appropriate food to everyone else, including such fallen souls as dogs and dog-eaters, you should give grass to the cows and then present your respectful offerings to Govardhana Hill.

> > ******

> > TEXT 29

> > sv-alankritâ bhuktavantah

> > sv-anuliptâh su-vâsasah

> > pradakshinâm ca kuruta

> > go-viprânala-parvatân

> > su-alankritâh - handsomely adorned; bhuktavantah - having eaten to your satisfaction; su-anuliptâh - anointed with auspicious sandalwood pulp; su- vâsasah - wearing fine garments; pradakshinâm - circumambulation; ca - and; kuruta - you should perform; go - of the cows; vipra - the brâhmanas; anala - the sacrificial fires; parvatân - and the hill, Govardhana.

> > TRANSLATION

> > After everyone has eaten to his satisfaction, you should all dress and decorate yourselves handsomely, smear your bodies with sandalwood paste and then circumambulate the cows, the brâhmanas, the sacrificial fires and Govardhana Hill.

> > ******

> > TEXT 30

> > etan mama matam tâta

> > kriyatâm yadi rocate

> > ayam go-brâhmanâdrînâm

> > mahyam ca dayito makhah

> > etat - this; mama - My; matam - idea; tâta - O father; kriyatâm - may it be carried out; yadi - if; rocate - it is pleasing; ayam - this; go-brâhmana-adrînâm - for the cows, brâhmanas and Govardhana Hill; mahyam - for Me; ca - also; dayitah - cherished; makhah - sacrifice.

> > TRANSLATION

> > This is My idea, O father, and you may carry it out if it appeals to you. Such a sacrifice will be very dear to the cows, the brâhmanas and Govardhana Hill, and also to Me.

> > ******

> > TEXT 31

> > s'rî-s'uka uvâca

> > kâlâtmanâ bhagavatâ

> > s'akra-darpa-jighâmsayâ

> > proktam nis'amya nandâdyâh

> > sâdhv agrihnanta tad-vacah

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; kâla-âtmanâ - manifesting as the force of time; bhagavatâ - by the Supreme Personality of Godhead; s'akra - of Indra; darpa - the pride; jighâmsayâ - with a desire to destroy; proktam - what was spoken; nis'amya - hearing; nanda-âdyâh - Nanda and the other elder cowherd men; sâdhu - as excellent; agrihnanta - they accepted; tat-vacah - His words.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: Lord Krishna, who is Himself powerful time, desired to destroy the false pride of Lord Indra. When Nanda and the other senior men of Vrindâvana heard S'rî Krishna's statement, they accepted His words as proper.

> > ******

> > TEXTS 32 - 33

> > tathâ ca vyadadhuh sarvam

> > yathâha madhusûdanah

> > vâcayitvâ svasty-ayanam

> > tad-dravyena giri-dvijân

> > upahritya balîn samyag

> > âdritâ yavasam gavâm

> > go-dhanâni puraskritya

> > girim cakruh pradakshinam

> > tathâ - thus; ca - and; vyadadhuh - they executed; sarvam - everything; yathâ - as; âha - He spoke; madhusûdanah - Lord Krishna; vâcayitvâ - making (the brâhmanas) recite; svasti-ayanam - the auspicious chants; tat-dravyena - with the paraphernalia intended for Indra's sacrifice; giri - to the hill; dvijân - and the brâhmanas; upahritya - offering; balîn - the presentations of tribute; samyak - all together; âdritâh - respectfully; yavasam - grass; gavâm - to the cows; go-dhanâni - the bulls, cows and calves; puraskritya - placing in front; girim - of the hill; cakruh - they performed; pradakshinam - circumambulation.

> > TRANSLATION

> > The cowherd community then did all that Madhusûdana had suggested. They arranged for the brâhmanas to recite the auspicious Vedic mantras, and using the paraphernalia that had been intended for Indra's sacrifice, they presented offerings to Govardhana Hill and the brâhmanas with reverential respect. They also gave grass to the cows. Then, placing the cows, bulls and calves in front of them, they circumambulated Govardhana.

> > ******

> > TEXT 34

> > anâmsy anadud-yuktâni

> > te câruhya sv-alankritâh

> > gopyas' ca krishna-vîryâni

> > gâyantyah sa-dvijâs'ishah

> > anâmsi - wagons; anadut-yuktâni - yoked with oxen; te - they; ca - and; âruhya - riding; su-alankritâh - nicely ornamented; gopyah - the cowherd women; ca - and; krishna-vîryâni - the glories of Lord Krishna; gâyantyah - singing; sa - together with; dvija - of the brâhmanas; âs'ishah - the benedictions.

> > TRANSLATION

> > As the beautifully ornamented cowherd ladies followed along, riding on wagons drawn by oxen, they sang the glories of Lord Krishna, and their songs mingled with the brâhmanas' chanting of benedictions.

> > ******

> > TEXT 35

> > krishnas tv anyatamam rûpam

> > gopa-vis'rambhanam gatah

> > s'ailo 'smîti bruvan bhûri

> > balim âdad brihad-vapuh

> > krishnah - Lord Krishna; tu - and then; anyatamam - another; rûpam - transcendental form; gopa-vis'rambhanam - for generating the faith of the cowherds; gatah - assumed; s'ailah - the mountain; asmi - I am, iti - these words; bruvan - saying; bhûri - abundant; balim - the offerings; âdat - He devoured; brihat- vapuh - in His huge form.

> > TRANSLATION

> > Krishna then assumed an unprecedented, huge form to instill faith in the cowherd men. Declaring "I am Govardhana Mountain!" He ate the abundant offerings.

> > ******

> > TEXT 36

> > tasmai namo vraja-janaih

> > saha cakra âtmanâtmane

> > aho pas'yata s'ailo 'sau

> > rûpî no 'nugraham vyadhât

> > tasmai - to Him; namah - obeisances; vraja-janaih - with the people of Vraja; saha - together; cakre - He made; âtmanâ - by Himself; âtmane - to Himself; aho - ah; pas'yata - just see; s'ailah - hill; asau - this; rûpî - manifest in person; nah - upon us; anugraham - mercy; vyadhât - has bestowed.

> > TRANSLATION

> > Together with the people of Vraja, the Lord bowed down to this form of Govardhana Hill, thus in effect offering obeisances to Himself. Then He said, "Just see how this hill has appeared in person and bestowed mercy upon us!

> > ******

> > SB 10.24.37

> > TEXT 37

> > esho 'vajânato martyân

> > kâma-rûpî vanaukasah

> > hanti hy asmai namasyâmah

> > s'armane âtmano gavâm

> > eshah - this one; avajânatah - those who are neglectful; martyân - mortals; kâma- rûpî - assuming any form at will (such as that of the snakes who live upon the hill); vana-okasah - residents of the forest; hanti - will kill; hi - certainly; asmai - to him; namasyâmah - let us pay our obeisances; s'armane - for the protection; âtmanah - of ourselves; gavâm - and of the cows.

> > TRANSLATION

> > "This Govardhana Hill, assuming any form he wishes, will kill any residents of the forest who neglect him. Therefore let us pay our obeisances to him for the safety of ourselves and our cows."

> > ******

> > TEXT 38

> > ity adri-go-dvija-makham

> > vâsudeva-pracoditâh

> > yathâ vidhâya te gopâ

> > saha-krishnâ vrajam yayuh

> > iti - in this manner; adri - to Govardhana Hill; go - the cows; dvija - and the brâhmanas; makham - the great sacrifice; vâsudeva - by Lord Krishna; pracoditâh - urged; yathâ - properly; vidhâya - executing; te - they; gopâh - the cowherds; saha-krishnâh - together with Lord Krishna; vrajam - to Vraja; yayuh - they went.

> > TRANSLATION

> > The members of the cowherd community, having thus been inspired by Lord Vâsudeva to properly execute the sacrifice to Govardhana Hill, the cows and the brâhmanas, returned with Lord Krishna to their village, Vraja.

> > Back to the running text