> > S'rîmad Bhâgavatam - Canto 10
> > 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 10: 'Summum Bonum'

> > ******

> > Chapter Thirteen: The Stealing of the Boys and Calves by Brahmâ

> > ******

> > TEXT 1

> > s'rî-s'uka uvâca

> > sâdhu prishtham mahâ-bhâga

> > tvayâ bhâgavatottama

> > yan nûtanayasîs'asya

> > s'rinvann api kathâm muhuh

> > s'rî-s'ukah uvâca - S'ukadeva Gosvâmî said; sâdhu prishtham - I have been very much honored by your inquiry; mahâ-bhâga - you are a greatly fortunate personality; tvayâ - by you; bhâgavata-uttama - O best of devotees; yat - because; nûtanayasi - you are making newer and newer; îs'asya - of the Supreme Personality of Godhead; s'rinvan api - although you are continuously hearing; kathâm - the pastimes; muhuh - again and again.

> > TRANSLATION

> > S'rîla S'ukadeva Gosvâmî said: O best of devotees, most fortunate Parîkchit, you have inquired very nicely, for although constantly hearing the pastimes of the Lord, you are perceiving His activities to be newer and newer.

> > ******

> > TEXT 2

> > satâm ayam sâra-bhritâm nisargo

> > yad-artha-vânî-s'ruti-cetasâm api

> > prati-kshanam navya-vad acyutasya yat

> > striyâ vithânâm iva sâdhu vârtâ

> > satâm - of the devotees; ayam - this; sâra-bhritâm - those who are paramahamsas, who have accepted the essence of life; nisargah - feature or symptom; yat - which; artha-vânî - the aim of life, the aim of profit; s'ruti - the aim of understanding; cetasâm api - who have decided to accept the bliss of transcendental subjects as the aim and object of life; prati-kshanam - every moment; navya-vat - as if newer and newer; acyutasya - of Lord Krishna; yat - because; striyâh - (topics) of woman or sex; vithânâm - of debauchees, who are attached to women; iva - exactly like; sâdhu vârtâ - actual conversation.

> > TRANSLATION

> > Paramahamsas, devotees who have accepted the essence of life, are attached to Krishna in the core of their hearts, and He is the aim of their lives. It is their nature to talk only of Krishna at every moment, as if such topics were newer and newer. They are attached to such topics, just as materialists are attached to topics of women and sex.

> > ******

> > TEXT 3

> > s'rinushvâvahito râjann

> > api guhyam vadâmi te

> > brûyuh snigdhasya s'ishyasya

> > guravo guhyam apy uta

> > s'rinusva - please hear; avahitah - with great attention; râjan - O King (Mahârâja Parîkchit); api - although; guhyam - very confidential (because ordinary men cannot understand the activities of Krishna); vadâmi - I shall explain; te - unto you; brûyuh - explain; snigdhasya - submissive; s'ishyasya - of a disciple; guravah - spiritual masters; guhyam - very confidential; api uta - even so.

> > TRANSLATION

> > O King, kindly hear me with great attention. Although the activities of the Supreme Lord are very confidential, no ordinary man being able to understand them, I shall speak about them to you, for spiritual masters explain to a submissive disciple even subject matters that are very confidential and difficult to understand.

> > ******

> > TEXT 4

> > tathâgha-vadanân mrityo

> > rakshitvâ vatsa-pâlakân

> > sarit-pulinam ânîya

> > bhagavân idam abravît

> > tathâ - thereafter; agha-vadanât - from the mouth of Aghâsura; mrityoh - death personified; rakshitvâ - after saving; vatsa-pâlakân - all the cowherd boys and calves; sarit-pulinam - to the bank of the river; ânîya - bringing them; bhagavân - the Supreme Personality of Godhead, Krishna; idam - these words; abravît - spoke.

> > TRANSLATION

> > Then, after saving the boys and calves from the mouth of Aghâsura, who was death personified, Lord Krishna, the Supreme Personality of Godhead, brought them all to the bank of the river and spoke the following words.

> > ******

> > TEXT 5

> > aho 'tiramyam pulinam vayasyâh

> > sva-keli-sampan mridulâccha-bâlukam

> > sphuthat-saro-gandha-hritâli-patrika-

> > dhvani-pratidhvâna-lasad-drumâkulam

> > aho - oh; ati-ramyam - very, very beautiful; pulinam - the bank of the river; vayasyâh - My dear friends; sva-keli-sampat - full with all paraphernalia for pastimes of play; mridula-accha-bâlukam - the very soft and clean sandy bank; sphuthat - in full bloom; sarah-gandha - by the aroma of the lotus flower; hrita - attracted; ali - of the bumblebees; patrika - and of the birds; dhvani- pratidhvâna - the sounds of their chirping and moving and the echoes of these sounds; lasat - moving all over; druma-âkulam - full of nice trees.

> > TRANSLATION

> > My dear friends, just see how this riverbank is extremely beautiful because of its pleasing atmosphere. And just see how the blooming lotuses are attracting bees and birds by their aroma. The humming and chirping of the bees and birds is echoing throughout the beautiful trees in the forest. Also, here the sands are clean and soft. Therefore, this must be considered the best place for our sporting and pastimes.

> > ******

> > TEXT 6

> > atra bhoktavyam asmâbhir

> > divârûdham kshudhârditâh

> > vatsâh samîpe 'pah pîtvâ

> > carantu s'anakais trinam

> > atra - here, on this spot; bhoktavyam - our lunch should be eaten; asmâbhih - by us; diva-ârûdham - it is very late now; kshudhâ arditâh - we are fatigued with hunger; vatsâh - the calves; samîpe - nearby; apah - water; pîtvâ - after drinking; carantu - let them eat; s'anakaih - slowly; trinam - the grasses.

> > TRANSLATION

> > I think we should take our lunch here, since we are already hungry because the time is very late. Here the calves may drink water and go slowly here and there and eat the grass.

> > ******

> > TEXT 7

> > tatheti pâyayitvârbhâ

> > vatsân ârudhya s'âdvale

> > muktvâ s'ikyâni bubhujuh

> > samam bhagavatâ mudâ

> > tathâ iti - as Krishna proposed, the other cowherd boys agreed; pâyayitvâ arbhâh - they allowed to drink water; vatsân - the calves; ârudhya - tying them to the trees, allowed them to eat; s'âdvale - in a place of green, tender grasses; muktvâ - opening; s'ikyâni - their bags of eatables and other paraphernalia; bubhujuh - went and enjoyed; samam - equally; bhagavatâ - with the Supreme Personality of Godhead; mudâ - in transcendental pleasure.

> > TRANSLATION

> > Accepting Lord Krishna's proposal, the cowherd boys allowed the calves to drink water from the river and then tied them to trees where there was green, tender grass. Then the boys opened their baskets of food and began eating with Krishna in great transcendental pleasure.

> > ******

> > TEXT 8

> > krishnasya vishvak puru-râji-mandalair

> > abhyânanâh phulla-dris'o vrajârbhakâh

> > sahopavishthâ vipine virejus'

> > chadâ yathâmbhoruha-karnikâyâh

> > krishnasya vishvak - surrounding Krishna; puru-râji-mandalaih - by different encirclements of associates; abhyânanâh - everyone looking forward to the center, where Krishna was sitting; phulla-dris'ah - their faces looking very bright because of transcendental pleasure; vraja-arbhakâh - all the cowherd boys of Vrajabhûmi; saha-upavishthâh - sitting with Krishna; vipine - in the forest; virejuh - so nicely and beautifully made; chadâh - petals and leaves; yathâ - just as; ambhoruha - of a lotus flower; karnikâyâh - of the whorl.

> > TRANSLATION

> > Like the whorl of a lotus flower surrounded by its petals and leaves, Krishna sat in the center, encircled by lines of His friends, who all looked very beautiful. Every one of them was trying to look forward toward Krishna, thinking that Krishna might look toward him. In this way they all enjoyed their lunch in the forest.

> > ******

> > TEXT 9

> > kecit pushpair dalaih kecit

> > pallavair ankuraih phalaih

> > s'igbhis tvagbhir drishadbhis' ca

> > bubhujuh krita-bhâjanâh

> > kecit - someone; pushpaih - by flowers; dalaih - by nice leaves of flowers; kecit - someone; pallavaih - on the surface of bunches of leaves; ankuraih - on the sprouts of flowers; phalaih - and some on fruits; s'igbhih - some actually in the basket or packet; tvagbhih - by the bark of trees; drishadbhih - on rocks; ca - and; bubhujuh - enjoyed; krita-bhâjanâh - as if they had made their plates for eating.

> > TRANSLATION

> > Among the cowherd boys, some placed their lunch on flowers, some on leaves, fruits, or bunches of leaves, some actually in their baskets, some on the bark of trees and some on rocks. This is what the children imagined to be their plates as they ate their lunch.

> > ******

> > TEXT 10

> > sarve mitho dars'ayantah

> > sva-sva-bhojya-rucim prithak

> > hasanto hâsayantas' câ-

> > bhyavajahruh sahes'varâh

> > sarve - all the cowherd boys; mithah - to one another; dars'ayantah - showing; sva- sva-bhojya-rucim prithak - different varieties of foodstuffs brought from home, with their separate and different tastes; hasantah - after tasting, they were all laughing; hâsayantah ca - and making others laugh; abhyavajahruh - enjoyed lunch; saha-îs'varâh - along with Krishna.

> > TRANSLATION

> > All the cowherd boys enjoyed their lunch with Krishna, showing one another the different tastes of the different varieties of preparations they had brought from home. Tasting one another's preparations, they began to laugh and make one another laugh.

> > ******

> > TEXT 11

> > bibhrad venum jathhara-pathayoh s'ringa-vetre ca kakshe

> > vâme pânau masrina-kavalam tat-phalâny angulîshu

> > tishthhan madhye sva-parisuhrido hâsayan narmabhih svaih

> > svarge loke mishati bubhuje yajn'a-bhug bâla-kelih

> > bibhrat venum - keeping the flute; jathhara-pathayoh - between the tight clothing and the abdomen; s'ringa-vetre - both the horn bugle and the cow-driving stick; ca - also; kakshe - on the waist; vâme - on the left-hand side; pânau - taking in hand; masrina-kavalam - very nice food prepared with rice and first-class curd; tat-phalâni - suitable pieces of fruit like bael; angulîshu - between the fingers; tishthhan - staying in this way; madhye - in the middle; sva-pari- suhridah - His own personal associates; hâsayan - making them laugh; narmabhih - with joking words; svaih - His own; svarge loke mishati - while the inhabitants of the heavenly planets, Svargaloka, were watching this wonderful scene; bubhuje - Krishna enjoyed; yajn'a-bhuk bâla-kelih - although He accepts offerings in yajn'a, for the sake of childhood pastimes He was enjoying foodstuffs very jubilantly with His cowherd boyfriends.

> > TRANSLATION

> > Krishna is yajn'a-bhuk - that is, He eats only offerings of yajn'a - but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow- driving stick on His left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends, personally joking with them and creating jubilant laughter among them as He ate. At that time, the denizens of heaven were watching, struck with wonder at how the Personality of Godhead, who eats only in yajn'a, was now eating with His friends in the forest.

> > ******

> > TEXT 12

> > bhârataivam vatsa-peshu

> > bhun'jâneshv acyutâtmasu

> > vatsâs tv antar-vane dûram

> > vivis'us trina-lobhitâh

> > bhârata - O Mahârâja Parîkchit; evam - in this way (while they were enjoying their lunch); vatsa-peshu - along with all the boys tending the calves; bhun'jâneshu - engaged in taking their food; acyuta-âtmasu - all of them being very near and dear to Acyuta, Krishna; vatsâh - the calves; tu - however; antah- vane - within the deep forest; dûram - far away; vivis'uh - entered; trina- lobhitâh - being allured by green grass.

> > TRANSLATION

> > O Mahârâja Parîkchit, while the cowherd boys, who knew nothing within the core of their hearts but Krishna, were thus engaged in eating their lunch in the forest, the calves went far away, deep into the forest, being allured by green grass.

> > ******

> > TEXT 13

> > tân drishthvâ bhaya-santrastân

> > ûce krishno 'sya bhî-bhayam

> > mitrâny âs'ân mâ viramate-

> > hâneshye vatsakân aham

> > tân - that those calves were going away; drishthvâ - seeing; bhaya-santrastân - to the cowherd boys, who were disturbed by fear that within the dense forest the calves would be attacked by some ferocious animals; ûce - Krishna said; krishnah asya bhî-bhayam - Krishna, who is Himself the fearful element of all kinds of fear (when Krishna is present, there is no fear); mitrâni - My dear friends; âs'ât - from your enjoyment of eating; mâ viramata - do not stop; iha - in this place, in this spot; âneshye - I shall bring back; vatsakân - the calves; aham - I.

> > TRANSLATION

> > When Krishna saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, "My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself."

> > ******

> > TEXT 14

> > ity uktvâdri-darî-kun'ja-

> > gahvareshv âtma-vatsakân

> > vicinvan bhagavân krishnah

> > sapâni-kavalo yayau

> > iti uktvâ - saying this ("Let Me bring your calves personally"); adri-darî- kun'ja-gahvareshu - everywhere in the mountains, the mountain caves, the bushes and narrow places; âtma-vatsakân - the calves belonging to His own personal friends; vicinvan - searching out; bhagavân - the Supreme Personality of Godhead; krishnah - Lord Krishna; sa-pâni-kavalah - carrying His yogurt and rice in His hand; yayau - started out.

> > TRANSLATION

> > "Let Me go and search for the calves," Krishna said. "Don't disturb your enjoyment." Then, carrying His yogurt and rice in His hand, the Supreme Personality of Godhead, Krishna, immediately went out to search for the calves of His friends. To please His friends, He began searching in all the mountains, mountain caves, bushes and narrow passages.

> > ******

> > TEXT 15

> > ambhojanma-janis tad-antara-gato mâyârbhakasyes'itur

> > drashthum man'ju mahitvam anyad api tad-vatsân ito vatsapân

> > nîtvânyatra kurûdvahântaradadhât khe 'vasthito yah purâ

> > drishthvâghâsura-mokshanam prabhavatah prâptah param vismayam

> > ambhojanma-janih - Lord Brahmâ, who was born from a lotus flower; tat-antara- gatah - now became entangled with the affairs of Krishna, who was enjoying luncheon pastimes with His cowherd boys; mâyâ-arbhakasya - of the boys made by Krishna's mâyâ; îs'ituh - of the supreme controller; drashthum - just to see; man'ju - very pleasing; mahitvam anyat api - other glories of the Lord also; tat- vatsân - their calves; itah - than that place where they were; vatsa-pân - and the cowherd boys taking care of the calves; nîtvâ - bringing them; anyatra - to a different place; kurûdvaha - O Mahârâja Parîkchit; antara-dadhât - kept hidden and invisible for some time; khe avasthitah yah - this person Brahmâ, who was situated in the higher planetary system in the sky; purâ - formerly; drishthvâ - was observing; aghâsura-mokshanam - the wonderful killing and deliverance of Aghâsura from material tribulation; prabhavatah - of the all- potent Supreme Person; prâptah param vismayam - had become extremely astonished.

> > TRANSLATION

> > O Mahârâja Parîkchit, Brahmâ, who resides in the higher planetary system in the sky, had observed the activities of the most powerful Krishna in killing and delivering Aghâsura, and he was astonished. Now that same Brahmâ wanted to show some of his own power and see the power of Krishna, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in Krishna's absence, Brahmâ took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Krishna was.

> > ******

> > TEXT 16

> > tato vatsân adrishthvaitya

> > puline 'pi ca vatsapân

> > ubhâv api vane krishno

> > vicikâya samantatah

> > tatah - thereafter; vatsân - the calves; adrishthvâ - not seeing there within the forest; etya - after; puline api - to the bank of the Yamunâ; ca - also; vatsapân - could not see the cowherd boys; ubhau api - both of them (the calves and the cowherd boys); vane - within the forest; krishnah - Lord Krishna; vicikâya - searched all over; samantatah - here and there.

> > TRANSLATION

> > Thereafter, when Krishna was unable to find the calves, He returned to the bank of the river, but there He was also unable to see the cowherd boys. Thus He began to search for both the calves and the boys, as if He could not understand what had happened.

> > ******

> > TEXT 17

> > kvâpy adrishthvântar-vipine

> > vatsân pâlâms' ca vis'va-vit

> > sarvam vidhi-kritam krishnah

> > sahasâvajagâma ha

> > kva api - anywhere; adrishthvâ - not seeing at all; antah-vipine - within the forest; vatsân - the calves; pâlân ca - and their caretakers, the cowherd boys; vis'va-vit - Krishna, who is aware of everything going on throughout the whole cosmic manifestation; sarvam - everything; vidhi-kritam - was executed by Brahmâ; krishnah - Lord Krishna; sahasâ - immediately; avajagâma ha - could understand.

> > TRANSLATION

> > When Krishna was unable to find the calves and their caretakers, the cowherd boys, anywhere in the forest, He could suddenly understand that this was the work of Lord Brahmâ.

> > ******

> > TEXT 18

> > tatah krishno mudam kartum

> > tan-mâtrnâm ca kasya ca

> > ubhayâyitam âtmânam

> > cakre vis'va-krid îs'varah

> > tatah - thereafter; krishnah - the Supreme Personality of Godhead; mudam - pleasure; kartum - to create; tat-mâtrnâm ca - of the mothers of the cowherd boys and calves; kasya ca - and (the pleasure) of Brahmâ; ubhayâyitam - expansion, both as the calves and as the cowherd boys; âtmânam - Himself; cakre - did; vis'va-krit îs'varah - it was not difficult for Him, for He is the creator of the whole cosmic manifestation.

> > TRANSLATION

> > Thereafter, just to create pleasure both for Brahmâ and for the mothers of the calves and cowherd boys, Krishna, the creator of the entire cosmic manifestation, expanded Himself as calves and boys.

> > ******

> > TEXT 19

> > yâvad vatsapa-vatsakâlpaka-vapur yâvat karânghry-âdikam

> > yâvad yashthi-vishâna-venu-dala-s'ig yâvad vibhûshâmbaram

> > yâvac chîla-gunâbhidhâkriti-vayo yâvad vihârâdikam

> > sarvam vishnumayam giro 'nga-vad ajah sarva-svarûpo babhau

> > yâvat vatsapa - exactly like the cowherd boys; vatsaka-alpaka-vapuh - and exactly like the tender bodies of the calves; yâvat kara-anghri- âdikam - exactly to the measurement of their particular varieties of legs and hands; yâvat yashthi-vishâna-venu-dala-s'ik - not only like their bodies but exactly like their bugles, flutes, sticks, lunch bags and so on; yâvat vibhûshâ-ambaram - exactly like their ornaments and dress in all their varied particulars; yâvat s'îla-guna-abhidhâ-âkriti-vayah - their exact character, habits, features, attributes and explicit bodily features; yâvat vihâra- âdikam - exactly according to their tastes or amusements; sarvam - everything in detail; vishnu-mayam - expansions of Vâsudeva, Vishnu; girah anga-vat - voices exactly like theirs; ajah - Krishna; sarva-svarûpah babhau - created everything in detail as Himself, without any change.

> > TRANSLATION

> > By His Vâsudeva feature, Krishna simultaneously expanded Himself into the exact number of missing cowherd boys and calves, with their exact bodily features, their particular types of hands, legs and other limbs, their sticks, bugles and flutes, their lunch bags, their particular types of dress and ornaments placed in various ways, their names, ages and forms, and their special activities and characteristics. By expanding Himself in this way, beautiful Krishna proved the statement samagra-jagad vishnumayam: "Lord Vishnu is all-pervading."

> > ******

> > TEXT 20

> > svayam âtmâtma-govatsân

> > prativâryâtma-vatsapaih

> > krîdann âtma-vihârais' ca

> > sarvâtmâ prâvis'ad vrajam

> > svayam âtmâ - Krishna, who is personally the Supreme Soul, the Supersoul; âtma- go-vatsân - now expanded into calves that were also He Himself; prativârya âtma-vatsapaih - again He Himself was represented as the cowherd boys controlling and commanding the calves; krîdan - thus Himself constituting everything in these transcendental pastimes; âtma-vihâraih ca - enjoying Himself by Himself in different ways; sarva-âtmâ - the Supersoul, Krishna; prâvis'at - entered; vrajam - Vrajabhûmi, the land of Mahârâja Nanda and Yas'odâ.

> > TRANSLATION

> > Now expanding Himself so as to appear as all the calves and cowherd boys, all of them as they were, and at the same time appear as their leader, Krishna entered Vrajabhûmi, the land of His father, Nanda Mahârâja, just as He usually did while enjoying their company.

> > ******

> > TEXT 21

> > tat-tad-vatsân prithan nîtvâ

> > tat-tad-goshthhe nives'ya sah

> > tat-tad-âtmâbhavad râjams

> > tat-tat-sadma pravishthavân

> > tat-tat-vatsân - the calves, which belonged to different cows; prithak - separately; nîtvâ - bringing; tat-tat-goshthhe - to their respective cow sheds; nives'ya - entering; sah - Krishna; tat-tat-âtmâ - as originally different individual souls; abhavat - He expanded Himself in that way; râjan - O King Parîkchit; tat-tat-sadma - their respective houses; pravishthavân - entered (Krishna thus entered everywhere).

> > TRANSLATION

> > O Mahârâja Parîkchit, Krishna, who had divided Himself as different calves and also as different cowherd boys, entered different cow sheds as the calves and then different homes as different boys.

> > ******

> > TEXT 22

> > tan-mâtaro venu-rava-tvarotthitâ

> > utthâpya dorbhih parirabhya nirbharam

> > sneha-snuta-stanya-payah-sudhâsavam

> > matvâ param brahma sutân apâyayan

> > tat-mâtarah - the mothers of the respective cowherd boys; venu-rava - because of the sounds played on flutes and bugles by the cowherd boys; tvara - immediately; utthitâh - awakened from their respective household duties; utthâpya - immediately lifted their respective sons; dorbhih - with their two arms; parirabhya - embracing; nirbharam - without feeling any weight; sneha-snuta - which was flowing because of intense love; stanya-payah - their breast milk; sudhâ-âsavam - tasting just like a nectarean beverage; matvâ - accepting the milk like that; param - the Supreme; brahma - Krishna; sutân apâyayan - began to feed their respective sons.

> > TRANSLATION

> > The mothers of the boys, upon hearing the sounds of the flutes and bugles being played by their sons, immediately rose from their household tasks, lifted their boys onto their laps, embraced them with both arms and began to feed them with their breast milk, which flowed forth because of extreme love specifically for Krishna. Actually Krishna is everything, but at that time, expressing extreme love and affection, they took special pleasure in feeding Krishna, the Parabrahman, and Krishna drank the milk from His respective mothers as if it were a nectarean beverage.

> > ******

> > TEXT 23

> > tato nriponmardana-majja-lepanâ-

> > lankâra-rakshâ-tilakâs'anâdibhih

> > samlâlitah svâcaritaih praharshayan

> > sâyam gato yâma-yamena mâdhavah

> > tatah - thereafter; nripa - O King (Mahârâja Parîkchit); unmardana - by massaging them with oil; majja - by bathing; lepana - by smearing the body with oil and sandalwood pulp; alankâra - by decorating with ornaments; rakshâ - by chanting protective mantras; tilaka - by decorating the body with tilaka marks in twelve places; as'ana-âdibhih - and by feeding them sumptuously; samlâlitah - in this way cared for by the mothers; sva-âcaritaih - by their characteristic behavior; praharsha-yan - making the mothers very much pleased; sâyam - evening; gatah - arrived; yâma-yamena - as the time of each activity passed; mâdhavah - Lord Krishna.

> > TRANSLATION

> > Thereafter, O Mahârâja Parîkchit, as required according to the scheduled round of His pastimes, Krishna returned in the evening, entered the house of each of the cowherd boys, and engaged exactly like the former boys, thus enlivening their mothers with transcendental pleasure. The mothers took care of the boys by massaging them with oil, bathing them, smearing their bodies with sandalwood pulp, decorating them with ornaments, chanting protective mantras, decorating their bodies with tilaka and giving them food. In this way, the mothers served Krishna personally.

> > ******

> > TEXT 24

> > gâvas tato goshthham upetya satvaram

> > hunkâra-ghoshaih parihûta-sangatân

> > svakân svakân vatsatarân apâyayan

> > muhur lihantyah sravad audhasam payah

> > gâvah - the calves; tatah - thereafter; goshthham - to the cow sheds; upetya - reaching; satvaram - very soon; hunkâra-ghoshaih - by making jubilant mooing sounds; parihûta-sangatân - to call the cows; svakân svakân - following their respective mothers; vatsatarân - the respective calves; apâyayan - feeding them; muhuh - again and again; lihantyah - licking the calves; sravat audhasam payah - abundant milk flowing from their milk bags.

> > TRANSLATION

> > Thereafter, all the cows entered their different sheds and began mooing loudly, calling for their respective calves. When the calves arrived, the mothers began licking the calves' bodies again and again and profusely feeding them with the milk flowing from their milk bags.

> > ******

> > TEXT 25

> > go-gopînâm mâtritâsminn

> > âsît snehardhikâm vinâ

> > purovad âsv api hares

> > tokatâ mâyayâ vinâ

> > go-gopînâm - for both the cows and the gopîs, the elderly cowherd women; mâtritâ - motherly affection; asmin - unto Krishna; âsît - there ordinarily was; sneha - of affection; ridhikâm - any increase; vinâ - without; purah-vat - like before; âsu - there was among the cows and gopîs; api - although; hareh - of Krishna; tokatâ - Krishna is my son; mâyayâ vinâ - without mâyâ.

> > TRANSLATION

> > Previously, from the very beginning, the gopîs had motherly affection for Krishna. Indeed, their affection for Krishna exceeded even their affection for their own sons. In displaying their affection, they had thus distinguished between Krishna and their sons, but now that distinction disappeared.

> > ******

> > TEXT 26

> > vrajaukasâm sva-tokeshu

> > sneha-vally âbdam anvaham

> > s'anair nihsîma vavridhe

> > yathâ krishne tv apûrvavat

> > vraja-okasâm - of all the inhabitants of Vraja, Vrindâvana; sva-tokeshu - for their own sons; sneha-vallî - the creeper of affection; â-abdam - for one year; anu-aham - every day; s'anaih - gradually; nihsîma - without limit; vavridhe - increased; yathâ krishne - exactly accepting Krishna as their son; tu - indeed; apûrva-vat - as it had not been previously.

> > TRANSLATION

> > Although the inhabitants of Vrajabhûmi, the cowherd men and cowherd women, previously had more affection for Krishna than for their own children, now, for one year, their affection for their own sons continuously increased, for Krishna had now become their sons. There was no limit to the increment of their affection for their sons, who were now Krishna. Every day they found new inspiration for loving their children as much as they loved Krishna.

> > ******

> > TEXT 27

> > ittham âtmâtmanâtmânam

> > vatsa-pâla-mishena sah

> > pâlayan vatsapo varsham

> > cikrîde vana-goshthhayoh

> > ittham - in this way; âtmâ - the Supreme Soul, Krishna; âtmanâ - by Himself; âtmânam - Himself again; vatsa-pâla-mishena - with the forms of cowherd boys and calves; sah - Krishna Himself; pâlayan - maintaining; vatsa-pah - tending the calves; varsham - continuously for one year; cikrîde - enjoyed the pastimes; vana-goshthhayoh - both in Vrindâvana and in the forest.

> > TRANSLATION

> > In this way, Lord S'rî Krishna, having Himself become the cowherd boys and groups of calves, maintained Himself by Himself. Thus He continued His pastimes, both in Vrindâvana and in the forest, for one year.

> > ******

> > TEXT 28

> > ekadâ cârayan vatsân

> > sa-râmo vanam âvis'at

> > pan'ca-shâsu tri-yâmâsu

> > hâyanâpûranîshv ajah

> > ekadâ - one day; cârayan vatsân - while taking care of all the calves; sa- râmah - along with Balarâma; vanam - within the forest; âvis'at - entered; pan'ca- shâsu - five or six; tri-yâmâsu - nights; hâyana - a whole year; apûranîshu - not being fulfilled (five or six days before the completion of one year); ajah - Lord S'rî Krishna.

> > TRANSLATION

> > One day, five or six nights before the completion of the year, Krishna, tending the calves, entered the forest along with Balarâma.

> > ******

> > TEXT 29

> > tato vidûrâc carato

> > gâvo vatsân upavrajam

> > govardhanâdri-s'irasi

> > carantyo dadris'us trinam

> > tatah - thereafter; vidûrât - from a not-distant place; caratah - while pasturing; gâvah - all the cows; vatsân - and their respective calves; upavrajam - also pasturing near Vrindâvana; govardhana-adri-s'irasi - on the top of Govardhana Hill; carantyah - while pasturing to find; dadris'uh - saw; trinam - tender grass nearby.

> > TRANSLATION

> > Thereafter, while pasturing atop Govardhana Hill, the cows looked down to find some green grass and saw their calves pasturing near Vrindâvana, not very far away.

> > ******

> > TEXT 30

> > drishthvâtha tat-sneha-vas'o 'smritâtmâ

> > sa go-vrajo 'tyâtmapa-durga-mârgah

> > dvi-pât kakud-grîva udâsya-puccho

> > 'gâd dhunkritair âsru-payâ javena

> > drishthvâ - when the cows saw their calves below; atha - thereafter; tat-sneha- vas'ah - because of increased love for the calves; asmrita-âtmâ - as if they had forgotten themselves; sah - that; go-vrajah - herd of cows; ati-âtma-pa-durga- mârgah - escaping their caretakers because of increased affection for the calves, although the way was very rough and hard; dvi-pât - pairs of legs together; kakut-grîvah - their humps moving with their necks; udâsya- pucchah - raising their heads and tails; agât - came; hunkritaih - lowing very loudly; âsru-payâh - with milk flowing from the nipples; javena - very forcibly.

> > TRANSLATION

> > When the cows saw their own calves from the top of Govardhana Hill, they forgot themselves and their caretakers because of increased affection, and although the path was very rough, they ran toward their calves with great anxiety, each running as if with one pair of legs. Their milk bags full and flowing with milk, their heads and tails raised, and their humps moving with their necks, they ran forcefully until they reached their calves to feed them.

> > ******

> > TEXT 31

> > sametya gâvo 'dho vatsân

> > vatsavatyo 'py apâyayan

> > gilantya iva cângâni

> > lihantyah svaudhasam payah

> > sametya - assembling; gâvah - all the cows; adhah - down at the foot of Govardhana Hill; vatsân - all their calves; vatsa-vatyah - as if new calves had been born from them; api - even though new calves were present; apâyayan - fed them; gilantyah - swallowing them; iva - as if; ca - also; angâni - their bodies; lihantyah - licking as they do when newborn calves are present; sva-odhasam payah - their own milk flowing from the milk bags.

> > TRANSLATION

> > The cows had given birth to new calves, but while coming down from Govardhana Hill, the cows, because of increased affection for the older calves, allowed the older calves to drink milk from their milk bags and then began licking the calves' bodies in anxiety, as if wanting to swallow them.

> > ******

> > TEXT 32

> > gopâs tad-rodhanâyâsa-

> > maughya-lajjoru-manyunâ

> > durgâdhva-kricchrato 'bhyetya

> > go-vatsair dadris'uh sutân

> > gopâh - the cowherd men; tat-rodhana-âyâsa - of their attempt to stop the cows from going to their calves; maughya - on account of the frustration; lajjâ - being ashamed; uru-manyunâ - and at the same time becoming very angry; durga-adhva-kricchratah - although they passed the very rough way with great difficulty; abhyetya - after reaching there; go-vatsaih - along with the calves; dadris'uh - saw; sutân - their respective sons.

> > TRANSLATION

> > The cowherd men, having been unable to check the cows from going to their calves, felt simultaneously ashamed and angry. They crossed the rough road with great difficulty, but when they came down and saw their own sons, they were overwhelmed by great affection.

> > ******

> > TEXT 33

> > tad-îkshanotprema-rasâplutâs'ayâ

> > jâtânurâgâ gata-manyavo 'rbhakân

> > uduhya dorbhih parirabhya mûrdhani

> > ghrânair avâpuh paramâm mudam te

> > tat-îkshana-utprema-rasa-âpluta-âs'ayâh - all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by seeing their sons; jâta-anurâgâh - experiencing a great longing or attraction; gata- manyavah - their anger disappeared; arbhakân - their young sons; uduhya - lifting; dorbhih - with their arms; parirabhya - embracing; mûrdhani - on the head; ghrânaih - by smelling; avâpuh - obtained; paramâm - the highest; mudam - pleasure; te - those cowherd men.

> > TRANSLATION

> > At that time, all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by the sight of their sons. Experiencing a great attraction, their anger completely disappearing, they lifted their sons, embraced them in their arms and enjoyed the highest pleasure by smelling their sons' heads.

> > ******

> > TEXT 34

> > tatah pravayaso gopâs

> > tokâs'lesha-sunirvritâh

> > kricchrâc chanair apagatâs

> > tad-anusmrity-udas'ravah

> > tatah - thereafter; pravayasah - elderly; gopâh - cowherd men; toka-âs'lesha- sunirvritâh - became overjoyed by embracing their sons; kricchrât - with difficulty; s'anaih - gradually; apagatâh - ceased from that embracing and returned to the forest; tat-anusmriti-uda-s'ravah - as they remembered their sons, tears began to roll down from their eyes.

> > TRANSLATION

> > Thereafter the elderly cowherd men, having obtained great feeling from embracing their sons, gradually and with great difficulty and reluctance ceased embracing them and returned to the forest. But as the men remembered their sons, tears began to roll down from their eyes.

> > ******

> > TEXT 35

> > vrajasya râmah premardher

> > vîkshyautkanthhyam anukshanam

> > mukta-staneshv apatyeshv apy

> > ahetu-vid acintayat

> > vrajasya - of the herd of cows; râmah - Balarâma; prema-ridheh - because of an increase of affection; vîkshya - after observing; aut-kanthhyam - attachment; anu- kshanam - constantly; mukta-staneshu - who had grown up and were no longer drawing milk from their mothers; apatyeshu - in regard to those calves; api - even; ahetu-vit - not understanding the reason; acintayat - began to consider as follows.

> > TRANSLATION

> > Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.

> > ******

> > TEXT 36

> > kim etad adbhutam iva

> > vâsudeve 'khilâtmani

> > vrajasya sâtmanas tokeshv

> > apûrvam prema vardhate

> > kim - what; etat - this; adbhutam - wonderful; iva - just as; vâsudeve - in Vâsudeva, Lord S'rî Krishna; akhila-âtmani - the Supersoul of all living entities; vrajasya - of all the inhabitants of Vraja; sa-âtmanah - along with Me; tokeshu - in these boys; apûrvam - unprecedented; prema - affection; vardhate - is increasing.

> > TRANSLATION

> > What is this wonderful phenomenon? The affection of all the inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Krishna, the Supersoul of all living entities.

> > ******

> > TEXT 37

> > keyam vâ kuta âyâtâ

> > daivî vâ nâry utâsurî

> > prâyo mâyâstu me bhartur

> > nânyâ me 'pi vimohinî

> > kâ - who; iyam - this; vâ - or; kutah - from where; âyâtâ - has come; daivî - whether demigod; vâ - or; nârî - woman; uta - or; âsurî - demoness; prâyah - in most cases; mâyâ - illusory energy; astu - she must be; me - My; bhartuh - of the master, Lord Krishna; na - not; anyâ - any other; me - My; api - certainly; vimohinî - bewilderer.

> > TRANSLATION

> > Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Krishna, for who else can bewilder Me?

> > ******

> > TEXT 38

> > iti san'cintya dâs'ârho

> > vatsân sa-vayasân api

> > sarvân âcashtha vaikunthham

> > cakshushâ vayunena sah

> > iti san'cintya - thinking in this way; dâs'ârhah - Baladeva; vatsân - the calves; sa-vayasân - along with His companions; api - also; sarvân - all; âcashtha - saw; vaikunthham - as S'rî Krishna only; cakshushâ vayunena - with the eye of transcendental knowledge; sah - He (Baladeva).

> > TRANSLATION

> > Thinking in this way, Lord Balarâma was able to see, with the eye of transcendental knowledge, that all these calves and Krishna's friends were expansions of the form of S'rî Krishna.

> > ******

> > TEXT 39

> > naite sures'â rishayo na caite

> > tvam eva bhâsîs'a bhid-âs'raye 'pi

> > sarvam prithak tvam nigamât katham vadety

> > uktena vrittam prabhunâ balo 'vait

> > na - not; ete - these boys; sura-îs'âh - the best of the demigods; rishayah - great sages; na - not; ca - and; ete - these calves; tvam - You (Krishna); eva - alone; bhâsi - are manifesting; îs'a - O supreme controller; bhit-âs'raye - in the existence of varieties of difference; api - even; sarvam - everything; prithak - existing; tvam - You (Krishna); nigamât - briefly; katham - how; vada - please explain; iti - thus; uktena - having been requested (by Baladeva); vrittam - the situation; prabhunâ - (having been explained) by Lord Krishna; balah - Baladeva; avait - understood.

> > TRANSLATION

> > Lord Baladeva said, "O supreme controller! These boys are not great demigods, as I previously thought. Nor are these calves great sages like Nârada. Now I can see that You alone are manifesting Yourself in all varieties of difference. Although one, You are existing in the different forms of the calves and boys. Please briefly explain this to Me." Having thus been requested by Lord Baladeva, Krishna explained the whole situation, and Baladeva understood it.

> > ******

> > TEXT 40

> > tâvad etyâtmabhûr âtma-

> > mânena truthy-anehasâ

> > purovad âbdam krîdantam

> > dadris'e sa-kalam harim

> > tâvat - for so long; etya - after returning; âtma-bhûh - Lord Brahmâ; âtma- mânena - by his (Brahmâ's) own measurement; truthi-anehasâ - by a moment's time; purah-vat - just as previously; â-abdam - for one year (by human measurement of time); krîdantam - playing; dadris'e - he saw; sa-kalam - along with His expansions; harim - Lord Hari (S'rî Krishna).

> > TRANSLATION

> > When Lord Brahmâ returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Krishna, after all that time, was engaged just as before in playing with the boys and calves, who were His expansions.

> > ******

> > TEXT 41

> > yâvanto gokule bâlâh

> > sa-vatsâh sarva eva hi

> > mâyâs'aye s'ayânâ me

> > nâdyâpi punar utthitâh

> > yâvantah - whatsoever, as many as; gokule - in Gokula; bâlâh - boys; sa- vatsâh - along with their calves; sarve - all; eva - indeed; hi - because; mâyâ- âs'aye - on the bed of mâyâ; s'ayânâh - are sleeping; me - my; na - not; adya - today; api - even; punah - again; utthitâh - have risen.

> > TRANSLATION

> > Lord Brahmâ thought: Whatever boys and calves there were in Gokula, I have kept them sleeping on the bed of my mystic potency, and to this very day they have not yet risen again.

> > ******

> > TEXT 42

> > ita ete 'tra kutratyâ

> > man-mâyâ-mohitetare

> > tâvanta eva tatrâbdam

> > krîdanto vishnunâ samam

> > itah - for this reason; ete - these boys with their calves; atra - here; kutratyâh - where have they come from; mat-mâyâ-mohita-itare - different from those who were mystified by my illusory potency; tâvantah - the same number of boys; eva - indeed; tatra - there; â-abdam - for one year; krîdantah - are playing; vishnunâ samam - along with Krishna.

> > TRANSLATION

> > A similar number of boys and calves have been playing with Krishna for one whole year, yet they are different from the ones illusioned by my mystic potency. Who are they? Where did they come from?

> > ******

> > TEXT 43

> > evam eteshu bhedeshu

> > ciram dhyâtvâ sa âtma-bhûh

> > satyâh ke katare neti

> > jn'âtum neshthe kathan'cana

> > evam - in this way; eteshu bhedeshu - between these boys, who were existing separately; ciram - for a long time; dhyâtvâ - after thinking; sah - he; âtma- bhûh - Lord Brahmâ; satyâh - real; ke - who; katare - who; na - are not; iti - thus; jn'âtum - to understand; na - not; ishthe - was able; kathan'cana - in any way at all.

> > TRANSLATION

> > Thus Lord Brahmâ, thinking and thinking for a long time, tried to distinguish between those two sets of boys, who were each separately existing. He tried to understand who was real and who was not real, but he couldn't understand at all.

> > ******

> > TEXT 44

> > evam sammohayan vishnum

> > vimoham vis'va-mohanam

> > svayaiva mâyayâjo 'pi

> > svayam eva vimohitah

> > evam - in this way; sammohayan - wanting to mystify; vishnum - the all-pervading Lord Krishna; vimoham - who can never be mystified; vis'va-mohanam - but who mystifies the entire universe; svayâ - by his (Brahmâ's) own; eva - indeed; mâyayâ - by mystic power; ajah - Lord Brahmâ; api - even; svayam - himself; eva - certainly; vimohitah - was put into bewilderment, became mystified.

> > TRANSLATION

> > Thus because Lord Brahmâ wanted to mystify the all-pervading Lord Krishna, who can never be mystified, but who, on the contrary, mystifies the entire universe, he himself was put into bewilderment by his own mystic power.

> > ******

> > TEXT 45

> > tamyâm tamovan naihâram

> > khadyotârcir ivâhani

> > mahatîtara-mâyais'yam

> > nihanty âtmani yun'jatah

> > tamyâm - on a dark night; tamah-vat - just as darkness; naihâram - produced by snow; khadyota-arcih - the light of a glowworm; iva - just as; ahani - in the daytime, in the sunlight; mahati - in a great personality; itara- mâyâ - inferior mystic potency; ais'yam - the ability; nihanti - destroys; âtmani - in his own self; yun'jatah - of the person who attempts to use.

> > TRANSLATION

> > As the darkness of snow on a dark night and the light of a glowworm in the light of day have no value, the mystic power of an inferior person who tries to use it against a person of great power is unable to accomplish anything; instead, the power of that inferior person is diminished.

> > ******

> > TEXT 46

> > tâvat sarve vatsa-pâlâh

> > pas'yato 'jasya tat-kshanât

> > vyadris'yanta ghana-s'yâmâh

> > pîta-kaus'eya-vâsasah

> > tâvat - so long; sarve - all; vatsa-pâlâh - both the calves and the boys tending them; pas'yatah - while he was watching; ajasya - of Lord Brahmâ; tat- kshanât - immediately; vyadris'yanta - were seen; ghana-s'yâmâh - as having a complexion resembling bluish rainclouds; pîta-kaus'eya-vâsasah - and dressed in yellow silk garments.

> > TRANSLATION

> > Then, while Lord Brahmâ looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments.

> > ******

> > TEXTS 47 - 48

> > catur-bhujâh s'ankha-cakra-

> > gadâ-râjîva-pânayah

> > kirîthinah kundalino

> > hârino vana-mâlinah

> > s'rîvatsângada-do-ratna-

> > kambu-kankana-pânayah

> > nûpuraih kathakair bhâtâh

> > kathi-sûtrângulîyakaih

> > catuh-bhujâh - having four arms; s'ankha-cakra-gadâ-râjîva-pâna-yah - holding conchshell, disc, club and lotus flower in Their hands; kirîthinah - bearing helmets on Their heads; kundalinah - wearing earrings; hârinah - wearing pearl necklaces; vana-mâlinah - wearing garlands of forest flowers;

> > s'rîvatsa-angada- do-ratna-kambu-kankana-pânayah - bearing the emblem of the goddess of fortune on Their chests, armlets on Their arms, the Kaustubha gem on Their necks, which were marked with three lines like a conchshell, and bracelets on Their hands; nûpuraih - with ornaments on the feet; kathakaih - with bangles on Their ankles; bhâtâh - appeared beautiful; kathi-sûtra-angulî-yakaih - with sacred belts around the waist and with rings on the fingers.

> > TRANSLATION

> > All those personalities had four arms, holding conchshell, disc, mace and lotus flower in Their hands. They wore helmets on Their heads, earrings on Their ears and garlands of forest flowers around Their necks. On the upper portion of the right side of Their chests was the emblem of the goddess of fortune. Furthermore, They wore armlets on Their arms, the Kaustubha gem around Their necks, which were marked with three lines like a conchshell, and bracelets on Their wrists. With bangles on Their ankles, ornaments on Their feet, and sacred belts around Their waists, They all appeared very beautiful.

> > ******

> > TEXT 49

> > ânghri-mastakam âpûrnâs

> > tulasî-nava-dâmabhih

> > komalaih sarva-gâtreshu

> > bhûri-punyavad-arpitaih

> > â-anghri-mastakam - from the feet up to the top of the head; âpûrnâh - fully decorated; tulasî-nava-dâmabhih - with garlands of fresh tulasî leaves; komalaih - tender, soft; sarva-gâtreshu - on all the limbs of the body; bhûri- punyavat-arpitaih - which were offered by devotees engaged in the greatest pious activity, worshiping the Supreme Lord by hearing, chanting and so on.

> > TRANSLATION

> > Every part of Their bodies, from Their feet to the top of Their heads, was fully decorated with fresh, tender garlands of tulasî leaves offered by devotees engaged in worshiping the Lord by the greatest pious activities, namely hearing and chanting.

> > ******

> > TEXT 50

> > candrikâ-vis'ada-smeraih

> > sârunâpânga-vîkshitaih

> > svakârthânâm iva rajah-

> > sattvâbhyâm srashthri-pâlakâh

> > candrikâ-vis'ada-smeraih - by pure smiling like the full, increasing moonlight; sa-aruna-apânga-vîkshitaih - by the clear glances of Their reddish eyes; svaka-arthânâm - of the desires of His own devotees; iva - just as; rajah- sattvâbhyâm - by the modes of passion and goodness; srashthri-pâlakâh - were creators and protectors.

> > TRANSLATION

> > Those Vishnu forms, by Their pure smiling, which resembled the increasing light of the moon, and by the sidelong glances of Their reddish eyes, created and protected the desires of Their own devotees, as if by the modes of passion and goodness.

> > ******

> > TEXT 51

> > âtmâdi-stamba-paryantair

> > mûrtimadbhis' carâcaraih

> > nritya-gîtâdy-anekârhaih

> > prithak prithag upâsitâh

> > âtma-âdi-stamba-paryantaih - from Lord Brahmâ to the insignificant living entity; mûrti-madbhih - assuming some form; cara-acaraih - both the moving and the nonmoving; nritya-gîta-âdi-aneka-arhaih - by many varied means of worship, such as dancing and singing; prithak prithak - differently; upâsitâh - who were being worshiped.

> > TRANSLATION

> > All beings, both moving and nonmoving, from the four-headed Lord Brahmâ down to the most insignificant living entity, had taken forms and were differently worshiping those vishnu-mûrtis, according to their respective capacities, with various means of worship, such as dancing and singing.

> > ******

> > TEXT 52

> > animâdyair mahimabhir

> > ajâdyâbhir vibhûtibhih

> > catur-vims'atibhis tattvaih

> > parîtâ mahad-âdibhih

> > animâ-âdyaih - headed by animâ; mahimabhih - by opulences; ajâ-âdyâbhih - headed by Ajâ; vibhûtibhih - by potencies; catuh-vims'atibhih - twenty-four in number; tattvaih - by elements for the creation of the material world; parîtâh - (all the vishnu-mûrtis) were surrounded; mahat-âdibhih - headed by the mahat- tattva.

> > TRANSLATION

> > All the vishnu-mûrtis were surrounded by the opulences, headed by animâ- siddhi; by the mystic potencies, headed by Ajâ; and by the twenty-four elements for the creation of the material world, headed by the mahat- tattva.

> > ******

> > TEXT 53

> > kâla-svabhâva-samskâra-

> > kâma-karma-gunâdibhih

> > sva-mahi-dhvasta-mahibhir

> > mûrtimadbhir upâsitâh

> > kâla - by the time factor; svabhâva - own nature; samskâra - reformation; kâma - desire; karma - fruitive action; guna - the three modes of material nature; âdibhih - and by others; sva-mahi-dhvasta-mahibhih - whose own independence was subordinate to the potency of the Lord; mûrti- madbhih - possessing form; upâsitâh - were being worshiped.

> > TRANSLATION

> > Then Lord Brahmâ saw that kâla (the time factor), svabhâva (one's own nature by association), samskâra (reformation), kâma (desire), karma (fruitive activity) and the gunas (the three modes of material nature), their own independence being completely subordinate to the potency of the Lord, had all taken forms and were also worshiping those vishnu-mûrtis.

> > ******

> > TEXT 54

> > satya-jn'ânânantânanda-

> > mâtraika-rasa-mûrtayah

> > asprishtha-bhûri-mâhâtmyâ

> > api hy upanishad-dris'âm

> > satya - eternal; jn'âna - having full knowledge; ananta - unlimited; ânanda - fully blissful; mâtra - only; eka-rasa - always existing; mûrtayah - forms; asprishtha- bhûri-mâhâtmyâh - whose great glory is not touched; api - even; hi - because; upanishat-dris'âm - by those jn'ânîs who are engaged in studying the Upanishads.

> > TRANSLATION

> > The vishnu-mûrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jn'ânîs engaged in studying the Upanishads.

> > ******

> > TEXT 55

> > evam sakrid dadars'âjah

> > para-brahmâtmano 'khilân

> > yasya bhâsâ sarvam idam

> > vibhâti sa-carâcaram

> > evam - thus; sakrit - at one time; dadars'a - saw; ajah - Lord Brahmâ; para-brahma - of the Supreme Absolute Truth; âtmanah - expansions; akhilân - all the calves and boys, etc.; yasya - of whom; bhâsâ - by the manifestation; sarvam - all; idam - this; vibhâti - is manifested; sa-cara-acaram - whatever is moving and nonmoving.

> > TRANSLATION

> > Thus Lord Brahmâ saw the Supreme Brahman, by whose energy this entire universe, with its moving and nonmoving living beings, is manifested. He also saw at the same time all the calves and boys as the Lord's expansions.

> > ******

> > TEXT 56

> > tato 'tikutukodvritya-

> > stimitaikâdas'endriyah

> > tad-dhâmnâbhûd ajas tûshnîm

> > pûr-devy-antîva putrikâ

> > tatah - then; atikutuka-udvritya-stimita-ekâdas'a-indriyah - whose eleven senses had all been jolted by great astonishment and then stunned by transcendental bliss; tad-dhâmnâ - by the effulgence of those vishnu-mûrtis; abhût - became; ajah - Lord Brahmâ; tûshnîm - silent; pûh-devî-anti - in the presence of a village deity (grâmya-devatâ); iva - just as; putrikâ - a clay doll made by a child.

> > TRANSLATION

> > Then, by the power of the effulgence of those vishnu-mûrtis, Lord Brahmâ, his eleven senses jolted by astonishment and stunned by transcendental bliss, became silent, just like a child's clay doll in the presence of the village deity.

> > ******

> > TEXT 57

> > itîres'e 'tarkye nija-mahimani sva-pramitike

> > paratrâjâto 'tan-nirasana-mukha-brahmaka-mitau

> > anîs'e 'pi drashthum kim idam iti vâ muhyati sati

> > cacchâdâjo jn'âtvâ sapadi paramo 'jâ-javanikâm

> > iti - thus; irâ-îs'e - Lord Brahmâ, the lord of Sarasvatî (Irâ); atarkye - beyond; nija-mahimani - whose own glory; sva-pramitike - self-manifest and blissful; paratra - beyond; ajâtah - the material energy (prakriti); atat - irrelevant; nirasana-mukha - by the rejection of that which is irrelevant; brahmaka - by the crest jewels of the Vedas; mitau - in whom there is knowledge; anîs'e - not being able; api - even; drashthum - to see; kim - what; idam - is this; iti - thus; vâ - or; muhyati sati - being mystified; cacchâda - removed; ajah - Lord S'rî Krishna; jn'âtvâ - after understanding; sapadi - at once; paramah - the greatest of all; ajâ-javanikâm - the curtain of mâyâ.

> > TRANSLATION

> > The Supreme Brahman is beyond mental speculation, He is self-manifest, existing in His own bliss, and He is beyond the material energy. He is known by the crest jewels of the Vedas by refutation of irrelevant knowledge. Thus in relation to that Supreme Brahman, the Personality of Godhead, whose glory had been shown by the manifestation of all the four- armed forms of Vishnu, Lord Brahmâ, the lord of Sarasvatî, was mystified. "What is this?" he thought, and then he was not even able to see. Lord Krishna, understanding Brahmâ's position, then at once removed the curtain of His yogamâyâ.

> > ******

> > TEXT 58

> > tato 'rvâk pratilabdhâkshah

> > kah paretavad utthitah

> > kricchrâd unmîlya vai drishthîr

> > âcashthedam sahâtmanâ

> > tatah - then; arvâk - externally; pratilabdha-akshah - having revived his consciousness; kah - Lord Brahmâ; pareta-vat - just like a dead man; utthitah - stood up; kricchrât - with great difficulty; unmîlya - opening up; vai - indeed; drishthîh - his eyes; âcashtha - he saw; idam - this universe; saha- âtmanâ - along with himself.

> > TRANSLATION

> > Lord Brahmâ's external consciousness then revived, and he stood up, just like a dead man coming back to life. Opening his eyes with great difficulty, he saw the universe, along with himself.

> > ******

> > TEXT 59

> > sapady evâbhitah pas'yan

> > dis'o 'pas'yat purah-sthitam

> > vrindâvanam janâjîvya-

> > drumâkîrnam samâ-priyam

> > sapadi - immediately; eva - indeed; abhitah - on all sides; pas'yan - looking; dis'ah - in the directions; apas'yat - Lord Brahmâ saw; purah-sthitam - situated in front of him; vrindâvanam - Vrindâvana; jana-âjîvya-druma-âkîrnam - dense with trees, which were the means of living for the inhabitants; samâ-priyam - and which was equally pleasing in all seasons.

> > TRANSLATION

> > Then, looking in all directions, Lord Brahmâ immediately saw Vrindâvana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons.

> > ******

> > TEXT 60

> > yatra naisarga-durvairâh

> > sahâsan nri-mrigâdayah

> > mitrânîvâjitâvâsa-

> > druta-ruth-tarshakâdikam

> > yatra - where; naisarga - by nature; durvairâh - living in enmity; saha âsan - live together; nri - human beings; mriga-âdayah - and animals; mitrâni - friends; iva - like; ajita - of Lord S'rî Krishna; âvâsa - residence; druta - gone away; ruth - anger; tarshaka-âdikam - thirst and so on.

> > TRANSLATION

> > Vrindâvana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Though naturally inimical, both human beings and fierce animals live there together in transcendental friendship.

> > ******

> > TEXT 61

> > tatrodvahat pas'upa-vams'a-s'is'utva-nâthyam

> > brahmâdvayam param anantam agâdha-bodham

> > vatsân sakhîn iva purâ parito vicinvad

> > ekam sa-pâni-kavalam parameshthhy acashtha

> > tatra - there (in Vrindâvana); udvahat - assuming; pas'upa-vams'a-s'is'utva- nâthyam - the play of being a child in a family of cowherd men (another of Krishna's names is Gopâla, "He who maintains the cows"); brahma - the Absolute Truth; advayam - without a second; param - the Supreme; anantam - unlimited; agâdha-bodham - possessing unlimited knowledge; vatsân - the calves; sakhîn - and His friends, the boys; iva purâ - just as before; paritah - everywhere; vicinvat - searching; ekam - alone, all by Himself; sa-pâni-kavalam - with a morsel of food in His hand; parameshthhî - Lord Brahmâ; acashtha - saw.

> > TRANSLATION

> > Then Lord Brahmâ saw the Absolute Truth - who is one without a second, who possesses full knowledge and who is unlimited - assuming the role of a child in a family of cowherd men and standing all alone, just as before, with a morsel of food in His hand, searching everywhere for the calves and His cowherd friends.

> > ******

> > TEXT 62

> > drishthvâ tvarena nija-dhoranato 'vatîrya

> > prithvyâm vapuh kanaka-dandam ivâbhipâtya

> > sprishthvâ catur-mukutha-kothibhir anghri-yugmam

> > natvâ mud-as'ru-sujalair akritâbhishekam

> > drishthvâ - after seeing; tvarena - with great speed, hastily; nija- dhoranatah - from his swan carrier; avatîrya - descended; prithvyâm - on the ground; vapuh - his body; kanaka-dandam iva - like a golden rod; abhipâtya - fell down; sprishthvâ - touching; catuh-mukutha-kothi-bhih - with the tips of his four crowns; anghri-yugmam - the two lotus feet; natvâ - making obeisances; mut-as'ru- su-jalaih - with the water of his tears of joy; akrita - performed; abhishekam - the ceremony of bathing His lotus feet.

> > TRANSLATION

> > After seeing this, Lord Brahmâ hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Lord Krishna with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Krishna with the water of his tears of joy.

> > ******

> > TEXT 63

> > utthâyotthâya krishnasya

> > cirasya pâdayoh patan

> > âste mahitvam prâg-drishtham

> > smritvâ smritvâ punah punah

> > utthâya utthâya - rising repeatedly; krishnasya - of Lord Krishna; cirasya - for a long time; pâdayoh - at the lotus feet; patan - falling down; âste - remained; mahitvam - the greatness; prâk-drishtham - which he had previously seen; smritvâ smritvâ - remembering and remembering; punah punah - again and again.

> > TRANSLATION

> > Rising and falling again and again at the lotus feet of Lord Krishna for a long time, Lord Brahmâ remembered over and over the Lord's greatness he had just seen.

> > ******

> > TEXT 64

> > s'anair athotthâya vimrijya locane

> > mukundam udvîkshya vinamra-kandharah

> > kritân'jalih pras'rayavân samâhitah

> > sa-vepathur gadgadayailatelayâ

> > s'anaih - gradually; atha - then; utthâya - rising; vimrijya - wiping; locane - his two eyes; mukundam - at Mukunda, Lord S'rî Krishna; udvîkshya - looking up; vinamra- kandharah - his neck bent; krita-an'jalih - with folded hands; pras'raya-vân - very humble; samâhitah - his mind concentrated; sa-vepathuh - his body trembling; gadgadayâ - faltering; ailata - Brahmâ began to offer praise; îlayâ - with words.

> > TRANSLATION

> > Then, rising very gradually and wiping his two eyes, Lord Brahmâ looked up at Mukunda. Lord Brahmâ, his head bent low, his mind concentrated and his body trembling, very humbly began, with faltering words, to offer praises to Lord Krishna.

> > Back to the running text