sribhagavatam - skandah (canto) -3 - chapters 1st to 3rd

Vyasadev Praneetha

The Madbhagavatam

CANTO 3a

Chapter 1: Questions by Vidura

3.1.1

śrī-śuka uvāca
evam etat purā pṛṣṭo
maitreyo bhagavān kila
kṣattrā vanaṁ praviṣṭena
tyaktvā sva-gṛham ṛddhimat

(1) S'uka said: 'This is what formerly Vidura asked His Grace Maitreya Rishi when he entered the forest after renouncing his prosperous home:

3.1.2

yad vā ayaṁ mantra-kṛd vo
bhagavān akhileśvaraḥ
pauravendra-gṛhaṁ hitvā
praviveśātmasāt kṛtam

(2) 'What to say about the house [of the Pândavas] I am identified with? S'rî Krishna, the Supreme Lord and master of all, was accepted as the minister of its people and had given up entering the house of Duryodhana.'

3.1.3

rājovāca
kutra kṣattur bhagavatā
maitreyeṇāsa saṅgamaḥ
kadā vā saha-saṁvāda
etad varṇaya naḥ prabho

(3) The king said: 'Please tell us master, where and when met Vidura with His Grace Maitreya Rishi to discuss this?

3.1.4

na hy alpārthodayas tasya
vidurasyāmalātmanaḥ
tasmin varīyasi praśnaḥ
sādhu-vādopabṛṁhitaḥ

(4) Certainly the questions Vidura asked the holy man cannot have been unimportant, they must have been full of the highest purpose as is approved by the seekers of truth.'

3.1.5

sūta uvāca
sa evam ṛṣi-varyo 'yaṁ
pṛṣṭo rājñā parīkṣitā
praty āha taṁ subahu-vit
prītātmā śrūyatām iti

(5) Sûta said: "He, the great sage S'ukadeva thus being questioned by King Parîkchit, fully satisfied replied, speaking from his great expertise: 'Please listen to this.'

3.1.6

śrī-śuka uvāca
yadā tu rājā sva-sutān asādhūn
puṣṇan na dharmeṇa vinaṣṭa-dṛṣṭiḥ
bhrātur yaviṣṭhasya sutān vibandhūn
praveśya lākṣā-bhavane dadāha

(6) S'rî S'ukadeva said: 'During the time King Dhritarâshthra was raising his dishonest sons, he who never walked the straight path had lost his sight being the guardian of the sons of his younger brother [the deceased Pându, see family tree]. He let them enter the laquer house which he next set on fire [see Mahâbhârata I 139-148].

3.1.7

yadā sabhāyāṁ kuru-deva-devyāḥ
keśābhimarśaṁ suta-karma garhyam
na vārayām āsa nṛpaḥ snuṣāyāḥ
svāsrair harantyāḥ kuca-kuṅkumāni

(7) When in the assembly the wife of the saintly Kurus [Draupadî] was insulted by his son [Duhs'âsana] who grabbed her by her hair, the king did not forbid this, although his daughter-in-law shed tears that washed the red dust of her breast [see Mahâbhârata II 58-73].

3.1.8

dyūte tv adharmeṇa jitasya sādhoḥ
satyāvalambasya vanaṁ gatasya
na yācato 'dāt samayena dāyaṁ
tamo-juṣāṇo yad ajāta-śatroḥ

 (8) When by unfair means he who was without an enemy [Yudhishthhira] was defeated in a game of gambling and as someone faithful to the truth went to the forest, he upon returning was never allotted the share that was promised by him who was overcome by illusion [Dhritarâshthra].

3.1.9

yadā ca pārtha-prahitaḥ sabhāyāṁ
jagad-gurur yāni jagāda kṛṣṇaḥ
na tāni puṁsām amṛtāyanāni
rājoru mene kṣata-puṇya-leśaḥ

(9) Also Lord Krishna, when He on the plea of Arjuna for their sake appeared in the assembly as the teacher of the world, was, with His words as good as nectar, by the king not taken seriously among all the men of sense whose last bit of piety was dwindling.

3.1.10

yadopahūto bhavanaṁ praviṣṭo
mantrāya pṛṣṭaḥ kila pūrvajena
athāha tan mantra-dṛśāṁ varīyān
yan mantriṇo vaidurikaṁ vadanti

(10) When Vidura by his elder brother [Dhritarâshthra] was called to the palace, he had entered there for consultation and the advice that he then with his directions gave was exactly what the ministers of state could appreciate:

3.1.11

ajāta-śatroḥ pratiyaccha dāyaṁ
titikṣato durviṣahaṁ tavāgaḥ
sahānujo yatra vṛkodarāhiḥ
śvasan ruṣā yat tvam alaṁ bibheṣi

(11) 'Return now the legitimate share to the one who has no enemy [Yudhishthhira] and who was so patient with your unbearable offenses. You better be afraid of him and his younger brothers, of whom we know Bhîma to be as angry and wrathful as a snake.

3.1.12

pārthāṁs tu devo bhagavān mukundo
gṛhītavān sakṣiti-deva-devaḥ
āste sva-puryāṁ yadu-deva-devo
vinirjitāśeṣa-nṛdeva-devaḥ

 (12) The sons of Prithâ are now adopted by the Supreme Lord of Liberation who at present , resides with His family, the honorable Yadu dynasty, that together with Him has defeated an unlimited amount of kings.

3.1.13

sa eṣa doṣaḥ puruṣa-dviḍ āste
gṛhān praviṣṭo yam apatya-matyā
puṣṇāsi kṛṣṇād vimukho gata-śrīs
tyajāśv aśaivaṁ kula-kauśalāya

 (13) He [Duryodhana], this bad guy you consider your son, stepped forward in your household as an enemy of the Original Person. You thus having turned against Krishna are therefore bereft of all goodness - that inauspiciousness you must, for the sake of the family, give up as soon as possible.'

3.1.14

ity ūcivāṁs tatra suyodhanena
pravṛddha-kopa-sphuritādhareṇa
asat-kṛtaḥ sat-spṛhaṇīya-śīlaḥ
kṣattā sakarṇānuja-saubalena

(14) After these words of Vidura Duryodhana addressed him on the spot. Swollen with anger and with trembling lips, he insulted the respectable one of good qualities in the company of Karna, his younger brothers and S'akuni [a maternal uncle] saying:

3.1.15

ka enam atropajuhāva jihmaṁ
dāsyāḥ sutaṁ yad-balinaiva puṣṭaḥ
tasmin pratīpaḥ parakṛtya āste
nirvāsyatām āśu purāc chvasānaḥ

(15) 'Who asked him to be here, this bastard son of a maid-servant who grew up living on the cost of those he betrays as an enemy spy? Throw him immediately out of the palace to be left with his breath only!'

3.1.16

sa ittham atyulbaṇa-karṇa-bāṇair
bhrātuḥ puro marmasu tāḍito 'pi
svayaṁ dhanur dvāri nidhāya māyāṁ
gata-vyatho 'yād uru mānayānaḥ

(16) Vidura on his turn immediately put his bow at the door and left the palace of his brother, being hurt in the core of his heart by the violence aimed at him. But despite of these arrows so painful to the ear, he was unperturbed and felt great.

3.1.17

sa nirgataḥ kaurava-puṇya-labdho
gajāhvayāt tīrtha-padaḥ padāni
anvākramat puṇya-cikīrṣayorvyām
adhiṣṭhito yāni sahasra-mūrtiḥ

(17) After having left the Kauravas he achieved upon his departure from Hastinâpura the piety of the Supreme Lord the moment he sought the salvation of pilgrimages. All he wanted was the highest grade of devotion as was established by means of all those thousands of idols.

3.1.18

pureṣu puṇyopavanādri-kuñjeṣv
apaṅka-toyeṣu sarit-saraḥsu
ananta-liṅgaiḥ samalaṅkṛteṣu
cacāra tīrthāyataneṣv ananyaḥ

(18) He traveled to holy places of devotion where the air, the hills and the orchards, waters, rivers and lakes are pure with temples decorated with the appearances of the One Unlimited. Thus he proceeded alone through the holy lands.

3.1.19

gāṁ paryaṭan medhya-vivikta-vṛttiḥ
sadāpluto 'dhaḥ śayano 'vadhūtaḥ
alakṣitaḥ svair avadhūta-veṣo
vratāni cere hari-toṣaṇāni

(19) Traversing the earth purely and independently, he was sanctified by the ground he slept upon and without his familiar clothes being dressed like a mendicant and performing according the vows to please the Lord, one could not recognize him.

3.1.20

itthaṁ vrajan bhāratam eva varṣaṁ
kālena yāvad gatavān prabhāsam
tāvac chaśāsa kṣitim eka cakrām
ekātapatrām ajitena pārthaḥ

 (20) Traveling this way through India only, he arrived at the holy land of Prabhâsa, which at the time was under the reign of King Yudhishthhira who by the mercy of the Invincible Lord ruled the world under one military force and flag [see 1.13].

3.1.21

tatrātha śuśrāva suhṛd-vinaṣṭiṁ
vanaṁ yathā veṇuja-vahni-saṁśrayam
saṁspardhayā dagdham athānuśocan
sarasvatīṁ pratyag iyāya tūṣṇīm

(21) There he heard how all his kinsmen had perished [at Kurukshetra] in a violent passion like a bamboo forest burning down because of ignition through its own friction. Thereupon he, silent with his thoughts, went westward heading for the river Sarasvatî.

3.1.22

tasyāṁ tritasyośanaso manoś ca
pṛthor athāgner asitasya vāyoḥ
tīrthaṁ sudāsasya gavāṁ guhasya
yac chrāddhadevasya sa āsiṣeve

(22) On the bank of the river he visited and duly worshiped the holy places called Trita, Us'anâ, Manu, Prithu, Agni, Asita, Vâyu, Sudâsa, Go, Guha and S'râddhadeva.

3.1.23

anyāni ceha dvija-deva-devaiḥ
kṛtāni nānāyatanāni viṣṇoḥ
pratyaṅga-mukhyāṅkita-mandirāṇi
yad-darśanāt kṛṣṇam anusmaranti

 (23) Also other places had been established there by the twice-born godly ones and the devotees of the various forms of Lord Vishnu, who, as the leading personality marked each and every part of the temples. Even at a distance they reminded one  of  Lord Krishna.

3.1.24

tatas tv ativrajya surāṣṭram ṛddhaṁ
sauvīra-matsyān kurujāṅgalāṁś ca
kālena tāvad yamunām upetya
tatroddhavaṁ bhāgavataṁ dadarśa

(24) From there passing through the wealthy kingdoms of Surat, Sauvîra and Kurujângala (west of India), he after some time reaching the Yamunâ river, also happened to meet Uddhava, the Supreme Lord His greatest devotee [see Canto 11].

3.1.25

sa vāsudevānucaraṁ praśāntaṁ
bṛhaspateḥ prāk tanayaṁ pratītam
āliṅgya gāḍhaṁ praṇayena bhadraṁ
svānām apṛcchad bhagavat-prajānām

(25) He embraced the sober and gentle constant companion of Vâsudeva who was formerly a student of Brihaspati, the master of all ritual, and with great love and affection he questioned him about the family of the Supreme Lord:

3.1.26

kaccit purāṇau puruṣau svanābhya-
pādmānuvṛttyeha kilāvatīrṇau
āsāta urvyāḥ kuśalaṁ vidhāya
kṛta-kṣaṇau kuśalaṁ śūra-gehe

(26) 'Are the original personalities of Godhead [Krishna and Balarâma], who, on the request of the Creator who was born from the lotus, descended in the world for the elevation and well-being of everyone, all well in the house of S'ûrasena [the father of Queen Kuntî, aunt Prithâ]?

3.1.27

kaccit kurūṇāṁ paramaḥ suhṛn no
bhāmaḥ sa āste sukham aṅga śauriḥ
yo vai svasṝṇāṁ pitṛvad dadāti
varān vadānyo vara-tarpaṇena

(27) And, oh Uddhava, is our greatest Kuru and brother-in-law, Vasudeva [the father of Lord Krishna] happy who is truly like a father to his sisters and so generous in providing to the pleasure of his wives everything they desire?

3.1.28

kaccid varūthādhipatir yadūnāṁ
pradyumna āste sukham aṅga vīraḥ
yaṁ rukmiṇī bhagavato 'bhilebhe
ārādhya viprān smaram ādi-sarge

(28) Please Uddhava, tell me whether the military commander-in-chief of the Yadus, Pradyumna, is all happy. He was in his previous life the god of love and is now the great hero who was born from Rukminî as the prince of the Supreme Lord after she had pleased the brahmins.

3.1.29

kaccit sukhaṁ sātvata-vṛṣṇi-bhoja-
dāśārhakāṇām adhipaḥ sa āste
yam abhyaṣiñcac chata-patra-netro
nṛpāsanāśāṁ parihṛtya dūrāt

 (29) And is Ugrasena the king of the Sâtvatas, Vrishnis, Dâs'ârhas and Bhojas doing well? He is the one to whom Lord Krishna restored the hope of the throne after he had to give it up being put aside [under the rule of uncle Kamsa].

3.1.30

kaccid dhareḥ saumya sutaḥ sadṛkṣa
āste 'graṇī rathināṁ sādhu sāmbaḥ
asūta yaṁ jāmbavatī vratāḍhyā
devaṁ guhaṁ yo 'mbikayā dhṛto 'gre

(30) Oh grave one, is the son of the Lord, Sâmba, faring well, he, the foremost and best behaved among the warriors, who is so much alike Him and to whom Jâmbavatî [another wife of Krishna] who is so rich in her vows gave birth after his previous life as the godly Kârttikeya who was born unto the wife of S'iva?

3.1.31

kṣemaṁ sa kaccid yuyudhāna āste
yaḥ phālgunāl labdha-dhanū-rahasyaḥ
lebhe 'ñjasādhokṣaja-sevayaiva
gatiṁ tadīyāṁ yatibhir durāpām

(31) And how is Yuyudhâna [Sâtyaki] faring, he who learned from Arjuna and fulfilled his purpose as someone understanding the intricacies of military art and on top of that in being of service attained the destination of the Transcendental that even for the greatest renouncers is so difficult to achieve?

3.1.32

kaccid budhaḥ svasty anamīva āste
śvaphalka-putro bhagavat-prapannaḥ
yaḥ kṛṣṇa-pādāṅkita-mārga-pāṁsuṣv
aceṣṭata prema-vibhinna-dhairyaḥ

 (32) And the scholarly impeccable son of S'vaphalka, Akrûra, how is he? He is the one who in his surrender on the path of Krishna's lotus feet lost his balance and fell down in the dust showing symptoms of transcendental love.

3.1.33

kaccic chivaṁ devaka-bhoja-putryā
viṣṇu-prajāyā iva deva-mātuḥ
yā vai sva-garbheṇa dadhāra devaṁ
trayī yathā yajña-vitānam artham

(33) Is everything well with the daughter of King Devaka-Bhoja? The way the purpose of sacrifice originated from the Vedas and the mother of the demigods [Aditi] gave birth to the godhead, she [Devakî] gave birth to Lord Vishnu.

3.1.34

apisvid āste bhagavān sukhaṁ vo
yaḥ sātvatāṁ kāma-dugho 'niruddhaḥ
yam āmananti sma hi śabda-yoniṁ
mano-mayaṁ sattva-turīya-tattvam

 (34) And is also He, the Personality of Godhead Aniruddha all happy, He who as the source for the fulfillment of the desires of the devotees traditionally is considered the birth channel for the Rig-Veda, the creator of the mind and the transcendental fourth plenary expansion of the Reality Principle [of Vishnu-tattva]?

3.1.35

apisvid anye ca nijātma-daivam
ananya-vṛttyā samanuvratā ye
hṛdīka-satyātmaja-cārudeṣṇa-
gadādayaḥ svasti caranti saumya

(35) And others like Hridîka, Cârudeshna, Gada and the son of Satyabhâmâ, who accept the divinity of their own self as being the soul, oh humble one, and who follow with an absolute faith, are they also faring well in passing their time?

3.1.36

api sva-dorbhyāṁ vijayācyutābhyāṁ
dharmeṇa dharmaḥ paripāti setum
duryodhano 'tapyata yat-sabhāyāṁ
sāmrājya-lakṣmyā vijayānuvṛttyā

(36) Does Yudhishthhira, ruling with the principles of humanity, maintain the respect of religion under the protection of the arms of Arjuna and the Infallible One? It was he who with the opulence of his royal entourage and the service of Arjuna, raised the envy of Duryodhana.

3.1.37

kiṁ vā kṛtāgheṣv agham atyamarṣī
bhīmo 'hivad dīrghatamaṁ vyamuñcat
yasyāṅghri-pātaṁ raṇa-bhūr na sehe
mārgaṁ gadāyāś carato vicitram

 (37) And vented the unconquerable Bhîma, who is like a cobra, his long-cherished fury upon the sinners? The way he with the wonderful play of his club operated on the battlefield he could not be defeated.

3.1.37

kiṁ vā kṛtāgheṣv agham atyamarṣī
bhīmo 'hivad dīrghatamaṁ vyamuñcat
yasyāṅghri-pātaṁ raṇa-bhūr na sehe
mārgaṁ gadāyāś carato vicitram

(38) Is Arjuna doing well, he the famous one among the chariot fighters who with his bow the Gândîva vanquished so many enemies? He once satisfied Lord S'iva covering him with arrows when he presented himself unrecognizable as a false hunter.

3.1.39

yamāv utasvit tanayau pṛthāyāḥ
pārthair vṛtau pakṣmabhir akṣiṇīva
remāta uddāya mṛdhe sva-rikthaṁ
parāt suparṇāv iva vajri-vaktrāt

(39) And are the twin sons of Prithâ [Nakula and Sahadeva] carefree? They were by their brothers protected as eyelids covering eyes when they reclaimed their property in the fight with the enemy like Garuda [the carrier of Vishnu] did [with the nectar] from the mouth of Indra.

3.1.40

aho pṛthāpi dhriyate 'rbhakārthe
rājarṣi-varyeṇa vināpi tena
yas tv eka-vīro 'dhiratho vijigye
dhanur dvitīyaḥ kakubhaś catasraḥ

(40) Oh dear one, is Prithâ still alive? She dedicated her life to the care for the fatherless children when she had to live without King Pându who alone as a commanding warrior could master the four directions with a second bow only.

3.1.41

saumyānuśoce tam adhaḥ-patantaṁ
bhrātre paretāya vidudruhe yaḥ
niryāpito yena suhṛt sva-puryā
ahaṁ sva-putrān samanuvratena

(41) Oh gentle one, I just pity him [Dhritarâshthra] who falling down when his brother [Pându] died, turned against me and drove me, his well-wisher, out of my own city adopting the same line of action as his sons.

3.1.42

so 'haṁ harer martya-viḍambanena
dṛśo nṛṇāṁ cālayato vidhātuḥ
nānyopalakṣyaḥ padavīṁ prasādāc
carāmi paśyan gata-vismayo 'tra

(42) Therefore I travel by the grace of His feet incognito through this world of the Lord which is so bewildering for others to manage. I never missed to see His feet being doubtless in this matter.

3.1.43

nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ
mahīṁ muhuś cālayatāṁ camūbhiḥ
vadhāt prapannārti-jihīrṣayeśo
'py upaikṣatāghaṁ bhagavān kurūṇām

 (43) As for the kings who went astray because of the three kinds of false pride [about wealth, education and followers] and who constantly agitated mother earth with the movements of their troops, He, being the Supreme Lord willing to relieve the distress of the surrendered souls, of course waited to kill the Kurus despite of their offenses.

3.1.44

ajasya janmotpatha-nāśanāya
karmāṇy akartur grahaṇāya puṁsām
nanv anyathā ko 'rhati deha-yogaṁ
paro guṇānām uta karma-tantram

(44) The appearance of the Unborn One, He without any obligation in the world, is there to put an end to the upstarts so that each may understand. What other purpose would He serve in taking up a body and all kinds of karma?

3.1.45

tasya prapannākhila-lokapānām
avasthitānām anuśāsane sve
arthāya jātasya yaduṣv ajasya
vārtāṁ sakhe kīrtaya tīrtha-kīrteḥ

 (45) Oh my friend, sing the glories and discuss the topics of the Lord of all sacred places who from His unborn position took birth in the family of the Yadus for the sake of all rulers of the universe who surrendered to Him and [the devotional culture of ] His self-control.'

Chapter 2: Remembrance of Lord Krishna

3.2.1

śrī-śuka uvāca
iti bhāgavataḥ pṛṣṭaḥ
kṣattrā vārtāṁ priyāśrayām
prativaktuṁ na cotseha
autkaṇṭhyāt smāriteśvaraḥ

(1) S'uka said: 'The great devotee [Uddhava] questioned by Vidura about what could be said regarding the dearest one, reflected upon the Lord but couldn't reply immediately because he was overwhelmed by emotion.

3.2.2

yaḥ pañca-hāyano mātrā
prātar-āśāya yācitaḥ
tan naicchad racayan yasya
saparyāṁ bāla-līlayā

(2) He was someone who in his childhood being five years old, called by his mother for breakfast, didn't like to have it because he was absorbed in playing the servant [of Lord Krishna].

3.2.3

sa kathaṁ sevayā tasya
kālena jarasaṁ gataḥ
pṛṣṭo vārtāṁ pratibrūyād
bhartuḥ pādāv anusmaran

(3) How would such a servitude of Uddhava have slackened in the course of time? So when he was simply asked to tell about Him, everything of the Lord His lotus feet popped up in his mind.

3.2.4

sa muhūrtam abhūt tūṣṇīṁ
kṛṣṇāṅghri-sudhayā bhṛśam
tīvreṇa bhakti-yogena
nimagnaḥ sādhu nirvṛtaḥ

(4) For a moment he fell completely silent because of the nectar of the Lord His feet. Strong as he was and well matured in the union of devotion, he became fully absorbed in the love of its goodness.

3.2.5

pulakodbhinna-sarvāṅgo
muñcan mīlad-dṛśā śucaḥ
pūrṇārtho lakṣitas tena
sneha-prasara-samplutaḥ

 (5) Every part of his body showed the signs of transcendental ecstasy and when tears filled his eyes because of missing Him so much, Vidura could see that he had reached the object of his greatest love.

3.2.6

śanakair bhagaval-lokān
nṛlokaṁ punar āgataḥ
vimṛjya netre viduraṁ
prītyāhoddhava utsmayan

(6) Slowly Uddhava returned from the world of the Lord to the human world and wiping his tears away he spoke affectionately to Vidura about all these recollections.'

3.2.7

uddhava uvāca
kṛṣṇa-dyumaṇi nimloce
gīrṇeṣv ajagareṇa ha
kiṁ nu naḥ kuśalaṁ brūyāṁ
gata-śrīṣu gṛheṣv aham

(7) Uddhava said: 'What can I say about our wellbeing now the sun of Krishna has set and the house of my family has been swallowed by the great serpent of  the past?

3.2.8

durbhago bata loko 'yaṁ
yadavo nitarām api
ye saṁvasanto na vidur
hariṁ mīnā ivoḍupam

(8) How unfortunate is this world and especially the Yadu dynasty who living together with the Lord didn't recognize Him any more than the fish recognize the moon.

3.2.9

iṅgita-jñāḥ puru-prauḍhā
ekārāmāś ca sātvatāḥ
sātvatām ṛṣabhaṁ sarve
bhūtāvāsam amaṁsata

(9) His own men the Sâtvatas were audacious people with a good judgement of  character who could relax with Him as the head of the family and  thought of Him as the one behind everything.

3.2.10

devasya māyayā spṛṣṭā
ye cānyad asad-āśritāḥ
bhrāmyate dhīr na tad-vākyair
ātmany uptātmano harau

 (10) Even though they, as good as others who attach to illusions, were all overcome by the illusion of the external reality of God, the intelligence of the souls who are innerly of full surrender to the Lord will never go astray because of the words used by the others.

3.2.11

pradarśyātapta-tapasām
avitṛpta-dṛśāṁ nṛṇām
ādāyāntar adhād yas tu
sva-bimbaṁ loka-locanam

 (11) After having shown Himself to persons living without penance and  the fulfillment of ideals, He, withdrawing His form from public vision, next took to the feat of His own disappearance.

3.2.12

yan martya-līlaupayikaṁ sva-yoga-
māyā-balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam

(12) The form He showed in the mortal world was perfectly suited for His pastimes that demonstrated the power of His inner magic. It led to the discovery of His wonders, His supreme opulence and the ultimate ornament of all ornaments: His feet.

3.2.13

yad dharma-sūnor bata rājasūye
nirīkṣya dṛk-svastyayanaṁ tri-lokaḥ
kārtsnyena cādyeha gataṁ vidhātur
arvāk-sṛtau kauśalam ity amanyata

(13) All the [inhabitants of the] three worlds who during King Yudhishthhira's Rajasûya-[royal] sacrifice witnessed His all-attractive form were perplexed and thought that the craftmanship of Brahmâ's universal creation had been surpassed with Him present in the mortal world.

3.2.14

yasyānurāga-pluta-hāsa-rāsa-
līlāvaloka-pratilabdha-mānāḥ
vraja-striyo dṛgbhir anupravṛtta-
dhiyo 'vatasthuḥ kila kṛtya-śeṣāḥ

 (14) Because of His smiles, playful nature and glances the women of Vraja became more and more attached to Him and followed Him with their eyes so that they completely  distracted sat down with their mind in the clouds without attending to their household duties.

3.2.15

sva-śānta-rūpeṣv itaraiḥ sva-rūpair
abhyardyamāneṣv anukampitātmā
parāvareśo mahad-aṁśa-yukto
hy ajo 'pi jāto bhagavān yathāgniḥ

 (15) The Unborn One who still took birth, the infinitely merciful Lord and ruler over the spiritual and material realm appeared for the sake of the devotees as the Fortunate One, the Lord of the Opulences, as Bhagavân who accompanied by all His associates is as fire to all the others who, [like Kamsa] living to their own material standards, constitute a plague.

3.2.16

māṁ khedayaty etad ajasya janma-
viḍambanaṁ yad vasudeva-gehe
vraje ca vāso 'ri-bhayād iva svayaṁ
purād vyavātsīd yad-ananta-vīryaḥ

(16) It distresses me to see how He, so amazingly, took His birth from the unborn [in the prison] were Vasudeva lived, how He  in Vraja at home with Vasudeva, lived like He was afraid of the enemy [uncle Kamsa] and how He, the unlimitedly powerful one, fled from Mathurâ city [the capital where Krishna resided after defeating Kamsa].

3.2.17

dunoti cetaḥ smarato mamaitad
yad āha pādāv abhivandya pitroḥ
tātāmba kaṁsād uru-śaṅkitānāṁ
prasīdataṁ no 'kṛta-niṣkṛtīnām

 (17) My heart hurts when I think of what He said in worship of the feet of His parents: 'Oh mother, oh father, in great fear of Kamsa we failed in our service, please be pleased with us!'

3.2.18

ko vā amuṣyāṅghri-saroja-reṇuṁ
vismartum īśīta pumān vijighran
yo visphurad-bhrū-viṭapena bhūmer
bhāraṁ kṛtāntena tiraścakāra

(18) How can one forget Him once one has the dust of His lotus feet in the nose, Him who by the mere raising of His eyebrows dealt the death blow to the burden of the earth?

3.2.19

dṛṣṭā bhavadbhir nanu rājasūye
caidyasya kṛṣṇaṁ dviṣato 'pi siddhiḥ
yāṁ yoginaḥ saṁspṛhayanti samyag
yogena kas tad-virahaṁ saheta

(19) Didn't your goodness witness with your own eyes how during Yudhishthhira's royal sacrificial ceremony the king of Cedi [S'is'upâla] despite of his jealousy with Krishna attained perfection, the fulfillment most desired by all the yogis who by dint of their yoga manage to tolerate separation from Him?

3.2.20

tathaiva cānye nara-loka-vīrā
ya āhave kṛṣṇa-mukhāravindam
netraiḥ pibanto nayanābhirāmaṁ
pārthāstra-pūtaḥ padam āpur asya

(20) And certainly also others in human society have achieved His heavenly abode: they who as warriors saw Krishna's very pleasing lotus-like face and eyes on the battlefield that was purified by Arjuna's arrows.

3.2.21

svayaṁ tv asāmyātiśayas tryadhīśaḥ
svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṁ haradbhiś cira-loka-pālaiḥ
kirīṭa-koṭyeḍita-pāda-pīṭhaḥ

(21) He is none but the unique, grand Lord of the threefold reality by whose independence supreme fortune is achieved and to whose feet countless [kings full of] desires bow their helmets in worship with all the paraphernalia under the direction of  the eternal keepers of societal order.

3.2.22

tat tasya kaiṅkaryam alaṁ bhṛtān no
viglāpayaty aṅga yad ugrasenam
tiṣṭhan niṣaṇṇaṁ parameṣṭhi-dhiṣṇye
nyabodhayad deva nidhārayeti

(22) For that reason we as servitors in His service are in pain oh Vidura, when we see how He before King Ugrasena expectantly sitting on his throne, submitted Himself with the words: 'Oh my Lord, please see it this way'.

3.2.23

aho bakī yaṁ stana-kāla-kūṭaṁ
jighāṁsayāpāyayad apy asādhvī
lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema

(23) To the shelter of whom else should I take? Oh, who else would assure a greater mercy than He who, despite of the faithlessness of that she-devil [Pûtanâ] who in envy poisoned her breast for nourishing Him to death, granted her the position of a mother?

3.2.24

manye 'surān bhāgavatāṁs tryadhīśe
saṁrambha-mārgābhiniviṣṭa-cittān
ye saṁyuge 'cakṣata tārkṣya-putram
aṁse sunābhāyudham āpatantam

 (24) I think that they who as opponents are waging against the Lord of the Threefoldness are great devotees because they in their preoccupation of fighting Him, could see Him coming forward on His carrier [Garuda] with His cakra wheel.

3.2.25

vasudevasya devakyāṁ
jāto bhojendra-bandhane
cikīrṣur bhagavān asyāḥ
śam ajenābhiyācitaḥ

 (25) Born from the womb of Devakî in the prison of the king of Bhoja [Kamsa], the Supreme Lord being prayed for [by the Creator] appeared to bring welfare on earth.

3.2.26

tato nanda-vrajam itaḥ
pitrā kaṁsād vibibhyatā
ekādaśa samās tatra
gūḍhārciḥ sa-balo 'vasat

(26) Thereafter He was brought up in the cow-pastures by His [foster] father Nanda, where He out of fear for Kamsa, together with Baladeva [Balarâma] resided [in secret] for eleven years the way one covers a flame.

3.2.27

parīto vatsapair vatsāṁś
cārayan vyaharad vibhuḥ
yamunopavane kūjad-
dvija-saṅkulitāṅghripe

 (27) Surrounded by cowherd boys herding calves the Almighty roamed on the banks of the Yamunâ through gardens that vibrated of the chirping of the heavenly birds in their many trees.

3.2.28

kaumārīṁ darśayaṁś ceṣṭāṁ
prekṣaṇīyāṁ vrajaukasām
rudann iva hasan mugdha-
bāla-siṁhāvalokanaḥ

 (28) The alluring display of the pastimes of His youth could only be appreciated by the inhabitants of Vraja, the land of Vrindâvana, where He, looking like a lion cub, just like other kids cried and laughed and was struck with wonder.

3.2.29

sa eva go-dhanaṁ lakṣmyā
niketaṁ sita-go-vṛṣam
cārayann anugān gopān
raṇad-veṇur arīramat

(29) Tending the treasure of beautiful cows He as the source of happiness enlivened the cowherd boys by playing His flute.

3.2.30

prayuktān bhoja-rājena
māyinaḥ kāma-rūpiṇaḥ
līlayā vyanudat tāṁs tān
bālaḥ krīḍanakān iva

(30) The great wizards engaged by the king of Bhoja to assume any form they liked, were upon their approach in the course of His pastimes killed by Him who acted just like a child playing with dolls.

3.2.31

vipannān viṣa-pānena
nigṛhya bhujagādhipam
utthāpyāpāyayad gāvas
tat toyaṁ prakṛti-sthitam

(31) [To help the inhabitants of Vrindâvana] being perplexed by the great trouble of drinking poison [from the snake Kâliya in the water of the Yamunâ], He subdued the chief of the reptiles and after coming out of the water He caused the cows to drink it, proving it natural again.

3.2.32

ayājayad go-savena
gopa-rājaṁ dvijottamaiḥ
vittasya coru-bhārasya
cikīrṣan sad-vyayaṁ vibhuḥ

 (32) Desiring the proper use of the wealth of Nanda, the king of the cowherds his opulence, He with the help of the brahmins helped them to perform worship for the sake of  the cows and the land [instead of Indra].

3.2.33

varṣatīndre vrajaḥ kopād
bhagnamāne 'tivihvalaḥ
gotra-līlātapatreṇa
trāto bhadrānugṛhṇatā

(33) Indra angry upon being insulted highly perturbed created a heavy downpour of rain above Vraja. [The cowherds then were] protected by the merciful Lord with His pastime of [lifting] the hill [Govardhana, that served as an] umbrella oh sober Vidura.

3.2.34

śarac-chaśi-karair mṛṣṭaṁ
mānayan rajanī-mukham
gāyan kala-padaṁ reme
strīṇāṁ maṇḍala-maṇḍanaḥ

(34) One autumn He, during a night brightened by moonshine, devoted Himself to singing songs to enjoy the women, delighting in their midst as the face of the night its beauty in person.'

Chapter 3: The Lord's Pastimes Outside of Vrindâvana

3.3.1

uddhava uvāca
tataḥ sa āgatya puraṁ sva-pitroś
cikīrṣayā śaṁ baladeva-saṁyutaḥ
nipātya tuṅgād ripu-yūtha-nāthaṁ
hataṁ vyakarṣad vyasum ojasorvyām

(1) Uddhava said: 'When the Lord thereafter came to the city of Mathurâ, He wished His parents all well [freeing them from imprisonment], after together with Baladeva having dragged down from the throne the leader of public hostility [Kamsa] and having killed him by pulling him upon the ground with great strength.

3.3.2

sāndīpaneḥ sakṛt proktaṁ
brahmādhītya sa-vistaram
tasmai prādād varaṁ putraṁ
mṛtaṁ pañca-janodarāt

(2) He mastered every detail of  the Vedas after hearing them only once from His teacher Sândîpani whom He rewarded the benediction of bringing back his deceased son from the inner region of the departed souls, from death [Yamaloka].

3.3.3

samāhutā bhīṣmaka-kanyayā ye
śriyaḥ savarṇena bubhūṣayaiṣām
gāndharva-vṛttyā miṣatāṁ sva-bhāgaṁ
jahre padaṁ mūrdhni dadhat suparṇaḥ

(3) Invited by the daughter of King Bhîshmaka [Rukminî] Lord Krishna stole her away as His share exactly like Garuda did [with the nectar of the gods], and thus gave all those [princes] the go-by who according to the custom were candidates to marry her and for that purpose had come expecting that fortune.

3.3.4

kakudmino 'viddha-naso damitvā
svayaṁvare nāgnajitīm uvāha
tad-bhagnamānān api gṛdhyato 'jñāñ
jaghne 'kṣataḥ śastra-bhṛtaḥ sva-śastraiḥ

(4) In an open competition for the selection of the bridegroom for Princess Nâgnajitî He subdued seven wild bulls and won her hand, but the fools who in their disappointment nevertheless wanted her, He killed and wounded without getting hurt Himself, well equipped as He was with all weapons.

3.3.5

priyaṁ prabhur grāmya iva priyāyā
vidhitsur ārcchad dyutaruṁ yad-arthe
vajry ādravat taṁ sa-gaṇo ruṣāndhaḥ
krīḍā-mṛgo nūnam ayaṁ vadhūnām

(5) Only because of the fact that He, just like an ordinary living being, tried to please His dear wife who wanted Him to bring the Pârijâta flower shrub [from heaven], Indra the King of Heaven henpecked of course by his own wives, blind of anger with all his strength waged against Him.

3.3.6

sutaṁ mṛdhe khaṁ vapuṣā grasantaṁ
dṛṣṭvā sunābhonmathitaṁ dharitryā
āmantritas tat-tanayāya śeṣaṁ
dattvā tad-antaḥ-puram āviveśa

(6) When mother Earth saw how Narakâsura [Bhauma], her son who in the battle [against Krishna] physically dominated the sky [with missiles], was killed by His Sudars'ana Cakra [the disc weapon], she prayed to Him to return to Narakâsura's son that what had remained [of the kingdom]. Doing so He entered Narakâsura's fortress.

3.3.7

tatrāhṛtās tā nara-deva-kanyāḥ
kujena dṛṣṭvā harim ārta-bandhum
utthāya sadyo jagṛhuḥ praharṣa-
vrīḍānurāga-prahitāvalokaiḥ

(7) Upon seeing the Lord, the Friend of the Distressed, all the princesses there who were kidnapped by the demon immediately stood prepared joyfully to accept Him, with eager glances shyly closing Him in their hearts, [as their husband].

3.3.8

āsāṁ muhūrta ekasmin
nānāgāreṣu yoṣitām
sa-vidhaṁ jagṛhe pāṇīn
anurūpaḥ sva-māyayā

(8) Although they resided in different apartments, He accepted the hands of all women simultaneously by joining in a perfect settlement with each her individual nature through His internal potency.

3.3.9

tāsv apatyāny ajanayad
ātma-tulyāni sarvataḥ
ekaikasyāṁ daśa daśa
prakṛter vibubhūṣayā

(9) Desiring to expand Himself, He with each and every one of them begot ten children who were all alike Himself in every respect.

3.3.10

kāla-māgadha-śālvādīn
anīkai rundhataḥ puram
ajīghanat svayaṁ divyaṁ
sva-puṁsāṁ teja ādiśat

(10) Kâlayavana, the king of Magadha [Jarâsandha], King S'âlva and others who with their soldiers had surrounded Mathurâ, He didn't prove His own wondrous prowess but the prowess of His men.

3.3.11

śambaraṁ dvividaṁ bāṇaṁ
muraṁ balvalam eva ca
anyāṁś ca dantavakrādīn
avadhīt kāṁś ca ghātayat

(11) Of S'ambara, Dvivida, Bâna, Mura, Balvala and others like Dantavakra and more of them, He killed some, while others He caused to be killed [by Balarâma e.g.].

3.3.12

atha te bhrātṛ-putrāṇāṁ
pakṣayoḥ patitān nṛpān
cacāla bhūḥ kurukṣetraṁ
yeṣām āpatatāṁ balaiḥ

(12) Thereafter in the battle of Kurukshetra of both parties of the nephews the kings were killed of whose chariot wheels the earth shook.

3.3.13

sa karṇa-duḥśāsana-saubalānāṁ
kumantra-pākena hata-śriyāyuṣam
suyodhanaṁ sānucaraṁ śayānaṁ
bhagnorum ūrvyāṁ na nananda paśyan

(13) It was not His delight to see how because of the ill advice of Karna, Duhs'âsana and Saubala, Duryodhana with all his power had lost his fortune and lifespan and now along with his followers laid down [on the battlefield] with broken limbs.

3.3.14

kiyān bhuvo 'yaṁ kṣapitoru-bhāro
yad droṇa-bhīṣmārjuna-bhīma-mūlaiḥ
aṣṭādaśākṣauhiṇiko mad-aṁśair
āste balaṁ durviṣahaṁ yadūnām

(14) 'What is this', the Lord said when with the help of Bhîshma and Drona [on the one hand] and Arjuna and Bhîma [on the other] the enormous burden of the earth of eighteen akshauhinîs [an army consisting of ten anikinis, or 21.870 elephants, 21.870 chariots, 65.610 horses, and 109.350 foot soldiers] had been removed. 'There is still the unbearable burden of the great strength of My descendants, the Yadu dynasty.

3.3.15

mitho yadaiṣāṁ bhavitā vivādo
madhv-āmadātāmra-vilocanānām
naiṣāṁ vadhopāya iyān ato 'nyo
mayy udyate 'ntardadhate svayaṁ sma

(15) They will vanish when, intoxicated from drinking [honey-liquor], a quarrel will take place among them which will turn their eyes red as copper; there is no alternative to ensure this in case of My disappearance.'

3.3.16

evaṁ sañcintya bhagavān
sva-rājye sthāpya dharmajam
nandayām āsa suhṛdaḥ
sādhūnāṁ vartma darśayan

(16) With this in His mind the Supreme Lord installed Yudhishthhira on the throne, gladdening His friends by indicating the path of the saints.

3.3.17

uttarāyāṁ dhṛtaḥ pūror
vaṁśaḥ sādhv-abhimanyunā
sa vai drauṇy-astra-sampluṣṭaḥ
punar bhagavatā dhṛtaḥ

(17) The descendant of Pûru [Parîkchit] by the hero Abhimanyu begotten in the womb of Uttarâ, surely would have been burned by the weapon of the son of Drona if the Supreme Lord hadn't averted it by protecting him again [see S.B. 1: 7 & 8].

3.3.18

ayājayad dharma-sutam
aśvamedhais tribhir vibhuḥ
so 'pi kṣmām anujai rakṣan
reme kṛṣṇam anuvrataḥ

(18) The Almighty One induced the son of Dharma [Yudhishthhira] also to perform three horse sacrifices and in that assisted by his brothers he protected and enjoyed the earth as a constant follower of Krishna.

3.3.19

bhagavān api viśvātmā
loka-veda-pathānugaḥ
kāmān siṣeve dvārvatyām
asaktaḥ sāṅkhyam āsthitaḥ

(19) The Supreme Lord and Supersoul of the Universe customarily following the path of Vedic principles, enjoyed the lusts of life in the city of Dvârakâ without getting attached. He accomplished this by keeping to the analytical system of yoga [Sânkhya].

3.3.20

snigdha-smitāvalokena
vācā pīyūṣa-kalpayā
caritreṇānavadyena
śrī-niketena cātmanā

(20) Gentle and with His sweet glances and words  that compared to nectar, He, with His flawless character, resided there in His transcendental body, the residence of the goddess of fortune.

3.3.21

imaṁ lokam amuṁ caiva
ramayan sutarāṁ yadūn
reme kṣaṇadayā datta-
kṣaṇa-strī-kṣaṇa-sauhṛdaḥ

(21) He, pleasing the Yadus, enjoyed this earth and certainly also the other worlds, in the leisure of the night with the women, being of friendship in conjugal love.

3.3.22

tasyaivaṁ ramamāṇasya
saṁvatsara-gaṇān bahūn
gṛhamedheṣu yogeṣu
virāgaḥ samajāyata

(22) Thus He for many, many years enjoyed a household life of [sensual] uniting that constituted the basis of His detachment.

3.3.23

daivādhīneṣu kāmeṣu
daivādhīnaḥ svayaṁ pumān
ko viśrambheta yogena
yogeśvaram anuvrataḥ

(23) Just like with Him, the enjoyment of the senses of whatever living entity is controlled by the divine, a divinity in which one can put faith by joining in the service of the Lord of Yoga.

3.3.24

puryāṁ kadācit krīḍadbhir
yadu-bhoja-kumārakaiḥ
kopitā munayaḥ śepur
bhagavan-mata-kovidāḥ

(24) In the city of Dvârakâ the princely descendants of Yadu and Bhoja some day had been playing a prank and thus had angered the wise who thereupon cursed them as was desired by the Supreme Lord.

3.3.25

tataḥ katipayair māsair
vṛṣṇi-bhojāndhakādayaḥ
yayuḥ prabhāsaṁ saṁhṛṣṭā
rathair deva-vimohitāḥ

(25) A few months later the descendants of Vrishni, Bhoja and others like the sons of Andhaka, bewildered by Krishna with great pleasure went to the place of pilgrimage called Prabhâsa.

3.3.26

tatra snātvā pitṝn devān
ṛṣīṁś caiva tad-ambhasā
tarpayitvātha viprebhyo
gāvo bahu-guṇā daduḥ

(26) There they took a bath and with the same water proved their respects to their forefathers, the gods and the great sages. Then they gave in royal charity cows to the brahmins.

3.3.27

hiraṇyaṁ rajataṁ śayyāṁ
vāsāṁsy ajina-kambalān
yānaṁ rathān ibhān kanyā
dharāṁ vṛtti-karīm api

(27) For their livelihood they also provided them with gold, gold coins, bedding, clothing, seat covers, blankets, horses, chariots, elephants, girls and land.

3.3.28

annaṁ coru-rasaṁ tebhyo
dattvā bhagavad-arpaṇam
go-viprārthāsavaḥ śūrāḥ
praṇemur bhuvi mūrdhabhiḥ

(28) After supplying the brahmins with highly delicious food that was first offered to the Supreme Lord, the valiant representatives offered, for the sake of their good life, the cows and the brahmins their obeisances by touching the ground with their heads.'

(My humble salutations to the lotus feet of Swamyjis , Philosopher, Scholars and Knowledge seekers for the collection)