Śukadeva Gosvāmī said: Thus hearing the confidential message of Princess Vaidarbhī, Lord Yadunandana took the brāhmaṇa’s hand and, smiling, spoke to him as follows. (1)

The Supreme Lord said: Just as Rukmiṇī’s mind is fixed on Me, My mind is fixed on her. I can’t even sleep at night. I know that Rukmī, out of envy, has forbidden our marriage. (2) She has dedicated herself exclusively to Me, and her beauty is flawless. I will bring her here after thrashing those worthless kings in battle, just as one brings a blazing flame out of firewood. (3)

Śukadeva Gosvāmī said: Lord Madhusūdana also understood the exact lunar time for Rukmiṇī’s wedding. Thus He told His driver, “Dāruka, ready My chariot immediately.” (4) Dāruka brought the Lord’s chariot, yoked with the horses named Śaibya, Sugrīva, Meghapuṣpa and Balāhaka. He then stood before Lord Kṛṣṇa with joined palms. (5) Lord Śauri mounted His chariot and had the brāhmaṇa do likewise. Then the Lord’s swift horses took them from the Ānarta district to Vidarbha in a single night. (6)

King Bhīṣmaka, the master of Kuṇḍina, having succumbed to the sway of affection for his son, was about to give his daughter to Śiśupāla. The King saw to all the required preparations. (7) The king had the main avenues, commercial roads and intersections thoroughly cleaned and then sprinkled with water, and he also had the city decorated with triumphant archways and multicolored banners on poles. The men and women of the city, arrayed in spotless raiment and anointed with fragrant sandalwood paste, wore precious necklaces, flower garlands and jeweled ornaments, and their opulent homes were filled with the aroma of aguru. (8-9)

O King, in accordance with prescribed rituals, Mahārāja Bhīṣmaka worshiped the forefathers, demigods and brāhmaṇas, feeding them all properly. Then He had the traditional mantras chanted for the well-being of the bride. (10) The bride cleaned her teeth and bathed, after which she put on the auspicious wedding necklace. Then she was dressed in brand-new upper and lower garments and adorned with most excellent jeweled ornaments. (11) The best of brāhmaṇas chanted mantras of the Ṛg, Sāma and Yajur Vedas for the bride’s protection, and the priest learned in the Atharva Veda offered oblations to pacify the controlling planets. (12) Outstanding in his knowledge of regulative principles, the King rewarded the brāhmaṇas with gold, silver, clothing, cows and sesame seeds mixed with raw sugar. (13)

Rājā Damaghoṣa, lord of Cedi, had also engaged brāhmaṇas expert in chanting mantras to perform all rituals necessary to assure his son’s prosperity. (14) King Damaghoṣa traveled to Kuṇḍina accompanied by armies of elephants exuding mada, chariots hung with golden chains, and numerous cavalry and infantry soldiers. (15) Bhīṣmaka, the lord of Vidarbha, came out of the city and met King Damaghoṣa, offering him tokens of respect. Bhīṣmaka then settled Damaghoṣa in a residence especially constructed for the occasion. (16) Śiśupāla’s supportersŚālva, Jarāsandha, Dantavakra and Vidūrathaall came, along with Pauṇḍraka and thousands of other kings. (17) To secure the bride for Śiśupāla, the kings who envied Kṛṣṇa and Balarāma came to the following decision among themselves: “If Kṛṣṇa comes here with Balarāma and the other Yadus to steal the bride, we shall band together and fight Him.” Thus those envious kings went to the wedding with their entire armies and a full complement of military conveyances. (18-19)

When Lord Balarāma heard about these preparations of the inimical kings and how Lord Kṛṣṇa had set off alone to steal the bride, He feared that a fight would ensue. Immersed in affection for His brother, He hurried to Kuṇḍina with a mighty army consisting of infantry and of soldiers riding on elephants, horses and chariots. (20-21)

The lovely daughter of Bhīṣmaka anxiously awaited the arrival of Kṛṣṇa, but when she did not see the brāhmaṇa return she thought as follows. (22) [Princess Rukmiṇī thought:] Alas, my wedding is to take place when the night ends! How unlucky I am! Lotus-eyed Kṛṣṇa does not come. I don’t know why. And even the brāhmaṇa messenger has not yet returned. (23) Perhaps the faultless Lord, even while preparing to come here, saw something contemptible in me and therefore has not come to take my hand. (24) I am extremely unfortunate, for the creator is not favorably disposed toward me, nor is the great Lord Śiva. Or perhaps Śiva’s wife, Devī, who is known as Gaurī, Rudrāṇī, Girijā and Satī, has turned against me. (25) As she thought in this way, the young maiden, whose mind had been stolen by Kṛṣṇa, closed her tear-filled eyes, remembering that there was still time. (26) O King, as the bride thus awaited the arrival of Govinda, she felt a twitch in her left thigh, arm and eye. This was a sign that something desirable would happen. (27) Just then the purest of learned brāhmaṇas, following Kṛṣṇa’s order, came to see the divine Princess Rukmiṇī within the inner chambers of the palace. (28) Noting the brāhmaṇa’s joyful face and serene movements, saintly Rukmiṇī, who could expertly interpret such symptoms, inquired from him with a pure smile. (29) The brāhmaṇa announced to her the arrival of Lord Yadunandana and relayed the Lord’s promise to marry her. (30) Princess Vaidarbhī was overjoyed to learn of Kṛṣṇa’s arrival. Not finding anything at hand suitable to offer the brāhmaṇa, she simply bowed down to him. (31)

The King, upon hearing that Kṛṣṇa and Balarāma had come and were eager to witness his daughter’s wedding, went forth with abundant offerings to greet Them as music resounded. (32) Presenting Them with madhuparka, new clothing and other desirable gifts, he worshiped Them according to standard rituals. (33) Generous King Bhīṣmaka arranged opulent accommodations for the two Lords, and also for Their army and entourage. In this way he afforded Them proper hospitality. (34) Thus it was that Bhīṣmaka gave all desirable things to the kings who had assembled for the occasion, honoring them as befitted their political power, age, physical prowess and wealth. (35) When the residents of Vidarbha-pura heard that Lord Kṛṣṇa had come, they all went to see Him. With the cupped palms of their eyes they drank the honey of His lotus face. (36) [The people of the city said:] Rukmiṇī, and no one else, deserves to become His wife, and He also, possessing such flawless beauty, is the only suitable husband for Princess Bhaiṣmī. (37) May Acyuta, the creator of the three worlds, be satisfied with whatever pious work we may have done and show His mercy by taking the hand of Vaidarbhī. (38)

Bound by their swelling love, the city’s residents spoke in this way. Then the bride, protected by guards, left the inner palace to visit the temple of Ambikā. (39) Rukmiṇī silently went out on foot to see the lotus feet of the deity Bhavānī. Accompanied by her mothers and girlfriends and protected by the King’s valiant soldiers, who held their upraised weapons at the ready, she simply absorbed her mind in the lotus feet of Kṛṣṇa. And all the while mṛdaṅgas, conchshells, paṇavas, horns and other instruments resounded. (40-41)

Behind the bride followed thousands of prominent courtesans bearing various offerings and presents, along with well-adorned brāhmaṇas’ wives singing and reciting prayers and bearing gifts of garlands, scents, clothing and jewelry. There were also professional singers, musicians, bards, chroniclers and heralds. (42-43) Upon reaching the goddess’s temple, Rukmiṇī first washed her lotus feet and hands and then sipped water for purification. Thus sanctified and peaceful, she came into the presence of mother Ambikā. (44) The older wives of brāhmaṇas, expert in the knowledge of rituals, led young Rukmiṇī in offering respects to Bhavānī, who appeared with her consort, Lord Bhava. (45) [Princess Rukmiṇī prayed:] O mother Ambikā, wife of Lord Siva, I repeatedly offer my obeisances unto you, together with your children. May Lord Kṛṣṇa become my husband. Please grant this! (46) Rukmiṇī worshiped the goddess with water, scents, whole grains, incense, clothing, garlands, necklaces, jewelry and other prescribed offerings and gifts, and also with arrays of lamps. The married brāhmaṇa women each performed worship simultaneously with the same items, also offering savories and cakes, prepared betel nut, sacred threads, fruit and sugarcane juice. (47-48) The ladies gave the bride the remnants of the offerings and then blessed her. She in turn bowed down to them and the deity and accepted the remnants as prasādam. (49) The princess then gave up her vow of silence and left the Ambikā temple, holding on to a maidservant with her hand, which was adorned with a jeweled ring. (50)

Rukmiṇī appeared as enchanting as the Lord’s illusory potency, who enchants even the sober and grave. Thus the kings gazed upon her virgin beauty, her shapely waist, and her lovely face adorned with earrings. Her hips were graced with a jewel-studded belt, her breasts were just budding, and her eyes seemed apprehensive of her encroaching locks of hair. She smiled sweetly, her jasmine-bud teeth reflecting the glow of her bimba-red lips. As she walked with the motions of a royal swan, the effulgence of her tinkling ankle bells beautified her feet. Seeing her, the assembled heroes were totally bewildered. Lust tore at their hearts. Indeed, when the kings saw her broad smile and shy glance, they became stupefied, dropped their weapons and fell unconscious to the ground from their elephants, chariots and horses. On the pretext of the procession, Rukmiṇī displayed her beauty for Kṛṣṇa alone. Slowly she advanced the two moving lotuswhorls of her feet, awaiting the arrival of the Supreme Lord. With the fingernails of her left hand she pushed some strands of hair away from her face and shyly looked from the corners of her eyes at the kings standing before her. At that moment she saw Kṛṣṇa. Then, while His enemies looked on, the Lord seized the princess, who was eager to mount His chariot. (51-55) Lifting the princess onto His chariot, whose flag bore the emblem of Garuḍa, Lord Mādhava drove back the circle of kings. With Balarāma in the lead, He slowly exited, like a lion removing his prey from the midst of jackals. (56) The kings inimical to the Lord, headed by Jarāsandha, could not tolerate this humiliating defeat. They exclaimed, “Oh, damn us! Though we are mighty archers, mere cowherds have stolen our honor, just as puny animals might steal the honor of lions!” (57)

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Śukadeva Gosvāmī said: My dear King, thus graced by Lord Kṛṣṇa, Mucukunda circumambulated Him and bowed down to Him. Then Mucukunda, the beloved descendant of Ikṣvāku, exited through the mouth of the cave. (1) Seeing that the size of all the human beings, animals, trees and plants was severely reduced, and thus realizing that the Age of Kali was at hand, Mucukunda left for the north. (2) The sober King, beyond material association and free of doubt, was convinced of the value of austerity. Absorbing his mind in Lord Kṛṣṇa, he came to Gandhamādana Mountain. (3) There he arrived at Badarikāśrama, the abode of Lord Nara-Nārāyaṇa, where, remaining tolerant of all dualities, he peacefully worshiped the Supreme Lord Hari by performing severe austerities. (4)

The Lord returned to Mathurā, which was still surrounded by Yavanas. Then He destroyed the army of barbarians and began taking their valuables to Dvārakā. (5) As the wealth was being carried by oxen and men under Lord Kṛṣṇa’s direction, Jarāsandha appeared at the head of twenty-three armies. (6) O King, seeing the fierce waves of the enemy’s army, the two Mādhavas, imitating human behavior, ran swiftly away. (7) Abandoning the abundant riches, fearless but feigning fear, They went many yojanas on Their lotuslike feet. (8) When he saw Them fleeing, powerful Jarāsandha laughed loudly and then pursued Them with charioteers and foot soldiers. He could not understand the exalted position of the two Lords. (9) Apparently exhausted after fleeing a long distance, the two Lords climbed a high mountain named Pravarṣaṇa, upon which Lord Indra showers incessant rain. (10) Although he knew They were hiding on the mountain, Jarāsandha could find no trace of Them. Therefore, O King, he placed firewood on all sides and set the mountain ablaze. (11) The two of Them then suddenly jumped from the burning mountain, which was eleven yojanas high, and fell to the ground. (12) Unseen by Their opponent or his followers, O King, those two most exalted Yadus returned to Their city of Dvārakā, which had the ocean as a protective moat. (13) Jarāsandha, moreover, mistakenly thought that Balarāma and Keśava had burned to death in the fire. Thus he withdrew his vast military force and returned to the Magadha kingdom. (14)

As ordered by Lord Brahmā, Raivata, the opulent ruler of Ānarta, gave Lord Balarāma his daughter Raivatī in marriage. This has already been discussed. (15) O hero among the Kurus, the Supreme Lord Himself, Govinda, married Bhīṣmaka’s daughter, Vaidarbhī, who was a direct expansion of the goddess of fortune. The Lord did this by her desire, and in the process He beat down Śālva and other kings who took Śiśupāla’s side. Indeed, as everyone watched, Śrī Kṛṣṇa took Rukmiṇī just as Garuḍa boldly stole nectar from the demigods. (16-17)

King Parīkṣit said: The Supreme Lord married Rukmiṇī, the beautiful-faced daughter of Bhīṣmaka, in the Rākṣasa styleor so I have heard. (18) My lord, I wish to hear how the immeasurably powerful Lord Kṛṣṇa took away His bride while defeating such kings as Māgadha and Sālva. (19)

What experienced listener, O brāhmaṇa, could ever grow satiated while listening to the pious, charming and ever-fresh topics of Lord Kṛṣṇa, which cleanse away the world’s contamination? (20)

Śrī Bādarāyaṇi said: There was a king named Bhīṣmaka, the powerful ruler of Vidarbha. He had five sons and one daughter of lovely countenance. (21) Rukmī was the firstborn son, followed by Rukmaratha, Rukmabāhu, Rukmakeśa and Rukmamālī. Their sister was the exalted Rukmiṇī. (22) Hearing of the beauty, prowess, transcendental character and opulence of Mukunda from visitors to the palace who sang His praises, Rukmiṇī decided that He would be the perfect husband for her. (23) Lord Kṛṣṇa knew that Rukmiṇī possessed intelligence, auspicious bodily markings, magnanimity, beauty, proper behavior and all other good qualities. Concluding that she would be an ideal wife for Him, He made up His mind to marry her. (24) O King, because Rukmī envied the Lord, he forbade his family members to give his sister to Kṛṣṇa, although they wanted to. Instead, Rukmī decided to give Rukmiṇī to Śiśupāla. (25)

Dark-eyed Vaidarbhī was aware of this plan, and it deeply upset her. Analyzing the situation, she quickly sent a trustworthy brāhmaṇa to Kṛṣṇa. (26) Upon reaching Dvārakā, the brāhmaṇa was brought inside by the gatekeepers and saw the primeval Personality of Godhead sitting on a golden throne. (27) Seeing the brāhmaṇa, Śrī Kṛṣṇa, Lord of the brāhmaṇas, came down from His throne and seated him. Then the Lord worshiped him just as He Himself is worshiped by the demigods. (28) After the brāhmaṇa had eaten and rested, Śrī Kṛṣṇa, the goal of saintly devotees, came forward, and while massaging the brāhmaṇa’s feet with His own hands, He patiently questioned him as follows. (29)

[The Supreme Lord said:] O best of exalted brāhmaṇas, are your religious practices, sanctioned by senior authorities, proceeding without great difficulty? Is your mind always fully satisfied? (30) When a brāhmaṇa is satisfied with whatever comes his way and does not fall away from his religious duties, those very religious principles become his desire cow, fulfilling all his wishes. (31) An unsatisfied brāhmaṇa wanders restlessly from one planet to another, even if he becomes King of heaven. But a satisfied brāhmaṇa, though he may possess nothing, rests peacefully, all his limbs free of distress. (32) I repeatedly bow My head in respect to those brāhmaṇas who are satisfied with their lot. Saintly, prideless and peaceful, they are the best well-wishers of all living beings. (33) O brāhmaṇa, is your King attending to your welfare? Indeed, that king in whose country the citizens are happy and protected is very dear to Me. (34) Whence have you come, crossing the impassable sea, and for what purpose? Explain all this to Us if it is not a secret, and tell Us what We may do for you. (35) Thus questioned by the Supreme Personality of Godhead, who incarnates to perform His pastimes, the brāhmaṇa told Him everything. (36)

Śrī Rukmiṇī said [in her letter, as read by the brāhmaṇa]: O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of Your beauty, which fulfills all the visual desires of those who see, I have fixed my shameless mind upon You, O Kṛṣṇa. (37) O Mukunda, You are equal only to Yourself in lineage, character, beauty, knowledge, youthfulness, wealth and influence. O lion among men, You delight the minds of all mankind. What aristocratic, soberminded and marriageable girl of a good family would not choose You as her husband when the proper time has come? (38) Therefore, my dear Lord, I have chosen You as my husband, and I surrender myself to You. Please come swiftly, O almighty one, and make me Your wife. My dear lotus-eyed Lord, let Śiśupāla never touch the hero’s portion like a jackal stealing the property of a lion. (39) If I have sufficiently worshiped the Supreme Personality of Godhead by pious works, sacrifices, charity, rituals and vows, and also by worshiping the demigods, brāhmaṇas and gurus, then may Gadāgraja come and take my hand, and not Damaghoṣa’s son or anyone else. (40) O unconquerable one, tomorrow when my marriage ceremony is about to begin, You should arrive unseen in Vidarbha and surround Yourself with the leaders of Your army. Then crush the forces of Caidya and Magadhendra and marry me in the Rākṣasa style, winning me with Your valor. (41) Since I will be staying within the inner chambers of the palace, You may wonder, “How can I carry you away without killing some of your relatives?” But I shall tell You a way: On the day before the marriage there is a grand procession to honor the royal family’s deity, and in this procession the new bride goes outside the city to visit Goddess Girijā. (42) O lotus-eyed one, great souls like Lord Śiva hanker to bathe in the dust of Your lotus feet and thereby destroy their ignorance. If I cannot obtain Your mercy, I shall simply give up my vital force, which will have become weak from the severe penances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain Your mercy. (43)

The brāhmaṇa said: This is the confidential message I have brought with me, O Lord of the Yadus. Please consider what must be done in these circumstances, and do it at once. (44)

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Śukadeva Gosvāmī said: Kālayavana saw the Lord come out from Mathurā like the rising moon. The Lord was most beautiful to behold, with His dark-blue complexion and yellow silk garment. Upon His chest He bore the mark of Śrīvatsa, and the Kaustubha gem adorned His neck. His four arms were sturdy and long. He displayed His ever-joyful lotuslike face, with eyes pink like lotuses, beautifully effulgent cheeks, a pristine smile and glittering sharkshaped earrings. The barbarian thought, “This person must indeed be Vāsudeva, since He possesses the characteristics Nārada mentioned: He is marked with Śrīvatsa, He has four arms, His eyes are like lotuses, He wears a garland of forest flowers, and He is extremely handsome. He cannot be anyone else. Since He goes on foot and unarmed, I will fight Him without weapons.” Resolving thus, he ran after the Lord, who turned His back and ran away. Kālayavana hoped to catch Lord Kṛṣṇa, though great mystic yogīs cannot attain Him. (1-6)

Appearing virtually within reach of Kālayavana’s hands at every moment, Lord Hari led the King of the Yavanas far away to a mountain cave. (7) While chasing the Lord, the Yavana cast insults at Him, saying “You took birth in the Yadu dynasty. It’s not proper for You to run away!” But still Kālayavana could not reach Lord Kṛṣṇa, because his sinful reactions had not been cleansed away. (8) Although insulted in this way, the Supreme Lord entered the mountain cave. Kālayavana also entered, and there he saw another man lying asleep. (9) “So, after leading me such a long distance, now He is lying here like some saint!” Thus thinking the sleeping man to be Lord Kṛṣṇa, the deluded fool kicked him with all his strength. (10) The man awoke after a long sleep and slowly opened his eyes. Looking all about, he saw Kālayavana standing beside him. (11) The awakened man was angry and cast his glance at Kālayavana, whose body burst into flames. In a single moment, O King Parīkṣit, Kālayavana was burnt to ashes. (12)

King Parīkṣit said: Who was that person, O brāhmaṇa? To which family did he belong, and what were his powers? Why did that destroyer of the barbarian lie down to sleep in the cave, and whose son was he? (13)

Śukadeva Gosvāmī said: Mucukunda was the name of this great personality, who was born in the Ikṣvāku dynasty as the son of Māndhātā. He was devoted to brahminical culture and always true to his vow in battle. (14) Begged by Indra and the other demigods to help protect them when they were terrorized by the demons, Mucukunda defended them for a long time. (15) When the demigods obtained Kārttikeya as their general, they told Mucukunda, “O King, you may now give up your troublesome duty of guarding us. (16) “Abandoning an unopposed kingdom in the world of men, O valiant one, you neglected all your personal desires while engaged in protecting us. (17) “The children, queens, relatives, ministers, advisers and subjects who were your contemporaries are no longer alive. They have all been swept away by time. (18) “Inexhaustible time, stronger than the strong, is the Supreme Personality of Godhead Himself. Like a herdsman moving his animals along, He moves mortal creatures as His pastime. (19) “All good fortune to you! Now please choose a benediction from usanything but liberation, since only the infallible Supreme Lord, Viṣṇu, can bestow that.” (20) Addressed thus, King Mucukunda took his respectful leave of the demigods and went to a cave, where he lay down to enjoy the sleep they had granted him. (21) After the Yavana was burnt to ashes, the Supreme Lord, chief of the Sātvatas, revealed Himself to the wise Mucukunda. (22)

As he gazed at the Lord, King Mucukunda saw that He was dark blue like a cloud, had four arms, and wore a yellow silk garment. On His chest He bore the Śrīvatsa mark and on His neck the brilliantly glowing Kaustubha gem. Adorned with a Vaijayantī garland, the Lord displayed His handsome, peaceful face, which attracts the eyes of all mankind with its sharkshaped earrings and affectionately smiling glance. The beauty of His youthful form was unexcelled, and He moved with the nobility of an angry lion. The highly intelligent King was overwhelmed by the Lord’s effulgence, which showed Him to be invincible. Expressing his uncertainty, Mucukunda hesitantly questioned Lord Kṛṣṇa as follows. (23-26) Śrī Mucukunda said: Who are You who have come to this mountain cave in the forest, having walked on the thorny ground with feet as soft as lotus petals? (27)

Perhaps You are the potency of all potent beings. Or maybe You are the powerful god of fire, or the sun-god, the moon-god, the King of heaven or the ruling demigod of some other planet. (28) I think You are the Supreme Personality among the three chief gods, since You drive away the darkness of this cave as a lamp dispels darkness with its light. (29) O best among men, if You like, please truly describe Your birth, activities and lineage to us, who are eager to hear. (30) As for ourselves, O tiger among men, we belong to a family of fallen kṣatriyas, descendants of King Ikṣvāku. My name is Mucukunda, my Lord, and I am the son of Yauvanāśva. (31) I was fatigued after remaining awake for a long time, and my senses were overwhelmed by sleep. Thus I slept comfortably here in this solitary place until, just now, someone woke me. (32) The man who woke me was burned to ashes by the reaction of his sins. Just then I saw You, possessing a glorious appearance and the power to chastise Your enemies. (33)

Your unbearably brilliant effulgence overwhelms our strength, and thus we cannot fix our gaze upon You. O exalted one, You are to be honored by all embodied beings. (34) [Śukadeva Gosvāmī continued:] Thus addressed by the King, the Supreme Personality of Godhead, origin of all creation, smiled and then replied to him in a voice as deep as the rumbling of clouds. (35) The Supreme Lord said: My dear friend, I have taken thousands of births, lived thousands of lives and accepted thousands of names. In fact My births, activities and names are limitless, and thus even I cannot count them. (36)

After many lifetimes someone might count the dust particles on the earth, but no one can ever finish counting My qualities, activities, names and births. (37) O King, the greatest sages enumerate My births and activities, which take place throughout the three phases of time, but never do they reach the end of them. (38) Nonetheless, O friend, I will tell you about My current birth, name and activities. Kindly hear. Some time ago, Lord Brahmā requested Me to protect religious principles and destroy the demons who were burdening the earth. Thus I descended in the Yadu dynasty, in the home of Ānakadundubhi. Indeed, because I am the son of Vasudeva, people call Me Vāsudeva. (39-40) I have killed Kālanemi, reborn as Kaṁsa, as well as Pralamba and other enemies of the pious. And now, O King, this barbarian has been burnt to ashes by your piercing glance. (41) Since in the past you repeatedly prayed to Me, I have personally come to this cave to show you mercy, for I am affectionately inclined to My devotees. (42) Now choose some benedictions from Me, O saintly King. I will fulfill all your desires. One who has satisfied Me need never again lament. (43)

Śukadeva Gosvāmī said: Mucukunda bowed down to the Lord when he heard this. Remembering the words of the sage Garga, he joyfully recognized Kṛṣṇa to be the Supreme Lord, Nārāyaṇa. The King then addressed Him as follows. (44)

Śrī Mucukunda said: O Lord, the people of this world, both men and women, are bewildered by Your illusory energy. Unaware of their real benefit, they do not worship You but instead seek happiness by entangling themselves in family affairs, which are actually sources of misery. (45)

That person has an impure mind who, despite having somehow or other automatically obtained the rare and highly evolved human form of life, does not worship Your lotus feet. Like an animal that has fallen into a blind well, such a person has fallen into the darkness of a material home. (46) I have wasted all this time, O unconquerable one, becoming more and more intoxicated by my domain and opulence as an earthly king. Misidentifying the mortal body as the self, becoming attached to children, wives, treasury and land, I suffered endless anxiety. (47) With deep arrogance I took myself to be the body, which is a material object like a pot or a wall. Thinking myself a god among men, I traveled the earth surrounded by my charioteers, elephants, cavalry, foot soldiers and generals, disregarding You in my deluding pride. (48) A man obsessed with thoughts of what he thinks needs to be done, intensely greedy, and delighting in sense enjoyment is suddenly confronted by You, who are ever alert. Like a hungry snake licking its fangs before a mouse, You appear before him as death. (49) The body that at first rides high on fierce elephants or chariots adorned with gold and is known by the name “king” is later, by Your invincible power of time, called “feces,” “worms,” or “ashes.” (50) Having conquered the entire circle of directions and being thus free of conflict, a man sits on a splendid throne, receiving praise from leaders who were once his equals. But when he enters the women’s chambers, where sex pleasure is found, he is led about like a pet animal, O Lord. (51) A king who desires even greater power than he already has strictly performs his duties, carefully practicing austerity and forgoing sense enjoyment. But he whose urges are so rampant, thinking “I am independent and supreme,” cannot attain happiness. (52) When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, there awakens in him devotion unto You, who are the goal of the devotees and the Lord of all causes and their effects. (53) My Lord, I think You have shown me mercy, since my attachment to my kingdom has spontaneously ceased. Such freedom is prayed for by saintly rulers of vast empires who desire to enter the forest for a life of solitude. (54) O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage? (55) Therefore, O Lord, having put aside all objects of material desire, which are bound to the modes of passion, ignorance and goodness, I am approaching You, the Supreme Personality of Godhead, for shelter. You are not covered by mundane designations; rather, You are the Supreme Absolute Truth, full in pure knowledge and transcendental to the material modes. (56)

For so long I have been pained by troubles in this world and have been burning with lamentation. My six enemies are never satiated, and I can find no peace. Therefore, O giver of shelter, O Supreme Soul, please protect me. O Lord, in the midst of danger I have by good fortune approached Your lotus feet, which are the truth and which thus make one fearless and free of sorrow. (57) The Supreme Lord said: O emperor, great ruler, your mind is pure and potent. Though I enticed You with benedictions, your mind was not overcome by material desires. (58)

Understand that I enticed you with benedictions just to prove that you would not be deceived. The intelligence of My unalloyed devotees is never diverted by material blessings. (59) The minds of nondevotees who engage in such practices as prāṇāyama are not fully cleansed of material desires. Thus, O King, material desires are again seen to arise in their minds. (60) Wander this earth at will, with your mind fixed on Me. May you always possess such unfailing devotion for Me. (61) Because you followed the principles of a kṣatriya, you killed living beings while hunting and performing other duties. You must vanquish the sins thus incurred by carefully executing penances while remaining surrendered to Me. (62) O King, in your very next life you will become an excellent brāhmaṇa, the greatest well-wisher of all creatures, and certainly come to Me alone. (63)

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Śukadeva Gosvāmī said: When Kaṁsa was killed, O heroic descendant of Bharata, his two queens, Asti and Prāpti, went to their father’s house in great distress. (1) The sorrowful queens told their father, King Jarāsandha of Magadha, all about how they had become widows. (2) Hearing this odious news, O King, Jarāsandha was filled with sorrow and anger, and he began the greatest possible endeavor to rid the earth of the Yādavas. (3) With a force of twenty-three akṣauhiṇī divisions, he laid siege to the Yadu capital, Mathurā, on all sides. (4)

Although Lord Kṛṣṇa, the Supreme Personality of Godhead, is the original cause of this world, when He descended to the earth He played the role of a human being. Thus when He saw Jarāsandha’s assembled army surrounding His city like a great ocean overflowing its shores, and when He saw how this army was striking fear into His subjects, the Lord considered what His suitable response should be according to the time, place and specific purpose of His current incarnation. (5-6) [The Supreme Lord thought:] Since it is such a burden on the earth, I will destroy Jarāsandha’s army, consisting of akṣauhiṇīs of foot soldiers, horses, chariots and elephants, which the King of Magadha has assembled from all subservient kings and brought together here. But Jarāsandha himself should not be killed, since in the future he will certainly assemble another army. (7-8) This is the purpose of My present incarnationto relieve the earth of its burden, protect the pious and kill the impious. (9) I also assume other bodies to protect religion and to end irreligion whenever it flourishes in the course of time. (10)

[Śukadeva Gosvāmī continued:] As Lord Govinda was thinking in this way, two chariots as effulgent as the sun suddenly descended from the sky. They were complete with drivers and equipment. (11) The Lord’s eternal divine weapons also appeared before Him spontaneously. Seeing these, Śrī Kṛṣṇa, Lord of the senses, addressed Lord Saṅkarṣaṇa. (12) [The Supreme Lord said:] My respected elder brother, see this danger which has beset Your dependents, the Yadus! And see, dear master, how Your personal chariot and favorite weapons have come before You. The purpose for which We have taken birth, My Lord, is to secure the welfare of Our devotees. Please now remove from the earth the burden of these twenty-three armies. (13-14) After Lord Kṛṣṇa had thus invited His brother, the two Dāśārhas, Kṛṣṇa and Balarāma, wearing armor and displaying Their resplendent weapons, drove out of the city in Their chariots. Only a very small contingent of soldiers accompanied Them. (15) As Lord Kṛṣṇa came out of the city with Dāruka at the reins of His chariot, He blew His conchshell, and the enemy soldiers’ hearts began to tremble with fear. (16) Jarāsandha looked at the two of Them and said: O Kṛṣṇa, lowest of men! I do not wish to fight alone with You, since it would be a shame to fight with a mere boy. You fool who keep Yourself hidden, O murderer of Your relatives, go away! I will not fight with You. (17) You, Rāma, should gather Your courage and fight with me, if You think You can do it. You may either give up Your body when it is cut to pieces by my arrows, and thus attain to heaven, or else kill me. (18) The Supreme Lord said: Real heroes do not simply boast but rather show their prowess in action. We cannot take seriously the words of one who is full of anxiety and who wants to die. (19)

Śukadeva Gosvāmī said: Just as the wind covers the sun with clouds or a fire with dust, the son of Jarā marched toward the two descendants of Madhu and with his huge assemblage of armies surrounded Them and Their soldiers, chariots, flags, horses and charioteers. (20)

The women stood in the watchtowers, palaces and high gates of the city. When they could no longer see Kṛṣṇa’s and Balarāma’s chariots, identified by banners marked with the emblems of Garuḍa and a palm tree, they were struck with grief and fainted. (21) Seeing His army tormented by the relentless and savage rain of arrows from the massive opposing forces gathered like clouds about Him, Lord Hari twanged His excellent bow, Śārṅga, which both gods and demons worship. (22) Lord Kṛṣṇa took arrows from His quiver, fixed them on the bowstring, pulled back, and released endless torrents of sharp shafts, which struck the enemy’s chariots, elephants, horses and in- fantrymen. The Lord shooting His arrows resembled a blazing circle of fire. (23) Elephants fell to the ground, their foreheads split open, cavalry horses fell with severed necks, chariots fell with their horses, flags, drivers and masters all shattered, and foot soldiers collapsed with severed arms, thighs and shoulders. (24) On the battlefield, hundreds of rivers of blood flowed from the limbs of the humans, elephants and horses who had been cut to pieces. In these rivers arms resembled snakes; human heads, turtles; dead elephants, islands; and dead horses, crocodiles. Hands and thighs appeared like fish, human hair like waterweeds, bows like waves, and various weapons like clumps of bushes. The rivers of blood teemed with all of these. (25-28) For Him who orchestrates the creation, maintenance and destruction of the three worlds and who possesses unlimited spiritual qualities, it is hardly amazing that He subdues an opposing party. Still, when the Lord does so, imitating human behavior, sages glorify His acts. (29) Jarāsandha, with his chariot lost and all his soldiers dead, was left with only his breath. At that point Lord Balarāma forcibly seized the powerful warrior, just as one lion takes hold of another. (30)

With the divine noose of Varuṇa and other, mortal ropes, Balarāma began tying up Jarāsandha, who had killed so many foes. But Lord Govinda still had a purpose to fulfill through Jarāsandha, and thus He asked Balarāma to stop. (31) Jarāsandha, whom fighters had highly honored, was ashamed after being released by the two Lords of the universe, and thus he decided to undergo penances. On the road, however, several kings convinced him with both spiritual wisdom and mundane arguments that he should give up his idea of selfabnegation. They told him, “Your defeat by the Yadus was simply the unavoidable reaction of your past karma.” (32-33) All of his armies having been killed, and himself neglected by the Personality of Godhead, King Jarāsandha, son of Bṛhadratha, then sadly returned to the kingdom of the Magadhas. (34) Lord Mukunda had crossed the ocean of His enemy’s armies with His own military force completely intact. He received congratulations from the denizens of heaven, who showered Him with flowers. The people of Mathurā, relieved of their feverish anxiety and filled with joy, came out to meet Him as professional bards, heralds and panegyrists sang in praise of His victory. (35-36)

As the Lord entered His city, conchshells and kettledrums sounded, and many drums, horns, vīṇās, flutes and mṛdaṅgas played in concert. The boulevards were sprinkled with water, there were banners everywhere, and the gateways were decorated for the celebration. The citizens were elated, and the city resounded with the chanting of Vedic hymns. (37-38) As the women of the city affectionately looked at the Lord, their eyes wide open with love, they scattered flower garlands, yogurt, parched rice and newly grown sprouts upon Him. (39) Lord Kṛṣṇa then presented to the Yadu king all the wealth that had fallen on the battlefieldnamely, the countless ornaments of the dead warriors. (40) Seventeen times the King of Magadha met defeat in this very way. And yet throughout these defeats he fought on with his akṣauhiṇī divisions against the forces of the Yadu dynasty who were protected by Śrī Kṛṣṇa. (41)

By the power of Lord Kṛṣṇa, the Vṛṣṇis would invariably annihilate all of Jarāsandha’s forces, and when all his soldiers had been killed, the King, released by his enemies, would again go away. (42) Just as the eighteenth battle was about to take place, a barbarian warrior named Kālayavana, sent by Nārada, appeared on the battlefield. (43)

Arriving at Mathurā, this Yavana laid siege to the city with thirty million barbarian soldiers. He had never found a human rival worth fighting, but he had heard that the Vṛṣṇis were his equals. (44) When Lord Kṛṣṇa and Lord Saṅkarṣaṇa saw Kālayavana, Kṛṣṇa thought about the situation and said, “Ah, a great danger now threatens the Yadus from two sides. (45)

“This Yavana is besieging us already, and the mighty King of Magadha will soon arrive here, if not today then tomorrow or the next day. (46) “If powerful Jarāsandha comes while We two are busy fighting Kālayavana, Jarāsandha may kill Our relatives or else take them away to his capital. (47) “Therefore, We will immediately construct a fortress that no human force can penetrate. Let Us settle our family members there and then kill the barbarian king.” (48) After thus discussing the matter with Balarāma, the Supreme Personality of Godhead had a fortress twelve yojanas in circumference built within the sea. Inside that fort He had a city built containing all kinds of wonderful things. (49) In the construction of that city could be seen the full scientific knowledge and architectural skill of Viśvakarmā. There were wide avenues, commercial roads and courtyards laid out on ample plots of land; there were splendid parks, and also gardens stocked with trees and creepers from the heavenly planets. The gateway towers were topped with golden turrets touching the sky, and their upper levels were fashioned of crystal quartz. The gold-covered houses were adorned in front with golden pots and on top with jeweled roofs, and their floors were inlaid with precious emeralds. Beside the houses stood treasury buildings, warehouses, and stables for fine horses, all built of silver and brass. Each residence had a watchtower, and also a temple for its household deity. Filled with citizens of all four social orders, the city was especially beautified by the palaces of Śrī Kṛṣṇa, the Lord of the Yadus. (50-53) Lord Indra brought Śrī Kṛṣṇa the Sudharmā assembly hall, standing within which a mortal man is not subject to the laws of mortality. Indra also gave the pārijāta tree. (54)

Lord Varuṇa offered horses as swift as the mind, some of which were pure dark-blue, others white. The treasurer of the demigods, Kuvera, gave his eight mystic treasures, and the rulers of various planets each presented their own opulences. (55) The Supreme Lord having come to the earth, O King, these demigods now offered Him whatever powers of control He had previously delegated to them for the exercise of their particular authority. (56) After transporting all His subjects to the new city by the power of His mystic Yoga-māyā, Lord Kṛṣṇa consulted with Lord Balarāma, who had remained in Mathurā to protect it. Then, wearing a garland of lotuses but bearing no weapons, Lord Kṛṣṇa went out of Mathurā by its main gate. (57)

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Śukadeva Gosvāmī said: Akrūra went to Hastināpura, the city distinguished by the glory of the Paurava rulers. There he saw Dhṛtarāṣṭra, Bhīṣma, Vidura and Kuntī, along with Bāhlika and his son Somadatta. He also saw Droṇācārya, Kṛpācārya, Karṇa, Duryodhana, Aśvatthāmā, the Pāṇḍavas and other close friends. (1-2) After Akrūra, the son of Gāndinī, had appropriately greeted all his relatives and friends, they asked him for news of their family members, and he in turn asked about their welfare. (3) He remained in Hastināpura for several months to scrutinize the conduct of the weakwilled King, who had bad sons and who was inclined to give in to the whims of mischievous advisers. (4)

Kuntī and Vidura described to Akrūra in detail the evil intentions of Dhṛtarāṣṭra’s sons, who could not tolerate the great qualities of Kuntī’s sonssuch as their powerful influence, military skill, physical strength, bravery and humilityor the intense affection the citizens had for them. Kuntī and Vidura also told Akrūra about how the sons of Dhṛtarāṣṭra had tried to poison the Pāṇḍavas and carry out other such plots. (5-6)

Kuntīdevī, taking advantage of her brother Akrūra’s visit, approached him confidentially. While remembering her birthplace, she spoke with tears in her eyes. (7) [Queen Kuntī said:] O gentle one, do my parents, brothers, sisters, nephews, family women and girlhood friends still remember us? (8) Does my nephew Kṛṣṇa, the Supreme Personality and the compassionate shelter of His devotees, still remember His aunt’s sons? And does lotus-eyed Rāma remember them also? (9) Now that I am suffering in the midst of my enemies like a doe in the midst of wolves, will Kṛṣṇa come to console me and my fatherless sons with His words? (10) Kṛṣṇa, Kṛṣṇa! O great yogi! O Supreme Soul and protector of the universe! O Govinda! Please protect me, who have surrendered to You. I and my sons are being overwhelmed by trouble. (11) For persons fearful of death and rebirth, I see no shelter other than Your liberating lotus feet, for You are the Supreme Lord. (12) I offer my obeisances unto You, Kṛṣṇa, the supreme pure, the Absolute Truth and the Supersoul, the Lord of pure devotional service and the source of all knowledge. I have come to You for shelter. (13)

Śukadeva Gosvāmī said: Thus meditating on her family members and also on Kṛṣṇa, the Lord of the universe, your great-grandmother Kuntīdevī began to cry out in grief, O King. (14) Both Akrūra, who shared Queen Kuntī’s distress and happiness, and the illustrious Vidura consoled the Queen by reminding her of the extraordinary way her sons had taken birth. (15) The ardent affection King Dhṛtarāṣṭra felt for his sons had made him act unjustly toward the Pāṇḍavas. Just before leaving, Akrūra approached the King, who was seated among his friends and supporters, and related to him the message that his relativesLord Kṛṣṇa and Lord Balarāmahad sent out of friendship. (16)

Akrūra said: O my dear son of Vicitravīrya, O enhancer of the Kurus’ glory, your brother Pāṇḍu having passed away, you have now assumed the royal throne. (17) By religiously protecting the earth, delighting your subjects with your noble character, and treating all your relatives equally, you will surely achieve success and glory. (18) If you act otherwise, however, people will condemn you in this world, and in the next life you will enter the darkness of hell. Remain equally disposed, therefore, toward Pāṇḍu’s sons and your own. (19) In this world no one has any permanent relationship with anyone else, O King. We cannot stay forever even with our own body, what to speak of our wife, children and the rest. (20) Every creature is born alone and dies alone, and alone one experiences the just rewards of his good and evil deeds. (21) In the guise of dear dependents, strangers steal the sinfully acquired wealth of a foolish man, just as the offspring of a fish drink up the water that sustains the fish. (22) A fool indulges in sin to maintain his life, wealth and children and other relatives, for he thinks, “These things are mine.” In the end, however, these very things all abandon him, leaving him frustrated. (23) Abandoned by his so-called dependents, ignorant of the actual goal of life, indifferent to his real duty, and having failed to fulfill his purposes, the foolish soul enters the blindness of hell, taking his sinful reactions with him. (24) Therefore, O King, looking upon this world as a dream, a magician’s illusion or a flight of fancy, please control your mind with intelligence and become equipoised and peaceful, my lord. (25)

Dhṛtarāṣṭra said: O master of charity, I can never be satiated while hearing your auspicious words. Indeed, I am like a mortal who has obtained the nectar of the gods. (26) Even so, gentle Akrūra, because my unsteady heart is prejudiced by affection for my sons, these pleasing words of yours cannot remain fixed there, just as lightning cannot remain fixed in a cloud. (27) Who can defy the injunctions of the Supreme Lord, who has now descended in the Yadu dynasty to diminish the earth’s burden? (28) I offer my obeisances to Him, the Supreme Personality of Godhead, who creates this universe by the inconceivable activity of His material energy and then distributes the various modes of nature by entering within the creation. From Him, the meaning of whose pastimes is unfathomable, come both the entangling cycle of birth and death and the process of deliverance from it. (29)

Śukadeva Gosvāmī said: Having thus apprised himself of the King’s attitude, Akrūra, the descendant of Yadu, took permission from his well-wishing relatives and friends and returned to the capital of the Yādavas. (30) Akrūra reported to Lord Balarāma and Lord Kṛṣṇa how Dhṛtarāṣṭra was behaving toward the Pāṇḍavas. Thus, O descendant of the Kurus, he fulfilled the purpose for which he had been sent. (31)

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Śukadeva Gosvāmī said: Next, after assimilating Uddhava’s report, Lord Kṛṣṇa, the Supreme Personality of Godhead, the omniscient Soul of all that be, desired to satisfy the serving girl Trivakrā, who was troubled by lust. Thus He went to her house. (1) Trivakrā’s home was opulently appointed with expensive furnishings and replete with sensual accoutrements meant to inspire sexual desire. There were banners, rows of strung pearls, canopies, fine beds and sitting places, and also fragrant incense, oil lamps, flower garlands and aromatic sandalwood paste. (2) When Trivakrā saw Him arriving at her house, she at once rose from her seat in a flurry. Coming forward graciously with her girlfriends, she respectfully greeted Lord Acyuta by offering Him an excellent seat and other articles of worship. (3) Uddhava also received a seat of honor, since he was a saintly person, but he simply touched it and sat on the floor. Then Lord Kṛṣṇa, imitating the manners of human society, quickly made Himself comfortable on an opulent bed. (4) Trivakrā prepared herself by bathing, anointing her body, and dressing in fine garments, by putting on jewelry, garlands and perfume, and also by chewing betel nut, drinking fragrant liquor, and so on. She then approached Lord Mādhava with shy, playful smiles and coquettish glances. (5) Calling forward His beloved, who was anxious and shy at the prospect of this new contact, the Lord pulled her by her bangled hands onto the bed. Thus He enjoyed with that beautiful girl, whose only trace of piety was her having offered ointment to the Lord. (6) Simply by smelling the fragrance of Kṛṣṇa’s lotus feet, Trivakrā cleansed away the burning lust Cupid had aroused in her breasts, chest and eyes. With her two arms she embraced between her breasts her lover, Śrī Kṛṣṇa, the personification of bliss, and thus she gave up her long-standing distress. (7) Having thus gotten the hard-to-get Supreme Lord by the simple act of offering Him body ointment, unfortunate Trivakrā submitted to that Lord of freedom the following request. (8) [Trivakrā said:] O beloved, please stay here with me for a few days more and enjoy. I cannot bear to give up Your association, O lotus-eyed one! (9) Promising her the fulfillment of this lusty desire, considerate Kṛṣṇa, Lord of all beings, paid Trivakrā His respects and then returned with Uddhava to His own supremely opulent residence. (10) Lord Viṣṇu, the Supreme Lord of all lords, is ordinarily difficult to approach. One who has properly worshiped Him and then chooses the benediction of mundane sense gratification is certainly of poor intelligence, for he is satisfied with an insignificant result. (11)

Then Lord Kṛṣṇa, wanting to have some things done, went to Akrūra’s house with Balarāma and Uddhava. The Lord also desired to please Akrūra. (12) Akrūra stood up in great joy when he saw them, his own relatives and the greatest of exalted personalities, coming from a distance. After embracing them and greeting them, Akrūra bowed down to Kṛṣṇa and Balarāma and was greeted by Them in return. Then, when his guests had taken their seats, he worshiped them in accordance with scriptural rules. (13-14) O King, Akrūra bathed the feet of Lord Kṛṣṇa and Lord Balarāma and then poured the bath water on his head. He presented Them with gifts of fine clothing, aromatic sandalwood paste, flower garlands and excellent jewelry. After thus worshiping the two Lords, he bowed his head to the floor. He then began to massage Lord Kṛṣṇa’s feet, placing them on his lap, and with his head bowed in humility he addressed Kṛṣṇa and Balarāma as follows. (15-16) [Akrūra said:] It is our good fortune that You two Lords have killed the evil Kaṁsa and his followers, thus delivering Your dynasty from endless suffering and causing it to flourish. (17) You both are the original Supreme Person, the cause of the universe and its very substance. Not the slightest subtle cause or manifest product of creation exists apart from You. (18) O Supreme Absolute Truth, with Your personal energies You create this universe and then enter into it. Thus one can perceive You in many different forms by hearing from authorities and by direct experience. (19) Just as the primary elementsearth and so onmanifest themselves in abundant variety among all the species of mobile and immobile life, so You, the one independent Supreme Soul, appear to be manifold among the variegated objects of Your creation. (20) You create, destroy and also maintain this universe with Your personal energiesthe modes of passion, ignorance and goodnessyet You are never entangled by these modes or the activities they generate. Since You are the original source of all knowledge, what could ever cause You to be bound by illusion? (21) Since it has never been demonstrated that You are covered by material, bodily designations, it must be concluded that for You there is neither birth in a literal sense nor any duality. Therefore, You never undergo bondage or liberation, and if You appear to, it is only because of Your desire that we see You in that way, or simply because of our lack of discrimination. (22) You originally enunciated the ancient religious path of the Vedas for the benefit of the whole universe. Whenever that path becomes obstructed by wicked persons following the path of atheism, You assume one of Your incarnations, which are all in the transcendental mode of goodness. (23) You are that very same Supreme Person, my Lord, and You have now appeared in the home of Vasudeva with Your plenary portion. You have done this to relieve the earth’s burden by killing hundreds of armies led by kings who are expansions of the demigods’ enemies, and also to spread the fame of our dynasty. (24) Today, O Lord, my home has become most fortunate because You have entered it. As the Supreme Truth, You embody the forefathers, ordinary creatures, human beings and demigods, and the water that has washed Your feet purifies the three worlds. Indeed, O transcendent one, You are the spiritual master of the universe. (25) What learned person would approach anyone but You for shelter, when You are the affectionate, grateful and truthful well-wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish. (26) It is by our great fortune, Janārdana, that You are now visible to us, for even the masters of yoga and the foremost demigods can achieve this goal only with great difficulty. Please quickly cut the ropes of our illusory attachment for children, wife, wealth, influential friends, home and body. All such attachment is simply the effect of Your illusory material energy. (27)

[Śukadeva Gosvāmī continued:] Thus worshiped and fully glorified by His devotee, the Supreme Lord Hari smilingly addressed Akrūra, completely charming him with His words. (28)

The Supreme Lord said: You are Our spiritual master, paternal uncle and praiseworthy friend, and We are like your sons, always dependent on your protection, sustenance and compassion. (29) Exalted souls like you are the true objects of service and the most worshipable authorities for those who desire the highest good in life. Demigods are generally concerned with their own interests, but saintly devotees never are. (30) No one can deny that there are holy places with sacred rivers, or that the demigods appear in deity forms made of earth and stone. But these purify the soul only after a long time, whereas saintly persons purify just by being seen. (31)

You are indeed the best of Our friends, so please go to Hastināpura and, as the wellwisher of the Pāṇḍavas, find out how they are doing. (32) We have heard that when their father passed away, the young Pāṇḍavas were brought with their anguished mother to the capital city by King Dhṛtarāṣṭra, and that they are now living there. (33) Indeed, weak-minded Dhṛtarāṣṭra, the son of Ambikā, has come under the control of his wicked sons, and therefore that blind King is not treating his brother’s sons fairly. (34) Go and see whether Dhṛtarāṣṭra is acting properly or not. When We find out, We will make the necessary arrangements to help Our dear friends. (35) [Śukadeva Gosvāmī continued:] Thus fully instructing Akrūra, the Supreme Personality of Godhead Hari then returned to His residence, accompanied by Lord Saṅkarṣaṇa and Uddhava. (36)

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Śukadeva Gosvāmī said: The young women of Vraja became astonished upon seeing Lord Kṛṣṇa’s servant, who had long arms, whose eyes resembled a newly grown lotus, who wore a yellow garment and a lotus garland, and whose lotuslike face glowed with brightly polished earrings. “Who is this handsome man?” the gopīs asked. “Where has he come from, and whom does he serve? He’s wearing Kṛṣṇa’s clothes and ornaments!” Saying this, the gopīs eagerly crowded around Uddhava, whose shelter was the lotus feet of Lord Uttamaḥśloka, Śrī Kṛṣṇa. (1-2) Bowing their heads in humility, the gopīs duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him comfortably and began to question him, for they recognized him to be a messenger from Kṛṣṇa, the master of the goddess of fortune. (3) [The gopīs said:] We know that you are the personal servant of Kṛṣṇa, the chief of the Yadus, and that you have come here on the order of your good master, who desires to give pleasure to His parents. (4) We see nothing else He might consider worth remembering in these cow pastures of Vraja. Indeed, the bonds of affection for one’s family members are difficult to break, even for a sage. (5) The friendship shown toward othersthose who are not family membersis motivated by personal interest, and thus it is a pretense that lasts only until one’s purpose is fulfilled. Such friendship is just like the interest men take in women, or bees in flowers. (6) Prostitutes abandon a penniless man, subjects an incompetent king, students their teacher once they have finished their education, and priests a man who has remunerated them for a sacrifice. (7) Birds abandon a tree when its fruits are gone, guests a house after they have eaten, animals a forest that has burnt down, and a lover the woman he has enjoyed, even though she remains attached to him. (8) Thus speaking, the gopīs, whose words, bodies and minds were fully dedicated to Lord Govinda, put aside all their regular work now that Kṛṣṇa’s messenger, Śrī Uddhava, had arrived among them. Constantly remembering the activities their beloved Kṛṣṇa had performed in His childhood and youth, they sang about them and cried without shame. (9-10) One of the gopīs, while meditating on Her previous association with Kṛṣṇa, saw a honeybee before Her and imagined it to be a messenger sent by Her beloved. Thus She spoke as follows. (11)

The gopī said: O honeybee, O friend of a cheater, don’t touch My feet with your whiskers, which are smeared with the kuṅkuma that rubbed onto Kṛṣṇa’s garland when it was crushed by the breasts of a rival lover! Let Kṛṣṇa satisfy the women of Mathurā. One who sends a messenger like you will certainly be ridiculed in the Yadus’ assembly. (12) After making us drink the enchanting nectar of His lips only once, Kṛṣṇa suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padmā willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words. (13) O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us. Better you sing about that friend of Arjuna in front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging. (14) In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaḥśloka. (15) Keep your head off My feet! I know what you’re doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He’s simply ungrateful. Why should I make up with Him now? (16) Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Mahārāja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can’t give up talking about Him. (17) To hear about the pastimes that Kṛṣṇa regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vṛndāvana to wander about like birds, begging for their living. (18) Faithfully taking His deceitful words as true, we became just like the black deer’s foolish wives, who trust the cruel hunter’s song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Kṛṣṇa. (19) O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess Śrī, and she is always with Him, staying upon His chest. (20) O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand? (21)

Śukadeva Gosvāmī said: Having heard this, Uddhava then tried to pacify the gopīs, who were most eager to see Lord Kṛṣṇa. He thus began relating to them the message of their beloved. (22)

Śrī Uddhava said: Certainly you gopīs are all-successful and are universally worshiped because you have dedicated your minds in this way to the Supreme Personality of Godhead, Vāsudeva. (23) Devotional service unto Lord Kṛṣṇa is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices. (24) By your great fortune you have established an unexcelled standard of pure devotion for the Lord, Uttamaḥślokaa standard even the sages can hardly attain. (25) By your great fortune you have left your sons, husbands, bodily comforts, relatives and homes in favor of the supreme male, who is known as Kṛṣṇa. (26) You have rightfully claimed the privilege of unalloyed love for the transcendental Lord, O most glorious gopīs. Indeed, by exhibiting your love for Kṛṣṇa in separation from Him, you have shown me great mercy. (27) My good ladies, now please hear your beloved’s message, which I, the confidential servant of my master, have come here to bring you. (28)

The Supreme Lord said: You are never actually separated from Me, for I am the Soul of all creation. Just as the elements of natureether, air, fire, water and earthare present in every created thing, so I am present within everyone’s mind, life air and senses, and also within the physical elements and the modes of material nature. (29) By Myself I create, sustain and withdraw Myself within Myself by the power of My personal energy, which comprises the material elements, the senses and the modes of nature. (30) Being composed of pure consciousness, or knowledge, the soul is distinct from everything material and is uninvolved in the entanglements of the modes of nature. We can perceive the soul through the three functions of material nature known as wakefulness, sleep and deep sleep. (31) As a person just arisen from sleep may continue to meditate on a dream even though it is illusory, so by the agency of the mind one meditates on the sense objects, which the senses can then obtain. Therefore, one should become fully alert and bring the mind under control. (32) According to intelligent authorities, this is the ultimate conclusion of all the Vedas, as well as all practice of yoga, Sāṅkhya, renunciation, austerity, sense control and truthfulness, just as the sea is the ultimate destination of all rivers. (33)

But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me. (34) When her lover is far away, a woman thinks of him more than when he is present before her. (35) Because your minds are totally absorbed in Me and free from all other engagement, you remember Me always, and so you will very soon have Me again in your presence. (36) Although some gopīs had to remain in the cowherd village and so could not join the rāsa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My potent pastimes. (37)

Śukadeva Gosvāmī said: The women of Vraja were pleased to hear this message from their dearmost Kṛṣṇa. His words having revived their memory, they addressed Uddhava as follows. (38) The gopīs said: It is very good that Kaṁsa, the enemy and persecutor of the Yadus, has now been killed, along with his followers. And it is also very good that Lord Acyuta is living happily in the company of His well-wishing friends and relatives, whose every desire is now fulfilled. (39) Gentle Uddhava, is the elder brother of Gada now bestowing on the city women the pleasure that actually belongs to us? We suppose those ladies worship Him with generous glances full of affectionate, shy smiles. (40) Śrī Kṛṣṇa is expert in all kinds of conjugal affairs and is the darling of the city women. How can He not become entangled, now that He’s constantly adored by their enchanting words and gestures? (41) O saintly one, does Govinda ever remember us during His conversations with the city women? Does He ever mention us village girls as He freely talks with them? (42) Does He recall those nights in the Vṛndāvana forest, lovely with lotus, jasmine and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rāsa dance, which resounded with the music of ankle bells. (43) Will that descendant of Daśārha return here and by the touch of His limbs bring back to life those who are now burning with the grief He Himself has caused? Will He save us in that way, just as Lord Indra brings a forest back to life with his water-bearing clouds? (44) But why should Kṛṣṇa come here after winning a kingdom, killing His enemies and marrying the daughters of kings? He’s satisfied there, surrounded by all His friends and well-wishers. (45) The great soul Kṛṣṇa is the Lord of the goddess of fortune, and He automatically achieves whatever He desires. How can we forest-dwellers or any other women fulfill His purposes when He is already fulfilled within Himself? (46) Indeed, the greatest happiness is to renounce all desires, as even the prostitute Piṅgalā has declared. Yet even though we know this, we cannot give up our hopes of attaining Kṛṣṇa. (47) Who can bear to give up intimate talks with Lord Uttamaḥśloka? Although He shows no interest in her, Goddess Śrī never moves from her place on His chest. (48) Dear Uddhava Prabhu, when Kṛṣṇa was here in the company of Saṅkarṣaṇa, He enjoyed all these rivers, hills, forests, cows and flute sounds. (49) All these remind us constantly of Nanda’s son. Indeed, because we see Kṛṣṇa’s footprints, which are marked with divine symbols, we can never forget Him. (50) O Uddhava, how can we forget Him when our hearts have been stolen away by the charming way He walks, His generous smile and playful glances, and His honeylike words? (51) O master, O master of the goddess of fortune, O master of Vraja! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning! (52)

Śukadeva Gosvāmī continued: Lord Kṛṣṇa’s messages having relieved their fever of separation, the gopīs then worshiped Uddhava, recognizing him as nondifferent from their Lord, Kṛṣṇa. (53) Uddhava remained there for several months, dispelling the gopīs’ sorrow by chanting the topics of Lord Kṛṣṇa’s pastimes. Thus he brought joy to all the people of Gokula. (54) All the days that Uddhava dwelled in Nanda’s cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Kṛṣṇa. (55) That servant of Lord Hari, seeing the rivers, forests, mountains, valleys and flowering trees of Vraja, enjoyed inspiring the inhabitants of Vṛndāvana by reminding them of Lord Kṛṣṇa. (56)

Thus seeing how the gopīs were always disturbed because of their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows. (57)

[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a highclass brāhmaṇa, or even as Lord Brahmā himself? (58) How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Kṛṣṇa, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients. (59 When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsalīlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? (60) The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet. (61)

The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Kṛṣṇa only within her mind. But during the rāsa dance Lord Kṛṣṇa placed His feet upon these gopīs’ breasts, and by embracing those feet the gopīs gave up all distress. (62) I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds. (63)

Śukadeva Gosvāmī said: Uddhava, the descendant of Daśārha, then took permission to leave from the gopīs and from mother Yaśodā and Nanda Mahārāja. He bade farewell to all the cowherd men and, about to depart, mounted his chariot. (64) As Uddhava was about to leave, Nanda and the others approached him bearing various items of worship. With tears in their eyes they addressed him as follows. (65) [Nanda and the other cowherds said:] May our mental functions always take shelter of Kṛṣṇa’s lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him. (66) Wherever we are made to wander about this world by the Supreme Lord’s will, in accordance with the reactions to our fruitive work, may our good works and charity always grant Us love for Lord Kṛṣṇa. (67) [Śukadeva Gosvāmī continued:] O ruler of men, thus honored by the cowherd men with expressions of devotion for Lord Kṛṣṇa, Uddhava went back to the city of Mathurā, which was under Kṛṣṇa’s protection. (68) After falling down to pay his homage, Uddhava described to Lord Kṛṣṇa the immense devotion of the residents of Vraja. Uddhava also described it to Vasudeva, Lord Balarāma and King Ugrasena and presented to them the gifts of tribute he had brought with him. (69)

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Śukadeva Gosvāmī said: The supremely intelligent Uddhava was the best counselor of the Vṛṣṇi dynasty, a beloved friend of Lord Śrī Kṛṣṇa and a direct disciple of Bṛhaspati. (1) The Supreme Lord Hari, who relieves the distress of all who surrender to Him, once took the hand of His fully devoted, dearmost friend Uddhava and addressed him as follows. (2) [Lord Kṛṣṇa said:] Dear gentle Uddhava, go to Vraja and give pleasure to Our parents. And also relieve the gopīs, suffering in separation from Me, by giving them My message. (3) The minds of those gopīs are always absorbed in Me, and their very lives are ever devoted to Me. For My sake they have abandoned everything related to their bodies, renouncing ordinary happiness in this life, as well as religious duties necessary for such happiness in the next life. I alone am their dearmost beloved and, indeed, their very Self. I personally sustain such devotees, who for My sake give up all worldly duties. (4) My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus when they remember Me, who am so far away, they are overwhelmed by the anxiety of separation. (5) Simply because I have promised to return to them, My fully devoted cowherd girlfriends struggle to maintain their lives somehow or other. (6)

Śukadeva Gosvāmī said: Thus addressed, O King, Uddhava respectfully accepted his master’s message, mounted his chariot and set off for Nanda-gokula. (7) The fortunate Uddhava reached Nanda Mahārāja’s pastures just as the sun was setting, and since the returning cows and other animals were raising dust with their hooves, his chariot passed unnoticed. (8)

Gokula resounded on all sides with the sounds of bulls in rut fighting with one another for fertile cows; with the mooing of cows, burdened by their udders, chasing after their calves; with the noise of milking and of the white calves jumping here and there; with the loud reverberation of flute-playing; and with the singing of the all-auspicious deeds of Kṛṣṇa and Balarāma by the cowherd men and women, who made the village resplendent with their wonderfully ornamented attire. The cowherds’ homes in Gokula appeared most charming with their abundant paraphernalia for worship of the sacrificial fire, the sun, unexpected guests, the cows, the brāhmaṇas, the forefathers and the demigods. On all sides lay the flowering forest, echoing with flocks of birds and swarms of bees and beautified by its lakes crowded with swans, kāraṇḍava ducks and bowers of lotuses. (9-13)

As soon as Uddhava arrived at Nanda Mahārāja’s home, Nanda came forward to meet him. The cowherd King embraced him in great happiness and worshiped him as nondifferent from Lord Vāsudeva. (14) After Uddhava had eaten first-class food, been seated comfortably on a bed and been relieved of his fatigue by a foot massage and other means, Nanda inquired from him as follows. (15) [Nanda Mahārāja said:] My dear most fortunate one, does the son of Śūra fare well, now that he is free and has rejoined his children and other relatives? (16) Fortunately, because of his own sins, the sinful Kaṁsa has been killed, along with all his brothers. He always hated the saintly and righteous Yadus. (17) Does Kṛṣṇa remember us? Does He remember His mother and His friends and well-wishers? Does He remember the cowherds and their village of Vraja, of which He is the master? Does He remember the cows, Vṛndāvana forest and Govardhana Hill? (18)

Will Govinda return even once to see His family? If He ever does, we may then glance upon His beautiful face, with its beautiful eyes, nose and smile. (19) We were saved from the forest fire, the wind and rain, the bull and serpent demonsfrom all such insurmountable, deadly dangersby that very great soul, Kṛṣṇa. (20) As we remember the wonderful deeds Kṛṣṇa performed, His playful sidelong glances, His smiles and His words, O Uddhava, we forget all our material engagements. (21) When we see the places where Mukunda enjoyed His sporting pastimesthe rivers, hills and forests He decorated with His feetour minds become totally absorbed in Him. (22) In my opinion, Kṛṣṇa and Balarāma must be two exalted demigods who have come to this planet to fulfill some great mission of the demigods. Such was foretold by Garga Ṛṣi. (23) After all, Kṛṣṇa and Balarāma killed Kaṁsa, who was as strong as ten thousand elephants, as well as the wrestlers Cāṇūra and Muṣṭika and the elephant Kuvalayāpīḍa. They killed them all sportingly, as easily as a lion disposes of small animals. (24) With the ease of a royal elephant breaking a stick, Kṛṣṇa broke a powerful, giant bow three tālas long. He also held a mountain aloft for seven days with just one hand. (25) Here in Vṛndāvana, Kṛṣṇa and Balarāma easily destroyed demons like Pralamba, Dhenuka, Arista, Tṛṇāvarta and Baka, who had themselves defeated both demigods and other demons. (26)

Śukadeva Gosvāmī said: Thus intensely remembering Kṛṣṇa again and again, Nanda Mahārāja, his mind completely attached to the Lord, felt extreme anxiety and fell silent, overcome by the strength of his love. (27) As mother Yaśodā heard the descriptions of her son’s activities, she poured out her tears, and milk flowed from her breasts out of love. (28) Uddhava then joyfully addressed Nanda Mahārāja, having clearly seen the supreme loving attraction he and Yaśodā felt for Kṛṣṇa, the Supreme Personality of Godhead. (29)

Śrī Uddhava said: O respectful Nanda, certainly you and mother Yaśodā are the most praiseworthy persons in the entire world, since you have developed such a loving attitude toward Lord Nārāyaṇa, the spiritual master of all living beings. (30) These two Lords, Mukunda and Balarāma, are each the seed and womb of the universe, the creator and His creative potency. They enter the hearts of living beings and control their conditioned awareness. They are the primeval Supreme. (31) Anyone, even a person in an impure state, who absorbs his mind in Him for just a moment at the time of death burns up all traces of sinful reactions and immediately attains the supreme transcendental destination in a pure, spiritual form as effulgent as the sun. You two have rendered exceptional loving service to Him, Lord Nārāyaṇa, the Supersoul of all and the cause of all existence, the great soul who, although the original cause of everything, has a humanlike form. What pious deeds could still be required of you? (32-33) Infallible Kṛṣṇa, the Lord of the devotees, will soon return to Vraja to satisfy His parents. (34) Having killed Kaṁsa, the enemy of all the Yadus, in the wrestling arena, Kṛṣṇa will now surely fulfill His promise to you by coming back. (35) O most fortunate ones, do not lament. You will see Kṛṣṇa again very soon. He is present in the hearts of all living beings, just as fire lies dormant in wood. (36)

For Him no one is especially dear or despicable, superior or inferior, and yet He is not indifferent to anyone. He is free from all desire for respect and yet gives respect to all others. (37) He has no mother, no father, no wife, children or other relatives. No one is related to Him, and yet no one is a stranger to Him. He has no material body and no birth. (38) He has no work to do in this world that would oblige Him to take birth in pure, impure or mixed species of life. Yet to enjoy His pastimes and deliver His saintly devotees, He manifests Himself. (39) Although beyond the three modes of material naturegoodness, passion and ignorancethe transcendental Lord accepts association with them as His play. Thus the unborn Supreme Lord utilizes the material modes to create, maintain and destroy. (40) Just as a person who is whirling around perceives the ground to be turning, one who is affected by false ego thinks himself the doer, when actually only his mind is acting. (41) The Supreme Lord Hari is certainly not your son alone. Rather, being the Lord, He is the son, Soul, father and mother of everyone. (42) Nothing can be said to exist independent of Lord Acyutanothing heard or seen, nothing in the past, present or future, nothing moving or unmoving, great or small. He indeed is everything, for He is the Supreme Soul. (43)

While Kṛṣṇa’s messenger continued speaking with Nanda, the night ended, O King. The women of the cowherd village rose from bed and, lighting lamps, worshiped their household deities. Then they began churning the yogurt into butter. (44) As they pulled on the churning ropes with their bangled arms, the women of Vraja shone with the splendor of their jewels, which reflected the lamps’ light. Their hips, breasts and necklaces moved about, and their faces, anointed with reddish kuṅkuma, glowed radiantly with the luster of their earrings reflecting from their cheeks. (45) As the ladies of Vraja loudly sang the glories of lotus-eyed Kṛṣṇa, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction. (46)

When the godly sun had risen, the people of Vraja noticed the golden chariot in front of Nanda Mahārāja’s doorway. “Who does this belong to?” they asked. (47) “Perhaps Akrūra has returnedhe who fulfilled Kaṁsa’s desire by taking lotus-eyed Kṛṣṇa to Mathurā. (48) “Is he going to use our flesh to offer funeral oblations for his master, who was so satisfied with his service?” As the women were speaking in this way, Uddhava appeared, having finished his early-morning duties. (49)

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Śukadeva Gosvāmī said: Understanding that His parents were becoming aware of His transcendental opulences, the Supreme Personality of Godhead thought that this should not be allowed to happen. Thus He expanded His Yoga-māyā, which bewilders His devotees. (1) Lord Kṛṣṇa, the greatest of the Sātvatas, approached His parents with His elder brother. Humbly bowing His head and gratifying them by respectfully addressing them as “My dear mother” and “My dear father,” Kṛṣṇa spoke as follows. (2) [Lord Kṛṣṇa said:] Dear Father, because of Us, your two sons, you and mother Devakī always remained in anxiety and could never enjoy Our childhood, boyhood or youth. (3) Deprived by fate, We could not live with you and enjoy the pampered happiness most children enjoy in their parents’ home. (4) With one’s body one can acquire all goals of life, and it is one’s parents who give the body birth and sustenance. Therefore, no mortal man can repay his debt to his parents, even if he serves them for a full lifetime of a hundred years. (5) A son who, though able to do so, fails to provide for his parents with his physical resources and wealth is forced after his death to eat his own flesh. (6) A man who, though able to do so, fails to support his elderly parents, chaste wife, young child or spiritual master, or who neglects a brāhmaṇa or anyone who comes to him for shelter, is considered dead, though breathing. (7) Thus We have wasted all these days, unable as We were to properly honor you because Our minds were always disturbed by fear of Kaṁsa. (8) Dear Father and Mother, please forgive Us for not serving you. We are not independent and have been greatly frustrated by cruel Kaṁsa. (9)

Śukadeva Gosvāmī said: Thus beguiled by the words of Lord Hari, the Supreme Soul of the universe, who by His internal illusory potency appeared to be a human, His parents joyfully raised Him up on their laps and embraced Him. (10) Pouring out a shower of tears upon the Lord, His parents, who were bound up by the rope of affection, could not speak. They were overwhelmed, O King, and their throats choked up with tears. (11)

Thus having comforted His mother and father, the Supreme Personality of Godhead, appearing as the son of Devakī, installed His maternal grandfather, Ugrasena, as King of the Yadus. (12) The Lord told him: O mighty King, We are your subjects, so please command Us. Indeed, because of the curse of Yayāti, no Yadu may sit on the royal throne. (13) Since I am present in your entourage as your personal attendant, all the demigods and other exalted personalities will come with heads bowed to offer you tribute. What, then, to speak of the rulers of men? (14) The Lord then brought all His close family members and other relatives back from the various places to which they had fled in fear of Kaṁsa. He received the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and other clans with due honor, and He also consoled them, for they were weary of living in foreign lands. Then Lord Kṛṣṇa, the creator of the universe, resettled them in their homes and gratified them with valuable gifts. (15-16) The members of these clans, protected by the arms of Lord Kṛṣṇa and Lord Saṅkarṣaṇa, felt that all their desires were fulfilled. Thus they enjoyed perfect happiness while living at home with their families. Because of the presence of Kṛṣṇa and Balarāma, they no longer suffered from the fever of material existence. Every day these loving devotees could see Mukunda’s evercheerful lotus face, which was decorated with beautiful, merciful smiling glances. (17-18) Even the most elderly inhabitants of the city appeared youthful, full of strength and vitality, for with their eyes they constantly drank the elixir of Lord Mukunda’s lotus face. (19)

Then, O exalted Parīkṣit, the Supreme Lord Kṛṣṇa, the son of Devakī, along with Lord Balarāma, approached Nanda Mahārāja. The two Lords embraced him and then addressed him as follows. (20) [Kṛṣṇa and Balarāma said:] O Father, you and mother Yaśodā have affectionately maintained Us and cared for Us so much! Indeed, parents love their children more than their own lives. (21) They are the real father and mother who care for, as they would their own sons, children abandoned by relatives unable to maintain and protect them. (22) Now you should all return to Vraja, dear Father. We shall come to see you, Our dear relatives who suffer in separation from Us, as soon as We have given some happiness to your well-wishing friends. (23) Thus consoling Nanda Mahārāja and the other men of Vraja, the infallible Supreme Lord respectfully honored them with gifts of clothing, jewelry, household utensils and so on. (24) Nanda Mahārāja was overwhelmed with affection upon hearing Kṛṣṇa’s words, and his eyes brimmed with tears as he embraced the two Lords. Then he went back to Vraja with the cowherd men. (25)

My dear King, then Vasudeva, the son of Śūrasena, arranged for a priest and other brāhmaṇas to perform his two sons’ secondbirth initiation. (26) Vasudeva honored these brāhmaṇas by worshiping them and giving them fine ornaments and well-ornamented cows with their calves. All these cows wore gold necklaces and linen wreaths. (27) The magnanimous Vasudeva then remembered the cows he had mentally given away on the occasion of Kṛṣṇa’s and Balarāma’s birth. Kaṁsa had stolen those cows, and Vasudeva now recovered them and gave them away in charity also. (28) After attaining twice-born status through initiation, the Lords, sincere in Their vows, took the further vow of celibacy from Garga Muni, the spiritual master of the Yadus. (29) Concealing Their innately perfect knowledge by Their humanlike activities, those two omniscient Lords of the universe, Themselves the origin of all branches of knowledge, next desired to reside at the school of a spiritual master. Thus they approached Sāndīpani Muni, a native of Kāsī living in the city of Avantī. (30-31)

Sāndīpani thought very highly of these two self-controlled disciples, whom he had obtained so fortuitously. By serving him as devotedly as one would serve the Supreme Lord Himself, They showed others an irreproachable example of how to worship the spiritual master. (32) That best of brāhmaṇas, the spiritual master Sāndīpani, was satisfied with Their submissive behavior, and thus he taught Them the entire Vedas, together with their six corollaries and the Upaniṣads. (33) He also taught Them the Dhanur-veda, with its most confidential secrets; the standard books of law; the methods of logical reasoning and philosophical debate; and the sixfold science of politics. (34) O King, those best of persons, Kṛṣṇa and Balarāma, being Themselves the original promulgators of all varieties of knowledge, could immediately assimilate each and every subject after hearing it explained just once. Thus with fixed concentration They learned the sixty-four arts and skills in as many days and nights. Thereafter, O King, They satisfied Their spiritual master by offering him guru-dakṣiṇā. (35-36) O King, the learned brāhmaṇa Sāndīpani carefully considered the two Lords’ glorious and amazing qualities and Their superhuman intelligence. Then, after consulting with his wife, he chose as his remuneration the return of his young son, who had died in the ocean at Prabhāsa. (37) “So be it,” replied those two great chariot warriors of limitless might, and They at once mounted Their chariot and set off for Prabhāsa. When They reached that place, They walked up to the shore and sat down. In a moment the deity of the ocean, recognizing Them to be the Supreme Lords, approached Them with offerings of tribute. (38) The Supreme Lord Kṛṣṇa addressed the lord of the ocean: Let the son of My guru be presented at oncethe one you seized here with your mighty waves. (39)

The ocean replied: O Lord Kṛṣṇa, it was not I who abducted him, but a demonic descendant of Diti named Pañcajana, who travels in the water in the form of a conch. (40) “Indeed,” the ocean said, “that demon has taken him away.” Hearing this, Lord Kṛṣṇa entered the ocean, found Pañcajana and killed him. But the Lord did not find the boy within the demon’s belly. (41)

Lord Janārdana took the conchshell that had grown around the demon’s body and went back to the chariot. Then He proceeded to Saṁyamanī, the beloved capital of Yamarāja, the lord of death. Upon arriving there with Lord Balarāma, He loudly blew His conchshell, and Yamarāja, who keeps the conditioned souls in check, came as soon as he heard the resounding vibration. Yamarāja elaborately worshiped the two Lords with great devotion, and then he addressed Lord Kṛṣṇa, who lives in everyone’s heart: “O Supreme Lord Viṣṇu, what shall I do for You and Lord Balarāma, who are playing the part of ordinary humans?” (42-44)

The Supreme Personality of Godhead said: Suffering the bondage of his past activity, My spiritual master’s son was brought here to you. O great King, obey My command and bring this boy to Me without delay. (45) Yamarāja said, “So be it,” and brought forth the guru’s son. Then those two most exalted Yadus presented the boy to Their spiritual master and said to him, “Please select another boon.” (46)

The spiritual master said: My dear boys, You two have completely fulfilled the disciple’s obligation to reward his spiritual master. Indeed, with disciples like You, what further desires could a guru have? (47) O heroes, now please return home. May Your fame sanctify the world, and may the Vedic hymns be ever fresh in Your minds, both in this life and the next. (48) Thus receiving Their guru’s permission to leave, the two Lords returned to Their city on Their chariot, which moved as swiftly as the wind and resounded like a cloud. (49) All the citizens rejoiced upon seeing Kṛṣṇa and Balarāma, whom they had not seen for many days. The people felt just like those who have lost their wealth and then regained it. (50)

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Śukadeva Gosvāmī said: Thus addressed, Lord Kṛṣṇa made up His mind to accept the challenge. He paired off with Cāṇūra, and Lord Balarāma with Muṣṭika. (1)

Seizing each other’s hands and locking legs with each other, the opponents struggled powerfully, eager for victory. (2) They each struck fists against fists, knees against knees, head against head and chest against chest. (3) Each fighter contended with his opponent by dragging him about in circles, shoving and crushing him, throwing him down and running before and behind him. (4) Forcefully lifting and carrying each other, pushing each other away and holding each other down, the fighters hurt even their own bodies in their great eagerness for victory. (5)

My dear King, all the women present, considering the match an unfair fight between the strong and the weak, felt extreme anxiety due to compassion. They assembled in groups around the arena and spoke to one another as follows. (6) [The women said:] Alas, what a greatly irreligious act the members of this royal assembly are committing! As the King watches this fight between the strong and the weak, they also want to see it. (7) What comparison can there be between these two professional wrestlers, with limbs as strong as lightning bolts and bodies resembling mighty mountains, and these two young, immature boys with exceedingly tender limbs? (8) Religious principles have certainly been violated in this assembly. One should not remain for even a moment in a place where irreligion is flourishing. (9) A wise person should not enter an assembly if he knows the participants there are committing acts of impropriety. And if, having entered such an assembly, he fails to speak the truth, speaks falsely or pleads ignorance, he will certainly incur sin. (10) Just see the lotus face of Kṛṣṇa as He darts around His foe! That face, covered with drops of perspiration brought on by the strenuous fight, resembles a lotus covered with dew. (11) Don’t you see the face of Lord Balarāma, with its eyes copper-red from His anger toward Muṣṭika and its beauty enhanced by His laughter and His absorption in the fight? (12) How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Śiva and goddess Ramā vibrates His flute as He tends the cows in the company of Balarāma. (13) What austerities must the gopīs have performed! With their eyes they always drink the nectar of Lord Kṛṣṇa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That form is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. (14) The ladies of Vraja are the most fortunate of women because, with their minds fully attached to Kṛṣṇa and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Kṛṣṇa consciousness they automatically acquire all desirable things. (15) When the gopīs hear Kṛṣṇa playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them. (16)

[Śukadeva Gosvāmī continued:] As the women spoke thus, O hero of the Bhāratas, Lord Kṛṣṇa, the master of all mystic power, made up His mind to kill His opponent. (17) Out of affection for the two Lords, Their parents [Devakī and Vasudeva] became overwhelmed with sorrow when they heard the women’s fearful statements. They grieved, not knowing their sons’ strength. (18) Lord Balarāma and Muṣṭika, expertly displaying numerous wrestling techniques, battled each other in the same way that Lord Kṛṣṇa and His opponent did. (19) The harsh blows from the Supreme Lord’s limbs fell like crushing lightning bolts upon Cāṇūra, breaking every part of his body and causing him more and more pain and fatigue. (20) Furious, Cāṇūra attacked Lord Vāsudeva with the speed of a hawk and struck His chest with both fists. (21) No more shaken by the demon’s mighty blows than an elephant struck with a flower garland, Lord Kṛṣṇa grabbed Cāṇūra by his arms, swung him around several times and hurled him onto the ground with great force. His clothes, hair and garland scattering, the wrestler fell down dead, like a huge festival column collapsing. (22-23) Similarly, Muṣṭika struck Lord Balabhadra with his fist and was slain. Receiving a violent blow from the mighty Lord’s palm, the demon trembled all over in great pain, vomited blood and then fell lifeless onto the ground, like a tree blown down by the wind. (24-25) Confronted next by the wrestler Kūṭa, Lord Balarāma, the best of fighters, playfully and nonchalantly killed him with His left fist, O King. (26) Then Kṛṣṇa kicked inŚala’s head and tore Tośala in half, and both wrestlers fell down dead. (27) Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośala having been killed, the remaining wrestlers all fled for their lives. (28) Kṛṣṇa and Balarāma then called Their young cowherd boyfriends to join Them, and in their company the Lords danced about and sported, Their ankle bells resounding as musical instruments played. (29)

Everyone except Kaṁsa rejoiced at the wonderful feat Kṛṣṇa and Balarāma had performed. The exalted brāhmaṇas and great saints exclaimed, “Excellent! Excellent!” (30) The Bhoja king, seeing that his best wrestlers had all been killed or had fled, stopped the musical performance originally meant for his pleasure and spoke the following words. (31) [Kaṁsa said:] Drive the two wicked sons of Vasudeva out of the city! Confiscate the cowherds’ property and arrest that fool Nanda! (32) Kill that most evil fool Vasudeva! And also kill my father, Ugrasena, along with his followers, who have all sided with our enemies! (33) As Kaṁsa thus raved so audaciously, the infallible Lord Kṛṣṇa, intensely angry, quickly and easily jumped up onto the high royal dais. (34) Seeing Lord Kṛṣṇa approaching like death personified, the quick-witted Kaṁsa instantly rose from his seat and took up his sword and shield. (35) Sword in hand, Kaṁsa moved quickly from side to side like a hawk in the sky. But Lord Kṛṣṇa, whose fearsome strength is irresistible, powerfully seized the demon just as the son of Tārkṣya might capture a snake. (36) Grabbing Kaṁsa by the hair and knocking off his crown, the lotus-naveled Lord threw him off the elevated dais onto the wrestling mat. Then the independent Lord, the support of the entire universe, threw Himself upon the King. (37) As a lion drags a dead elephant, the Lord then dragged Kaṁsa’s dead body along the ground in full view of everyone present. O King, all the people in the arena tumultuously cried out, “Oh! Oh!” (38) Kaṁsa had always been disturbed by the thought that the Supreme Lord was to kill him. Therefore, when drinking, eating, moving about, sleeping or simply breathing, the King had always seen the Lord before him with the disc weapon in His hand. Thus Kaṁsa achieved the rare boon of attaining a form like the Lord’s. (39)

Kaṁsa’s eight younger brothers, led by Kaṅka and Nyagrodhaka, then attacked the Lords in a rage, seeking to avenge their brother’s death. (40) As they ran swiftly toward the two Lords, ready to strike, the son of Rohiṇī slew them with His club just as a lion easily kills other animals. (41) Kettledrums resounded in the sky as Brahmā, Śiva and other demigods, the Lord’s expansions, rained down flowers upon Him with pleasure. They chanted His praises, and their wives danced. (42) My dear King, the wives of Kaṁsa and his brothers, aggrieved by the death of their well-wishing husbands, came forward with tearful eyes, beating their heads. (43) Embracing their husbands, who lay on a hero’s final bed, the sorrowful women loudly lamented while shedding constant tears. (44) [The women cried out:] Alas, O master, O dear one, O knower of religious principles! O kind and compassionate protector of the shelterless! By your being slain we have also been slain, together with your household and offspring. (45) O great hero among men, bereft of you, its master, this city has lost its beauty, just as we have, and all festivity and good fortune within it have come to an end. (46) O dear one, you have been brought to this state because of the terrible violence you committed against innocent creatures. How can one who harms others attain happiness? (47) Lord Kṛṣṇa causes the appearance and disappearance of all beings in this world, and He is their maintainer as well. One who disrespects Him can never prosper happily. (48)

Śukadeva Gosvāmī said: After consoling the royal ladies, Lord Kṛṣṇa, sustainer of all the worlds, arranged for the prescribed funeral rites to be performed. (49) Then Kṛṣṇa and Balarāma released Their mother and father from bondage and offered obeisances to them, touching their feet with Their heads. (50) Devakī and Vasudeva, now knowing Kṛṣṇa and Balarāma to be the Lords of the universe, simply stood with joined palms. Being apprehensive, they did not embrace their sons. (51)

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