Śrīmad Bhāgavatam|Canto 10 Chapter 13
The Stealing of the Boys and Calves by Brahmā
sādhu pṛṣṭaṁ mahā-bhāga
śṛṇvann api kathāṁ muhuḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; sādhu pṛṣṭam — I have been very much honored by your inquiry; mahā-bhāga — you are a greatly fortunate personality; tvayā — by you; bhāgavata-uttama — O best of devotees; yat — because; nūtanayasi — you are making newer and newer; īśasya — of the Supreme Personality of Godhead; śṛṇvan api — although you are continuously hearing; kathām — the pastimes; muhuḥ — again and again.
Śrīla Śukadeva Gosvāmī said: O best of devotees, most fortunate Parīkṣit, you have inquired very nicely, for although constantly hearing the pastimes of the Lord, you are perceiving His activities to be newer and newer.
satām ayaṁ sāra-bhṛtāṁ nisargo
prati-kṣaṇaṁ navya-vad acyutasya yat
striyā viṭānām iva sādhu vārtā
satām — of the devotees; ayam — this; sāra-bhṛtām — those who are paramahaṁsas, who have accepted the essence of life; nisargaḥ — feature or symptom; yat — which; artha-vāṇī — the aim of life, the aim of profit; śruti — the aim of understanding; cetasām api — who have decided to accept the bliss of transcendental subjects as the aim and object of life; prati-kṣaṇam — every moment; navya-vat — as if newer and newer; acyutasya — of Lord Kṛṣṇa; yat — because; striyāḥ — (topics) of woman or sex; viṭānām — of debauchees, who are attached to women; iva — exactly like; sādhu vārtā — actual conversation.
Paramahaṁsas, devotees who have accepted the essence of life, are attached to Kṛṣṇa in the core of their hearts, and He is the aim of their lives. It is their nature to talk only of Kṛṣṇa at every moment, as if such topics were newer and newer. They are attached to such topics, just as materialists are attached to topics of women and sex.
api guhyaṁ vadāmi te
brūyuḥ snigdhasya śiṣyasya
guravo guhyam apy uta
śṛṇusva — please hear; avahitaḥ — with great attention; rājan — O King (Mahārāja Parīkṣit); api — although; guhyam — very confidential (because ordinary men cannot understand the activities of Kṛṣṇa); vadāmi — I shall explain; te — unto you; brūyuḥ — explain; snigdhasya — submissive; śiṣyasya — of a disciple; guravaḥ — spiritual masters; guhyam — very confidential; api uta — even so.
O King, kindly hear me with great attention. Although the activities of the Supreme Lord are very confidential, no ordinary man being able to understand them, I shall speak about them to you, for spiritual masters explain to a submissive disciple even subject matters that are very confidential and difficult to understand.
bhagavān idam abravīt
tathā — thereafter; agha-vadanāt — from the mouth of Aghāsura; mṛtyoḥ — death personified; rakṣitvā — after saving; vatsa-pālakān — all the cowherd boys and calves; sarit-pulinam — to the bank of the river; ānīya — bringing them; bhagavān — the Supreme Personality of Godhead, Kṛṣṇa; idam — these words; abravīt — spoke.
Then, after saving the boys and calves from the mouth of Aghāsura, who was death personified, Lord Kṛṣṇa, the Supreme Personality of Godhead, brought them all to the bank of the river and spoke the following words.
aho ’tiramyaṁ pulinaṁ vayasyāḥ
aho — oh; ati-ramyam — very, very beautiful; pulinam — the bank of the river; vayasyāḥ — My dear friends; sva-keli-sampat — full with all paraphernalia for pastimes of play; mṛdula-accha-bālukam — the very soft and clean sandy bank; sphuṭat — in full bloom; saraḥ-gandha — by the aroma of the lotus flower; hṛta — attracted; ali — of the bumblebees; patrika — and of the birds; dhvani-pratidhvāna — the sounds of their chirping and moving and the echoes of these sounds; lasat — moving all over; druma-ākulam — full of nice trees.
My dear friends, just see how this riverbank is extremely beautiful because of its pleasing atmosphere. And just see how the blooming lotuses are attracting bees and birds by their aroma. The humming and chirping of the bees and birds is echoing throughout the beautiful trees in the forest. Also, here the sands are clean and soft. Therefore, this must be considered the best place for our sporting and pastimes.
atra bhoktavyam asmābhir
vatsāḥ samīpe ’paḥ pītvā
carantu śanakais tṛṇam
atra — here, on this spot; bhoktavyam — our lunch should be eaten; asmābhiḥ — by us; diva-ārūḍham — it is very late now; kṣudhā arditāḥ — we are fatigued with hunger; vatsāḥ — the calves; samīpe — nearby; apaḥ — water; pītvā — after drinking; carantu — let them eat; śanakaiḥ — slowly; tṛṇam — the grasses.
I think we should take our lunch here, since we are already hungry because the time is very late. Here the calves may drink water and go slowly here and there and eat the grass.
vatsān ārudhya śādvale
muktvā śikyāni bubhujuḥ
samaṁ bhagavatā mudā
tathā iti — as Kṛṣṇa proposed, the other cowherd boys agreed; pāyayitvā arbhāḥ — they allowed to drink water; vatsān — the calves; ārudhya — tying them to the trees, allowed them to eat; śādvale — in a place of green, tender grasses; muktvā — opening; śikyāni — their bags of eatables and other paraphernalia; bubhujuḥ — went and enjoyed; samam — equally; bhagavatā — with the Supreme Personality of Godhead; mudā — in transcendental pleasure.
Accepting Lord Kṛṣṇa’s proposal, the cowherd boys allowed the calves to drink water from the river and then tied them to trees where there was green, tender grass. Then the boys opened their baskets of food and began eating with Kṛṣṇa in great transcendental pleasure.
kṛṣṇasya viṣvak puru-rāji-maṇḍalair
abhyānanāḥ phulla-dṛśo vrajārbhakāḥ
sahopaviṣṭā vipine virejuś
kṛṣṇasya viṣvak — surrounding Kṛṣṇa; puru-rāji-maṇḍalaiḥ — by different encirclements of associates; abhyānanāḥ — everyone looking forward to the center, where Kṛṣṇa was sitting; phulla-dṛśaḥ — their faces looking very bright because of transcendental pleasure; vraja-arbhakāḥ — all the cowherd boys of Vrajabhūmi; saha-upaviṣṭāḥ — sitting with Kṛṣṇa; vipine — in the forest; virejuḥ — so nicely and beautifully made; chadāḥ — petals and leaves; yathā — just as; ambhoruha — of a lotus flower; karṇikāyāḥ — of the whorl.
Like the whorl of a lotus flower surrounded by its petals and leaves, Kṛṣṇa sat in the center, encircled by lines of His friends, who all looked very beautiful. Every one of them was trying to look forward toward Kṛṣṇa, thinking that Kṛṣṇa might look toward him. In this way they all enjoyed their lunch in the forest.
kecit puṣpair dalaiḥ kecit
pallavair aṅkuraiḥ phalaiḥ
śigbhis tvagbhir dṛṣadbhiś ca
kecit — someone; puṣpaiḥ — by flowers; dalaiḥ — by nice leaves of flowers; kecit — someone; pallavaiḥ — on the surface of bunches of leaves; aṅkuraiḥ — on the sprouts of flowers; phalaiḥ — and some on fruits; śigbhiḥ — some actually in the basket or packet; tvagbhiḥ — by the bark of trees; dṛṣadbhiḥ — on rocks; ca — and; bubhujuḥ — enjoyed; kṛta-bhājanāḥ — as if they had made their plates for eating.
Among the cowherd boys, some placed their lunch on flowers, some on leaves, fruits, or bunches of leaves, some actually in their baskets, some on the bark of trees and some on rocks. This is what the children imagined to be their plates as they ate their lunch.
sarve mitho darśayantaḥ
hasanto hāsayantaś cā-
sarve — all the cowherd boys; mithaḥ — to one another; darśayantaḥ — showing; sva-sva-bhojya-rucim pṛthak — different varieties of foodstuffs brought from home, with their separate and different tastes; hasantaḥ — after tasting, they were all laughing; hāsayantaḥ ca — and making others laugh; abhyavajahruḥ — enjoyed lunch; saha-īśvarāḥ — along with Kṛṣṇa.
All the cowherd boys enjoyed their lunch with Kṛṣṇa, showing one another the different tastes of the different varieties of preparations they had brought from home. Tasting one another’s preparations, they began to laugh and make one another laugh.
bibhrad veṇuṁ jaṭhara-paṭayoḥ śṛṅga-vetre ca kakṣe
vāme pāṇau masṛṇa-kavalaṁ tat-phalāny aṅgulīṣu
tiṣṭhan madhye sva-parisuhṛdo hāsayan narmabhiḥ svaiḥ
svarge loke miṣati bubhuje yajña-bhug bāla-keliḥ
bibhrat veṇum — keeping the flute; jaṭhara-paṭayoḥ — between the tight clothing and the abdomen; śṛṅga-vetre — both the horn bugle and the cow-driving stick; ca — also; kakṣe — on the waist; vāme — on the left-hand side; pāṇau — taking in hand; masṛṇa-kavalam — very nice food prepared with rice and first-class curd; tat-phalāni — suitable pieces of fruit like bael; aṅgulīṣu — between the fingers; tiṣṭhan — staying in this way; madhye — in the middle; sva-pari-suhṛdaḥ — His own personal associates; hāsayan — making them laugh; narmabhiḥ — with joking words; svaiḥ — His own; svarge loke miṣati — while the inhabitants of the heavenly planets, Svargaloka, were watching this wonderful scene; bubhuje — Kṛṣṇa enjoyed; yajña-bhuk bāla-keliḥ — although He accepts offerings in yajña, for the sake of childhood pastimes He was enjoying foodstuffs very jubilantly with His cowherd boyfriends.
Kṛṣṇa is yajña-bhuk — that is, He eats only offerings of yajña — but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow-driving stick on His left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends, personally joking with them and creating jubilant laughter among them as He ate. At that time, the denizens of heaven were watching, struck with wonder at how the Personality of Godhead, who eats only in yajña, was now eating with His friends in the forest.
vatsās tv antar-vane dūraṁ
bhārata — O Mahārāja Parīkṣit; evam — in this way (while they were enjoying their lunch); vatsa-peṣu — along with all the boys tending the calves; bhuñjāneṣu — engaged in taking their food; acyuta-ātmasu — all of them being very near and dear to Acyuta, Kṛṣṇa; vatsāḥ — the calves; tu — however; antaḥ-vane — within the deep forest; dūram — far away; viviśuḥ — entered; tṛṇa-lobhitāḥ — being allured by green grass.
O Mahārāja Parīkṣit, while the cowherd boys, who knew nothing within the core of their hearts but Kṛṣṇa, were thus engaged in eating their lunch in the forest, the calves went far away, deep into the forest, being allured by green grass.
tān dṛṣṭvā bhaya-santrastān
ūce kṛṣṇo ’sya bhī-bhayam
mitrāṇy āśān mā viramate-
hāneṣye vatsakān aham
tān — that those calves were going away; dṛṣṭvā — seeing; bhaya-santrastān — to the cowherd boys, who were disturbed by fear that within the dense forest the calves would be attacked by some ferocious animals; ūce — Kṛṣṇa said; kṛṣṇaḥ asya bhī-bhayam — Kṛṣṇa, who is Himself the fearful element of all kinds of fear (when Kṛṣṇa is present, there is no fear); mitrāṇi — My dear friends; āśāt — from your enjoyment of eating; mā viramata — do not stop; iha — in this place, in this spot; āneṣye — I shall bring back; vatsakān — the calves; aham — I.
When Kṛṣṇa saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, “My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself.”
vicinvan bhagavān kṛṣṇaḥ
iti uktvā — saying this (“Let Me bring your calves personally”); adri-darī-kuñja-gahvareṣu — everywhere in the mountains, the mountain caves, the bushes and narrow places; ātma-vatsakān — the calves belonging to His own personal friends; vicinvan — searching out; bhagavān — the Supreme Personality of Godhead; kṛṣṇaḥ — Lord Kṛṣṇa; sa-pāṇi-kavalaḥ — carrying His yogurt and rice in His hand; yayau — started out.
“Let Me go and search for the calves,” Kṛṣṇa said. “Don’t disturb your enjoyment.” Then, carrying His yogurt and rice in His hand, the Supreme Personality of Godhead, Kṛṣṇa, immediately went out to search for the calves of His friends. To please His friends, He began searching in all the mountains, mountain caves, bushes and narrow passages.
ambhojanma-janis tad-antara-gato māyārbhakasyeśitur
draṣṭuṁ mañju mahitvam anyad api tad-vatsān ito vatsapān
nītvānyatra kurūdvahāntaradadhāt khe ’vasthito yaḥ purā
dṛṣṭvāghāsura-mokṣaṇaṁ prabhavataḥ prāptaḥ paraṁ vismayam
ambhojanma-janiḥ — Lord Brahmā, who was born from a lotus flower; tat-antara-gataḥ — now became entangled with the affairs of Kṛṣṇa, who was enjoying luncheon pastimes with His cowherd boys; māyā-arbhakasya — of the boys made by Kṛṣṇa’s māyā; īśituḥ — of the supreme controller; draṣṭum — just to see; mañju — very pleasing; mahitvam anyat api — other glories of the Lord also; tat-vatsān — their calves; itaḥ — than that place where they were; vatsa-pān — and the cowherd boys taking care of the calves; nītvā — bringing them; anyatra — to a different place; kurūdvaha — O Mahārāja Parīkṣit; antara-dadhāt — kept hidden and invisible for some time; khe avasthitaḥ yaḥ — this person Brahmā, who was situated in the higher planetary system in the sky; purā — formerly; dṛṣṭvā — was observing; aghāsura-mokṣaṇam — the wonderful killing and deliverance of Aghāsura from material tribulation; prabhavataḥ — of the all-potent Supreme Person; prāptaḥ param vismayam — had become extremely astonished.
O Mahārāja Parīkṣit, Brahmā, who resides in the higher planetary system in the sky, had observed the activities of the most powerful Kṛṣṇa in killing and delivering Aghāsura, and he was astonished. Now that same Brahmā wanted to show some of his own power and see the power of Kṛṣṇa, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in Kṛṣṇa’s absence, Brahmā took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Kṛṣṇa was.
tato vatsān adṛṣṭvaitya
puline ’pi ca vatsapān
ubhāv api vane kṛṣṇo
tataḥ — thereafter; vatsān — the calves; adṛṣṭvā — not seeing there within the forest; etya — after; puline api — to the bank of the Yamunā; ca — also; vatsapān — could not see the cowherd boys; ubhau api — both of them (the calves and the cowherd boys); vane — within the forest; kṛṣṇaḥ — Lord Kṛṣṇa; vicikāya — searched all over; samantataḥ — here and there.
Thereafter, when Kṛṣṇa was unable to find the calves, He returned to the bank of the river, but there He was also unable to see the cowherd boys. Thus He began to search for both the calves and the boys, as if He could not understand what had happened.
vatsān pālāṁś ca viśva-vit
sarvaṁ vidhi-kṛtaṁ kṛṣṇaḥ
kva api — anywhere; adṛṣṭvā — not seeing at all; antaḥ-vipine — within the forest; vatsān — the calves; pālān ca — and their caretakers, the cowherd boys; viśva-vit — Kṛṣṇa, who is aware of everything going on throughout the whole cosmic manifestation; sarvam — everything; vidhi-kṛtam — was executed by Brahmā; kṛṣṇaḥ — Lord Kṛṣṇa; sahasā — immediately; avajagāma ha — could understand.
When Kṛṣṇa was unable to find the calves and their caretakers, the cowherd boys, anywhere in the forest, He could suddenly understand that this was the work of Lord Brahmā.
tataḥ kṛṣṇo mudaṁ kartuṁ
tan-mātṝṇāṁ ca kasya ca
cakre viśva-kṛd īśvaraḥ
tataḥ — thereafter; kṛṣṇaḥ — the Supreme Personality of Godhead; mudam — pleasure; kartum — to create; tat-mātṝṇām ca — of the mothers of the cowherd boys and calves; kasya ca — and (the pleasure) of Brahmā; ubhayāyitam — expansion, both as the calves and as the cowherd boys; ātmānam — Himself; cakre — did; viśva-kṛt īśvaraḥ — it was not difficult for Him, for He is the creator of the whole cosmic manifestation.
Thereafter, just to create pleasure both for Brahmā and for the mothers of the calves and cowherd boys, Kṛṣṇa, the creator of the entire cosmic manifestation, expanded Himself as calves and boys.
yāvad vatsapa-vatsakālpaka-vapur yāvat karāṅghry-ādikaṁ
yāvad yaṣṭi-viṣāṇa-veṇu-dala-śig yāvad vibhūṣāmbaram
yāvac chīla-guṇābhidhākṛti-vayo yāvad vihārādikaṁ
sarvaṁ viṣṇumayaṁ giro ’ṅga-vad ajaḥ sarva-svarūpo babhau
yāvat vatsapa — exactly like the cowherd boys; vatsaka-alpaka-vapuḥ — and exactly like the tender bodies of the calves; yāvat kara-aṅghri-ādikam — exactly to the measurement of their particular varieties of legs and hands; yāvat yaṣṭi-viṣāṇa-veṇu-dala-śik — not only like their bodies but exactly like their bugles, flutes, sticks, lunch bags and so on; yāvat vibhūṣā-ambaram — exactly like their ornaments and dress in all their varied particulars; yāvat śīla-guṇa-abhidhā-ākṛti-vayaḥ — their exact character, habits, features, attributes and explicit bodily features; yāvat vihāra-ādikam — exactly according to their tastes or amusements; sarvam — everything in detail; viṣṇu-mayam — expansions of Vāsudeva, Viṣṇu; giraḥ aṅga-vat — voices exactly like theirs; ajaḥ — Kṛṣṇa; sarva-svarūpaḥ babhau — created everything in detail as Himself, without any change.
By His Vāsudeva feature, Kṛṣṇa simultaneously expanded Himself into the exact number of missing cowherd boys and calves, with their exact bodily features, their particular types of hands, legs and other limbs, their sticks, bugles and flutes, their lunch bags, their particular types of dress and ornaments placed in various ways, their names, ages and forms, and their special activities and characteristics. By expanding Himself in this way, beautiful Kṛṣṇa proved the statement samagra-jagad viṣṇumayam: “Lord Viṣṇu is all-pervading.”
krīḍann ātma-vihāraiś ca
sarvātmā prāviśad vrajam
svayam ātmā — Kṛṣṇa, who is personally the Supreme Soul, the Supersoul; ātma-go-vatsān — now expanded into calves that were also He Himself; prativārya ātma-vatsapaiḥ — again He Himself was represented as the cowherd boys controlling and commanding the calves; krīḍan — thus Himself constituting everything in these transcendental pastimes; ātma-vihāraiḥ ca — enjoying Himself by Himself in different ways; sarva-ātmā — the Supersoul, Kṛṣṇa; prāviśat — entered; vrajam — Vrajabhūmi, the land of Mahārāja Nanda and Yaśodā.
Now expanding Himself so as to appear as all the calves and cowherd boys, all of them as they were, and at the same time appear as their leader, Kṛṣṇa entered Vrajabhūmi, the land of His father, Nanda Mahārāja, just as He usually did while enjoying their company.
tat-tad-vatsān pṛthaṅ nītvā
tat-tad-goṣṭhe niveśya saḥ
tat-tat-vatsān — the calves, which belonged to different cows; pṛthak — separately; nītvā — bringing; tat-tat-goṣṭhe — to their respective cow sheds; niveśya — entering; saḥ — Kṛṣṇa; tat-tat-ātmā — as originally different individual souls; abhavat — He expanded Himself in that way; rājan — O King Parīkṣit; tat-tat-sadma — their respective houses; praviṣṭavān — entered (Kṛṣṇa thus entered everywhere).
O Mahārāja Parīkṣit, Kṛṣṇa, who had divided Himself as different calves and also as different cowherd boys, entered different cow sheds as the calves and then different homes as different boys.
utthāpya dorbhiḥ parirabhya nirbharam
matvā paraṁ brahma sutān apāyayan
tat-mātaraḥ — the mothers of the respective cowherd boys; veṇu-rava — because of the sounds played on flutes and bugles by the cowherd boys; tvara — immediately; utthitāḥ — awakened from their respective household duties; utthāpya — immediately lifted their respective sons; dorbhiḥ — with their two arms; parirabhya — embracing; nirbharam — without feeling any weight; sneha-snuta — which was flowing because of intense love; stanya-payaḥ — their breast milk; sudhā-āsavam — tasting just like a nectarean beverage; matvā — accepting the milk like that; param — the Supreme; brahma — Kṛṣṇa; sutān apāyayan — began to feed their respective sons.
The mothers of the boys, upon hearing the sounds of the flutes and bugles being played by their sons, immediately rose from their household tasks, lifted their boys onto their laps, embraced them with both arms and began to feed them with their breast milk, which flowed forth because of extreme love specifically for Kṛṣṇa. Actually Kṛṣṇa is everything, but at that time, expressing extreme love and affection, they took special pleasure in feeding Kṛṣṇa, the Parabrahman, and Kṛṣṇa drank the milk from His respective mothers as if it were a nectarean beverage.
saṁlālitaḥ svācaritaiḥ praharṣayan
sāyaṁ gato yāma-yamena mādhavaḥ
tataḥ — thereafter; nṛpa — O King (Mahārāja Parīkṣit); unmardana — by massaging them with oil; majja — by bathing; lepana — by smearing the body with oil and sandalwood pulp; alaṅkāra — by decorating with ornaments; rakṣā — by chanting protective mantras; tilaka — by decorating the body with tilaka marks in twelve places; aśana-ādibhiḥ — and by feeding them sumptuously; saṁlālitaḥ — in this way cared for by the mothers; sva-ācaritaiḥ — by their characteristic behavior; praharṣa-yan — making the mothers very much pleased; sāyam — evening; gataḥ — arrived; yāma-yamena — as the time of each activity passed; mādhavaḥ — Lord Kṛṣṇa.
Thereafter, O Mahārāja Parīkṣit, as required according to the scheduled round of His pastimes, Kṛṣṇa returned in the evening, entered the house of each of the cowherd boys, and engaged exactly like the former boys, thus enlivening their mothers with transcendental pleasure. The mothers took care of the boys by massaging them with oil, bathing them, smearing their bodies with sandalwood pulp, decorating them with ornaments, chanting protective mantras, decorating their bodies with tilaka and giving them food. In this way, the mothers served Kṛṣṇa personally.
gāvas tato goṣṭham upetya satvaraṁ
svakān svakān vatsatarān apāyayan
muhur lihantyaḥ sravad audhasaṁ payaḥ
gāvaḥ — the calves; tataḥ — thereafter; goṣṭham — to the cow sheds; upetya — reaching; satvaram — very soon; huṅkāra-ghoṣaiḥ — by making jubilant mooing sounds; parihūta-saṅgatān — to call the cows; svakān svakān — following their respective mothers; vatsatarān — the respective calves; apāyayan — feeding them; muhuḥ — again and again; lihantyaḥ — licking the calves; sravat audhasam payaḥ — abundant milk flowing from their milk bags.
Thereafter, all the cows entered their different sheds and began mooing loudly, calling for their respective calves. When the calves arrived, the mothers began licking the calves’ bodies again and again and profusely feeding them with the milk flowing from their milk bags.
āsīt snehardhikāṁ vinā
purovad āsv api hares
tokatā māyayā vinā
go-gopīnām — for both the cows and the gopīs, the elderly cowherd women; mātṛtā — motherly affection; asmin — unto Kṛṣṇa; āsīt — there ordinarily was; sneha — of affection; ṛdhikām — any increase; vinā — without; puraḥ-vat — like before; āsu — there was among the cows and gopīs; api — although; hareḥ — of Kṛṣṇa; tokatā — Kṛṣṇa is my son; māyayā vinā — without māyā.
Previously, from the very beginning, the gopīs had motherly affection for Kṛṣṇa. Indeed, their affection for Kṛṣṇa exceeded even their affection for their own sons. In displaying their affection, they had thus distinguished between Kṛṣṇa and their sons, but now that distinction disappeared.
sneha-vally ābdam anvaham
śanair niḥsīma vavṛdhe
yathā kṛṣṇe tv apūrvavat
vraja-okasām — of all the inhabitants of Vraja, Vṛndāvana; sva-tokeṣu — for their own sons; sneha-vallī — the creeper of affection; ā-abdam — for one year; anu-aham — every day; śanaiḥ — gradually; niḥsīma — without limit; vavṛdhe — increased; yathā kṛṣṇe — exactly accepting Kṛṣṇa as their son; tu — indeed; apūrva-vat — as it had not been previously.
Although the inhabitants of Vrajabhūmi, the cowherd men and cowherd women, previously had more affection for Kṛṣṇa than for their own children, now, for one year, their affection for their own sons continuously increased, for Kṛṣṇa had now become their sons. There was no limit to the increment of their affection for their sons, who were now Kṛṣṇa. Every day they found new inspiration for loving their children as much as they loved Kṛṣṇa.
pālayan vatsapo varṣaṁ
ittham — in this way; ātmā — the Supreme Soul, Kṛṣṇa; ātmanā — by Himself; ātmānam — Himself again; vatsa-pāla-miṣeṇa — with the forms of cowherd boys and calves; saḥ — Kṛṣṇa Himself; pālayan — maintaining; vatsa-paḥ — tending the calves; varṣam — continuously for one year; cikrīḍe — enjoyed the pastimes; vana-goṣṭhayoḥ — both in Vṛndāvana and in the forest.
In this way, Lord Śrī Kṛṣṇa, having Himself become the cowherd boys and groups of calves, maintained Himself by Himself. Thus He continued His pastimes, both in Vṛndāvana and in the forest, for one year.
ekadā cārayan vatsān
sa-rāmo vanam āviśat
ekadā — one day; cārayan vatsān — while taking care of all the calves; sa-rāmaḥ — along with Balarāma; vanam — within the forest; āviśat — entered; pañca-ṣāsu — five or six; tri-yāmāsu — nights; hāyana — a whole year; apūraṇīṣu — not being fulfilled (five or six days before the completion of one year); ajaḥ — Lord Śrī Kṛṣṇa.
One day, five or six nights before the completion of the year, Kṛṣṇa, tending the calves, entered the forest along with Balarāma.
tato vidūrāc carato
gāvo vatsān upavrajam
carantyo dadṛśus tṛṇam
tataḥ — thereafter; vidūrāt — from a not-distant place; carataḥ — while pasturing; gāvaḥ — all the cows; vatsān — and their respective calves; upavrajam — also pasturing near Vṛndāvana; govardhana-adri-śirasi — on the top of Govardhana Hill; carantyaḥ — while pasturing to find; dadṛśuḥ — saw; tṛṇam — tender grass nearby.
Thereafter, while pasturing atop Govardhana Hill, the cows looked down to find some green grass and saw their calves pasturing near Vṛndāvana, not very far away.
dṛṣṭvātha tat-sneha-vaśo ’smṛtātmā
sa go-vrajo ’tyātmapa-durga-mārgaḥ
dvi-pāt kakud-grīva udāsya-puccho
’gād dhuṅkṛtair āsru-payā javena
dṛṣṭvā — when the cows saw their calves below; atha — thereafter; tat-sneha-vaśaḥ — because of increased love for the calves; asmṛta-ātmā — as if they had forgotten themselves; saḥ — that; go-vrajaḥ — herd of cows; ati-ātma-pa-durga-mārgaḥ — escaping their caretakers because of increased affection for the calves, although the way was very rough and hard; dvi-pāt — pairs of legs together; kakut-grīvaḥ — their humps moving with their necks; udāsya-pucchaḥ — raising their heads and tails; agāt — came; huṅkṛtaiḥ — lowing very loudly; āsru-payāḥ — with milk flowing from the nipples; javena — very forcibly.
When the cows saw their own calves from the top of Govardhana Hill, they forgot themselves and their caretakers because of increased affection, and although the path was very rough, they ran toward their calves with great anxiety, each running as if with one pair of legs. Their milk bags full and flowing with milk, their heads and tails raised, and their humps moving with their necks, they ran forcefully until they reached their calves to feed them.
sametya gāvo ’dho vatsān
vatsavatyo ’py apāyayan
gilantya iva cāṅgāni
lihantyaḥ svaudhasaṁ payaḥ
sametya — assembling; gāvaḥ — all the cows; adhaḥ — down at the foot of Govardhana Hill; vatsān — all their calves; vatsa-vatyaḥ — as if new calves had been born from them; api — even though new calves were present; apāyayan — fed them; gilantyaḥ — swallowing them; iva — as if; ca — also; aṅgāni — their bodies; lihantyaḥ — licking as they do when newborn calves are present; sva-odhasam payaḥ — their own milk flowing from the milk bags.
The cows had given birth to new calves, but while coming down from Govardhana Hill, the cows, because of increased affection for the older calves, allowed the older calves to drink milk from their milk bags and then began licking the calves’ bodies in anxiety, as if wanting to swallow them.
go-vatsair dadṛśuḥ sutān
gopāḥ — the cowherd men; tat-rodhana-āyāsa — of their attempt to stop the cows from going to their calves; maughya — on account of the frustration; lajjā — being ashamed; uru-manyunā — and at the same time becoming very angry; durga-adhva-kṛcchrataḥ — although they passed the very rough way with great difficulty; abhyetya — after reaching there; go-vatsaiḥ — along with the calves; dadṛśuḥ — saw; sutān — their respective sons.
The cowherd men, having been unable to check the cows from going to their calves, felt simultaneously ashamed and angry. They crossed the rough road with great difficulty, but when they came down and saw their own sons, they were overwhelmed by great affection.
jātānurāgā gata-manyavo ’rbhakān
uduhya dorbhiḥ parirabhya mūrdhani
ghrāṇair avāpuḥ paramāṁ mudaṁ te
tat-īkṣaṇa-utprema-rasa-āpluta-āśayāḥ — all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by seeing their sons; jāta-anurāgāḥ — experiencing a great longing or attraction; gata-manyavaḥ — their anger disappeared; arbhakān — their young sons; uduhya — lifting; dorbhiḥ — with their arms; parirabhya — embracing; mūrdhani — on the head; ghrāṇaiḥ — by smelling; avāpuḥ — obtained; paramām — the highest; mudam — pleasure; te — those cowherd men.
At that time, all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by the sight of their sons. Experiencing a great attraction, their anger completely disappearing, they lifted their sons, embraced them in their arms and enjoyed the highest pleasure by smelling their sons’ heads.
tataḥ pravayaso gopās
kṛcchrāc chanair apagatās
tataḥ — thereafter; pravayasaḥ — elderly; gopāḥ — cowherd men; toka-āśleṣa-sunirvṛtāḥ — became overjoyed by embracing their sons; kṛcchrāt — with difficulty; śanaiḥ — gradually; apagatāḥ — ceased from that embracing and returned to the forest; tat-anusmṛti-uda-śravaḥ — as they remembered their sons, tears began to roll down from their eyes.
Thereafter the elderly cowherd men, having obtained great feeling from embracing their sons, gradually and with great difficulty and reluctance ceased embracing them and returned to the forest. But as the men remembered their sons, tears began to roll down from their eyes.
vrajasya rāmaḥ premardher
mukta-staneṣv apatyeṣv apy
vrajasya — of the herd of cows; rāmaḥ — Balarāma; prema-ṛdheḥ — because of an increase of affection; vīkṣya — after observing; aut-kaṇṭhyam — attachment; anu-kṣaṇam — constantly; mukta-staneṣu — who had grown up and were no longer drawing milk from their mothers; apatyeṣu — in regard to those calves; api — even; ahetu-vit — not understanding the reason; acintayat — began to consider as follows.
Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.
kim etad adbhutam iva
vrajasya sātmanas tokeṣv
apūrvaṁ prema vardhate
kim — what; etat — this; adbhutam — wonderful; iva — just as; vāsudeve — in Vāsudeva, Lord Śrī Kṛṣṇa; akhila-ātmani — the Supersoul of all living entities; vrajasya — of all the inhabitants of Vraja; sa-ātmanaḥ — along with Me; tokeṣu — in these boys; apūrvam — unprecedented; prema — affection; vardhate — is increasing.
What is this wonderful phenomenon? The affection of all the inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Kṛṣṇa, the Supersoul of all living entities.
keyaṁ vā kuta āyātā
daivī vā nāry utāsurī
prāyo māyāstu me bhartur
nānyā me ’pi vimohinī
kā — who; iyam — this; vā — or; kutaḥ — from where; āyātā — has come; daivī — whether demigod; vā — or; nārī — woman; uta — or; āsurī — demoness; prāyaḥ — in most cases; māyā — illusory energy; astu — she must be; me — My; bhartuḥ — of the master, Lord Kṛṣṇa; na — not; anyā — any other; me — My; api — certainly; vimohinī — bewilderer.
Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kṛṣṇa, for who else can bewilder Me?
iti sañcintya dāśārho
vatsān sa-vayasān api
sarvān ācaṣṭa vaikuṇṭhaṁ
cakṣuṣā vayunena saḥ
iti sañcintya — thinking in this way; dāśārhaḥ — Baladeva; vatsān — the calves; sa-vayasān — along with His companions; api — also; sarvān — all; ācaṣṭa — saw; vaikuṇṭham — as Śrī Kṛṣṇa only; cakṣuṣā vayunena — with the eye of transcendental knowledge; saḥ — He (Baladeva).
Thinking in this way, Lord Balarāma was able to see, with the eye of transcendental knowledge, that all these calves and Kṛṣṇa’s friends were expansions of the form of Śrī Kṛṣṇa.
naite sureśā ṛṣayo na caite
tvam eva bhāsīśa bhid-āśraye ’pi
sarvaṁ pṛthak tvaṁ nigamāt kathaṁ vadety
uktena vṛttaṁ prabhuṇā balo ’vait
na — not; ete — these boys; sura-īśāḥ — the best of the demigods; ṛṣayaḥ — great sages; na — not; ca — and; ete — these calves; tvam — You (Kṛṣṇa); eva — alone; bhāsi — are manifesting; īśa — O supreme controller; bhit-āśraye — in the existence of varieties of difference; api — even; sarvam — everything; pṛthak — existing; tvam — You (Kṛṣṇa); nigamāt — briefly; katham — how; vada — please explain; iti — thus; uktena — having been requested (by Baladeva); vṛttam — the situation; prabhuṇā — (having been explained) by Lord Kṛṣṇa; balaḥ — Baladeva; avait — understood.
Lord Baladeva said, “O supreme controller! These boys are not great demigods, as I previously thought. Nor are these calves great sages like Nārada. Now I can see that You alone are manifesting Yourself in all varieties of difference. Although one, You are existing in the different forms of the calves and boys. Please briefly explain this to Me.” Having thus been requested by Lord Baladeva, Kṛṣṇa explained the whole situation, and Baladeva understood it.
tāvad etyātmabhūr ātma-
purovad ābdaṁ krīḍantaṁ
dadṛśe sa-kalaṁ harim
tāvat — for so long; etya — after returning; ātma-bhūḥ — Lord Brahmā; ātma-mānena — by his (Brahmā’s) own measurement; truṭi-anehasā — by a moment’s time; puraḥ-vat — just as previously; ā-abdam — for one year (by human measurement of time); krīḍantam — playing; dadṛśe — he saw; sa-kalam — along with His expansions; harim — Lord Hari (Śrī Kṛṣṇa).
When Lord Brahmā returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Kṛṣṇa, after all that time, was engaged just as before in playing with the boys and calves, who were His expansions.
yāvanto gokule bālāḥ
sa-vatsāḥ sarva eva hi
māyāśaye śayānā me
nādyāpi punar utthitāḥ
yāvantaḥ — whatsoever, as many as; gokule — in Gokula; bālāḥ — boys; sa-vatsāḥ — along with their calves; sarve — all; eva — indeed; hi — because; māyā-āśaye — on the bed of māyā; śayānāḥ — are sleeping; me — my; na — not; adya — today; api — even; punaḥ — again; utthitāḥ — have risen.
Lord Brahmā thought: Whatever boys and calves there were in Gokula, I have kept them sleeping on the bed of my mystic potency, and to this very day they have not yet risen again.
ita ete ’tra kutratyā
tāvanta eva tatrābdaṁ
krīḍanto viṣṇunā samam
itaḥ — for this reason; ete — these boys with their calves; atra — here; kutratyāḥ — where have they come from; mat-māyā-mohita-itare — different from those who were mystified by my illusory potency; tāvantaḥ — the same number of boys; eva — indeed; tatra — there; ā-abdam — for one year; krīḍantaḥ — are playing; viṣṇunā samam — along with Kṛṣṇa.
A similar number of boys and calves have been playing with Kṛṣṇa for one whole year, yet they are different from the ones illusioned by my mystic potency. Who are they? Where did they come from?
evam eteṣu bhedeṣu
ciraṁ dhyātvā sa ātma-bhūḥ
satyāḥ ke katare neti
jñātuṁ neṣṭe kathañcana
evam — in this way; eteṣu bhedeṣu — between these boys, who were existing separately; ciram — for a long time; dhyātvā — after thinking; saḥ — he; ātma-bhūḥ — Lord Brahmā; satyāḥ — real; ke — who; katare — who; na — are not; iti — thus; jñātum — to understand; na — not; iṣṭe — was able; kathañcana — in any way at all.
Thus Lord Brahmā, thinking and thinking for a long time, tried to distinguish between those two sets of boys, who were each separately existing. He tried to understand who was real and who was not real, but he couldn’t understand at all.
evaṁ sammohayan viṣṇuṁ
svayaiva māyayājo ’pi
svayam eva vimohitaḥ
evam — in this way; sammohayan — wanting to mystify; viṣṇum — the all-pervading Lord Kṛṣṇa; vimoham — who can never be mystified; viśva-mohanam — but who mystifies the entire universe; svayā — by his (Brahmā’s) own; eva — indeed; māyayā — by mystic power; ajaḥ — Lord Brahmā; api — even; svayam — himself; eva — certainly; vimohitaḥ — was put into bewilderment, became mystified.
Thus because Lord Brahmā wanted to mystify the all-pervading Lord Kṛṣṇa, who can never be mystified, but who, on the contrary, mystifies the entire universe, he himself was put into bewilderment by his own mystic power.
tamyāṁ tamovan naihāraṁ
nihanty ātmani yuñjataḥ
tamyām — on a dark night; tamaḥ-vat — just as darkness; naihāram — produced by snow; khadyota-arciḥ — the light of a glowworm; iva — just as; ahani — in the daytime, in the sunlight; mahati — in a great personality; itara-māyā — inferior mystic potency; aiśyam — the ability; nihanti — destroys; ātmani — in his own self; yuñjataḥ — of the person who attempts to use.
As the darkness of snow on a dark night and the light of a glowworm in the light of day have no value, the mystic power of an inferior person who tries to use it against a person of great power is unable to accomplish anything; instead, the power of that inferior person is diminished.
tāvat sarve vatsa-pālāḥ
paśyato ’jasya tat-kṣaṇāt
tāvat — so long; sarve — all; vatsa-pālāḥ — both the calves and the boys tending them; paśyataḥ — while he was watching; ajasya — of Lord Brahmā; tat-kṣaṇāt — immediately; vyadṛśyanta — were seen; ghana-śyāmāḥ — as having a complexion resembling bluish rainclouds; pīta-kauśeya-vāsasaḥ — and dressed in yellow silk garments.
Then, while Lord Brahmā looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments.
nūpuraiḥ kaṭakair bhātāḥ
catuḥ-bhujāḥ — having four arms; śaṅkha-cakra-gadā-rājīva-pāṇa-yaḥ — holding conchshell, disc, club and lotus flower in Their hands; kirīṭinaḥ — bearing helmets on Their heads; kuṇḍalinaḥ — wearing earrings; hāriṇaḥ — wearing pearl necklaces; vana-mālinaḥ — wearing garlands of forest flowers; śrīvatsa-aṅgada-do-ratna-kambu-kaṅkaṇa-pāṇayaḥ — bearing the emblem of the goddess of fortune on Their chests, armlets on Their arms, the Kaustubha gem on Their necks, which were marked with three lines like a conchshell, and bracelets on Their hands; nūpuraiḥ — with ornaments on the feet; kaṭakaiḥ — with bangles on Their ankles; bhātāḥ — appeared beautiful; kaṭi-sūtra-aṅgulī-yakaiḥ — with sacred belts around the waist and with rings on the fingers.
All those personalities had four arms, holding conchshell, disc, mace and lotus flower in Their hands. They wore helmets on Their heads, earrings on Their ears and garlands of forest flowers around Their necks. On the upper portion of the right side of Their chests was the emblem of the goddess of fortune. Furthermore, They wore armlets on Their arms, the Kaustubha gem around Their necks, which were marked with three lines like a conchshell, and bracelets on Their wrists. With bangles on Their ankles, ornaments on Their feet, and sacred belts around Their waists, They all appeared very beautiful.
ā-aṅghri-mastakam — from the feet up to the top of the head; āpūrṇāḥ — fully decorated; tulasī-nava-dāmabhiḥ — with garlands of fresh tulasī leaves; komalaiḥ — tender, soft; sarva-gātreṣu — on all the limbs of the body; bhūri-puṇyavat-arpitaiḥ — which were offered by devotees engaged in the greatest pious activity, worshiping the Supreme Lord by hearing, chanting and so on.
Every part of Their bodies, from Their feet to the top of Their heads, was fully decorated with fresh, tender garlands of tulasī leaves offered by devotees engaged in worshiping the Lord by the greatest pious activities, namely hearing and chanting.
svakārthānām iva rajaḥ-
candrikā-viśada-smeraiḥ — by pure smiling like the full, increasing moonlight; sa-aruṇa-apāṅga-vīkṣitaiḥ — by the clear glances of Their reddish eyes; svaka-arthānām — of the desires of His own devotees; iva — just as; rajaḥ-sattvābhyām — by the modes of passion and goodness; sraṣṭṛ-pālakāḥ — were creators and protectors.
Those Viṣṇu forms, by Their pure smiling, which resembled the increasing light of the moon, and by the sidelong glances of Their reddish eyes, created and protected the desires of Their own devotees, as if by the modes of passion and goodness.
pṛthak pṛthag upāsitāḥ
ātma-ādi-stamba-paryantaiḥ — from Lord Brahmā to the insignificant living entity; mūrti-madbhiḥ — assuming some form; cara-acaraiḥ — both the moving and the nonmoving; nṛtya-gīta-ādi-aneka-arhaiḥ — by many varied means of worship, such as dancing and singing; pṛthak pṛthak — differently; upāsitāḥ — who were being worshiped.
All beings, both moving and nonmoving, from the four-headed Lord Brahmā down to the most insignificant living entity, had taken forms and were differently worshiping those viṣṇu-mūrtis, according to their respective capacities, with various means of worship, such as dancing and singing.
aṇimā-ādyaiḥ — headed by aṇimā; mahimabhiḥ — by opulences; ajā-ādyābhiḥ — headed by Ajā; vibhūtibhiḥ — by potencies; catuḥ-viṁśatibhiḥ — twenty-four in number; tattvaiḥ — by elements for the creation of the material world; parītāḥ — (all the viṣṇu-mūrtis) were surrounded; mahat-ādibhiḥ — headed by the mahat-tattva.
All the viṣṇu-mūrtis were surrounded by the opulences, headed by aṇimā-siddhi; by the mystic potencies, headed by Ajā; and by the twenty-four elements for the creation of the material world, headed by the mahat-tattva.
kāla — by the time factor; svabhāva — own nature; saṁskāra — reformation; kāma — desire; karma — fruitive action; guṇa — the three modes of material nature; ādibhiḥ — and by others; sva-mahi-dhvasta-mahibhiḥ — whose own independence was subordinate to the potency of the Lord; mūrti-madbhiḥ — possessing form; upāsitāḥ — were being worshiped.
Then Lord Brahmā saw that kāla (the time factor), svabhāva (one’s own nature by association), saṁskāra (reformation), kāma (desire), karma (fruitive activity) and the guṇas (the three modes of material nature), their own independence being completely subordinate to the potency of the Lord, had all taken forms and were also worshiping those viṣṇu-mūrtis.
api hy upaniṣad-dṛśām
satya — eternal; jñāna — having full knowledge; ananta — unlimited; ānanda — fully blissful; mātra — only; eka-rasa — always existing; mūrtayaḥ — forms; aspṛṣṭa-bhūri-māhātmyāḥ — whose great glory is not touched; api — even; hi — because; upaniṣat-dṛśām — by those jñānīs who are engaged in studying the Upaniṣads.
The viṣṇu-mūrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jñānīs engaged in studying the Upaniṣads.
evaṁ sakṛd dadarśājaḥ
yasya bhāsā sarvam idaṁ
evam — thus; sakṛt — at one time; dadarśa — saw; ajaḥ — Lord Brahmā; para-brahma — of the Supreme Absolute Truth; ātmanaḥ — expansions; akhilān — all the calves and boys, etc; yasya — of whom; bhāsā — by the manifestation; sarvam — all; idam — this; vibhāti — is manifested; sa-cara-acaram — whatever is moving and nonmoving.
Thus Lord Brahmā saw the Supreme Brahman, by whose energy this entire universe, with its moving and nonmoving living beings, is manifested. He also saw at the same time all the calves and boys as the Lord’s expansions.
tad-dhāmnābhūd ajas tūṣṇīṁ
tataḥ — then; atikutuka-udvṛtya-stimita-ekādaśa-indriyaḥ — whose eleven senses had all been jolted by great astonishment and then stunned by transcendental bliss; tad-dhāmnā — by the effulgence of those viṣṇu-mūrtis; abhūt — became; ajaḥ — Lord Brahmā; tūṣṇīm — silent; pūḥ-devī-anti — in the presence of a village deity (grāmya-devatā); iva — just as; putrikā — a clay doll made by a child.
Then, by the power of the effulgence of those viṣṇu-mūrtis, Lord Brahmā, his eleven senses jolted by astonishment and stunned by transcendental bliss, became silent, just like a child’s clay doll in the presence of the village deity.
itīreśe ’tarkye nija-mahimani sva-pramitike
anīśe ’pi draṣṭuṁ kim idam iti vā muhyati sati
cacchādājo jñātvā sapadi paramo ’jā-javanikām
iti — thus; irā-īśe — Lord Brahmā, the lord of Sarasvatī (Irā); atarkye — beyond; nija-mahimani — whose own glory; sva-pramitike — self-manifest and blissful; paratra — beyond; ajātaḥ — the material energy (prakṛti); atat — irrelevant; nirasana-mukha — by the rejection of that which is irrelevant; brahmaka — by the crest jewels of the Vedas; mitau — in whom there is knowledge; anīśe — not being able; api — even; draṣṭum — to see; kim — what; idam — is this; iti — thus; vā — or; muhyati sati — being mystified; cacchāda — removed; ajaḥ — Lord Śrī Kṛṣṇa; jñātvā — after understanding; sapadi — at once; paramaḥ — the greatest of all; ajā-javanikām — the curtain of māyā.
The Supreme Brahman is beyond mental speculation, He is self-manifest, existing in His own bliss, and He is beyond the material energy. He is known by the crest jewels of the Vedas by refutation of irrelevant knowledge. Thus in relation to that Supreme Brahman, the Personality of Godhead, whose glory had been shown by the manifestation of all the four-armed forms of Viṣṇu, Lord Brahmā, the lord of Sarasvatī, was mystified. “What is this?” he thought, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā’s position, then at once removed the curtain of His yoga-māyā.
tato ’rvāk pratilabdhākṣaḥ
kaḥ paretavad utthitaḥ
kṛcchrād unmīlya vai dṛṣṭīr
tataḥ — then; arvāk — externally; pratilabdha-akṣaḥ — having revived his consciousness; kaḥ — Lord Brahmā; pareta-vat — just like a dead man; utthitaḥ — stood up; kṛcchrāt — with great difficulty; unmīlya — opening up; vai — indeed; dṛṣṭīḥ — his eyes; ācaṣṭa — he saw; idam — this universe; saha-ātmanā — along with himself.
Lord Brahmā’s external consciousness then revived, and he stood up, just like a dead man coming back to life. Opening his eyes with great difficulty, he saw the universe, along with himself.
sapady evābhitaḥ paśyan
diśo ’paśyat puraḥ-sthitam
sapadi — immediately; eva — indeed; abhitaḥ — on all sides; paśyan — looking; diśaḥ — in the directions; apaśyat — Lord Brahmā saw; puraḥ-sthitam — situated in front of him; vṛndāvanam — Vṛndāvana; jana-ājīvya-druma-ākīrṇam — dense with trees, which were the means of living for the inhabitants; samā-priyam — and which was equally pleasing in all seasons.
Then, looking in all directions, Lord Brahmā immediately saw Vṛndāvana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons.
yatra — where; naisarga — by nature; durvairāḥ — living in enmity; saha āsan — live together; nṛ — human beings; mṛga-ādayaḥ — and animals; mitrāṇi — friends; iva — like; ajita — of Lord Śrī Kṛṣṇa; āvāsa — residence; druta — gone away; ruṭ — anger; tarṣaka-ādikam — thirst and so on.
Vṛndāvana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Though naturally inimical, both human beings and fierce animals live there together in transcendental friendship.
brahmādvayaṁ param anantam agādha-bodham
vatsān sakhīn iva purā parito vicinvad
ekaṁ sa-pāṇi-kavalaṁ parameṣṭhy acaṣṭa
tatra — there (in Vṛndāvana); udvahat — assuming; paśupa-vaṁśa-śiśutva-nāṭyam — the play of being a child in a family of cowherd men (another of Kṛṣṇa’s names is Gopāla, “He who maintains the cows”); brahma — the Absolute Truth; advayam — without a second; param — the Supreme; anantam — unlimited; agādha-bodham — possessing unlimited knowledge; vatsān — the calves; sakhīn — and His friends, the boys; iva purā — just as before; paritaḥ — everywhere; vicinvat — searching; ekam — alone, all by Himself; sa-pāṇi-kavalam — with a morsel of food in His hand; parameṣṭhī — Lord Brahmā; acaṣṭa — saw.
Then Lord Brahmā saw the Absolute Truth — who is one without a second, who possesses full knowledge and who is unlimited — assuming the role of a child in a family of cowherd men and standing all alone, just as before, with a morsel of food in His hand, searching everywhere for the calves and His cowherd friends.
dṛṣṭvā tvareṇa nija-dhoraṇato ’vatīrya
pṛthvyāṁ vapuḥ kanaka-daṇḍam ivābhipātya
spṛṣṭvā catur-mukuṭa-koṭibhir aṅghri-yugmaṁ
natvā mud-aśru-sujalair akṛtābhiṣekam
dṛṣṭvā — after seeing; tvareṇa — with great speed, hastily; nija-dhoraṇataḥ — from his swan carrier; avatīrya — descended; pṛthvyām — on the ground; vapuḥ — his body; kanaka-daṇḍam iva — like a golden rod; abhipātya — fell down; spṛṣṭvā — touching; catuḥ-mukuṭa-koṭi-bhiḥ — with the tips of his four crowns; aṅghri-yugmam — the two lotus feet; natvā — making obeisances; mut-aśru-su-jalaiḥ — with the water of his tears of joy; akṛta — performed; abhiṣekam — the ceremony of bathing His lotus feet.
After seeing this, Lord Brahmā hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Lord Kṛṣṇa with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Kṛṣṇa with the water of his tears of joy.
cirasya pādayoḥ patan
āste mahitvaṁ prāg-dṛṣṭaṁ
smṛtvā smṛtvā punaḥ punaḥ
utthāya utthāya — rising repeatedly; kṛṣṇasya — of Lord Kṛṣṇa; cirasya — for a long time; pādayoḥ — at the lotus feet; patan — falling down; āste — remained; mahitvam — the greatness; prāk-dṛṣṭam — which he had previously seen; smṛtvā smṛtvā — remembering and remembering; punaḥ punaḥ — again and again.
Rising and falling again and again at the lotus feet of Lord Kṛṣṇa for a long time, Lord Brahmā remembered over and over the Lord’s greatness he had just seen.
śanair athotthāya vimṛjya locane
mukundam udvīkṣya vinamra-kandharaḥ
kṛtāñjaliḥ praśrayavān samāhitaḥ
śanaiḥ — gradually; atha — then; utthāya — rising; vimṛjya — wiping; locane — his two eyes; mukundam — at Mukunda, Lord Śrī Kṛṣṇa; udvīkṣya — looking up; vinamra-kandharaḥ — his neck bent; kṛta-añjaliḥ — with folded hands; praśraya-vān — very humble; samāhitaḥ — his mind concentrated; sa-vepathuḥ — his body trembling; gadgadayā — faltering; ailata — Brahmā began to offer praise; īlayā — with words.
Then, rising very gradually and wiping his two eyes, Lord Brahmā looked up at Mukunda. Lord Brahmā, his head bent low, his mind concentrated and his body trembling, very humbly began, with faltering words, to offer praises to Lord Kṛṣṇa.