Śukadeva Gosvāmī said: O chastiser of enemies, Kṛṣṇa and Balarāma, having executed all necessary purification, then heard the kettledrums resounding at the wrestling arena, and They went there to see what was happening. (1) When Lord Kṛṣṇa reached the entrance to the arena, He saw the elephant Kuvalayāpīḍa blocking His way at the urging of his keeper. (2) Securely binding up His clothes and tying back His curly locks, Lord Kṛṣṇa addressed the elephant-keeper with words as grave as the rumbling of a cloud. (3) [Lord Kṛṣṇa said:] O driver, driver, move aside at once and let Us pass! If you don’t, this very day I will send both you and your elephant to the abode of Yamarāja! (4) Thus threatened, the elephant-keeper became angry. He goaded his furious elephant, who appeared equal to time, death and Yamarāja, into attacking Lord Kṛṣṇa. (5)

The lord of the elephants charged Kṛṣṇa and violently seized Him with his trunk. But Kṛṣṇa slipped away, struck him a blow and disappeared from his view among his legs. (6) Infuriated at being unable to see Lord Keśava, the elephant sought Him out with his sense of smell. Once again Kuvalayāpīḍa seized the Lord with the end of his trunk, only to have the Lord forcefully free Himself. (7) Lord Kṛṣṇa then grabbed the powerful Kuvalayāpīḍa by the tail and playfully dragged him twenty-five bow-lengths as easily as Garuḍa might drag a snake. (8) As Lord Acyuta held on to the elephant’s tail, the animal tried to twist away to the left and to the right, making the Lord swerve in the opposite direction, as a young boy would swerve when pulling a calf by the tail. (9) Kṛṣṇa then came face to face with the elephant and slapped him and ran away. Kuvalayāpīḍa pursued the Lord, managing to touch Him again and again with each step, but Kṛṣṇa outmaneuvered the elephant and made him trip and fall. (10) As Kṛṣṇa dodged about, He playfully fell on the ground and quickly got up again. The raging elephant, thinking Kṛṣṇa was down, tried to gore Him with his tusks but struck the earth instead. (11) His prowess foiled, the lordly elephant Kuvalayāpīḍa went into a frenzied rage out of frustration. But the elephant-keepers goaded him on, and he furiously charged Kṛṣṇa once again. (12) The Supreme Lord, killer of the demon Madhu, confronted the elephant as he attacked. Seizing his trunk with one hand, Kṛṣṇa threw him to the ground. (13) Lord Hari then climbed onto the elephant with the ease of a mighty lion, pulled out a tusk, and with it killed the beast and his keepers. (14)

Leaving the dead elephant aside, Lord Kṛṣṇa held on to the tusk and entered the wrestling arena. With the tusk resting on His shoulder, drops of the elephant’s blood and sweat sprinkled all over Him, and His lotus face covered with fine drops of His own perspiration, the Lord shone with great beauty. (15)

My dear King, Lord Baladeva and Lord Janārdana, each carrying one of the elephant’s tusks as His chosen weapon, entered the arena with several cowherd boys. (16) The various groups of people in the arena regarded Kṛṣṇa in different ways when He entered it with His elder brother. The wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord’s universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as their supreme worshipable Deity. (17) When Kaṁsa saw that Kuvalayāpīḍa was dead and the two brothers were invincible, he was overwhelmed with anxiety, O King. (18) Arrayed with variegated ornaments, garlands and garments, just like a pair of excellently costumed actors, the two mighty-armed Lords shone splendidly in the arena. Indeed, They overpowered the minds of all onlookers with Their effulgences. (19) O King, as the citizens of the city and the people from outlying districts gazed upon those two Supreme Personalities from their seats in the galleries, the force of the people’s happiness caused their eyes to open wide and their faces to blossom. They drank in the vision of the Lords’ faces without becoming satiated. (20) The people seemed to be drinking Kṛṣṇa and Balarāma with their eyes, licking Them with their tongues, smelling Them with their nostrils and embracing Them with their arms. Reminded of the Lords’ beauty, character, charm and bravery, the members of the audience began describing these features to one another according to what they had seen and heard. (21- 22) [The people said:] These two boys are certainly expansions of the Supreme Lord Nārāyaṇa who have descended to this world in the home of Vasudeva. (23)

This one [Kṛṣṇa] took birth from mother Devakī and was brought to Gokula, where He has remained concealed all this time, growing up in the house of King Nanda. (24) He made Pūtanā and the whirlwind demon meet with death, pulled down the twin Arjuna trees, and killed Śaṅkhacūḍa, Keśī, Dhenuka and similar demons. (25) He saved the cows and the cowherds from a forest fire and subdued the serpent Kāliya. He removed Lord Indra’s false pride by holding up the best of mountains with one hand for an entire week, thus protecting the inhabitants of Gokula from rain, wind and hail. (26- 27) The gopīs overcame all kinds of distress and experienced great happiness by seeing His face, which is always cheerful with smiling glances and ever free of fatigue. (28) It is said that under His full protection the Yadu dynasty will become extremely famous and attain wealth, glory and power. (29) This lotus-eyed elder brother of His, Lord Balarāma, is the proprietor of all transcendental opulences. He has killed Pralamba, Vatsaka, Baka and other demons. (30)

While the people talked in this way and the musical instruments resounded, the wrestler Cāṇūra addressed Kṛṣṇa and Balarāma with the following words. (31) [Cāṇūra said:] O son of Nanda, O Rāma, You two are well respected by courageous men and are both skillful at wrestling. Having heard of Your prowess, the King has called You here, wanting to see for himself. (32) Subjects of the King who try to please him with their thoughts, acts and words are sure to achieve good fortune, but those who fail to do so will suffer the opposite fate. (33) It is well known that cowherd boys are always joyful as they tend their calves, and that the boys playfully wrestle with each other while grazing their animals in the various forests. (34)

Therefore, let’s do what the King wants. Everyone will be pleased with us, for the king embodies all living beings. (35)

Hearing this, Lord Kṛṣṇa, who liked to wrestle and welcomed the challenge, replied with words appropriate to the time and place. (36) [Lord Kṛṣṇa said:] Although forest-dwellers, We are also subjects of the Bhoja king. We must gratify his desires, for such behavior will confer upon Us the greatest benefit. (37) We are just young boys and should play with those of equal strength. The wrestling match must go on properly so that irreligion does not taint the respectable members of the audience. (38)

Cāṇūra said: You aren’t really a child or even a young man, and neither is Balarāma, the strongest of the strong. After all, You playfully killed an elephant who had the strength of a thousand other elephants. (39) Therefore, You two should fight powerful wrestlers. There’s certainly nothing unfair about that. You, O descendant of Vṛṣṇi, can show Your prowess against me, and Balarāma can fight with Muṣṭika. (40)

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Śukadeva Gosvāmī said: As He walked down the King’s road, Lord Mādhava then saw a young hunchback woman with an attractive face, who carried a tray of fragrant ointments as she walked along. The bestower of the ecstasy of love smiled and inquired from her as follows. (1) [Lord Kṛṣṇa said:] Who are you, O beautiful-thighed one? Ah, ointment! Who is it for, my dear lady? Please tell Us truthfully. Give Us both some of your finest ointment and you will soon gain a great boon. (2)

The maidservant replied: O handsome one, I am a servant of King Kaṁsa, who highly regards me for the ointments I make. My name is Trivakrā. Who else but You two deserve my ointments, which the lord of the Bhojas likes so much? (3) Her mind overwhelmed by Kṛṣṇa’s beauty, charm, sweetness, smiles, words and glances, Trivakrā gave both Kṛṣṇa and Balarāma generous amounts of ointment. (4)

Anointed with these most excellent cosmetics, which adorned Them with hues that contrasted with Their complexions, the two Lords appeared extremely beautiful. (5) Lord Kṛṣṇa was pleased with Trivakrā, so He decided to straighten that hunchbacked girl with the lovely face just to demonstrate the result of seeing Him. (6) Pressing down on her toes with both His feet, Lord Acyuta placed one upwardpointing finger of each hand under her chin and straightened up her body. (7) Simply by Lord Mukunda’s touch, Trivakrā was suddenly transformed into an exquisitely beautiful woman with straight, evenly proportioned limbs and large hips and breasts. (8)

Now endowed with beauty, character and generosity, Trivakrā began to feel lusty desires for Lord Keśava. Taking hold of the end of His upper cloth, she smiled and addressed Him as follows. (9) [Trivakrā said:] Come, O hero, let us go to my house. I cannot bear to leave You here. O best of males, please take pity on me, since You have agitated my mind. (10) Thus entreated by the woman, Lord Kṛṣṇa first glanced at the face of Balarāma, who was watching the incident, and then at the faces of the cowherd boys. Then with a laugh Kṛṣṇa replied to her as follows. (11) [Lord Kṛṣṇa said:] O lady with beautiful eyebrows, as soon as I fulfill My purpose I will certainly visit your house, where men can relieve their anxiety. Indeed, you are the best refuge for Us homeless travelers. (12) Leaving her with these sweet words, Lord Kṛṣṇa walked further down the road. The merchants along the way worshiped Him and His elder brother by presenting Them with various respectful offerings, including pān, garlands and fragrant substances. (13) The sight of Kṛṣṇa aroused Cupid in the hearts of the city women. Thus agitated, they forgot themselves. Their clothes, braids and bangles became disheveled, and they stood as still as figures in a painting. (14)

Lord Kṛṣṇa then asked the local people where the arena was in which the bow sacrifice would take place. When He went there He saw the amazing bow, which resembled Lord Indra’s. (15) That most opulent bow was guarded by a large company of men, who were respectfully worshiping it. Kṛṣṇa pushed His way forward and, despite the guards’ attempts to stop Him, picked it up. (16) Easily lifting the bow with His left hand, Lord Urukrama strung it in a fraction of a second as the King’s guards looked on. He then powerfully pulled the string and snapped the bow in half, just as an excited elephant might break a stalk of sugar cane. (17) The sound of the bow’s breaking filled the earth and sky in all directions. Upon hearing it, Kaṁsa was struck with terror. (18) The enraged guards then took up their weapons and, wanting to seize Kṛṣṇa and His companions, surrounded them and shouted, “Grab Him! Kill Him!” (19) Seeing the guards coming upon Them with evil intent, Balarāma and Keśava took up the two halves of the bow and began striking them down. (20) After also killing a contingent of soldiers sent by Kaṁsa, Kṛṣṇa and Balarāma left the sacrificial arena by its main gate and continued Their walk about the city, happily looking at the opulent sights. (21) Having witnessed the amazing deed Kṛṣṇa and Balarāma had performed, and seeing Their strength, boldness and beauty, the people of the city thought They must be two prominent demigods. (22) As They strolled about at will, the sun began to set, so They left the city with the cowherd boys and returned to the cowherds’ wagon encampment. (23) At the time of Mukunda’s [Kṛṣṇa’s] departure from Vṛndāvana, the gopīs had foretold that the residents of Mathurā would enjoy many benedictions, and now the gopīs’ predictions were coming true, for those residents were gazing upon the beauty of Kṛṣṇa, the jewel among men. Indeed, the goddess of fortune desired the shelter of that beauty so much that she abandoned many other men, although they worshiped her. (24)

After Kṛṣṇa’s and Balarāma’s feet were bathed, the two Lords ate rice with milk. Then, although knowing what Kaṁsa intended to do, They spent the night there comfortably. (25)

Wicked King Kaṁsa, on the other hand, was terrified, having heard how Kṛṣṇa and Balarāma had broken the bow and killed his guards and soldiers, all simply as a game. He remained awake for a long time, and both while awake and while dreaming he saw many bad omens, messengers of death. (26-27) When he looked at his reflection he could not see his head; for no reason the moon and stars appeared double; he saw a hole in his shadow; he could not hear the sound of his life air; trees seemed covered with a golden hue; and he could not see his footprints. He dreamt that he was being embraced by ghosts, riding a donkey and drinking poison, and also that a naked man smeared with oil was passing by wearing a garland of nalada flowers. Seeing these and other such omens both while dreaming and while awake, Kaṁsa was terrified by the prospect of death, and out of anxiety he could not sleep. (28-31)

When the night had finally passed and the sun rose up again from the water, Kaṁsa set about arranging for the grand wrestling festival. (32) The King’s men performed the ritual worship of the wrestling arena, sounded their drums and other instruments and decorated the viewing galleries with garlands, flags, ribbons and arches. (33) The city-dwellers and residents of the outlying districts, led by brāhmaṇas and kṣatriyas, came and sat down comfortably in the galleries. The royal guests received special seats. (34) Surrounded by his ministers, Kaṁsa took his seat on the imperial dais. But even as he sat amidst his various provincial rulers, his heart trembled. (35) While the musical instruments loudly played in the rhythmic meters appropriate for wrestling matches, the lavishly ornamented wrestlers proudly entered the arena with their coaches and sat down. (36) Enthused by the pleasing music, Canura, Muṣṭika, Kūṭa, Śala and Tośala sat down on the wrestling mat. (37) Nanda Mahārāja and the other cowherds, summoned by the King of the Bhojas, presented him with their offerings and then took their seats in one of the galleries. (38)

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Śukadeva Gosvāmī said: While Akrūra was still offering prayers, the Supreme Lord Kṛṣṇa withdrew His form that He had revealed in the water, just as an actor winds up his performance. (1) When Akrūra saw the vision disappear, he came out of the water and quickly finished his various ritual duties. He then returned to the chariot, astonished. (2) Lord Kṛṣṇa asked Akrūra: Have you seen something wonderful on the earth, in the sky or in the water? From your appearance, We think you have. (3)

Śrī Akrūra said: Whatever wonderful things the earth, sky or water contain, all exist in You. Since You encompass everything, when I am seeing You, what have I not seen? (4) And now that I am seeing You, O Supreme Absolute Truth, in whom reside all amazing things on the earth, in the sky and in the water, what amazing things could I see in this world? (5) With these words, Akrūra, the son of Gāndinī, began driving the chariot onward. At the end of the day he arrived in Mathurā with Lord Balarāma and Lord Kṛṣṇa. (6) Wherever they passed along the road, O King, the village people came forward and looked upon the two sons of Vasudeva with great pleasure. In fact, the villagers could not withdraw their eyes from Them. (7) Nanda Mahārāja and the other residents of Vṛndāvana, having reached Mathurā ahead of the chariot, had stopped at a garden on the outskirts of the city to wait for Kṛṣṇa and Balarāma. (8) After joining Nanda and the others, the Supreme Lord Kṛṣṇa, the controller of the universe, took humble Akrūra’s hand in His own and, smiling, spoke as follows. (9) [Lord Kṛṣṇa said:] Take the chariot and enter the city ahead of us. Then go home. After resting here a while, we will go to see the city. (10)

Śrī Akrūra said: O master, without the two of You I shall not enter Mathurā. I am Your devotee, O Lord, so it is not fair for You to abandon me, since You are always affectionate to Your devotees. (11) Come, let us go to my house with Your elder brother, the cowherd men and Your companions. O best of friends, O transcendental Lord, in this way please grace my house with its master. (12) I am simply an ordinary householder attached to ritual sacrifices, so please purify my home with the dust of Your lotus feet. By that act of purification, my forefathers, the sacrificial fires and the demigods will all become satisfied. (13) By bathing Your feet, the exalted Bali Mahārāja attained not only glorious fame and unequaled power but also the final destination of pure devotees. (14) The water of the river Ganges has purified the three worlds, having become transcendental by bathing Your feet. Lord Śiva accepted that water on his head, and by that water’s grace the sons of King Sagara attained to heaven. (15) O Lord of lords, master of the universe, O You whose glories it is most pious to hear and chant! O best of the Yadus, O You whose fame is recounted in excellent poetry! O Supreme Lord Nārāyaṇa, I offer You my obeisances. (16)

The Supreme Lord said: I will come to Your house with My elder brother, but first I must satisfy My friends and well-wishers by killing the enemy of the Yadu clan. (17)

Śukadeva Gosvāmī said: Thus addressed by the Lord, Akrūra entered the city with a heavy heart. He informed King Kaṁsa of the success of his mission and then went home. (18) Lord Kṛṣṇa desired to see Mathurā, so toward evening He took Lord Balarāma and the cowherd boys with Him and entered the city. (19) The Lord saw Mathurā, with its tall gates and household entrances made of crystal, its immense archways and main doors of gold, its granaries and other storehouses of copper and brass, and its impregnable moats. Beautifying the city were pleasant gardens and parks. The main intersections were fashioned of gold, and there were mansions with private pleasure gardens, along with guildhalls and many other buildings. Mathurā resounded with the calls of peacocks and pet turtledoves, who sat in the small openings of the lattice windows and on the gem-studded floors, and also on the columned balconies and on the ornate rafters in front of the houses. These balconies and rafters were adorned with vaidūrya stones, diamonds, crystal quartz, sapphires, coral, pearls and emeralds. All the royal avenues and commercial streets were sprinkled with water, as were the side roads and courtyards, and flower garlands, newly grown sprouts, parched grains and rice had been scattered about everywhere. Gracing the houses’ doorways were elaborately decorated pots filled with water, which were bedecked with mango leaves, smeared with yogurt and sandalwood paste, and encircled by flower petals and ribbons. Near the pots were flags, rows of lamps, bunches of flowers and the trunks of banana and betel-nut trees. (20- 23)

The women of Mathurā hurriedly assembled and went forth to see the two sons of Vasudeva as They entered the city on the King’s road, surrounded by Their cowherd boyfriends. Some of the women, my dear King, eagerly climbed to the roofs of their houses to see Them. (24) Some of the ladies put their clothes and ornaments on backwards, others forgot one of their earrings or ankle bells, and others applied makeup to one eye but not the other. (25) Those who were taking their meals abandoned them, others went out without finishing their baths or massages, women who were sleeping at once rose when they heard the commotion, and mothers breast-feeding their infants simply put them aside. (26) The lotus-eyed Lord, smiling as He recalled His bold pastimes, captivated those ladies’ minds with His glances. He walked with the gait of a lordly elephant in rut, creating a festival for their eyes with His transcendental body, which is the source of pleasure for the divine goddess of fortune. (27) The ladies of Mathurā had repeatedly heard about Kṛṣṇa, and thus as soon as they saw Him their hearts melted. They felt honored that He was sprinkling upon them the nectar of His glances and broad smiles. Taking Him into their hearts through their eyes, they embraced Him, the embodiment of all ecstasy, and as their bodily hairs stood on end, O subduer of enemies, they forgot the unlimited distress caused by His absence. (28) Their lotus faces blooming with affection, the ladies who had climbed to the roofs of the mansions rained down showers of flowers upon Lord Balarāma and Lord Kṛṣṇa. (29) Brāhmaṇas standing along the way honored the two Lords with presentations of yogurt, unbroken barleycorns, pots full of water, garlands, fragrant substances such as sandalwood paste, and other items of worship. (30) The women of Mathurā exclaimed: Oh, what severe austerities the gopīs must have performed to be able to regularly see Kṛṣṇa and Balarāma, who are the greatest source of pleasure for all mankind! (31)

Seeing a washerman approaching who had been dyeing some clothes, Kṛṣṇa asked him for the finest laundered garments he had. (32) [Lord Kṛṣṇa said:] Please give suitable garments to the two of Us, who certainly deserve them. If you grant this charity, you will undoubtedly receive the greatest benefit. (33) Thus requested by the Supreme Lord, who is perfectly complete in all respects, that arrogant servant of the King became angry and replied insultingly. (34) [The washerman said:] You impudent boys! You’re accustomed to roaming the mountains and forests, and yet You would dare put on such clothes as these! These are the King’s possessions You’re asking for! (35) Fools, get out of here quickly! Don’t beg like this if You want to stay alive. When someone is too bold, the King’s men arrest him and kill him and take all his property. (36) As the washerman thus spoke brazenly, the son of Devakī became angry, and then merely with His fingertips He separated the man’s head from his body. (37) The washerman’s assistants all dropped their bundles of clothes and fled down the road, scattering in all directions. Lord Kṛṣṇa then took the clothes. (38) Kṛṣṇa and Balarāma put on pairs of garments that especially pleased Them, and then Kṛṣṇa distributed the remaining clothes among the cowherd boys, leaving some scattered on the ground. (39)

Thereupon a weaver came forward and, feeling affection for the Lords, nicely adorned Their attire with cloth ornaments of various colors. (40) Kṛṣṇa and Balarāma looked resplendent, each in His own unique, wonderfully ornamented outfit. They resembled a pair of young elephants, one white and the other black, decorated for a festive occasion. (41) Pleased with the weaver, the Supreme Lord Kṛṣṇa blessed him that after death he would achieve the liberation of attaining a form like the Lord’s, and that while in this world he would enjoy supreme opulence, physical strength, influence, memory and sensory vigor. (42)

The two Lords then went to the house of the garland-maker Sudāmā. When Sudāmā saw Them he at once stood up and then bowed down, placing his head on the ground. (43) After offering Them seats and bathing Their feet, Sudāmā worshiped Them and Their companions with arghya, garlands, pān, sandalwood paste and other presentations. (44) [Sudāmā said:] O Lord, my birth is now sanctified and my family free of contamination. Now that You both have come here, my forefathers, the demigods and the great sages are certainly all satisfied with me. (45) You two Lords are the ultimate cause of this entire universe. To bestow sustenance and prosperity upon this realm, You have descended with Your plenary expansions. (46) Because You are the well-wishing friends and Supreme Soul of the whole universe, You regard all with unbiased vision. Therefore, although You reciprocate Your devotees’ loving worship, You always remain equally disposed toward all living beings. (47) Please order me, Your servant, to do whatever You wish. To be engaged by You in some service is certainly a great blessing for anyone. (48) [Śukadeva Gosvāmī continued:] O best of kings, having spoken these words, Sudāmā could understand what Kṛṣṇa and Balarāma wanted. Thus with great pleasure he presented Them with garlands of fresh, fragrant flowers. (49) Beautifully adorned with these garlands, Kṛṣṇa and Balarāma were delighted, and so were Their companions. The two Lords then offered the surrendered Sudāmā, who was bowing down before Them, whatever benedictions he desired. (50) Sudāmā chose unshakable devotion for Kṛṣṇa, the Supreme Soul of all existence; friendship with His devotees; and transcendental compassion for all living beings. (51)

Not only did Lord Kṛṣṇa grant Sudāmā these benedictions, but He also awarded him strength, long life, fame, beauty and ever-increasing prosperity for his family. Then Kṛṣṇa and His elder brother took Their leave. (52)

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Śrī Akrūra said: I bow down to You, the cause of all causes, the original and inexhaustible Supreme Person, Nārāyaṇa. From the whorl of the lotus born from Your navel, Brahmā appeared, and by his agency this universe has come into being. (1) Earth; water; fire; air; ether and its source, false ego; the mahat-tattva; the total material nature and her source, the Supreme Lord’s puruṣa expansion; the mind; the senses; the sense objects; and the senses’ presiding deitiesall these causes of the cosmic manifestation are born from Your transcendental body. (2) The total material nature and these other elements of creation certainly cannot know You as You are, for they are manifested in the realm of dull matter. Since You are beyond the modes of nature, even Lord Brahmā, who is bound up in these modes, does not know Your true identity. (3) Pure yogīs worship You, the Supreme Personality of Godhead, by conceiving of You in the threefold form comprising the living entities, the material elements that constitute the living entities’ bodies, and the controlling deities of those elements. (4) Brāhmaṇas who follow the regulations concerning the three sacred fires worship You by chanting mantras from the three Vedas and performing elaborate fire sacrifices for the various demigods, who have many forms and names. (5) In pursuit of spiritual knowledge, some persons renounce all material activities and, having thus become peaceful, perform the sacrifice of philosophic investigation to worship You, the original form of all knowledge. (6) And yet othersthose whose intelligence is purefollow the injunctions of Vaiṣṇava scriptures promulgated by You. Absorbing their minds in thought of You, they worship You as the one Supreme Lord manifesting in multiple forms. (7) There are still others, who worship You, the Supreme Lord, in the form of Lord Śiva. They follow the path described by him and interpreted in various ways by many teachers. (8) But all these people, my Lord, even those who have turned their attention away from You and are worshiping other deities, are actually worshiping You alone, O embodiment of all the demigods. (9) As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all these paths in the end reach You, O master. (10)

Goodness, passion and ignorance, the qualities of Your material nature, entangle all conditioned living beings, from Brahmā down to the nonmoving creatures. (11) I offer My obeisances to You, who as the Supreme Soul of all beings witness everyone’s consciousness with unbiased vision. The current of Your material modes, produced by the force of ignorance, flows strongly among the living beings who assume identities as demigods, humans and animals. (12) Fire is said to be Your face, the earth Your feet, the sun Your eye, and the sky Your navel. The directions are Your sense of hearing, the chief demigods Your arms, and the oceans Your abdomen. Heaven is thought to be Your head, and the wind Your vital air and physical strength. The trees and plants are the hairs on Your body, the clouds the hair on Your head, and the mountains the bones and nails of You, the Supreme. The passage of day and night is the blinking of Your eyes, the progenitor of mankind Your genitals, and the rain Your semen. (13-14) All the worlds, with their presiding demigods and teeming populations, originate in You, the inexhaustible Supreme Personality of Godhead. These worlds travel within You, the basis of the mind and senses, just as aquatics swim in the sea or tiny insects burrow within an udumbara fruit. (15) To enjoy Your pastimes You manifest Yourself in various forms in this material world, and these incarnations cleanse away all the unhappiness of those who joyfully chant Your glories. (16) I offer my obeisances to You, the cause of the creation, Lord Matsya, who swam about in the ocean of dissolution, to Lord Hayagrīva, the killer of Madhu and Kaiṭabha, to the immense tortoise [Lord Kūrma], who supported Mandara Mountain, and to the boar incarnation [Lord Varāha], who enjoyed lifting the earth. (17-18) Obeisances to You, the amazing lion [Lord Nṛsiṁha], who remove Your saintly devotees’ fear, and to the dwarf Vāmana, who stepped over the three worlds. (19) Obeisances to You, Lord of the Bhṛgus, who cut down the forest of the conceited royal order, and to Lord Rāma, the best of the Raghu dynasty, who put an end to the demon Rāvaṇa. (20) Obeisances to You, Lord of the Sātvatas, and to Your forms of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. (21) Obeisances to Your form as the faultless Lord Buddha, who will bewilder the Daityas and Dānavas, and to Lord Kalki, the annihilator of the meat-eaters posing as kings. (22)

O Supreme Lord, the living entities in this world are bewildered by Your illusory energy. Becoming involved in the false concepts of “I” and “my,” they are forced to wander along the paths of fruitive work. (23) I too am deluded in this way, O almighty Lord, foolishly thinking my body, children, home, wife, money and followers to be real, though they are actually as unreal as a dream. (24)

Thus mistaking the temporary for the eternal, my body for my self, and sources of misery for sources of happiness, I have tried to take pleasure in material dualities. Covered in this way by ignorance, I could not recognize You as the real object of my love. (25) Just as a fool overlooks a body of water covered by the vegetation growing in it and chases a mirage, so I have turned away from You. (26) My intelligence is so crippled that I cannot find the strength to curb my mind, which is disturbed by material desires and activities and constantly dragged here and there by my obstinate senses. (27) Being thus fallen, I am approaching Your feet for shelter, O Lord, because although the impure can never attain Your feet, I think it is nevertheless possible by Your mercy. Only when one’s material life has ceased, O lotusnaveled Lord, can one develop consciousness of You by serving Your pure devotees. (28) Obeisances to the Supreme Absolute Truth, the possessor of unlimited energies. He is the embodiment of pure, transcendental knowledge, the source of all kinds of awareness, and the predominator of the forces of nature that rule over the living being. (29)

O son of Vasudeva, obeisances to You, within whom all living beings reside. O Lord of the mind and senses, again I offer You my obeisances. O master, please protect me, who am surrendered unto You. (30)

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Śukadeva Gosvāmī said: Having been honored so much by Lord Balarāma and Lord Kṛṣṇa, Akrūra, seated comfortably on a couch, felt that all the desires he had contemplated on the road were now fulfilled. (1) My dear King, what is unattainable for one who has satisfied the Supreme Personality of Godhead, the shelter of the goddess of fortune? Even so, those who are dedicated to His devotional service never want anything from Him. (2)

After the evening meal, Lord Kṛṣṇa, the son of Devakī, asked Akrūra how Kaṁsa was treating their dear relatives and friends and what the King was planning to do. (3)

The Supreme Lord said: My dear, gentle Uncle Akrūra, was your trip here comfortable? May all good fortune be yours. Are our wellwishing friends and our relatives, both close and distant, happy and in good health? (4) But, my dear Akrūra, as long as King Kaṁsathat disease of our family who goes by the name “maternal uncle”is still prospering, why should I even bother to ask about the well-being of our family members and his other subjects? (5) Just see how much suffering I have caused My offenseless parents! Because of Me their sons were killed and they themselves imprisoned. (6) By good fortune We have today fulfilled Our desire to see you, Our dear relative. O gentle uncle, please tell Us why you have come. (7)

Śukadeva Gosvāmī said: In response to the Supreme Lord’s request, Akrūra, the descendant of Madhu, described the whole situation, including King Kaṁsa’s enmity toward the Yadus and his attempt to murder Vasudeva. (8) Akrūra relayed the message he had been sent to deliver. He also described Kaṁsa’s real intentions and how Nārada had informed Kaṁsa that Kṛṣṇa had been born as the son of Vasudeva. (9) Lord Kṛṣṇa and Lord Balarāma, the vanquisher of heroic opponents, laughed when They heard Akrūra’s words. The Lords then informed Their father, Nanda Mahārāja, of King Kaṁsa’s orders. (10) Nanda Mahārāja then issued orders to the cowherd men by having the village constable make the following announcement throughout Nanda’s domain of Vraja: “Go collect all the available milk products. Bring valuable gifts and yoke your wagons. Tomorrow we shall go to Mathurā, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going.” (11-12)

When the young gopīs heard that Akrūra had come to Vraja to take Kṛṣṇa and Balarāma to the city, they became extremely distressed. (13) Some gopīs felt so pained at heart that their faces turned pale from their heavy breathing. Others were so anguished that their dresses, bracelets and braids became loose. (14) Other gopīs entirely stopped their sensory activities and became fixed in meditation on Kṛṣṇa. They lost all awareness of the external world, just like those who attain the platform of self-realization. (15) And still other young women fainted simply by remembering the words of Lord Śauri [Kṛṣṇa]. These words, decorated with wonderful phrases and expressed with affectionate smiles, would deeply touch the young girls’ hearts. (16) The gopīs were frightened at the prospect of even the briefest separation from Lord Mukunda, so now, as they remembered His graceful gait, His pastimes, His affectionate, smiling glances, His heroic deeds and His joking words, which would relieve their distress, they were beside themselves with anxiety at the thought of the great separation about to come. They gathered in groups and spoke to one another, their faces covered with tears and their minds fully absorbed in Acyuta. (17-18)

The gopīs said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child’s game. (19) Having shown us Mukunda’s face, framed by dark locks and beautified by His fine cheeks, raised nose and gentle smiles, which eradicate all misery, you are now making that face invisible. This behavior of yours is not at all good. (20) O Providence, though you come here with the name Akrūra, you are indeed cruel, for like a fool you are taking away what you once gave usthose eyes with which we have seen, even in one feature of Lord Madhudviṣa’s form, the perfection of your entire creation. (21)

Alas, Nanda’s son, who breaks loving friendships in a second, will not even look directly at us. Forcibly brought under His control, we abandoned our homes, relatives, children and husbands just to serve Him, but He is always looking for new lovers. (22) The dawn following this night will certainly be auspicious for the women of Mathurā. All their hopes will now be fulfilled, for as the Lord of Vraja enters their city, they will be able to drink from His face the nectar of the smile emanating from the corners of His eyes. (23) O gopīs, although our Mukunda is intelligent and very obedient to His parents, once He has fallen under the spell of the honey-sweet words of the women of Mathurā and been enchanted by their alluring, shy smiles, how will He ever return to us unsophisticated village girls? (24) When the Dāśārhas, Bhojas, Andhakas, Vṛṣṇis and Sātvatas see the son of Devakī in Mathurā, they will certainly enjoy a great festival for their eyes, as will all those who see Him traveling along the road to the city. After all, He is the darling of the goddess of fortune and the reservoir of all transcendental qualities. (25)

He who is doing this merciless deed should not be called Akrūra. He is so extremely cruel that without even trying to console the sorrowful residents of Vraja, he is taking away Kṛṣṇa, who is more dear to us than life itself. (26) Hard-hearted Kṛṣṇa has already mounted the chariot, and now the foolish cowherds are hurrying after Him in their bullock carts. Even the elders are saying nothing to stop Him. Today fate is working against us. (27) Let us directly approach Mādhava and stop Him from going. What can our family elders and other relatives do to us? Now that fate is separating us from Mukunda, our hearts are already wretched, for we cannot bear to give up His association even for a fraction of a second. (28) When He brought us to the assembly of the rāsa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopīs, how can we possibly cross over the insurmountable darkness of His absence? (29) How can we exist without Ananta’s friend Kṛṣṇa, who in the evening would return to Vraja in the company of the cowherd boys, His hair and garland powdered with the dust raised by the cows’ hooves? As He played His flute, He would captivate our minds with His smiling sidelong glances. (30)

Śukadeva Gosvāmī said: After speaking these words, the ladies of Vraja, who were so attached to Kṛṣṇa, felt extremely agitated by their imminent separation from Him. They forgot all shame and loudly cried out, “O Govinda! O Dāmodara! O Mādhava!” (31) But even as the gopīs cried out in this way, Akrūra, having at sunrise performed His morning worship and other duties, began to drive the chariot. (32) Led by Nanda Mahārāja, the cowherd men followed behind Lord Kṛṣṇa in their wagons. The men brought along many offerings for the King, including clay pots filled with ghee and other milk products. (33) [With His glances] Lord Kṛṣṇa somewhat pacified the gopīs, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still. (34) As He departed, that best of the Yadus saw how the gopīs were lamenting, and thus He consoled them by sending a messenger with this loving promise: “I will return.” (35) Sending their minds after Kṛṣṇa, the gopīs stood as motionless as figures in a painting. They remained there as long as the flag atop the chariot was visible, and even until they could no longer see the dust raised by the chariot wheels. (36) The gopīs then turned back, without hope that Govinda would ever return to them. Full of sorrow, they began to spend their days and nights chanting about the pastimes of their beloved. (37)

My dear King, the Supreme Lord Kṛṣṇa, traveling as swiftly as the wind in that chariot with Lord Balarāma and Akrūra, arrived at the river Kālindī, which destroys all sins. (38) The river’s sweet water was more effulgent than brilliant jewels. After Lord Kṛṣṇa had touched it for purification, He drank some from His hand. Then He had the chariot moved near a grove of trees and climbed back on, along with Balarāma. (39) Akrūra asked the two Lords to take Their seats on the chariot. Then, taking Their permission, he went to a pool in the Yamunā and took his bath as enjoined in the scriptures. (40) While immersing himself in the water and reciting eternal mantras from the Vedas, Akrūra suddenly saw Balarāma and Kṛṣṇa before him. (41) Akrūra thought, “How can the two sons of Ānakadundubhi, who are sitting in the chariot, be standing here in the water? They must have left the chariot.” But when he came out of the river, there They were on the chariot, just as before. Asking himself “Was the vision I had of Them in the water an illusion?” Akrūra reentered the pool. (42-43) There Akrūra now saw Ananta Śeṣa, the Lord of the serpents, receiving praise from Siddhas, Cāraṇas, Gandharvas and demons, who all had their heads bowed. The Personality of Godhead whom Akrūra saw had thousands of heads, thousands of hoods and thousands of helmets. His blue garment and His fair complexion, as white as the filaments of a lotus stem, made Him appear like white Kailāsa Mountain with its many peaks. (44-45) Akrūra then saw the Supreme Personality of Godhead lying peacefully on the lap of Lord Ananta Śeṣa. The complexion of that Supreme Person was like a darkblue cloud. He wore yellow garments and had four arms and reddish lotus-petal eyes. His face looked attractive and cheerful with its smiling, endearing glance and lovely eyebrows, its raised nose and finely formed ears, and its beautiful cheeks and reddish lips. The Lord’s broad shoulders and expansive chest were beautiful, and His arms long and stout. His neck resembled a conchshell, His navel was deep, and His abdomen bore lines like those on a banyan leaf. (46-48) He had large loins and hips, thighs like an elephant’s trunk, and shapely knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on His petallike toes, which beautified His lotus feet. (49-50) Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand He held a lotus flower, in the others a conchshell, discus and club. Gracing His chest were the Śrīvatsa mark, the brilliant Kaustubha gem and a flower garland. (51- 52) Encircling the Lord and worshiping Him were Nanda, Sunanda and His other personal attendants; Sanaka and the other Kumāras; Brahmā, Rudra and other chief demigods; the nine chief brāhmaṇas; and the best of the saintly devotees, headed by Prahlāda, Nārada and Uparicara Vasu. Each of these great personalities was worshiping the Lord by chanting sanctified words of praise in his own unique mood. Also in attendance were the Lord’s principal internal potenciesŚrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjāas were His material potencies Vidyā, Avidyā and Māyā, and His internal pleasure potency, Śakti. (53-55)

As the great devotee Akrūra beheld all this, he became extremely pleased and felt enthused with transcendental devotion. His intense ecstasy caused His bodily hairs to stand on end and tears to flow from his eyes, drenching his entire body. Somehow managing to steady himself, Akrūra bowed his head to the ground. Then he joined his palms in supplication and, in a voice choked with emotion, very slowly and attentively began to pray. (56-57)

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Śukadeva Gosvāmī said: After passing the night in the city of Mathurā, the high-minded Akrūra mounted his chariot and set off for the cowherd village of Nanda Mahārāja. (1) As he traveled on the road, the great soul Akrūra felt tremendous devotion for the lotus-eyed Personality of Godhead, and thus he began to consider as follows. (2) [Śrī Akrūra thought:] What pious deeds have I done, what severe austerities undergone, what worship performed or charity given so that today I will see Lord Keśava? (3) Since I am a materialistic person absorbed simply in sense gratification, I think it is as difficult for me to have gotten this opportunity to see Lord Uttamaḥśloka as it would be for one born a śūdra to be allowed to recite the Vedic mantras. (4) But enough of such thoughts! After all, even a fallen soul like me can have the chance to behold the infallible Supreme Lord, for one of the conditioned souls being swept along in the river of time may sometimes reach the shore. (5) Today all my sinful reactions have been eradicated and my birth has become worthwhile, since I will offer my obeisances to the Supreme Lord’s lotus feet, which mystic yogīs meditate upon. (6) Indeed, today King Kaṁsa has shown me extreme mercy by sending me to see the lotus feet of Lord Hari, who has now appeared in this world. Simply by the effulgence of His toenails, many souls in the past have transcended the insurmountable darkness of material existence and achieved liberation. (7) Those lotus feet are worshiped by Brahmā, Śiva and all the other demigods, by the goddess of fortune, and also by the great sages and Vaiṣṇavas. Upon those lotus feet the Lord walks about the forest while herding the cows with His companions, and those feet are smeared with the kuṅkuma from the gopīs’ breasts. (8) Surely I shall see the face of Lord Mukunda, since the deer are now walking past me on my right. That face, framed by His curly hair, is beautified by His attractive cheeks and nose, His smiling glances and His reddish lotus eyes. (9) I am going to see the Supreme Lord Viṣṇu, the reservoir of all beauty, who by His own sweet will has now assumed a humanlike form to relieve the earth of her burden. Thus there is no denying that my eyes will achieve the perfection of their existence. (10) He is the witness of material cause and effect, yet He is always free from false identification with them. By His internal potency He dispels the darkness of separation and confusion. The individual souls in this world, who are manifested here when He glances upon His material creative energy, indirectly perceive Him in the activities of their life airs, senses and intelligence. (11) All sins are destroyed and all good fortune is created by the Supreme Lord’s qualities, activities and appearances, and words that describe these three things animate, beautify and purify the world. On the other hand, words bereft of His glories are like the decorations on a corpse. (12) That same Supreme Lord has descended into the dynasty of the Sātvatas to delight the exalted demigods, who maintain the principles of religion He has created. Residing in Vṛndāvana, He spreads His fame, which the demigods glorify in song and which brings auspiciousness to all. (13) Today I shall certainly see Him, the goal and spiritual master of the great souls. Seeing Him brings jubilation to all who have eyes, for He is the true beauty of the universe. Indeed, His personal form is the shelter desired by the goddess of fortune. Now all the dawns of my life have become auspicious. (14)

Then I will at once alight from my chariot and bow down to the lotus feet of Kṛṣṇa and Balarāma, the Supreme Personalities of Godhead. Theirs are the same feet that great mystic yogīs striving for self-realization bear within their minds. I will also offer my obeisances to the Lords’ cowherd boyfriends and to all the other residents of Vṛndāvana. (15) And when I have fallen at His feet, the almighty Lord will place His lotus hand upon my head. For those who seek shelter in Him because they are greatly disturbed by the powerful serpent of time, that hand removes all fear. (16) By offering charity to that lotus hand, Purandara and Bali earned the status of Indra, King of heaven, and during the pleasure pastimes of the rāsa dance, when the Lord wiped away the gopīs’ perspiration and removed their fatigue, the touch of their faces made that hand as fragrant as a sweet flower. (17) The infallible Lord will not consider me an enemy, even though Kaṁsa has sent me here as his messenger. After all, the omniscient Lord is the actual knower of the field of this material body, and with His perfect vision He witnesses, both externally and internally, all the endeavors of the conditioned soul’s heart. (18) Thus He will cast His smiling, affectionate glance upon me as I remain fixed with joined palms, fallen in obeisances at His feet. Then all my contamination will at once be dispelled, and I will give up all doubts and feel the most intense bliss. (19) Recognizing me as an intimate friend and relative, Kṛṣṇa will embrace me with His mighty arms, instantly sanctifying my body and diminishing to nil all my material bondage, which is due to fruitive activities. (20) Having been embraced by the allfamous Lord Kṛṣṇa, I will humbly stand before Him with bowed head and joined palms, and He will address me, “My dear Akrūra.” At that very moment my life’s purpose will be fulfilled. Indeed, the life of anyone whom the Supreme Personality fails to recognize is simply pitiable. (21) The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them. (22) And then Lord Kṛṣṇa’s elder brother, the foremost of the Yadus, will grasp my joined hands while I am still standing with my head bowed, and after embracing me He will take me to His house. There He will honor me with all items of ritual welcome and inquire from me about how Kaṁsa has been treating His family members. (23)

Śukadeva Gosvāmī continued: My dear King, while the son of Śvaphalka, traveling on the road, thus meditated deeply on Śrī Kṛṣṇa, he reached Gokula as the sun was beginning to set. (24) In the cowherd pasture Akrūra saw the footprints of those feet whose pure dust the rulers of all the planets in the universe hold on their crowns. Those footprints of the Lord, distinguished by such marks as the lotus, barleycorn and elephant goad, made the ground wonderfully beautiful. (25) Increasingly agitated by ecstasy at seeing the Lord’s footprints, his bodily hairs standing on end because of his pure love, and his eyes filled with tears, Akrūra jumped down from his chariot and began rolling about among those footprints, exclaiming, “Ah, this is the dust from my master’s feet!” (26)

The very goal of life for all embodied beings is this ecstasy, which Akrūra experienced when, upon receiving Kaṁsa’s order, he put aside all pride, fear and lamentation and absorbed himself in seeing, hearing and describing the things that reminded him of Lord Kṛṣṇa. (27)

Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to milk the cows. Kṛṣṇa wore yellow garments, Balarāma blue, and Their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other’s was white. With Their fine-featured faces They were the most beautiful of all persons. As They walked with the gait of young elephants, glancing about with compassionate smiles, Those two exalted personalities beautified the cow pasture with the impressions of Their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with jeweled necklaces and flower garlands, anointed with auspicious, fragrant substances, freshly bathed, and dressed in spotless raiment. They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended in Their distinct forms of Keśava and Balarāma. O King Parīkṣit, They resembled two gold-bedecked mountains, one of emerald and the other of silver, as with Their effulgence They dispelled the sky’s darkness in all directions. (28-33) Akrūra, overwhelmed with affection, quickly jumped down from his chariot and fell at the feet of Kṛṣṇa and Balarāma like a rod. (34) The joy of seeing the Supreme Lord flooded Akrūra’s eyes with tears and decorated his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak to present himself, O King. (35) Recognizing Akrūra, Lord Kṛṣṇa drew him close with His hand, which bears the sign of the chariot wheel, and then embraced him. Kṛṣṇa felt pleased, for He is always benignly disposed toward His surrendered devotees. (36) As Akrūra stood with his head bowed, Lord Saṅkarṣaṇa [Balarāma] grasped his joined hands, and then Balarāma took him to His house in the company of Lord Kṛṣṇa. After inquiring from Akrūra whether his trip had been comfortable, Balarāma offered him a first-class seat, bathed his feet in accordance with the injunctions of scripture and respectfully served him milk with honey. (37-38)

The almighty Lord Balarāma presented Akrūra with the gift of a cow, massaged his feet to relieve him of fatigue and then with great respect and faith fed him suitably prepared food of various fine tastes. (39) When Akrūra had eaten to his satisfaction, Lord Balarāma, the supreme knower of religious duties, offered him aromatic herbs for sweetening his mouth, along with fragrances and flower garlands. Thus Akrūra once again enjoyed the highest pleasure. (40) Nanda Mahārāja asked Akrūra: O descendant of Daśārha, how are all of you maintaining yourselves while that merciless Kaṁsa remains alive? You are just like sheep under the care of a butcher. (41) That cruel, self-serving Kaṁsa murdered the infants of his own sister in her presence, even as she cried in anguish. So why should we even ask about the well-being of you, his subjects? (42) Honored by Nanda Mahārāja with these true and pleasing words of inquiry, Akrūra forgot the fatigue of his journey. (43)

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Śukadeva Gosvāmī said: The demon Keśī, sent by Kaṁsa, appeared in Vraja as a great horse. Running with the speed of the mind, he tore up the earth with his hooves. The hairs of his mane scattered the clouds and the demigods’ airplanes throughout the sky, and he terrified everyone present with his loud neighing. (1-2) Seeing the Lord standing before him, Keśī ran toward Him in extreme rage, his mouth gaping as if to swallow up the sky. Rushing with furious speed, the unconquerable and unapproachable horse demon tried to strike the lotus-eyed Lord with his two front legs. (3) But the transcendental Lord dodged Keśī’s blow and then with His arms angrily seized the demon by the legs, whirled him around in the air and contemptuously threw him the distance of one hundred bow-lengths, just as Garuḍa might throw a snake. Lord Kṛṣṇa then stood there. (4)

Upon regaining consciousness Keśī angrily got up, opened his mouth wide and again rushed to attack Lord Kṛṣṇa. But the Lord just smiled and thrust His left arm into the horse’s mouth as easily as one would make a snake enter a hole in the ground. (5) Keśī’s teeth immediately fell out when they touched the Supreme Lord’s arm, which to the demon felt as hot as molten iron. Within Keśī’s body the Supreme Personality’s arm then expanded greatly, like a diseased stomach swelling because of neglect. (6) As Lord Kṛṣṇa’s expanding arm completely blocked Keśī’s breathing, his legs kicked convulsively, his body became covered with sweat, and his eyes rolled around. The demon then passed stool and fell on the ground, dead. (7) The mighty-armed Kṛṣṇa withdrew His arm from Keśī’s body, which now appeared like a long karkaṭikā fruit. Without the least display of pride at having so effortlessly killed His enemy, the Lord accepted the demigods’ worship in the form of flowers rained down from above. (8) My dear King, thereafter Lord Kṛṣṇa was approached in a solitary place by the great sage among the demigods, Nārada Muni. That most exalted devotee spoke as follows to the Lord, who effortlessly performs His pastimes. (9)

[Nārada Muni said:] O Kṛṣṇa, Kṛṣṇa, unlimited Lord, source of all mystic power, Lord of the universe! O Vāsudeva, shelter of all beings and best of the Yadus! O master, You are the Supreme Soul of all created beings, sitting unseen within the cave of the heart like the fire dormant within kindling wood. You are the witness within everyone, the Supreme Personality and the ultimate controlling Deity. (10-11) You are the shelter of all souls, and being the supreme controller, You fulfill Your desires simply by Your will. By Your personal creative potency You manifested in the beginning the primal modes of material nature, and through their agency You create, maintain and then destroy this universe. (12) You, that very same creator, have now descended to the earth to annihilate the Daitya, Pramatha and Rākṣasa demons who are posing as kings, and also to protect the godly. (13) The horse demon was so terrifying that his neighing frightened the demigods into leaving their heavenly kingdom. But by our good fortune You have enjoyed the sport of killing him. (14)

In just two days, O almighty Lord, I will see the deaths of Cāṇūra, Muṣṭika and other wrestlers, along with those of the elephant Kuvalayāpīḍa and King Kaṁsaall by Your hand. Then I will see You kill Kālayavana, Mura, Naraka and the conch demon, and I will also see You steal the pārijāta flower and defeat Indra. I will then see You marry many daughters of heroic kings after paying for them with Your valor. Then, O Lord of the universe, in Dvārakā You will deliver King Nṛga from a curse and take for Yourself the Syamantaka jewel, together with another wife. You will bring back a brāhmaṇa’s dead son from the abode of Your servant Yamarāja, and thereafter You will kill Pauṇḍraka, burn down the city of Kāśī and slay Dantavakra, and You will also put an end to the King of Cedi during the great Rājasūya sacrifice. I shall see all these heroic pastimes, along with many others You will perform during Your residence in Dvārakā. These pastimes are glorified on this earth in the songs of transcendental poets. (15-20) Subsequently I will see You appear as time personified, serving as Arjuna’s chariot driver and destroying entire armies of soldiers to rid the earth of her burden. (21) Let us approach You, the Supreme Personality of Godhead, for shelter. You are full of perfectly pure spiritual awareness and are always situated in Your original identity. Since Your will is never thwarted, You have already achieved all possible desirable things, and by the power of Your spiritual energy You remain eternally aloof from the flow of the qualities of illusion. (22)

I bow down to You, the supreme controller, who are dependent only on Yourself. By Your potency You have constructed the unlimited particular arrangements of this universe. Now you have appeared as the greatest hero among the Yadus, Vṛṣṇis and Sātvatas and have chosen to participate in human warfare. (23) Śukadeva Gosvāmī said: Having thus addressed Lord Kṛṣṇa, the chief of the Yadu dynasty, Nārada bowed down and offered Him obeisances. Then that great sage and most eminent devotee took his leave from the Lord and went away, feeling great joy at having directly seen Him. (24)

After killing the demon Keśī in battle, the Supreme Personality of Godhead continued to tend the cows and other animals in the company of His joyful cowherd boyfriends. Thus He brought happiness to all the residents of Vṛndāvana. (25) One day the cowherd boys, while grazing their animals on the mountain slopes, played the game of stealing and hiding, acting out the roles of rival thieves and herders. (26) In that game, O King, some acted as thieves, others as shepherds and others as sheep. They played their game happily, without fear of danger. (27) A powerful magician named Vyoma, son of the demon Maya, then appeared on the scene in the guise of a cowherd boy. Pretending to join the game as a thief, he proceeded to steal most of the cowherd boys who were acting as sheep. (28) Gradually the great demon abducted more and more of the cowherd boys and cast them into a mountain cave, which he sealed shut with a boulder. Finally only four or five boys acting as sheep remained in the game. (29) Lord Kṛṣṇa, who shelters all saintly devotees, understood perfectly well what Vyomāsura was doing. Just as a lion grabs a wolf, Kṛṣṇa forcefully seized the demon as he was taking away more cowherd boys. (30)The demon changed into his original form, as big and powerful as a great mountain. But try as he might to free himself, he could not do so, having lost his strength from being held in the Lord’s tight grip. (31) Lord Acyuta clutched Vyomāsura between His arms and threw him to the ground. Then, while the demigods in heaven looked on, Kṛṣṇa killed him in the same way that one kills a sacrificial animal. (32)

Kṛṣṇa then smashed the boulder blocking the cave’s entrance and led the trapped cowherd boys to safety. Thereafter, as the demigods and cowherd boys sang His glories, He returned to His cowherd village, Gokula. (33)

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Śukadeva Goswāmī said: The demon Ariṣṭa then came to the cowherd village. Appearing in the form of a bull with a large hump, he made the earth tremble as he tore it apart with his hooves. (1) Ariṣṭāsura bellowed very harshly and pawed the ground. With his tail raised and his eyes glaring, he began to tear up the embankments with the tips of his horns, every now and then passing a little stool and urine. (2) My dear King, clouds hovered about sharp-horned Ariṣṭāsura’s hump, mistaking it for a mountain, and when the cowherd men and ladies caught sight of the demon, they were struck with terror. Indeed, the strident reverberation of his roar so frightened the pregnant cows and women that they lost their fetuses in miscarriages. (3-4) The domestic animals fled the pasture in fear, O King, and all the inhabitants rushed to Lord Govinda for shelter, crying, “Kṛṣṇa, Kṛṣṇa!” (5) When the Supreme Lord saw the cowherd community distraught and fleeing in fear, He calmed them, saying, “Don’t be afraid.” Then He called out to the bull demon as follows. (6) You fool! What do you think you’re doing, you wicked rascal, frightening the cowherd community and their animals when I am here just to punish corrupt miscreants like you! (7) Having spoken these words, the infallible Lord Hari slapped His arms with His palms, further angering Ariṣṭa with the loud sound. The Lord then casually threw His mighty, serpentine arm over the shoulder of a friend and stood facing the demon. (8) Thus provoked, Ariṣṭa pawed the ground with one of his hooves and then, with the clouds hovering around his upraised tail, furiously charged Kṛṣṇa. (9) Pointing the tips of his horns straight ahead and glaring menacingly at Lord Kṛṣṇa from the corners of his bloodshot eyes, Ariṣṭa rushed toward Him at full speed, like a thunderbolt hurled by Indra. (10) The Supreme Lord Kṛṣṇa seized Ariṣṭāsura by the horns and threw him back eighteen steps, just as an elephant might do when fighting a rival elephant. (11) Thus repulsed by the Supreme Lord, the bull demon got up and, breathing hard and sweating all over his body, again charged Him in a mindless rage. (12) As Ariṣṭa attacked, Lord Kṛṣṇa seized him by the horns and knocked him to the ground with His foot. The Lord then thrashed him as if he were a wet cloth, and finally He yanked out one of the demon’s horns and struck him with it until he lay prostrate. (13) Vomiting blood and profusely excreting stool and urine, kicking his legs and rolling his eyes about, Ariṣṭāsura thus went painfully to the abode of Death. The demigods honored Lord Kṛṣṇa by scattering flowers upon Him. (14) Having thus killed the bull demon Ariṣṭa, He who is a festival for the gopīs’ eyes entered the cowherd village with Balarāma. (15)

After Ariṣṭāsura had been killed by Kṛṣṇa, who acts wonderfully, Nārada Muni went to speak to King Kaṁsa. That powerful sage of godly vision addressed the King as follows. (16) [Nārada told Kaṁsa:] Yaśodā’s child was actually a daughter, and Kṛṣṇa is the son of Devakī. Also, Rāma is the son of Rohiṇī. Out of fear, Vasudeva entrusted Kṛṣṇa and Balarāma to his friend Nanda Mahārāja, and it is these two boys who have killed your men. (17) Upon hearing this, the master of the Bhojas became furious and lost control of his senses. He picked up a sharp sword to kill Vasudeva. (18) But Nārada restrained Kaṁsa by reminding him that it was the two sons of Vasudeva who would cause his death. Kaṁsa then had Vasudeva and his wife shackled in iron chains. (19) After Nārada left, King Kaṁsa summoned Keśī and ordered him, “Go kill Rāma and Kṛṣṇa.” (20) The King of the Bhojas next called for his ministers, headed by Muṣṭika, Cāṇūra, Śala and Tośala, and also for his elephant-keepers. The King addressed them as follows. (21) My dear heroic Cāṇūra and Muṣṭika, please hear this. Rāma and Kṛṣṇa, the sons of Ānakadundubhi [Vasudeva], are living in Nanda’s cowherd village. It has been predicted that these two boys will be the cause of my death. When They are brought here, kill Them on the pretext of engaging Them in a wrestling match. (22-23) Erect a wrestling ring with many surrounding viewing stands, and bring all the residents of the city and the outlying districts to see the open competition. (24) You, elephant-keeper, my good man, should position the elephant Kuvalayāpīḍa at the entrance to the wrestling arena and have him kill my two enemies. (25) Commence the bow sacrifice on the Caturdaśī day in accordance with the relevant Vedic injunctions. In ritual slaughter offer the appropriate kinds of animals to the magnanimous Lord Śiva. (26)

Having thus commanded his ministers, Kaṁsa next called for Akrūra, the most eminent of the Yadus. Kaṁsa knew the art of securing personal advantage, and thus he took Akrūra’s hand in his own and spoke to him as follows. (27) My dear Akrūra, most charitable one, please do me a friendly favor out of respect. Among the Bhojas and Vṛṣṇis, there is no one else as kind to us as you. (28) Gentle Akrūra, you always carry out your duties soberly, and therefore I am depending on you, just as powerful Indra took shelter of Lord Viṣṇu to achieve his goals. (29)

Please go to Nanda’s village, where the two sons of Ānakadundubhi are living, and without delay bring Them here on this chariot. (30) The demigods, who are under the protection of Viṣṇu, have sent these two boys as my death. Bring Them here, and also have Nanda and the other cowherd men come with gifts of tribute. (31) After you bring Kṛṣṇa and Balarāma, I will have Them killed by my elephant, who is as powerful as death itself. And if by chance They escape from him, I will have Them killed by my wrestlers, who are as strong as lightning. (32) When these two have been killed, I will kill Vasudeva and all Their lamenting relativesthe Vṛṣṇis, Bhojas and Daśārhas. (33) I will also kill my old father, Ugrasena, who is greedy for my kingdom, and I will kill his brother Devaka and all my other enemies as well. (34) Then, my friend, this earth will be free of thorns. (35) My elder relative Jarāsandha and my dear friend Dvivida are solid well-wishers of mine, as are Śambara, Naraka and Bāṇa. I will use them all to kill off those kings who are allied with the demigods, and then I will rule the earth. (36) Now that you understand my intentions, please go at once and bring Kṛṣṇa and Balarāma to watch the bow sacrifice and see the opulence of the Yadus’ capital. (37)

Śrī Akrūra said: O King, you have expertly devised a process to free yourself of misfortune. Still, one should be equal in success and failure, since it is certainly destiny that produces the results of one’s work. (38) An ordinary person is determined to act on his desires even when fate prevents their fulfillment. Therefore, he encounters both happiness and distress. Yet even though such is the case, I will execute your order. (39)

Śukadeva Gosvāmī said: Having thus instructed Akrūra, King Kaṁsa dismissed his ministers and retired to his quarters, and Akrūra returned home. (40)

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Śukadeva Gosvāmī said: Whenever Kṛṣṇa went to the forest, the minds of the gopīs would run after Him, and thus the young girls sadly spent their days singing of His pastimes. (1)

The gopīs said: When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddesses traveling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening. (2-3)

O girls! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jeweled necklace. Now please hear something wonderful. When He vibrates His flute, Vraja’s bulls, deer and cows, standing in groups at a great distance, are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting. (4-5)

My dear gopī, sometimes Mukunda imitates the appearance of a wrestler by decorating Himself with leaves, peacock feathers and colored minerals. Then, in the company of Balarāma and the cowherd boys, He plays His flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But like us, the rivers are not very pious, and thus they merely wait with their arms trembling out of love. (6-7)

Kṛṣṇa moves about the forest in the company of His friends, who vividly chant the glories of His magnificent deeds. He thus appears just like the Supreme Personality of Godhead exhibiting His inexhaustible opulences. When the cows wander onto the mountainsides and Kṛṣṇa calls out to them with the sound of His flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viṣṇu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. (8-11)

O goddesses of Vraja, when Kṛṣṇa is enjoying Himself with Balarāma on the mountain slopes, playfully wearing a flower garland on the top of His head, He engladdens all with the resonant vibrations of His flute. Thus He delights the entire world. At that time the nearby cloud, afraid of offending a great personality, thunders very gently in accompaniment. The cloud showers flowers onto his dear friend Kṛṣṇa and shades Him from the sun like an umbrella. (12-13)

O pious mother Yaśodā, your son, who is expert in all the arts of herding cows, has invented many new styles of flute-playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahmā, Śiva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. (14-15)

As Kṛṣṇa strolls through Vraja with His lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cows’ hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopīs, who become agitated by Cupid when Kṛṣṇa playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening. (16-17)

Now Kṛṣṇa is standing somewhere counting His cows on a string of gems. He wears a garland of tulasī flowers that bear the fragrance of His beloved, and He has thrown His arm over the shoulder of an affectionate cowherd boyfriend. As Kṛṣṇa plays His flute and sings, the music attracts the black deer’s wives, who approach that ocean of transcendental qualities and sit down beside Him. Just like us cowherd girls, they have given up all hope for happiness in family life. (18-19)

O sinless Yaśodā, your darling child, the son of Mahārāja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yamunā in the company of the cows and cowherd boys, amusing His dear companions. The gentle breeze honors Him with its soothing fragrance of sandalwood, while the various Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute. (20-21)

Out of great affection for the cows of Vraja, Kṛṣṇa became the lifter of Govardhana Hill. At the end of the day, having rounded up all His own cows, He plays a song on His flute, while exalted demigods standing along the path worship His lotus feet and the cowherd boys accompanying Him chant His glories. His garland is powdered by the dust raised by the cows’ hooves, and His beauty, enhanced by His fatigue, creates an ecstatic festival for everyone’s eyes. Eager to fulfill His friends’ desires, Kṛṣṇa is the moon arisen from the womb of mother Yaśodā. (22-23)

As Kṛṣṇa respectfully greets His well-wishing friends, His eyes roll slightly as if from intoxication. He wears a flower garland, and the beauty of His soft cheeks is accentuated by the brilliance of His golden earrings and the whiteness of His face, which has the color of a badara berry. With His cheerful face resembling the moon, lord of the night, the Lord of the Yadus moves with the grace of a regal elephant. Thus He returns in the evening, delivering the cows of Vraja from the heat of the day. (24-25)

ŚrīŚukadeva Gosvāmī said: O King, thus during the daytime the women of Vṛndāvana took pleasure in continuously singing about the pastimes of Kṛṣṇa, and those ladies’ minds and hearts, absorbed in Him, were filled with great festivity. (26)

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