S'RÎMAD BHÂGAVATAM

"The Story of the Fortunate One" 

CANTO 10 - part III:

Summum Bonum

Chapter 46 Uddhava Spends the Night in Gokula Talking with Nanda

Chapter 47 The Gopî Reveals Her Emotions: The Song of the Bee

Chapter 48 Krishna Pleases His Devotees

Chapter 49 Akrûra's Mission in Hastinâpura

Chapter 50 Krishna Uses Jarâsandha and Establishes the City of Dvârakâ

Chapter 51 The Deliverance of Mucukunda

Chapter 52 The Lords Leap Down from a Mountain and Rukminî's Message to Lord Krishna

Chapter 53 Krishna Kidnaps Rukminî

Chapter 54 Rukmî's Defeat and Krishna Marries

Chapter 55 The History of Pradyumna

Chapter 56 How the Syamantaka Jewel Brought Krishna Jâmbavatî and Satyabhâmâ

Chapter 57 Satrâjit Murdered, the Jewel Stolen and Returned Again

Chapter 58 Krishna also Weds Kâlindî, Mitravindâ, Satyâ and Bhadrâ

Chapter 59 Mura and Bhauma Killed and the Prayers of Bhûmi

Chapter 60 Lord Krishna Teases Queen Rukminî

Chapter 61 Lord Balarâma Slays Rukmî at Aniruddha's Wedding

Chapter 62 Ûshâ in Love and Aniruddha Apprehended

Chapter 63 The Fever in Conflict and Bâna Defeated

Chapter 64 On Stealing from a Brahmin: King Nriga a Chameleon

Chapter 65 Lord Balarâma in Vrindâvana and the Stream Divided

Chapter 66 The False Vâsudeva Paundraka and His Son Consumed by Their Own Fire

Chapter 67 Balarâma Slays the Ape Dvivida

Chapter 68 The Marriage of Sâmba and the Kuru City Dragged Trembling of His Anger

 Chapter 46

Uddhava Spends the Night in Gokula Talking with Nanda

(1) S'rî S'uka said: 'The best adviser of the Vrishnis was Krishna's beloved friend Uddhava [see also 3.2], a direct disciple of Brihaspati of the finest intelligence. (2) To him, His dearmost unique devotee spoke some day the Supreme Lord Hari, who removes the distress of the surrendered, taking his hand into His. (3) 'Please Uddhava, o gentle one, go for the satisfaction of My parents to Vraja and relieve, by carrying My messages, the gopîs from the mental pain of being separated from Me. (4) They absorbed in Me, with their minds fixed on Me, made Me the purpose of their lives abandoning everything physical [of husband, home and children, see 10.29: 4]. Understanding those who for My sake left behind this world and its moral obligations, I sustain them who have Me alone as their beloved and dearmost Self. (5) The women of Gokula remembering Me, their dearest object of love being far away, my best, become stunned being overwhelmed by the anxiety of separation [see also B.G. 2.62-64]. (6) The cowherd women fully dedicated to Me, with My promises to return do with great difficulty hold on, somehow keeping their lives going.'

(7) S'rî S'uka said: 'With Him thus having spoken, o King, did Uddhava respectfully take the message of his Sustainer, mounted he his chariot and set he off to the cowherd village of Nanda. (8) Just as the sun was setting reached the fortunate one Nanda's pastures, passing unnoticed because of the dust of the hooves of the animals that were entering. (9-13) With the sounds of the bulls in rut fighting one another for the fertile ones, with the cows with filled udders running after their own calves, with the adorn of white calves capering here and there and with the milking and the loud reverberation of flutes, were the finely ornamented gopîs and gopas, auspiciously singing about the deeds of Balarâma and Krishna, resplendent. It all was most attractive with the homes of the gopas filled with incense, lamps and flowergarlands for the worship of the fire, the sun, the guests, the cows, the brahmins, the forefathers and the gods [see also 10.24: 25 ]. The forest on all sides flowering echoed of the swarms of bees, singing birds and the kârandava ducks and the swans crowding around the beautifying bowers of lotuses. (14) With him arrived approached Nanda the dear follower of Krishna and embraced he him happy to be of reverence with Lord Vâsudeva in his mind. (15) Having him fed with the finest food, comfortably seated on a nice sofa to be relieved of the fatigue and with his feet massaged and so on, inquired he: (16) 'O dear and most fortunate one, does our friend the son of S'ûra [Vasudeva] so devoted to his well-wishers, now that he is freed and joined with his children, fare well? (17) What a luck that the wicked Kamsa, who constantly hated the always righteous and saintly Yadus, because of his sins together with his followers has been killed! (18) Is Krishna still thinking of us, His mother, His well-wishers and friends, the gopas of Vraja of whom He is the master, the cows, Vrindâvana forest and the mountain [see 10.24: 25]? (19) Is Govinda coming back to see once more His folk so that we may glance upon His face, His beautiful nose, His nice smile and eyes? (20) By Krishna, that so very great Soul, were we protected against insurmountable mortal dangers like a forest-fire, the wind and rain, as also against a bull and a serpent. (21) The memory of Krishna's valorous deeds, playful sidelong glances, smiles and words, my dear, made us all forget our material concerns. (22) With those who see the locations where he played, the rivers, the hills and the different parts of the forest that were decorated by His feet, finds the mind total absorption in Him. (23) I think Krishna and Râma are, as confirmed by Garga [see 10.8: 12], of the demigods the two most elevated on this planet, there for a great and holy cause divine. (24) After all, have Kamsa, with the strength of a ten thousand elephants, the wrestlers and the king of the elephants as in a game been killed by Him and Râma, as simple as animals by the lion king. (25) A bow as solid as fifty centimeters thick [three tâlas] was by Him royal as an elephant broken like a stick and for seven days held He with one hand up a mountain! (26) Pralamba, Dhenuka, Arishtha, Trinâvarta, Baka and other demons who had conquered both sura and asura were by Them here killed with ease.'

(27) S'rî S'uka said: 'Nanda thus remembering again and again, fully immersed in Krishna became extremely anxious and fell silent overcome by the force of his pure love. (28) Mother Yas'odâ overhearing the descriptions of her son's activities gave way to her tears while her breasts got wet from her love. (29) Seeing the two of them in this condition of their supreme attraction of love for the Supreme Lord spoke Uddhava ecstatically(30) S'rî Uddhava said: 'The two of you are for sure, in your having developed a mentality like this for Nârâyana, the spiritual master of all, the most praiseworthy of all embodied beings in this world, o respectful one. (31) These two of Râma and Mukunda, indeed are the seed and the womb of the universe; They are the primeval Male Principle and His Creative Energy who accompany the living beings [confused] in all their diversity with knowledge and control. (32-33) That person who in his life divided within but for a moment immerses his mind [in Him] will at that time immediately eradicate all traces of karmic impurities and will head for the supreme destination in a spiritual form with the color of the sun. With your good selves giving Him, the Great Soul and Self that is the reason of existence of all, giving Him, Nârâyana, the Ultimate Cause in a mortal frame, by all means the utmost purest love, what good deeds then would there remain for you to perform? (34) In not too long a time will Acyuta, [as] the Lord Supreme, the Master and Protector of the Devotees, to give satisfaction to His parents, return to [the full vision within the people of] Vraja. (35) Having killed Kamsa, the enemy of all Yadus, in the arena, [and all other evil in the world...] will Krishna be true in that what He told You of His turning back. (36) Please do not falter o most fortunate ones, you will see Krishna in the near future; He is present within the hearts of all living beings like fire in firewood. (37) No one indeed is specially dear or not dear to Him, nor does He, free from false pride being of the same respect for all, hold anyone superior or inferior [compare S'ikshÂshthaka and B.G. 9.29,]. (38) For Him there is no father and no mother, no wife, no children and so forth; no one is related to Him, nor is anyone an outsider and there is no [material] body or birth to Him either [compare 10: 3]. (39) For Him there is no karma in this world to appear in wombs pure or impure or mixed and yet for the sake of pastimes He appears in order to redeem His saintly devotees [see B.G. 3: 22; 4: 7; 13: 22]. (40) Though being beyond the modes called goodness, passion and ignorance accepts He, being transcendental, to play by the modes, thus as the Unborn One creating, maintaining and destroying. (41) Just as in one's vision, when one whirls around, the ground seems to be whirling, so too seems, when one thinks of oneself as being the body, the self to be the doer, while it is the mind that is acting [compare B.G. 3: 27]. (42) He is not the son of the two of you alone, He is the Supreme Lord Hari who is the son, the very self, the father ànd the mother; He is the Lord of Control. (43) What is seen or heard, what is in the past, the present or in the future; what is stationary, mobile, large or small can not at all be said to be a thing apart from Acyuta; He alone, manifesting as the Supersoul, is everything.'

(44) As Nanda and Krishna's servant were thus speaking came that night to an end, o King, lighted the women rising from sleep lamps in worship before their deities and started they churning for butter. (45) The women illumined by the lamps pulling the ropes, with the rows of bangles on their arms, with their jewels and with their faces red of the kunkum glowing of their earrings and necklaces, shone as their hips and breasts were moving. (46) As the women of Vraja with their eyes like lotuses with the reverberation of their loud singing mixed with the sounds of churning for the butter were touching the sky, was all inauspiciousness in every direction dispelled. (47) When the supreme master of the sun rose saw the residents of Gokula the golden chariot outside the house of Nanda and asked they 'To whom does it belong? (48) Maybe Akrûra has come, that agent to the purpose of Kamsa by whom Krishna with His lotus eyes was brought to Mathurâ. (49) Would he then, with his master satisfied, be here to celebrate the death rituals with us?' and as the women were thus speaking came there Uddhava, having finished his morning duties.

Chapter 47

The Gopî Reveals Her Emotions: The Song of the Bee

(1-2) S'rî S'uka said: 'When the women of Vraja saw him, the servant of Krishna, with his long arms, being so young, with his lotuseyes, wearing a yellow garment and a lotusgarland and with his effulgent lotuslike countenance and polished earrings, wondered they quite astonished from where this handsome man had come and to whom he, wearing Krishna's clothes and ornaments, belonged. With all of them talking like this crowded they eagerly around him who was sheltered by the lotus feet of Uttamas'loka [the Lord Praised in the Scriptures]. (3) In proper respect bowing down to him in humility and shyly smiling to their glances, sweet words and all, inquired they with him, having taken him separate and seated on a pillow, as they understood that he was an envoy of the Master of the Goddess of Fortune. (4) 'We know that you arrived here as the personal associate of the chief of the Yadus who as your Master has sent you here to satisfy by your mediation His parents. (5) We wouldn't know what there would be else for Him worth to remember in these cow-pastures; the bonds of affection with one's relatives are even for a sage difficult to relinquish. (6) The interest in others manifests itself as friendship for as long as it takes; it is a pretense as good as the interest that bees show for flowers or that men show for women. (7) Prostitutes abandon a penniless man, citizens an incompetent king, graduates abandon their teacher and priests one abandons after compensating them. (8) Birds do so with a tree rid of the fruits and guests with the house where they ate; animals abandon the forest that burned down and likewise does a lover so once he has enjoyed an enamored woman.'

(9-10) The gopîs with Uddhava, the messenger of Krishna, having arrived in their midst, thus indeed with their speech, bodies and minds aiming at Krishna, put aside their worldly concerns, singing and crying without restraint in the intense memory of the youth and childhood activities of their Sweetheart. (11) One [noted as Râdhâ, see also *] seeing a honeybee while meditating the association with Krishna imagined it a messenger sent by her Beloved and spoke the following: (12) The gopî said: 'O honeybee, you friend of a cheater, don't touch my feet with your whiskers carrying the kunkum from His garland that rubbed off from the breasts of our rival; He who has sent a messenger such as you is derided in the assembly of the Yadus - let the Lord of Madhu [Himself instead] be of mercy with the women! [prajalpa **] (13) Once He made us drink the nectar from His own bewildering lips, has He suddenly abandoned us like we were some flowers; I wonder why, like you [o bee], the goddess of fortune [Padmâ] serves His lotusfeet - that must be so because, alas, by the chitchat of Krishna her mind for sure has been stolen [parijalpa ***]. (14) O mister sixlegs, why are you singing here so much about the Master of the Yadus in front of us, old friends of the Friend of Vijaya [Arjuna], who abandoned their homes; you better sing of His topics before the [present] girlfriends of whom He [now has] relieved of the pain of their breasts - His sweethearts will provide you the charity you seek [vijalpa *4]. (15) What women in heaven, on earth and below would not be available to Him so deceptive with His charming smiles and arching eyebrows; what is, when the wife of the Fortunate One is of worship with the dust of the feet, the value of us, we for whom being so wretched indeed He at least is there by the sound of 'Uttamas'loka' [ujjalpa *5]? (16) Keep your head off My foot! I know you, you expert who as a messenger from Mukunda learned the diplomacy of flatter! Why should I reconcile with Him who so ungrateful abandoned us, who for His sake in this life have abandoned their children, husbands and everything else [sañjalpa *6]? (17) Against the rules shot He [as Râma, see 9.10 & 11] as cruel as a hunter the king of the monkeys [Vâlî], was he won by a woman [Sîtâ], did He disfigure a woman driven by lust [S'ûrpanakhâ, the sister of Râvana] and did He, after consuming his tribute [as Vâmana], bind Bali up like a crow [see 8.21]; so therefore enough of that Black Boy whom of all friendships is so hard to give up when we lose ourselves in the topics about Him [avajalpa *7]. (18) The ears, just once partaking of a drop of the nectar of the pastimes He constantly performed, do remove one entirely from the duality and ruin the personal duties right away, because of which, rejecting their miserable homes and families, many people out here like birds pursue the livelihood of begging [abhijalpa *8]. (19) We, taking His deceptive speech for true, as foolish doe wives of the black deer trusting the hunters song, repeatedly experienced this sharp pain of lust caused by the touch of His fingernails; o messenger, I beg, speak of another subject [ajalpa * 9]! (20) O sweet friend, have you by my Beloved once again been sent here - please choose whatever you wish, you are to be honored by me my dearest - why are you bringing us here that twofold with Him that is so impossible to give up; o gentle one, isn't there always present at His side His consort, the goddess of fortune S'rî, to His chest [pratijalpa * 10]? (21) It certainly is regrettable that the son of Nanda now resides in Mathurâ; does He remember the household affairs of His father, His friends and the cowherd boys so now and then, o great soul, or..., does He still in talks relate to us, the maidservants? When do we have a chance that He will lay His aguru-scented hand on our heads [sujalpa * 11]?'

(22) S'rî S'uka said: 'Uddhava, having heard how the cowherdgirls were hankering after the sight of Krishna, then to pacify them spoke of the messages of their Sweetheart. (23) S'rî Uddhava said: 'You who in this manner dedicated your minds unto the Supreme Lord Vâsudeva, are for sure to be worshiped by all people as you indeed fulfilled the purpose of your good selves [of modeling our emotions of relating to Him]. (24) By donating, vows [of poverty, celibacy and fasting], sacrifices, the rosary [japa], by study, and by turning inward concentrating and meditating, and by all kinds of other auspicious practices [see also yama, niyama, vidhi and bhâgavata dharma] is indeed unto Krishna the bhakti, the devotional service, realized. (25) By your good selves unto the Supreme Lord, who is glorified in sublime poetry, have you - my congratulations - established an unexcelled devotion hard to attain even for the sages. (26) To your good fortune you chose to leave your sons, husbands, physical comforts, relatives and homes to associate with that superior male personality named Krishna. (27) By your rightfully claiming your wholehearted love in separation from Adhokshaya, o glorious ones, have you done me [the Lord and everyone] a great favor. (28) Please, good ladies, hear what the message from your Beloved for you is for which I as a faithful follower of my master's orders have come.

(29) The Supreme Lord has said: 'You women are actually never separated from Me, there ever as the Soul of All; just as all the elements, the ether, the fire, the air, the water and the earth are part of all beings, am I likewise, to the elements of the mind, the life air, the senses, and their natural modes [guna, rasa and jalpa] there as their harbor. (30) Within Me do I Myself indeed by Myself create, destroy and sustain through the power of my deluding potency made up by the elements, the senses and the modes. (31) The soul full of pure spiritual knowledge is to the effect of the modes uninvolved in what is perceived by the functions of deep sleep, dream sleep and waking consciousness. (32) What one meditates by the senses running after the objects is false, like a dream is upon awakening; staying alert should one bring under control that what [in the mind] gathers by the senses [compare B.G. 2: 68 and 6: 35-36]. (33) This, like all rivers ending in the ocean, is of the intelligent the end conclusion to all vedic studies, yoga, analysis, renunciation, penance, sense-control and truthfulness [compare B.G. 2: 70]. (34) The fact then that I, so dear to your eyes, indeed am situated so far away from yours, is of My desire that you, in your solicitude towards Me, are attracted in the mind. (35) For the minds of women remain absorbed when the one dearest to them is far away and not so the minds of them who have him present before their eyes. (36) Your minds totally absorbed in Me, having given up on all the restlessness because of constantly remembering Me, will soon obtain Me. (37) Those remaining here in Vraja, while I was sporting at night in the forest [see 10.29.9], and thus not experienced the râsadance, were fortunate as they achieved Me by concentrating on my heroic acts.'

(38) S'rî S'uka said: 'The women of Vraja hearing the instructions of their Beloved given in this fashion, did, pleased by the message to again remember, speak to Uddhava. (39) The gopîs said: 'Fortunately has the cause of the suffering, the enemy of the Yadus Kamsa, together with his followers been killed. How good that Acyuta at present happily lives with His well-wishers who have attained all they desired. (40) O gentle one, perhaps is the elder brother of Gada [Krishna, see 9.24: 46] giving the women of the city, revering Him affectionate and bashful with inviting smiles and glances, the love that belongs to us. (41) How will our Darling, so versed in all the things of love, not become bound by the bewildering gestures and words of the city women, who are also [just as we] constantly of worship? (42) And... does Krishna, o pious one, remember us; does He ever mention us, village girls, when He freely talks within the society of the city women? (43) Does He recall those nights in which He enjoyed in Vrindâvana, so enchanting of lotus, jasmine and the moon, together with us His beloved girlfriends, who ever glorify Him by His charming stories, dancing with jingling ankle bells? (44) Will that descendant of Das'ârha come here to bring, perhaps with His touch, back to life us tormented with the sorrow He Himself gave rise to, like Indra would to [replenish] a forest with his clouds? (45) But why would Krishna come over here now that He, surrounded by all His well-wishers, is happy having attained a kingdom, killed his enemies and married the daughters of kings? (46) What unto Him, the great Soul and husband of the goddess of fortune whose every desire is already fulfilled, would there be to fulfill as a purpose for us, forest-dwellers, or for other women; He's complete in Himself! (47) The highest happiness indeed is found in not hoping for anything, so even stated Pingalâ [a courtesan, see 11.8], yet for us aware of that being focused on Krishna is it difficult not to hope. (48) Who can bear to give it up to entertain a preconceived notion with Uttamas'loka, from whose body the goddess, even though He's not desiring, never moves away. (49) With Sankarshana for His companion lived Krishna, o prabhu, by the rivers, the hills and places in the forest, the cows and the sounds of the flute. (50) Ah!, over and over do they with the divine markings of His feet remind us of the son of Nanda we can never forget indeed. (51) O, how can we, whose hearts were stolen by His gait, His playful glances, His generous charming smiles and nectarean words, forget Him? (52) O Master, Master of the Goddess, Master of Vraja, o Destroyer of the Suffering, o Govinda lift Gokula up from the ocean of misery it is submerged in!'

(53) S'rî S'uka said: 'They, with their fever of separation removed by Krishna's messages, then worshiped him recognizing him as Adhokshaja Himself. (54) Remaining there for some months singing the topics of Krishna's pastimes, gave he joy to Gokula dispelling the sorrow of the gopîs. (55) All the days that Uddhava dwelled in Nanda's cowherd village passed for the residents of Vraja in a single moment, because they were all filled with discussions about Krishna. (56) Seeing the rivers, forests, mountains, valleys and flowering trees, took the servant of the Lord pleasure in inspiring the people of Vraja about Krishna. (57) Noticing all this and more of the gopîs' total absorption in Krishna and their agitation with it, was Uddhava extremely pleased and sang he, offering them all respect, the following: (58) 'These women, with success maintaining their bodies on this earth as cowherdwomen exclusively for Govinda, the Soul of All, on themselves achieved perfection in their loving ecstasy - a love that is desired as well as by us as by the sages who fear a material existence; what use is it to be blessed with the [three] births of a brahmin [from his mother, his guru and his sacrifices] if one has the taste for the topics of the Unlimited Lord? (59) Where is one compared to these women who, impure in their conduct towards Krishna, wander in the forests; where is one compared to this stage of perfect love for the Supreme Soul? - certainly is the Controller to the one who is of constant worship, even though not being learned, directly bestowing the highest good, that imbibed works like the very best of all medicines [that is: irrespective of the person]. (60) This was, o pity, not to the goddess on His chest so intimately related, this was not the favor for the women of heaven with the aroma and luster of a lotus flower, and much less was it for others to have the blessing of the arms of Lord Krishna around their necks, as the beauties of Vraja happened to achieve in the râsa-dance [10.33]. (61) Oh, let me be devoted to the dust of the lotusfeet of the gopîs in Vrindâvana, let me be any of the bushes, creepers or herbs [there in relation] to them who, in worship of the feet of Mukunda, for whom one searches with the help of the Vedas, gave up the family members so difficult to leave behind and the path of civil correctitude. (62) The feet of the Supreme Lord of which the goddess, the unborn one, and the other gods, even being accomplished as masters of yoga, can only think of, were by them indeed in the gathering of the râsa-dance placed on their breasts, so that by that embrace their anguish was vanquished. (63) To the dust of the feet of the cowherdwomen of Vraja, of whose loud chanting the stories of Krishna the three worlds are purified, my respects again and again.'

(64) S'rî S'uka said: 'Then taking permission to leave of the gopîs, of Yas'odâ and Nanda as also of the gopas, mounted the descendant of Das'ârha, ready to take off, his chariot. (65) Approaching him, as he was riding out, with various items of worship in their hands, spoke Nanda and the others affectionately with tears in their eyes. (66) 'May our mental faculties always take to the shelter of the lotusfeet of Krishna, may our words express His names, and may our bodies bowing and all that, so act for His sake. (67) Wherever we for our work to the will of the Controller are being made to wander, may there, of what we do and give away in charity, be the auspicious in our attachment to Krishna our Lord.'

(68) After the gopas thus had honored him with Krishna-bhakti, o first among men, turned Uddhava back to Mathurâ that was now under the care of Krishna. (69) Before Krishna falling down to pay his respects, told he Him of the intense devotion of the residents of Vraja and gave he the gifts of tribute to Vasudeva, Balarâma and the king [Ugrasena].   

Footnotes:

 * : To substantiate the claim that this concerns Râdhâ, quotes S'rîla Jîva Gosvâmî the following verses from the Agni Purâna:  "At dawn the gopîs inquired from Krishna's servant, Uddhava, about the Lord's pastimes and recreation. Only S'rîmatî Râdhârânî, immersed in thought of Krishna, withdrew Her interest in the talks. Then Râdhâ, who is worshiped by the residents of Her Vrindâvana village, spoke up in the midst of Her girlfriends. Her words were full of pure transcendental knowledge and expressed the ultimate portion of the Vedas."

**: S'rîla Vis'vanâtha Cakravartî points out that this and the following nine verses exemplify ten kinds of impulsive speech [citra-jalpa or strange chatter] spoken by a lover as expressions of godconscious folly or divine madness [divyonmâda]. S'rîla Rûpa Gosvâmî in the Ujjvala-nîlamani (14.182) says to this expression: "Prajalpa is speech that denigrates the tactlessness of one's lover with expressions of disrespect. It is spoken in a mood of envy, jealousy and pride."

*** Ujjvala-nîlamani (14.184): 'Parijalpa is that speech which, through various devices, shows one's own cleverness by exposing the mercilessness, duplicity, unreliability and so on of one's Lord.'

*4 Ujjvala-nîlamani (14.186): "According to learned authorities, vijalpa is sarcastic speech that is addressed to the killer of Agha and that openly expresses jealousy while at the same time hinting at one's angry pride."

*5 Ujjvala-nîlamani (14.188): "The declaration of Lord Hari's duplicitous nature in a mood of spite born of pride, together with jealously spoken insults directed against Him, has been termed ujjalpa by the wise."

*6 Ujjvala-nîlamani (14.190): "The learned describe sañjalpa as that speech which decries with deep irony and insulting gestures the beloved's ungratefulness and so on."

*7 Ujjvala-nîlamani (14.192): "Saintly persons have concluded that when a lover, impelled by jealousy and fear, declares that Lord Hari is unworthy of her attachment because of His harshness, lustiness and dishonesty, such speech is called avajalpa."

*8 Ujjvala-nîlamani (14.194): "When a lover indirectly states with remorse that her beloved is fit to be given up, such speech, uttered like the plaintive crying of a bird, is called abhijalpa."

*9 Ujjvala-nîlamani (14.196): "A statement spoken in disgust, describing how the male lover is deceitful and brings one misery, and also implying that He gives happiness to others, is known as âjalpa."

*10 Ujjvala-nîlamani (14.198): "When the lover humbly states that although she is unworthy of attaining her beloved she cannot give up hoping for a conjugal relationship with Him, such words, spoken with respect for her beloved's message, are called pratijalpa."

S'rîla Vis'vanâtha Cakravartî explains that the goddess of fortune, S'rî, has the power to assume many different forms. Thus when Krishna enjoys other women, she stays on His chest in the form of a golden line. When He is not consorting with other women, she puts aside this form and gives Him pleasure in Her naturally beautiful form of a young woman.

*11 Ujjvala-nîlamani (14.200): "When, out of honest sincerity, a lover questions S'rî Hari with gravity, humility, unsteadiness and eagerness, such speech is known as sujalpa."

 Chapter 48

Krishna Pleases His Devotees

(1) S'rî S'uka said: 'The Supreme Lord, the Soul of All and Seer of Everything, with understanding wishing to please [as He had promised 10.42: 12], went to the house of the serving girl [Trivakrâ] who was troubled by lust [see 10.42: 10]. (2) It was rich with expensive furnishings, replete with sensual articles and was beautified with strings of pearls and banners, canopies, beds and seats as also fragrant incense, oil lamps, flower garlands and sandalwood. (3) She, seeing Him arriving at her house, at once indeed rose in a hurry with her female companions to welcome properly Acyuta who was respectfully greeted with an excellent seat and so on. (4) Uddhava also worshiped, saintly as he was, touched the seat [offered to him] and sat on the floor, and Krishna, faithful to the ways of human society, without delay laid Himself upon a luxurious bed [in the inner chambers]. (5) She by bathing, anointing, dressing up with ornaments, garlands and perfume, bethel nut and drinking fragrant fluids and so on, prepared her body and then shy and with playful smiles approached Mâdhava with tempting glances. (6) Calling forward the lovely woman, who fearful of the new contact [as a virgin] was shy, seized He her two hands ornamented with bangles and placed He the beauty on the bed to enjoy with her whose only proof of piety had been the offering of ointment. (7) Smelling the feet of the Unlimited Lord, embracing within her arms, between her breasts, her Lover, the Personification of All Ecstasy, wiped the pain away that because of Cupid burned in her breasts, chest and eyes, so that she could let go of her so very long standing distress. (8) She with having offered Him, the Master of Enlightenment, body ointment, had obtained the Controller so hard to obtain, and begged, oh how unfortunate [compare 4.9: 31], the following: (9) 'Please stay here together with me for a few days o Beloved, take pleasure, I cannot bear to give up Your association, o Lotusflower-eyes.'

(10) He With Respect for Others, in respect of her, promising to come back to that later granted her the boon of her material desire after which the Lord of All, together with Uddhava, went back to His supremely opulent residence. (11) He who in full worship of Vishnu, the Controller of All Controllers, who is so difficult to keep in mind, as a benediction chooses for something easy to the mind is of that obtaining an insignificant result a person slow of intelligence [see also 7.15: 36].

(12) Krishna, the Master, who wanted some things to be done then with Uddhava and Râma went to the home of Akrûra with also the desire to please Akrûra. (13-14) When he saw Them, the greatest of illustrious personalities from a distance, rose he joyfully with his relatives to embrace Them for a welcome. Bowed down to Krishna and Râma was he greeted by Them and was he of worship according the injunctions after They had taken their seats. (15-16) The water he had used to wash Their feet he sprinkled over all his head, o King, after which he presented gifts, the finest clothing, sandalwood, garlands and excellent ornaments. With his head bowed down being of worship placed he His feet on his lap for a massage, and addressed he face down with humility Krishna and Râma as follows: (17) 'To our good fortune have the two of You killed the sinful Kamsa together with his brothers and followers and has this dynasty of Yours been delivered from endless troubles and made prosperous. (18) You two are the principal persons who of the Universe are the cause and the substance apart of whom there is not a single cause or effect to be found. (19) This universe created by You, You subsequently entered by Your own energies so that You can be perceived in many forms knowable by hearing from the scriptures and direct experience. (20) The way indeed the earth- and other elements manifest themselves variously in species of beings mobile and immobile, do You, the Single One Self-reliant Self, the Supersoul, the same way in various forms of life appear to be manifold among them. (21) You create and then destroy; You protect the universe but are by Your qualities, the personal energies, the modes of passion, ignorance and goodness or by their material activities not bound to this world; for when You are knowledge itself, what would for You then be a cause of bondage? (22) Because You are not determined by the coverings of the body and so on is there no literal birth or duality to Your Self and therefore exists there no bondage for You, nor in fact any liberation [compare 10.14: 26]; and if they show is that to Your sweet will [see e.g. 10-11: 7] so or either of our erroneous notions about You [like in 10.23: 10-11]. (23) For the benefit of this universe did You proclaim the ancient path of the Veda and do You assume a form in the mode of goodness at the time the path is obstructed by the wicked ones adhering to godlessness. (24) You as that very same person o Master, has now descended in the home of Vasudeva with Your Own plenary portion [Balarâma] to remove from this earth here the burden of the hundreds of armies by killing their kings [see also 1.11: 34], who are expansions of the adversaries of the god-fearing [see e.g. 7.1: 40-46], and to spread the fame of the [Yadu-]dynasty. (25) Today, o Lord, is our residence indeed extremely fortunate with You, Adhokshaja, having entered; You, the Spiritual Master of the Universe, the God of all the forefathers and living beings, the humans and the gods; You as the embodiment of Him from whose feet has washed the water [of the Ganges, see 5.17] that purifies the three worlds. (26) What other scholar is there but You; to whom else should we turn for shelter but to You, the well-wisher who in Your words of love for Your devotees are always true; to You who, grateful to the devoted who positive with You are of worship, gives all that is desired, even Yourself - You to whom there is never diminution or increase [see also B.G. 2: 40]. (27) To our fortune have we here with us before our eyes You who even for the masters of yoga and the rulers of the godly are a goal hard to reach; please swiftly cut through our ties of delusion given by Your material energy: our children, wife, wealth, honorable friends, our home, body and so on.'

(28) Thus worshiped profusely by His devotee smiled Krishna the Supreme Lord at Akrûra and spoke He with words that as good as swept him of his feet. (29) The Supreme Lord said: 'You, our paternal uncle and praiseworthy friend, are our spiritual master and always are We your dependents to be protected, maintained and graced. (30) People like your good self are of the worshipable ones the most eminent, worthy to be served by men who desire the most saintly, highest good, as while demigods are always after their own interests, are the saintly devotees not so. (31) Not to deny the sacred places consisting of water or either deities made of clay and stone: they purify in the course of time, but the saints do so being seen only once. (32) Of all our well-wishers are You no doubt the very best; I want you please to go for Us to the city named to the elephant [Hastinâpura] and find out what for the sake of their welfare for the Pândavas needs to be done. (33) When their father died were they as young boys together with their mother in distress by the king [Dhritarâshthra] brought to his own capital city, where they thus are residing, so I've heard. (34) Toward the sons of his bother [Pându] was the king, the son of Ambikâ [see 9.22: 25], so wretched of mind, really not equally disposed, blind of vision being under the control of his wicked sons [one hundred of them lead by Duryodhana, 9.22: 26]. (35) Go and learn whether he in his actions at present is good or evil so that to that knowledge we can arrange for what is to the benefit of our dear friends.'

(36) In full instructing Akrûra with these words went the Supreme Lord, the Supreme Personality of Control, with Uddhava and Sankarshana then to His own residence.  

Chapter 49

Akrûra's Mission in Hastinâpura

(1-2) S'rî S'uka said: 'He [Akrûra] going to Hastinâpura, the city standing out with the glory of the kings of the Pûru-dynasty [see family-tree], saw there the son of Ambikâ [Dhritarâshthra, see 9.22: 25] together with Bhîshma, Vidura and Prithâ [Kuntî], as also Bâhlika and his son [Somadatta], Dronâcârya and Kripâcârya, Karna, Duryodhana, the son of Drona [As'vatthâmâ], the Pândavas and other friends. (3) After the son of Gândinî [Akrûra, see 9.24: 15] appropriately had greeted his relatives and friends inquired they with him for news about their kin and asked he on his turn how they were faring. (4) He stayed there a couple of months to find out what the king, weak of determination with his wicked sons, all did tending to the desires of the mischievous [like Karna]. (5-6) Both Vidura and Kuntî told him everything indeed of the unbecoming, like the administering of poison, that the sons of Dhritarâshthra had done intolerantly being disposed to the influence, skill, strength, bravery, humility and so on of the the sons of Prithâ, for whose excellent qualities the citizens had great affection. (7) Prithâ having her [Vrishni-]brother Akrûra before her, approaching him said, as she, with tears in her eyes, remembered her place of birth [Mathurâ]: (8) 'O gentle one, do our parents and brothers, my sisters, nephews and the women of the family as well as my [old girlhood] friends remember us still? (9) Do my brother's son, Krishna, the Supreme Lord, the caring shelter to the devotees and Râma with His lotuspetal eyes, still think of the sons of His fathers sister? (10) And... will He with His words console me, who with young boys deprived of their father in the midst of enemies is lamenting like a doe between wolves? (11) Krishna, o Krishna, o Greatest of Yoga, o Soul and Protector of the Universe, please watch over this surrendered soul who along with her children is drowning in distress, o Govinda! [see also 1.8: 17-43] (12) For mankind in fear of death and rebirth I see no other shelter than the lotusfeet of You, the Controller imparting liberation. (13) My obeisances unto Krishna, the pure Absolute Truth and Supersoul, the Controller of Yoga and Unifier of Consciousness; You whom I've approached for shelter.'

(14) S'rî S'uka said: 'This way did, o King, your very great-grandmother, remembering her relatives and Krishna, the Controller of the Universe, loudly cry over her being unhappy. (15) Akrûra, equal in distress and happiness, and the illustrious Vidura both consoled Kuntî explaining the [divine] origins of her sons births [see family-tree]. (16) When it was about time to leave went he up to the king sitting among his supporters who so impetuously was biased for his sons, in order to speak with him about what in friendship was communicated by his well-wishing relatives [Krishna and Râma]. (17) Akrûra said: 'O dear, beloved son of Vicitravîrya [9.22: 21-25], you to the greater glory of the Kurus have, with your bother Pându having passed away, now assumed the throne. (18) To the dharma protecting the earth and the citizens will you, delighting by good character, achieve perfection and renown remaining equally disposed to your relatives! (19) Acting to the contrary however will you, being condemned in this world, land in darkness; so therefore remain equipoised toward the Pândavas and the ones born from you. (20) For whomever is there no enduring association with anyone in this world, o King, not even with one's own body; so what to say about a wife, children and so on? (21) One is born alone and alone one also meets one's end, and alone one enjoys one's merit as surely also one's demerit. (22) As an unintelligent person in need of support is by others in disguise [as relatives] the wealth stolen that was acquired against the dharma, just like to an aquatic the water [the territory, is occupied by its own offspring]. (23) Indulging against the dharma, thinking uneducated the things one feeds on to be one's own, is he in his purpose frustrated by them in loss of his life-air, wealth, children and others [see 4.31 6.15: 21-23 and 7.15]. (24) By them abandoned taking the load upon him, not properly knowing the purpose of life enters he with his goals unfulfilled blind to his own religious duty indifferent the deepest darkness [see also 3.30; 5: 26; 6.1: 40]. (25) Therefore, with seeing this world, o King, as a dream, as something magical, as a thing of mind, bring the mind with intelligence under control and become equal and peaceful, prabhu.'

(26) Dhritarâshthra said: 'As you speak these words so auspicious, o charity master, can I, as a mortal, never get enough; they are like the nectar of immortality! (27) However pleasing though, o gentle one, are they, like lightening in a cloud, not fixed in my heart which is unsteady, with me being prejudiced by the affection for my sons. (28) What way would there ever be for a person to escape from what is ordained by the Controller, who to diminish the burden of the earth has descended in the Yadu-family? [see B.G. 9: 8] (29) He whose path is inconceivable, creates this universe by His own creative energy, distributes the modes and enters into it; unto Him, unfathomable in the purport of His pastimes, the Supreme Controller from whom we find liberation from the cycle of birth and death, my obeisances.'

(30) S'rî S'uka said: 'Thus convincing himself of the mentality of the king, was Akrûra by his well-wishers permitted to leave and went he back again to the city of the Yadus. (31) To the purpose for which he was sent, reported he to Râma and Krishna what the position was that Dhritarâshthra had taken in relation to the Pândavas, o descendant of Kuru.

Chapter 50

Krishna Uses Jarâsandha and Establishes the City of Dvârakâ

(1) S'rî S'uka said: 'Asti and Prâpti, the two queens of Kamsa, o hero of the Bhâratas, unhappy that their husband had been killed, went distressed to their fathers house. (2) Their father, the king of Magadha named Jarâsandha [see also 1.15: 9, 9.22:8, 10.2: 1-2, 10.36: 36], they told all about the cause of their widowhood. (3) He hearing those bad tidings, full of sorrow and indignation, o King, embarked upon the extreme endeavor of ridding the earth of the Yâdava's. (4) With twenty-three akshauhinîs amassed he around Mathurâ to besiege the royal capital of the Yadus on all sides. (5-6) Krishna, the Supreme Lord Hari, who saw how by his force, like an ocean having overflowed its boundaries, His city lay under siege and His subjects were confounded of fear, considered as the Ultimate Cause in a Human Form what to the purpose of His decent into this world would be right to the time and place: (7-8) 'For sure I will annihilate his army, this burden upon the earth, gathered by the King of Magadha in which he brought together all who subservient assumed leadership and now can be counted in akshauhinîs of infantry, cavalry, chariotry and elephantry; Jarâsandha however, I should spare so that he again will try to assemble an army. (9) This is the purpose of My descent: that from this earth the burden is removed, the saintly are fully protected and those waging in opposition are killed. (10) Other bodies as well are by Me as well assumed for the protection of the dharma whenever in the course of time injustice predominates [see also 2.7 and B.G. 4: 7 ].'

(11) While meditating in this manner appeared the very instant from the sky [from Vaikuntha] two chariots with an effulgence like the sun complete with drivers and equipment. (12) So did also on their own accord the Lord His weapons ancient and divine, and seeing them said the Lord of the Senses to Sankarshana: (13-14) 'Please take notice, o Respected One, of this immediate danger for the Yadus who are protected by You, Prabhu, and of this chariot that has arrived with Your favorite weapons. For this purpose indeed have We been born: to act, o Lord, to the benefit of the saintly; so please remove now the burden of these twenty-three armies from this the earth.'

(15) Thus inviting Him did the two descendants of Das'ârha, in armor resplendent with their weapons, ride out from the city in their chariots accompanied by a very small contingent. (16) The Supreme Personality with Dâruka at the reins riding out, blew His conchshell which caused the hearts of the enemy soldiers to tremble in terror. (17) Jarâsandha looked at the two of Them and said: 'Krishna you worst of persons, I do not desire to contest with You, a boy only, hiding in shame! With a fool like you I won't fight, get lost You murderer of relatives! (18) And if You, Râma, have the guts to fight: then muster the courage; either you drop your body cut by my arrows and go to heaven or You kill me!'

(19) The Supreme Lord said: 'Truly, heroes don't have to vaunt, they simply show their prowess; how can we take the words serious, o King, of a man delirious of his impending death?'

(20) S'rî S'uka said: 'The son of Jarâ, with his gigantic flood of mighty forces then marched forward to the two descendants of Madhu, who were then surrounded by the soldiers, chariots, flags, horses and charioteers like the wind covers the sun with clouds or a fire with dust. (21) When Hari's and Râma's two chariot banners marked by the palm tree and Garuda could not be seen anymore in the battle, did the women of the city positioned in the watchtowers, palaces and gateways, swoon stricken by grief. (22) When the Lord saw how His army was harassed by the savage clouds of arrows the enemy forces repeatedly rained upon them, twanged He who is worshiped by sura and asura, S'ârnga, His most excellent bow. (23) From His quiver then fixing, pulling back and releasing floods of sharp arrows, stroke He, like a burning torch whirled around, the chariots, elephants, horses and footsoldiers relentlessly. (24) Elephants fell with their foreheads split open, many a horse of the cavalry and the chariots at a time had their necks and flags severed by the arrows and the charioteers, their masters and the foot-soldiers had their arms, legs and shoulders cut. (25-28) Of the limbs of the two-legged ones, the elephants and the horses being cut, flowed the blood in hundreds of streams that were filled with arms looking like snakes, people's heads that were like turtles, dead elephants like islands and dead horses like crocodiles. Replete with hands and thighs as fish, human hair like waterweeds, bows like waves and weapons as separate bushes were the chariot wheels like frightening whirlpools and the precious gems and fine jewelry as the stones and gravel. Terrifying to the timid and inspiring the intelligent with joy, stroke Sankarshana, with His unbounded potency, one after the other His furious enemies down with His plow. Those troops supervised by the king of Magadha for destruction, my dear, that were unfathomable, frightening and insurmountably limitless like the ocean, were to the Lords of the Universe, the two sons of Vasudeva, not more than a plaything. (29) It raises no wonder when He, of Unlimited Qualities, Who effects the maintenance, creation and annihilation of the three worlds, subdues a party in opposition, but still [in response to philosophers who proclaim His being unconcerned] is it described as a game of His in imitation of the human ways. (30) The so very strong Jarâsandha, whose army had been destroyed and who deprived of his chariot was left with his breath only, was seized by Râma as forcibly as one lion would seize another lion. (31) But, in the process of tying up, with the ropes of Varuna [compare 5.24: 23] and of normal man, him who had killed so many adversaries, was He checked by Govinda as He needed him to fulfill another purpose.

(32-33) He, honored by heroes, was ashamed to be released by the two Lords of the Universe and thought of performing austerities, but was in his resolve half way home stopped by the rest of the royalty who explained him in clear terms, meaningful words as also with practical arguments: 'This being defeated by the Yadu's has accrued of your own karmic bondage'. (34) The son of Brihadratha with all his soldiers killed and left alone by the Supreme Lord, then arrived depressed back in Magadha.

(35-36) Mukunda with His forces unbroken having crossed the ocean of the armies of His enemy, was showered with flowers by the servants of the three worlds in praise. Being met by the people of Mathurâ, who with their fever allayed felt great joy, was His glory sung by bards, heralds and panegyrists. (37-38) As He entered the city with its sprinkled roads and many a banner, resounded conchshells, kettledrums, drums and horns all together with vinâs, flutes, and mridangas [two-sided devotional drums] and chanted the elated citizens loudly vedic verses at the festively decorated gateways. (39) With eyes wide open full of love gazing affectionately covered the woman Him with flowergarlands, yogurt, parched rice and sprouts. (40) The countless valuables of the heroes fallen on the battlefield were by the Lord all together presented to the king of the Yadus [Ugrasena]. (41) And so it happened this way seventeen times that the king of Magadha with his akshauhinîs fought the Yadus who were protected by Krishna's military strength. (42) The Vrishnis by the power of Krishna entirely destroyed the king his force: every time his soldiers were dead was he deserted and went he away again. (43) Just as the eighteenth battle was about to take place appeared a foreign fighter [Kâlayavana] sent by Nârada. (44) Having heard about the Vrishnis arrived he there with three crores of barbarians [mlecchas] and besieged he Mathurâ, as he among man had found no one to match him. (45) Seeing him thought Krishna with Sankarshana His helper: 'Ah, from two sides; a great problem indeed has risen for the Yadus! (46) This yavana in opposition with us today is of the same great strength as Jarâsandha, who will also get here either today, tomorrow or the day after tomorrow. (47) While the two of Us are fighting with him will the son of Jarâ, when he comes, kill our relatives or else move them to his own stronghold. (48) Let's therefore today kill the barbarians and build us, for our intimates to settle there, a fortress impenetrable to the two-legged.'

(49) The Supreme Lord thus deliberating arranged for a fortress twelve yoyanas [around] within the sea where he had a city [called Dvârakâ or 'many-gated', see also 1: 11] with everything wonderful. (50-53) Within it could the science of the architecture of Tvashthâ [Vis'vakarma] be admired who with his expertise constructed the main avenues, courtyards and service-roads to the ample plots of land. It contained splendid gardens and parks with the trees and creepers of the godly and gateways of quartz with upper levels that with turrets of gold touched the sky. The service buildings with silver and brass were decorated with pots of gold, had jeweled rooftops and the houses had floors with precious emeralds. The households occupied by the four varnas of people had temples for their presiding deities and were constructed with watchtowers; and most beautiful to it were the residences of the Yadu godhead. (54) Lord Indra delivered to the Lord the pârijâta [coral-]tree and the Sudharmâ-hall ['good law'] situated in which a mortal is not affected by the laws of mortality. (55) Varuna delivered horses swift as the wind colored white and exclusively dark-grey; the treasurer of the godly delivered the eight mystic treasures [see nidhi] and each of the local rulers brought in their own opulences. (56) Whatever powers of control the Supreme Lord had given as their own perfections were all offered back to Krishna, now He had come to earth. (57) Krishna after bringing over there by the power of His yoga all His subjects [*], then on the advise of Balarâma, the protector of the citizens, unarmed went out of the city gate, wearing a garland of lotus flowers.

 Footnote:

 * S'rîla Vis'vanâtha Cakravartî to this quotes the following verses from S'rî Padma Purâna, Uttara-khanda: "In the middle of the night, as the citizens of Mathurâ slept, Lord Janârdana suddenly removed them from that city and placed them in Dvârakâ. When the men awoke, they were all amazed to find themselves, their children and their wives sitting inside palaces made of gold."

Chapter 51

The Deliverance of Mucukunda

(1) S'rî S'uka said: 'Seeing Him coming out [see 50: 57] like the moon rising, most beautiful to behold, with a dark complexion, a yellow silk garment, the s'rîvatsa on His chest, the brilliant kaustubha-gem decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses; His always effulgent, clean, joyful smile to His beautiful cheeks, His lotuslike face and the display of His shark-shaped earrings, thought he [Kâlayavana]: 'This person indeed must be Vâsudeva with the s'rîvatsa, the four arms, the lotus-eyes, the wearing of forest-flowers and with the great beauty. From the marks Nârada mentioned can He be no one else, going there without weapons on foot; I'll fight Him without weapons!' The yavana thus decided, pursuing wanted to catch Him, who had His face turned away and fled; He, who is unattainable even to the mystic yogi's. (7) With every step He brought Himself almost within the reach of his hands and thus going far confronted He that lord of the yavanas with a mountain cave. (8) In his pursuit insulting Him with words like 'Fleeing is for You being born in the Yadu-dynasty improper!', could he, whose mischief had not found its end [yet], not reach Him. (9) Even though He was thus abused, entered the Supreme Lord the mountain cave and as he also entered saw he lying there another man. (10) 'And now, bringing me this long distance is He lying down here like a saint!' and thus erroneously thinking him to be Acyuta, struck he him full force with his foot. (11) He, awaking after a long period of sleep, slowly opened his eyes and, looking about in every direction, saw him standing at his side. (12) O descendant of Bharata he as such, was by the glance, the angered man cast on him, in a moment burnt to ashes by a fire that generated from within his own body [*].'

(13) The honorable king [Parîkchit] said: 'Who in particular was that person, o brahmin, of which family was he and of what powers; why had he gone into the cave to sleep and of whose seed was he born that destroyer of the yavana?'

(14) S'rî S'uka said: 'He is known as Mucukunda, born in the Ikshvâku dynasty as a son of Mândhâtâ [see 9.6: 38 and 9.7]; a great personality devoted to the brahminical and true to his vow in battle. (15) He, on the request of the godly headed by Indra who were terrified of the asuras, was for a long time of service to assure them their protection. (16) They, obtaining Guha ['from the cave'; Skanda or Kârttikeya] as their protector of heaven, then said to Mucukunda: 'O King, please desist from the trouble your good self has to protect us. (17) You forgetting all your personal desires have, with abandoning a kingdom in the world of man, for our protection removed those [asura] thorns, o hero. (18) Your children, your queens and your other relatives, ministers, advisers and subjects are not alive now, are not of this time anymore; time separates. (19) Time, more powerful than the powerful, is the Supreme Inexhaustible Lord in Control who, playing a game of herdsman and flock, sets the mortal beings in motion. (20) All good fortune to you, choose today any benediction from us except for the one of liberation, as only the Supreme Inexhaustible Lord S'rî Vishnu is capable of that.'

(21) He, for his great fame thus addressed indeed by the demigods, respectfully saluted them and laid himself down in a cave to enjoy the sleep the gods had granted him [**]. (22) After the barbarian was turned into ashes revealed the Supreme Lord, the great hero of the Sâtvatas, Himself to the wise Mucukunda. (23-26) Looking at Him - dark as a cloud, in a yellow silk garment, the s'rîvatsa on His chest, the brilliant kaustubha gem glowing, the four arms and the beautifying vaijayantî garland; His attractive calm face and glittering shark-shaped earrings, His affectionate smile appealing to all mankind, His glance, His youthful handsome form, His noble gait and fire like that of a lion - was he, so highly intelligent, overwhelmed by His effulgence, which was a splendor unassailable indeed, and posed he in doubt hesitantly a question. (27) Sr'î Mucukunda said: 'Who are You to join me in the forest in a mountain cave, with Your feet like the petals of a lotus walking the thorny ground. (28) Maybe you're the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sungod, the moongod, the king of heaven or perhaps a ruler from another planet? (29) I think You're the God of the three personalities of the demigods, the Greatest, because You dispel the darkness of the cave [the 'heart'] like a lamp with its light. (30) O Most Eminent Among Man, if you like, if you can, veraciously describe for us eager to hear, Your birth, activities and lineage. (31) We from our side, o tiger among men, are descendants of Ikshvâku, a family of kshatriyas with me, born from the son of Yuvanâs'va, called Mucukunda o Lord. (32) Because I remained awake for a long time was I, fatigued in my senses and overwhelmed by sleep, to my comfort lying in this solitary place and have I now been awakened by someone. (33) That person turned to ashes indeed out of his own sinful conduct only, and Your good Self so glorious, o Chastiser of Enemies, I saw following immediately thereafter. (34) Because of Your unbearable effulgence are we, diminished in our faculties, not able to behold You, o most Gracious One; You are to be honored by all embodied beings!'

(35) Thus addressed by the king replied the Supreme Lord and Origin of All Creation, smiling broadly, with words deep as the rumbling of clouds. (36) The Supreme Lord said: 'My births, activities and names are there by the thousands, My dearest, limitless as they are they cannot even be enumerated by Me! (37) Some time, after many lives, one might count the particles of dust on earth, but never ever so My many qualities, activities, names and births. (38) Not even the greatest sages counting My births and activities taking place to the three of time [past, present, future], o King, can reach the end of them [compare 8.5: 6 and 8.23: 29]. (30-40) Nonetheless, o friend, just hear from Me about the current one, this Speaker. In the past I was beseeched by Lord Brahmâ [see 3.9 and also 10.14] to secure the dharma and destroy the demons who are a burden to the earth, and so I descended into the Yadu-dynasty in the home of Vasudeva and do the people indeed call Me Vâsudeva, the son of Vasudeva. (41) Kâlanemi I killed [see 10.8: 56], Kamsa [10.44], Pralamba [10.18] and others envious of the virtuous, and this yavana, o King was burned by your scorching glance. (42) I, that very same person caring for the devotees, approached this cave for the sake of favoring you as you before have often prayed for it. (43) Just choose your benedictions, o saintly King, I will give you all that you desire; any person who has satisfied Me, never again needs to lament.'

(44) S'rî S'uka said: 'Thus being addressed bowing down to Him spoke Mucukunda reminiscent of the words of Garga [***], filled with joy knowing He was Nârâyana the [original] Godhead. (45) S'rî Mucukunda said: 'This person, not of worship for You, can, bewildered by Your own mâyâ o Lord, not see his own benefit when he, wishing for happiness, gets cheated as a family man or woman entangled going for things that bring misery. (46) The person that somehow or other attaining to what is rarely obtained in this world - a human form and not the paws, but not worshiping not tries, o sinless one, for Your lotuslike feet, has, impure in his mentality, like an animal fallen in the blind well of his home. (47) O Unconquerable One, wasting my time in this, I built a kingdom and opulence now all gone; intoxicated as an earthly ruler who mistakes the mortal frame for himself, suffered I endless anxieties getting attached to children, wives, riches and land. (48) Minding this body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man, surrounded by chariots, elephants, horses, infantry and generals traveling the earth without seriously regarding You in my great pride. (49) Forgetful about what needs to be done, hankering for sense objects endlessly ruminating with an ever growing greed, is one suddenly confronted with You, the one that does mind; the death to a mouse in front of a hungry snake licking its fangs. (50) Previously named 'the king' riding chariots furnished with gold or fierce elephants is that same one unavoidably with the Time of Your body called 'feces', 'worms' and 'ashes' [see also 16.4: 2-6]. (51) Full circle Having conquered the directions with no opposition to fear seated on a throne and praised by kings alike is the person in his home like a pet led about, sexually borrowing his happiness from women, o Lord. (52) In that with an odd eye reaching for more, one with penance performs one's duties strictly avoiding pleasures, but thinking of himself as 'I the greater sovereign' can he, whose urges are so pronounced, not attain happiness. (53) When it happens that the wandering person reaches the end of his material existence will at that time o Infallible One, the association of the good and honest [the sat-sanga] be found after which next the devotion is born for Him who for the virtuous is the only goal as the Lord of the Higher [cause] and Lower [effects]. (54) I think o Lord that, with the spontaneous removal of the attachment to my kingdom, you've been of mercy with me: for that do the saintly rulers of endless stretches of land pray when, wishing to be on themselves, they enter the forest. (55) I do not desire anything other but the service to Your feet who to those not desiring a material life are the object of desire, the boon sought, o Almighty one; what faithful man of worship for You, the Bestower of the Path of Emancipation, o Lord, would as a boon choose for that which causes his bondage? (56) Therefore o Lord, entirely putting aside the worldly blessings from which one is entangled in the modes of passion, ignorance and goodness, am I approaching You, the Original Person of Pure Knowledge free from mundane designations Who is nondual and supreme above the modes. (57) For long was I full of remorse distressed in the world being tormented by disturbances; with my six enemies [the senses and the mind] never satiated there was no way to find peace o Bestower of the Shelter, please o Lord protect me who facing these dangers, o Supreme Soul, approached Your lotusfeet, the truth free from sorrow ridding of fear.'

(58) The Supreme Lord said: 'O great King, emperor of all, even though being tempted with benedictions were you capable of mind spotless in not being spoiled by desires. (59) Please know that the fact that you were enticed with benedictions was to prove your freedom from bewilderment; never is the exclusive[-ly to Me devoted] intelligence of the bhakta's diverted by material blessings. (60) With those who, not devoted to Me, occupy themselves with breath-exercises and such, is, since they did not eliminate the traces of material desire [the vâsanâs], o King, observed that again their minds awaken [to sense-gratification]. (61) Wander this earth as you like and may, with your mind fixed in Me, there thus always be the devotion to Me for you that does not fail. (62) Following the dharma of the ruling class you've killed living beings as you were hunting and with other actions; that sin you should eradicate fully concentrated in penances taking shelter of Me. (63) In the birth immediately hereafter o King, will you, becoming a supreme well-wisher to all living beings, be a fine brahmin and indeed will come to Me only [see also B.G. 5: 29].

Footnotes:

* Mucukunda, the man asleep, as stated hereafter fought for a long time on behalf of the demigods and finally took as his benediction the right to sleep undisturbed. The paramparâ by S'rîla Vis'vanâtha Cakravartî quotes the Hari-vams'a that explains he secured the further benediction of being able to destroy anyone who disturbed his sleep. He further elucidates that Mucukunda made this rather morbid request to scare Lord Indra, who, so Mucukunda thought, might otherwise wake him up repeatedly to request his help in fighting Indra's cosmic enemies. Indra's consent to Mucukunda's request is described in the S'rî Vishnu Purâna as follows: "The demigods declared, 'Whoever awakens you from sleep will suddenly be burnt to ashes by a fire generated from his own body.' "  

** S'rîla Bhaktisiddhânta Sarasvatî Thâkura gives the following lines from an alternate reading of this chapter. These lines are to be inserted between the two halves of this verse:

nidrâm eva tato vavre
sa râjâ s'rama-karshitah
yah kas'cin mama nidrâyâ
bhangam kuryâd surottamâh
sa hi bhasmî-bhaved âs'u
tathoktas' ca surais tadâ
svâpam yâtam yo madhye tu
bodhayet tvâm acetanah
sa tvayâ drishtha-mâtras tu
bhasmî-bhavatu tat-kshanât

"The King, exhausted by his labor, then chose sleep as his benediction. He further stated, 'O best of the demigods, may whoever disturbs my sleep be immediately burned to ashes.' The demigods replied, 'So be it,' and told him, 'That insensitive person who wakes you in the middle of your sleep will immediately turn to ashes simply by your seeing him.

*** The paramparâ states: 'S'rîla S'rîdhara Svâmî informs us that Mucukunda was aware of the prediction of the ancient sage Garga that in the twenty-eighth millennium the Supreme Lord would descend. According to Âcârya Vis'vanâtha, Garga Muni further informed Mucukunda that he would personally see the Lord. Now it was all happening.'  

Chapter 52

The Lords Leap Down from a Mountain and Rukminî's Message to Lord Krishna

(1) S'rî S'uka said: 'In this manner, my dear, being graced by Krishna circumambulated the descendent of Ikshvâku Him bowing down and went he out the mouth of the cave. (2) Noticing that the human beings, the animals, plants and trees were all in a poor condition concluded he that kali-yuga had arrived and went he in the northern direction [compare 1.15: 44]. (3) Attaching faith to penance was he, serious detached from material association, freed from doubts in fixing his mind upon Krishna as he came to the mountain Gandhamâdana ['the nice smell']. (4) Reaching Badarikâs'rama [see e.g. 3.4: 4; 4.12: 16; 5.4: 5; 7.11: 6], the residence of Nara-Nârâyana, worshiped he tolerating all duality the Lord in peace with his austerity.

(5) The Supreme Lord returned again to His city Mathurâ that was surrounded by the yavanas and brought, after killing the barbarian army, their riches to Dvârakâ. (6) As Acyuta by oxen and men was engaged in taking the wealth, arrived there Jarâsandha leading twenty-three armies. (7) Seeing the powerful waves of the enemy armies ran the two Mâdhavas, adopting a human course, o King, quickly away. (8) Abandoning the load of goods as cowards afraid, but actually being unafraid, covered They with Their lotuspetal feet many yojanas. (9) Seeing the Two were fleeing laughed the mighty ruler of Mâghada loudly and pursued he with charioteers and soldier the Lords, not being quite aware of Their special nature. (10) Exhausted of full speed having run a long distance, climbed They a very high mountain known as Pravarshana ['the rainy one'] where the mighty one [Indra] is always raining. (11) Knowing that They were hiding on the mountain but not able to find where, o King, set he, with firewood igniting fires on all sides, the mountain ablaze. (12) Hastily leaping down from it being eleven yoyanas high and burning on all sides, fell They down to the ground. (13) Not being seen by Their enemy or his followers returned the two finest Yadus back to their own city which had the ocean as its moat, o King. (14) The king of the Magadhas on his side falsely thought that Balarâma and Kes'ava had burned in the fire and went to Magadha pulling back his huge force. (15) As previously stated gave the opulent sovereign of Ânarta, Raivata, on the order of Brahmâ Balarâma his daughter named Raivatî in marriage [9.3: 33-36]. (16-17) Govinda the Supreme Lord indeed, married, o hero among the Kurus, to her own choice Vaidarbhî [Rukminî] the daughter of Bhîshmaka, a plenary portion of the goddess of fortune. By force overruling S'âlva and other kings in support of S'is'upâla, He did so [by stealing her away] before the eyes of all the people to see, like son of Târkshya [Garuda, stole] the nectar of heaven.'

(18) The honorable king said: 'In the manner of a râkshasa [by kidnapping thus], so I heard, did the Supreme Lord thus marry Rukminî, the daughter of Bhîshmaka with the charming face. (19) O lord, I'd like to hear about how Krishna stole away the bride, with His immeasurable potency defeating such kings as Jarasândha and S'âlva. (20) O brahmin! Who can ever all understand what is said and get enough of hearing about the always new [see 10.45: 48] propitious, sweet topics of Krishna which remove the contamination of the world?

(21) The son of Vyâsa said: 'There was a king named Bhîshmaka, the great ruler of Vidarbha, of whom there were five sons and one daughter with an exceptionally pretty face. (22) Rukmî was the first born son, followed by Rukmaratha, Rukmabâhu, Rukmakes'a and Rukmamâlî; Rukminî their sister was of a saintly character [rukma means: 'what is bright or radiant']. (23) She, from hearing Mukunda's beauty, prowess, character and opulences being sung by those who came to her family home, deemed Him a suitable husband. (24) Krishna, finding her as a repository of intelligence, auspicious marks, magnanimity, beauty, good behavior and other qualities a suitable wife, made up His mind to marry her. (25) Even though the family wanted to give the sister to Krishna, o King, did Rukmi, who hated Krishna, prevent them from doing so; he thought of S'is'upâla. (26) The princess of Vidarbha with her dark eyes unhappy to know that, pained her mind and sent with haste a certain dependable brahmin to Krishna. (27) He, arriving at Dvârakâ, brought in by the gatekeepers saw the Original Person seated on a golden throne. (28) The Lord Good to the Brahmins seeing him got down from His throne, seated him and performed worship the way the residents of heaven worship Him. (29) With him having eaten en rested approached the Goal of the Saintly Devotees him to massage with His hand his feet and asked He him patiently: (30) 'My best, are the religious practices sanctioned by your first-class, twiceborn seniors, proceeding without too much difficulty and are you ever contented of mind? (31) When a brahmin satisfied carries on with whatever [comes his way], not falling short in his religious duty, will those [practices] for him every way be the cow of plenty. (32) Dissatisfied will he, even though he is the master of the godly, again and again end up in various worlds; but satisfied will he, even though destitute, rest with all his limbs free from pain and fever. (33) To the learned satisfied by their own gain [their self-realization] I bow My head again and again as they, void of false ego, are of the saintly and of all living beings, peaceful the best well-wishers [see also B.G. 2: 71, 12: 13-14]. (34) Is your king all well, o brahmin, as the king whose subjects are happy to live protected in the state is very dear to Me. (35) From where, crossing the [sea of] trouble, did you arrive here and for what purpose; please tell Us everything, if its not a secret; what is the thing We may do for you?'

(36) With the Supreme Being, who for the sake of His pastimes assumes His bodies, thus asking these questions, related the brahmin everything to Him: (37) 'S'rî Rukminî has said: 'O Most Beautiful One of all the Worlds, hearing that for all those who hear about Your qualities You, entering through the openings of their ears, remove the distress in their bodies and that they who have eyes to see the beauty of You, obtain the complete fulfillment of all desires, have I without shame installed You in my mind! (38) Who, o Mukunda, is Your equal in aristocratic background, character, beauty, knowledge, youth, property and influence? What sober and marriageable lady would at her time not choose as her husband You of such a good family, o lion among men, so delightful to the minds of all mankind? (39) Therefore has Your good Self, dear Lord, by me been chosen as a husband indeed and do I here offer myself as a wife to You, o Omnipotent One, please accept me; may the king of Cedi [S'is'upâla] never, like a jackal away with what belongs to the king of the animals, touch what is allotted to the hero. (40) Let with the Supreme Lord, the Highest Controller sufficiently worshiped by means of pious works, sacrifices, charity, observances, vows, honoring the gods, the gurus and the learned and other activities, the elder brother of Gada [9.24: 46] come and take my hand and not the son of Damaghosha or others alike. (41) The day before the marriage is taking place You must come to Vidharbha, o Invincible One, in secret surrounded by Your officers to crush fighting the armed resistance of the kings of Caidya and Magadha and take me in marriage in the râkshasa-style as the reward for Your valor. (42) How to carry me, moving within my quarters, away without killing my relatives, You might say; let me tell You how to: on the day before is there for the presiding deity of the family a large ceremonial procession outside in which the new bride approaches the goddess Girijâ [Ambikâ]. (43) Great souls, like the husband of Ûma [S'iva], in order to overcome their own ignorance hanker to bathe in the dust of Your lotusfeet; when I, o Lotus-eyed One, cannot obtain Your mercy I ought to give up my vital force being weakened by vows, so that It [finally] might be so after a hundred births more.' (44) [The brahmin ended with:] This is the confidential message brought by me, o Lord of the Yadus, so please consider what immediately following in this matter needs to be done.'  

Chapter 53

Krishna Kidnaps Rukminî

(1) S'rî S'uka said: 'The Descendant of Yadu [Krishna] then hearing the confidential message of the princes of Vidarbha, took the hand of the messenger into His and said smiling the following. (2) The Supreme Lord said: 'I also am the same way in My mind fixed on her and cannot sleep at night; I know that Rukmî in his enmity is against Me for a marriage. (3) I'll bring her, that indisputable beauty deeming Me the best, over here and crush in battle that half-breed royalty, like one gets the flames of setting wood afire!'

(4) S'rî S'uka said: 'And known with the exact time of Rukminî's marriage told Madhusûdana His charioteer: 'Dâruka, immediately get the chariot ready'. (5) He accordingly bringing the chariot with the horses named S'aibya, Sugrîva, Meghapushpa and Balâhaka [*], next stood in front with folded palms. (6) S'auri together with the brahmin mounting His chariot drove swiftly with His horses in a single night to the Vidarbha kingdom. (7) King Bhîshmaka in affection, answering to the wishes of his son [Rukmi], ready to give his daughter away to S'is'upâla, saw to it that the required duties were performed. (8-9) The city thoroughly cleansed and with its avenues, streets and intersections abundantly sprinkled with water, was decorated with banners on flagpoles and with archways. With their homes aromatic of aguru arrayed the women and men of the city in spotless clothing, hung with jewels, fragrant and decorated with flowers and other ornaments. (10) To the rules correctly worshiping the forefathers and the demigods, o King, and feeding the scholars as was proper, had he [Bhîshmaka] chanted auspicious mantras. (11) The bride properly bathed and with her teeth washed had her auspicious marriage-thread put on, as also a brand-new set of clothes and an adornment of the most excellent jewels. (12) For the protection of the bride were, by the best of the twiceborn, mantras chanted from the Sâma, Rig and Yajur Veda and poured the priest expert in the Atharva mantras justly oblations of ghee for the peace of the ruling planets. (13) As the best of the ones known with the vidhi donated the king gold, silver, clothing and sesame seeds mixed with raw sugar to the brahmins. (14) The same way had the lord of Cedi, king Damaghosha, for his son [the bridegroom] indeed by the knowers of the mantras everything done conducive to his prosperity. (15) He traveled to Kundina [Bhîshmaka's capital] accompanied by hordes of elephants dripping of the mada and arrays of golden chariots decorated with garlands and crowded by armies of foot soldiers and horses. (16) The master of Vidarbha part of the way meeting him with pleasure settled him honorably in a specially constructed place to stay. (17) S'âlva, Jarâsandha, Dantavakra and Vidûratha taking to the side of S'is'upâla, came along with Paundraka and thousands of others. (18-19) Those inimical towards Krishna and Râma were thus prepared: 'In order to secure the bride for S'is'upâla will we, should Krishna accompanied by Râma and other Yadus come to steal her, join to fight Him together', and thus decided had all the kings come complete with a transport of their forces.

(20-21) When Lord Balarâma heard of these hostile preparations of the kings and that Krishna had set off alone to steal the bride, went He, fearing a fight, filled with love for His brother swiftly to Kundina together with a mighty force of elephants, horses, chariots and soldiers on foot. (22) The daughter of Bhîshmaka with her lovely hips awaiting the arrival of Krishna, not seeing the brahmin return, then wondered: (23) 'Alas, three yamas [nine hours] are left before I, lacking in fortune, will marry; the Lotus-eyed One does not come and I don't know for what reason, nor did as yet return the carrier of my message. (24) Perhaps sees the One Faultless in Mind and Body, prepared as He for sure originally is, something contemptible in me, not having come to take my hand. (25) How unfortunate, the creator is not favorably disposed towards me, nor is the great Lord S'iva, or maybe has Devî his consort, [known as] Gaurî, Rudrânî, Girijâ or Satî turned against me.'

(26) Ruminating thus did the young girl, whose mind had been stolen by Krishna, close her eyes brimming with tears, knowing the time [that was left]. (27) As the bride was thus awaiting Govinda's arrival, o King, twitched her left thigh, arm and eye foretelling something desirable. (28) Just then came that purest of the twiceborn to the command of Krishna, to see the divine daughter of the king staying in the inner chambers of the palace. (29) Noticing his joyful face and the relaxed movements of his body did she, as an expert in the signs, inquire with a pure smile. (30) He told her of the arrival of that Child of the Yadus and related the words He had said in assurance of Him getting married to her. (31) Concluding that He had arrived, gladdened the mind of Vaidarbhî, upon which she knew nothing but to bow down to the dear brahmin. (32) Hearing that He, eager to witness his daughter's marriage, had arrived came he [king Bhîshmaka] resounding instruments with abundant offerings to Râma and Krishna. (33) As prescribed performed he worship with desirables as honey-milk [madhu-parka] and brought he new clothes. (34) Generously arranging for an opulent place to stay afforded he Them, together with their soldiers and associates, proper hospitality. (35) Thus was he according each his power, age, strength and wealth with all that was wanted of respect for the kings who had assembled. (36) The residents of Vidarbha-pura hearing that Krishna had come, all came to drink in His lotus face with the cupped palms of their eyes [and said]: (37) 'He, whose body is just as flawless, alone deserves Rukminî as a wife, and no one else; He's the most suitable husband for princess Bhaishmî! (38) May, with whatever of all our good deeds, the Creator of the Three Worlds be as merciful, that Acyuta takes the hand of Rukminî.'

(39) Thus overflowing with love spoke the citizens in fascination and left the bride protected by guards the inner palace for the temple of Ambikâ [see also 10.52: 42]. (40-41) And she, going out on foot to see the lotuspetal feet of Bhavânî, kept, totally absorbed in mediating Krishna's lotusfeet, silent in de midst of her mothers and female companions. Guarded by the valiant, armed soldiers of the king, ready with their weapons raised, were cymbals and