Śrīmad Bhāgavatam|Canto 10 Chapter 70
Lord Kṛṣṇa’s Daily Activities
kukkuṭān kūjato ’śapan
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; atha — then; uṣasi — the dawn; upavṛttāyām — as it was approaching; kukkuṭān — the roosters; kūjataḥ — who were crowing; aśapan — cursed; gṛhīta — being held; kaṇṭhyaḥ — whose necks; patibhiḥ — by their husbands (Lord Kṛṣṇa in His multiple manifestations); mādhavyaḥ — the wives of Lord Kṛṣṇa; viraha — over separation; āturāḥ — agitated.
Śukadeva Gosvāmī said: As dawn approached, the wives of Lord Mādhava, each embraced around the neck by her husband, cursed the crowing roosters. The ladies were disturbed that now they would be separated from Him.
vayāṁsy aroruvan kṛṣṇaṁ
gāyatsv aliṣv anidrāṇi
vayāṁsi — birds; aroruvan — sounded loudly; kṛṣṇam — Lord Kṛṣṇa; bodhayanti — waking; iva — as if; vandinaḥ — bards; gāyatsu — as they sang; aliṣu — bees; anidrāṇi — aroused from sleep; mandāra — of pārijāta trees; vana — from the garden; vāyubhiḥ — by the breeze.
The bees’ buzzing, caused by the fragrant breeze from the pārijāta garden, roused the birds from sleep. And when the birds began to sing loudly, they woke Lord Kṛṣṇa like court poets reciting His glories.
muhūrtaṁ taṁ tu vaidarbhī
muhūrtam — time of the day; tam — that; tu — but; vaidarbhī — Queen Rukmiṇī; na amṛṣyat — did not like; ati — very; śobhanam — auspicious; parirambhaṇa — of His embrace; viśleṣāt — because of the loss; priya — of her beloved; bāhu — the arms; antaram — between; gatā — situated.
Lying in her beloved’s arms, Queen Vaidarbhī did not like this most auspicious hour, for it meant she would lose His embrace.
brāhme muhūrta utthāya
vāry upaspṛśya mādhavaḥ
ātmānaṁ tamasaḥ param
ekaṁ svayaṁ-jyotir ananyam avyayaṁ
brāhme muhūrte — during the most suitable period of the day for spiritual activity, before sunrise; utthāya — rising; vāri — water; upaspṛśya — touching; mādhavaḥ — Lord Kṛṣṇa; dadhyau — meditated; prasanna — clear; karaṇaḥ — His mind; ātmānam — upon Himself; tamasaḥ — ignorance; param — beyond; ekam — exclusive; svayam-jyotiḥ — self-luminous; ananyam — without another; avyayam — infallible; sva-saṁsthayā — by His own nature; nitya — perpetually; nirasta — dispelling; kalmaṣam — contamination; brahma-ākhyam — known as Brahman, the Absolute Truth; asya — of this (universe); udbhava — of creation; nāśa — and destruction; hetubhiḥ — by the causes; sva — His own; śaktibhiḥ — energies; lakṣita — manifest; bhāva — existence; nirvṛtim — joy.
Lord Mādhava would rise during the brāhma-muhūrta period and touch water. With a clear mind He would then meditate upon Himself, the single, self-luminous, unequaled and infallible Supreme Truth, known as Brahman, who by His very nature ever dispels all contamination, and who through His personal energies, which cause the creation and destruction of this universe, manifests His own pure and blissful existence.
athāpluto ’mbhasy amale yathā-vidhi
kriyā-kalāpaṁ paridhāya vāsasī
cakāra sandhyopagamādi sattamo
hutānalo brahma jajāpa vāg-yataḥ
atha — then; āplutaḥ — having bathed; ambhasi — in water; amale — pure; yathā-vidhi — according to Vedic rules; kriyā — of rituals; kalāpam — the entire sequence; paridhāya — after dressing; vāsasī — in lower and upper garments; cakāra — He executed; sandhyā-upagama — worship at dawn; ādi — and so on; sat-tamaḥ — the most saintly of personalities; huta — having offered oblations; analaḥ — to the sacred fire; brahma — the mantra of the Vedas (namely Gāyatrī); jajāpa — He chanted quietly; vāk — speech; yataḥ — controlling.
That most saintly of personalities would then bathe in sanctified water, dress Himself in lower and upper garments and perform the entire sequence of prescribed rituals, beginning with worship at dawn. After offering oblations into the sacred fire, Lord Kṛṣṇa would silently chant the Gāyatrī mantra.
devān ṛṣīn pitṝn vṛddhān
viprān abhyarcya cātmavān
badvaṁ badvaṁ dine dine
upasthāya — worshiping; arkam — the sun; udyantam — rising; tarpayitvā — propitiating; ātmanaḥ — His own; kalāḥ — expansions; devān — the demigods; ṛṣīn — sages; pitṝn — and forefathers; vṛddhān — His elders; viprān — and brāhmaṇas; abhyarcya — worshiping; ca — and; ātma-vān — self-possessed; dhenūnām — of cows; rukma — (covered with) gold; śṛṅgīnām — whose horns; sādhvīnām — good-natured; mauktika — of pearls; srajām — with necklaces; payasvinīnām — giving milk; gṛṣṭīnām — having given birth only once; sa-vatsānām — together with their calves; su-vāsasām — nicely dressed; dadau — He gave; rūpya — (covered with) silver; khura — of their hooves; agrāṇām — the fronts; kṣauma — linen; ajina — deerskins; tilaiḥ — and sesame seeds; saha — together with; alaṅkṛtebhyaḥ — who were given ornaments; viprebhyaḥ — to learned brāhmaṇas; badvam badvam — (one hundred and seven) groups of 13,084 (thus totaling 1,400,000); dine dine — each day.
Each day the Lord worshiped the rising sun and propitiated the demigods, sages and forefathers, who are all His expansions. The self-possessed Lord would then carefully worship His elders and the brāhmaṇas. To those well-attired brāhmaṇas He would offer herds of tame and peaceful cows with gold-plated horns and pearl necklaces. These cows were also dressed in fine cloth, and the fronts of their hooves were plated with silver. Providers of abundant milk, they had each given birth only once and were accompanied by their calves. Daily the Lord gave many groups of 13,084 cows to the learned brāhmaṇas, together with linen, deerskins and sesame seeds.
gurūn bhūtāni sarvaśaḥ
go — to the cows; vipra — brāhmaṇas; devatā — demigods; vṛddha — elders; gurūn — and spiritual masters; bhūtāni — to living beings; sarvaśaḥ — all; namaskṛtya — offering obeisances; ātma — to His own; sambhūtīḥ — expanded manifestations; maṅgalāni — auspicious things (such as a brown cow); samaspṛśat — He touched.
Lord Kṛṣṇa would offer obeisances to the cows, brāhmaṇas and demigods, His elders and spiritual masters, and all living beings — all of whom are expansions of His supreme personality. Then He would touch auspicious things.
ātmānaṁ bhūṣayām āsa
vāsobhir bhūṣaṇaiḥ svīyair
ātmānam — Himself; bhūṣayām āsa — He decorated; nara-loka — of human society; vibhūṣaṇam — the very ornament; vāsobhiḥ — with clothes; bhūṣaṇaiḥ — and jewelry; svīyaiḥ — belonging to Himself; divya — divine; srak — with flower garlands; anulepanaiḥ — and ointments.
He would decorate His body, the very ornament of human society, with His own special clothes and jewelry and with divine flower garlands and ointments.
kāmāṁś ca sarva-varṇānāṁ
pradāpya prakṛtīḥ kāmaiḥ
avekṣya — looking; ājyam — at purified butter; tathā — and also; ādarśam — at a mirror; go — cows; vṛṣa — bulls; dvija — brāhmaṇas; devatāḥ — and demigods; kāmān — desired objects; ca — and; sarva — all; varṇānām — to the members of the social classes; paura — in the city; antaḥ-pura — and in the palace; cāriṇām — living; pradāpya — arranging to give; prakṛtīḥ — His ministers; kāmaiḥ — with fulfillment of their desires; pratoṣya — fully satisfying; pratyanandata — He greeted them.
He would then look at ghee, a mirror, the cows and bulls, the brāhmaṇas and the demigods and see to it that the members of all the social classes living in the palace and throughout the city were satisfied with gifts. After this He would greet His ministers, gratifying them by fulfilling all their desires.
suhṛdaḥ prakṛtīr dārān
upāyuṅkta tataḥ svayam
saṁvibhajya — distributing; agrataḥ — first; viprān — to the brāhmaṇas; srak — garlands; tāmbūla — betel nut; anulepanaiḥ — and sandalwood paste; suhṛdaḥ — to His friends; prakṛtīḥ — to His ministers; dārān — to His wives; upāyuṅkta — He partook; tataḥ — then; svayam — Himself.
After first distributing flower garlands, pān and sandalwood paste to the brāhmaṇas, He would give these gifts to His friends, ministers and wives, and finally He would partake of them Himself.
tāvat sūta upānīya
sugrīvādyair hayair yuktaṁ
tāvat — by then; sūtaḥ — His chariot driver; upānīya — having brought; syandanam — His chariot; parama — supremely; adbhutam — wonderful; sugrīva-ādyaiḥ — named Sugrīva and so on; hayaiḥ — with His horses; yuktam — yoked; praṇamya — bowing down; avasthitaḥ — standing; agrataḥ — before Him.
By then the Lord’s driver would have brought His supremely wonderful chariot, yoked with Sugrīva and His other horses. His charioteer would bow down to the Lord and then stand before Him.
gṛhītvā pāṇinā pāṇī
sārathes tam athāruhat
pūrvādrim iva bhāskaraḥ
gṛhītvā — taking; pāṇinā — with His hand; pāṇī — the hands; sāratheḥ — of His chariot driver; tam — it; atha — then; āruhat — He mounted; sātyaki-uddhava — by Sātyaki and Uddhava; saṁyuktaḥ — joined; pūrva — of the east; adrim — the mountain; iva — as if; bhāskaraḥ — the sun.
Holding on to His charioteer’s hands, Lord Kṛṣṇa would mount the chariot, together with Sātyaki and Uddhava, just like the sun rising over the easternmost mountain.
kṛcchrād visṛṣṭo niragāj
jāta-hāso haran manaḥ
īkṣitaḥ — looked upon; antaḥ-pura — of the palace; strīṇām — of the women; sa-vrīḍa — shy; prema — and loving; vīkṣitaiḥ — by glances; kṛcchrāt — with difficulty; visṛṣṭaḥ — getting free; niragāt — He went out; jāta — appeared; hāsaḥ — a smile; haran — removing; manaḥ — their minds.
The palace women would look upon Lord Kṛṣṇa with shy, loving glances, and thus He would get free from them only with difficulty. He would then set off, His smiling face captivating their minds.
sudharmākhyāṁ sabhāṁ sarvair
na santy aṅga ṣaḍ ūrmayaḥ
sudharmā-ākhyām — known as Sudharmā; sabhām — the royal assembly hall; sarvaiḥ — by all; vṛṣṇibhiḥ — the Vṛṣṇis; parivāritaḥ — attended; prāviśat — He entered; yat — which; nivistānām — for those who have entered; na santi — do not occur; aṅga — my dear King (Parīkṣit); ṣaṭ — the six; ūrmayaḥ — waves.
The Lord, attended by all the Vṛṣṇis, would enter the Sudharmā assembly hall, which protects those who enter it from the six waves of material life, dear King.
tatropavistaḥ paramāsane vibhur
babhau sva-bhāsā kakubho ’vabhāsayan
vṛto nṛ-siṁhair yadubhir yadūttamo
yathoḍu-rājo divi tārakā-gaṇaiḥ
tatra — there; upaviṣṭaḥ — seated; parama-āsane — on His exalted throne; vibhuḥ — the almighty Supreme Lord; babhau — shone; sva — with His own; bhāsā — effulgence; kakubhaḥ — all the quarters of the sky; avabhāsayan — making glow; vṛtaḥ — surrounded; nr — among men; siṁhaiḥ — by lions; yadubhiḥ — by the Yadus; yadu-uttamaḥ — the most excellent of the Yadus; yathā — like; uḍu-rājaḥ — the moon; divi — in the sky; tārakā-gaṇaiḥ — (surrounded) by the stars.
As the almighty Supreme Lord would seat Himself upon His exalted throne there in the assembly hall, He shone with His unique effulgence, illuminating all the quarters of space. Surrounded by the Yadus, lions among men, that best of the Yadus appeared like the moon amidst many stars.
nartakyas tāṇḍavaiḥ pṛthak
tatra — there; upamantriṇaḥ — the jesters; rājan — O King; nānā — with various; hāsya — joking; rasaiḥ — moods; vibhum — the Supreme Lord; upatasthuḥ — they served; naṭa-ācāryāḥ — expert entertainers; nartakyaḥ — female dancers; tāṇdavaiḥ — with energetic dances; pṛthak — separately.
And there, O King, jesters would entertain the Lord by displaying various comic moods, expert entertainers would perform for Him, and female dancers would dance energetically.
nanṛtur jagus tuṣṭuvuś ca
mṛdaṅga — of mṛdaṅga drums; vīṇā — vīṇās; muraja — and of murajas, another kind of drum; veṇu — of flutes; tāla — cymbals; dara — and conchshells; svanaiḥ — with the sounds; nanṛtuḥ — they danced; jaguḥ — sang; tuṣṭuvuḥ — offered praise; ca — and; sūta — bards; māgadha — reciters of history; vandinaḥ — and panegyrists.
These performers would dance and sing to the sounds of mṛdaṅgas, vīṇās, murajas, flutes, cymbals and conchshells, while professional poets, chroniclers and panegyrists would recite the Lord’s glories.
tatrāhur brāhmaṇāḥ kecid
rājñāṁ cākathayan kathāḥ
tatra — there; āhuḥ — spoke; brāhmaṇāḥ — brāhmaṇas; kecit — some; āsīnāḥ — seated; brahma — in the Vedas; vādinaḥ — fluent; pūrveṣām — of those of the past; puṇya — pious; yaśasām — whose fame; rājñām — of kings; ca — and; ākathayan — they recounted; kathāḥ — stories.
Some brāhmaṇas sitting in that assembly hall would fluently chant Vedic mantras, while others recounted stories of past kings of pious renown.
tatraikaḥ puruṣo rājann
tatra — there; ekaḥ — one; puruṣaḥ — person; rājan — O King (Parīkṣit); āgataḥ — did come; apūrva — never before; darśanaḥ — whose appearance; vijñāpitaḥ — announced; bhagavate — to the Supreme Lord; pratīhāraiḥ — by the doorkeepers; praveśitaḥ — made to enter.
Once a certain person arrived in the assembly, O King, who had never been seen there before. The doorkeepers announced him to the Lord and then escorted him inside.
sa namaskṛtya kṛṣṇāya
rājñām āvedayad duḥkhaṁ
saḥ — he; namaskṛtya — after bowing down; kṛṣṇāya — to Lord Kṛṣṇa; para-īśāya — the Supreme Personality of Godhead; kṛta-añjaliḥ — with joined palms; rājñām — of the kings; āvedayat — he submitted; duḥkham — the suffering; jarāsandha — by Jarāsandha; nirodha-jam — due to imprisonment.
That person bowed down to Kṛṣṇa, the Supreme Personality of Godhead, and with joined palms he described to the Lord how a number of kings were suffering because Jarāsandha had imprisoned them.
ye ca dig-vijaye tasya
sannatiṁ na yayur nṛpāḥ
prasahya ruddhās tenāsann
ayute dve girivraje
ye — those who; ca — and; dik-vijaye — during the conquest of all directions; tasya — by him (Jarāsandha); sannatim — complete subservience; na yayuḥ — did not accept; nṛpāḥ — kings; prasahya — by force; ruddhāḥ — made captive; tena — by him; āsan — they were; ayute — ten thousands; dve — two; giri-vraje — in the fortress known as Girivraja.
Twenty thousand kings who had refused to submit absolutely to Jarāsandha during his world conquest had been forcibly imprisoned by him in the fortress named Girivraja.
vayaṁ tvāṁ śaraṇaṁ yāmo
rājānaḥ — the kings; ūcuḥ — said; kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; aprameya-ātman — O immeasurable Soul; prapanna — of those who are surrendered; bhaya — the fear; bhañjana — O You who destroy; vayam — we; tvām — to You; śaraṇam — for shelter; yāmaḥ — have come; bhava — of material existence; bhītāḥ — afraid; pṛthak — separate; dhiyaḥ — whose mentality.
The kings said [as related through their messenger]: O Kṛṣṇa, Kṛṣṇa, O immeasurable Soul, destroyer of fear for those surrendered to You! Despite our separatist attitude, we have come to You for shelter out of fear of material existence.
loko vikarma-nirataḥ kuśale pramattaḥ
karmaṇy ayaṁ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṁ
sadyaś chinatty animiṣāya namo ’stu tasmai
lokaḥ — the whole world; vikarma — to sinful activities; nirataḥ — always attached; kuśale — which are for their benefit; pramattaḥ — bewildered; karmaṇi — about duties; ayam — this (world); tvat — by You; udite — spoken; bhavat — of You; arcane — the worship; sve — their own (beneficial engagement); yaḥ — who; tāvat — inasmuch; asya — of this (world); bala-vān — powerful; iha — in this life; jīvita — for longevity; āśām — hope; sadyaḥ — suddenly; chinatti — cuts off; animiṣāya — to “unblinking” time; namaḥ — obeisances; astu — may there be; tasmai — to Him.
People in this world are always engaged in sinful activities and are thus bewildered about their real duty, which is to worship You according to Your commandments. This activity would truly bring them good fortune. Let us offer our obeisances unto the all-powerful Lord, who appears as time and suddenly cuts down one’s stubborn hope for a long life in this world.
loke bhavāñ jagad-inaḥ kalayāvatīrṇaḥ
sad-rakṣaṇāya khala-nigrahaṇāya cānyaḥ
kaścit tvadīyam atiyāti nideśam īśa
kiṁ vā janaḥ sva-kṛtam ṛcchati tan na vidmaḥ
loke — into this world; bhavān — You; jagat — of the universe; inaḥ — the predominator; kalayā — with Your expansion Baladeva, or with Your time potency; avatīrṇaḥ — having descended; sat — the saintly; rakṣaṇāya — to protect; khala — the wicked; nigrahaṇāya — to subdue; ca — and; anyaḥ — other; kaścit — someone; tvadīyam — Your; atiyāti — transgresses; nideśam — the law; īśa — O Lord; kim vā — or else; janaḥ — a person; sva — by himself; kṛtam — created; ṛcchati — obtains; tat — that; na vidmaḥ — we do not understand.
You are the predominating Lord of the universe and have descended into this world with Your personal power to protect the saintly and suppress the wicked. We cannot understand, O Lord, how anyone can transgress Your law and still continue to enjoy the fruits of his work.
svapnāyitaṁ nṛpa-sukhaṁ para-tantram īśa
śaśvad-bhayena mṛtakena dhuraṁ vahāmaḥ
hitvā tad ātmani sukhaṁ tvad-anīha-labhyaṁ
kliśyāmahe ’ti-kṛpaṇās tava māyayeha
svapnāyitam — like a dream; nṛpa — of kings; sukham — the happiness; para-tantram — conditional; īśa — O Lord; śaśvat — perpetually; bhayena — full of fear; mṛtakena — with this corpse; dhuram — burden; vahāmaḥ — we carry; hitvā — rejecting; tat — that; ātmani — within the self; sukham — happiness; tvat — done for You; anīha — by selfless works; labhyam — to be obtained; kliśyāmahe — we suffer; ati — extremely; kṛpaṇāḥ — wretched; tava — Your; māyayā — with the illusory energy; iha — in this world.
O Lord, with this corpselike body, always full of fear, we bear the burden of the relative happiness of kings, which is just like a dream. Thus we have rejected the real happiness of the soul, which comes by rendering selfless service to You. Being so very wretched, we simply suffer in this life under the spell of Your illusory energy.
tan no bhavān praṇata-śoka-harāṅghri-yugmo
baddhān viyuṅkṣva magadhāhvaya-karma-pāśāt
yo bhū-bhujo ’yuta-mataṅgaja-vīryam eko
bibhrad rurodha bhavane mṛga-rāḍ ivāvīḥ
tat — therefore; naḥ — us; bhavān — Your good self; praṇata — of those who have surrendered; śoka — the sorrow; hara — which remove; aṅghri — of feet; yugmaḥ — whose pair; baddhān — bound; viyuṅkṣva — please release; magadha-āhvaya — going by the name Magadha (Jarāsandha); karma — of fruitive work; pāśāt — from the fetters; yaḥ — who; bhū-bhujaḥ — kings; ayuta — ten thousand; matam — maddened; gaja — of elephants; vīryam — the prowess; ekaḥ — alone; bibhrat — wielding; rurodha — imprisoned; bhavane — in His residence; mṛga-rāṭ — the lion, king of the animals; iva — just as; avīḥ — sheep.
Therefore, since Your feet relieve the sorrow of those who surrender to them, please release us prisoners from the shackles of karma, manifest as the King of Magadha. Wielding alone the prowess of ten thousand maddened elephants, he has locked us up in his house just as a lion captures sheep.
yo vai tvayā dvi-nava-kṛtva udātta-cakra
bhagno mṛdhe khalu bhavantam ananta-vīryam
jitvā nṛ-loka-nirataṁ sakṛd ūḍha-darpo
yuṣmat-prajā rujati no ’jita tad vidhehi
yaḥ — who; vai — indeed; tvayā — by You; dvi — twice; nava — nine; kṛtvaḥ — times; udātta — upraised; cakra — O You whose disc weapon; bhagnaḥ — crushed; mṛdhe — in battle; khalu — surely; bhavantam — You; ananta — unlimited; vīryam — whose power; jitvā — defeating; nr-loka — in human affairs; niratam — absorbed; sakṛt — only once; ūḍha — inflated; darpaḥ — whose pride; yuṣmat — Your; prajāḥ — subjects; rujati — torments; naḥ — us; ajita — O unconquerable one; tat — that; vidhehi — please rectify.
O wielder of the disc! Your strength is unlimited, and thus seventeen times You crushed Jarāsandha in battle. But then, absorbed in human affairs, You allowed him to defeat You once. Now he is so filled with pride that he dares to torment us, Your subjects. O unconquerable one, please rectify this situation.
prapannāḥ pāda-mūlaṁ te
dīnānāṁ śaṁ vidhīyatām
dūtaḥ uvāca — the messenger said; iti — thus; māgadha — by Jarāsandha; saṁruddhāḥ — imprisoned; bhavat — of You; darśana — for the sight; kāṅkṣiṇaḥ — anxiously awaiting; prapannāḥ — surrendered; pāda — of the feet; mūlam — to the base; te — Your; dīnānām — to the pitiable; śam — benefit; vidhīyatām — please bestow.
The messenger continued: This is the message of the kings imprisoned by Jarāsandha, who all hanker for Your audience, having surrendered to Your feet. Please bestow good fortune on these poor souls.
rāja-dūte bruvaty evaṁ
prādurāsīd yathā raviḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; rāja — of the kings; dūte — the messenger; bruvati — having spoken; evam — in this manner; deva — of the demigods; ṛṣiḥ — the sage (Nārada Muni); parama — supreme; dyutiḥ — whose effulgence; bibhrat — wearing; piṅga — yellowish; jaṭā — of matted locks; bhāram — a mass; prādurāsīt — appeared; yathā — like; raviḥ — the sun.
Śukadeva Gosvāmī said: When the kings’ messenger had thus spoken, the sage of the demigods, Nārada, suddenly appeared. Bearing a mass of golden matted locks on his head, the supremely effulgent sage entered like the brilliant sun.
taṁ dṛṣṭvā bhagavān kṛṣṇaḥ
vavanda utthitaḥ śīrṣṇā
sa-sabhyaḥ sānugo mudā
tam — him; dṛṣṭvā — seeing; bhagavan — the Supreme Lord; kṛṣṇaḥ — Kṛṣṇa; sarva — of all; loka — worlds; īśvara — of the controllers; īśvaraḥ — the supreme controller; vavanda — offered His respects; utthitaḥ — standing up; śīrṣṇā — with His head; sa — along with; sabhyaḥ — the members of the assembly; sa — along with; anugaḥ — His followers; mudā — joyfully.
Lord Kṛṣṇa is the worshipable master of even planetary rulers like Lord Brahmā and Lord Śiva, yet as soon as He saw that Nārada Muni had arrived, He joyfully stood up along with His ministers and secretaries to receive the great sage and offer His respectful obeisances by bowing His head.
babhāṣe sunṛtair vākyaiḥ
śraddhayā tarpayan munim
sabhājayitvā — worshiping; vidhi-vat — according to scriptural injunctions; kṛta — to him (Nārada) who had done; āsana — of a seat; parigraham — acceptance; babhāṣe — He (Lord Kṛṣṇa) spoke; su-nṛtaiḥ — truthful and pleasing; vākyaiḥ — with words; śraddhayā — with reverence; tarpayan — gratifying; munim — the sage.
After Nārada had accepted the seat offered to him, Lord Kṛṣṇa honored the sage according to scriptural injunctions and, gratifying him with His reverence, spoke the following truthful and pleasing words.
api svid adya lokānāṁ
nanu bhūyān bhagavato
lokān paryaṭato guṇaḥ
api svit — certainly; adya — today; lokānām — of the worlds; trayāṇām — three; akutaḥ-bhayam — complete freedom from fear; nanu — indeed; bhūyān — great; bhagavataḥ — of the powerful personality; lokān — throughout all the planetary systems; paryaṭataḥ — who travels; guṇaḥ — the quality.
[Lord Kṛṣṇa said:] It is certain that today the three worlds have attained freedom from all fear, for that is the influence of such a great personality as you, who travel at will throughout all the worlds.
na hi te ’viditaṁ kiñcil
atha pṛcchāmahe yuṣmān
na — not; hi — indeed; te — to you; aviditam — unknown; kiñcit — anything; lokeṣu — within the worlds; īśvara — the Supreme Lord; kartṛṣu — whose maker; atha — thus; pṛcchāmahe — let Us inquire; yuṣmān — from you; pāṇḍavānām — of the sons of Pāṇḍu; cikīrṣitam — about the intentions.
There is nothing unknown to you within God’s creation. Therefore please tell Us what the Pāṇḍavas intend to do.
dṛṣṭā māyā te bahuśo duratyayā
māyā vibho viśva-sṛjaś ca māyinaḥ
bhūteṣu bhūmaṁś carataḥ sva-śaktibhir
vahner iva cchanna-ruco na me ’dbhutam
śrī-nāradaḥ uvāca — Śrī Nārada said; dṛṣṭā — seen; mayā — by me; te — Your; bahuśaḥ — many times; duratyayā — insurmountable; māyā — power of illusion; vibho — O almighty one; viśva — of the universe; sṛjaḥ — of the creator (Lord Brahmā); ca — and; māyinaḥ — of the bewilderer (You); bhūteṣu — among the created beings; bhūman — O all-encompassing one; carataḥ — (of You) who move; sva — Your own; śaktibhiḥ — by energies; vahneḥ — of fire; iva — as; channa — covered; rucaḥ — whose light; na — not; me — for me; adbhutam — amazing.
Śrī Nārada said: I have seen many times the insurmountable power of Your Māyā, O almighty one, by which You bewilder even the creator of the universe, Brahmā. O all-encompassing Lord, it does not surprise me that You disguise Yourself by Your own energies while moving among the created beings, as a fire covers its own light with smoke.
tavehitaṁ ko ’rhati sādhu vedituṁ
sva-māyayedaṁ sṛjato niyacchataḥ
tasmai namas te sva-vilakṣaṇātmane
tava — Your; īhitam — purpose; kaḥ — who; arhati — is able; sādhu — properly; veditum — to understand; sva — by Your own; māyayā — material energy; idam — this (universe); sṛjataḥ — who creates; niyacchataḥ — and withdraws; yat — which; vidyamāna — to exist; ātmatayā — by relation to You, the Supersoul; avabhāsate — appears; tasmai — to Him; namaḥ — obeisances; te — to You; sva — by Your own nature; vilakṣaṇa-ātmane — inconceivable.
Who can properly understand Your purpose? With Your material energy You expand and also withdraw this creation, which thus appears to have substantial existence. Obeisances to You, whose transcendental position is inconceivable.
jīvasya yaḥ saṁsarato vimokṣaṇaṁ
na jānato ’nartha-vahāc charīrataḥ
līlāvatāraiḥ sva-yaśaḥ pradīpakaṁ
prājvālayat tvā tam ahaṁ prapadye
jīvasya — for the conditioned living being; yaḥ — He (the Supreme Lord) who; saṁsarataḥ — (the conditioned soul) caught in the cycle of birth and death; vimokṣaṇam — liberation; na jānataḥ — not knowing; anartha — unwanted things; vahāt — which brings; śarīrataḥ — from the material body; līlā — for pastimes; avatāraiḥ — by His appearances in this world; sva — His own; yaśaḥ — fame; pradīpakam — the torch; prājvālayat — made to blaze; tvā — You; tam — that Lord; aham — I; prapadye — approach for shelter.
The living being caught in the cycle of birth and death does not know how he can be delivered from the material body, which brings him so much trouble. But You, the Supreme Lord, descend to this world in various personal forms, and by performing Your pastimes You illumine the soul’s path with the blazing torch of Your fame. Therefore I surrender unto You.
athāpy āśrāvaye brahma
bhaktasya ca cikīrṣitam
atha api — nonetheless; āśrāvaye — I shall tell; brahma — O Supreme Truth; nara-loka — of human society; viḍambanam — (to You) who imitate; rājñaḥ — of the King (Yudhiṣṭhira); paitṛ — of Your father; svasreyasya — of the sister’s son; bhaktasya — Your devotee; ca — and; cikīrṣitam — the intentions.
Nonetheless, O Supreme Truth playing the part of a human being, I shall tell You what Your devotee Yudhiṣṭhira Mahārāja, the son of Your father’s sister, intends to do.
yakṣyati tvāṁ makhendreṇa
tad bhavān anumodatām
yakṣyati — he will perform sacrifice; tvām — unto You; makha — of fire sacrifices; indreṇa — with the greatest; rājasūyena — known as Rājasūya; pāṇḍavaḥ — the son of Pāṇḍu; pārameṣṭhya — uncontested dominion; kāmaḥ — desiring; nṛ-patiḥ — the King; tat — that; bhavān — You; anumodatām — please sanction.
Desiring unrivaled sovereignty, King Yudhiṣṭhira intends to worship You with the greatest fire sacrifice, the Rājasūya. Please bless his endeavor.
tasmin deva kratu-vare
bhavantaṁ vai surādayaḥ
rājānaś ca yaśasvinaḥ
tasmin — in that; deva — O Lord; kratu — of sacrifices; vare — best; bhavantam — You; vai — indeed; sura — demigods; ādayaḥ — and other exalted personalities; didṛkṣavaḥ — eager to see; sameṣyanti — will all come; rājānaḥ — kings; ca — also; yaśasvinaḥ — glorious.
O Lord, exalted demigods and glorious kings, eager to see You, will all come to that best of sacrifices.
śravaṇāt kīrtanād dhyānāt
śravaṇāt — from hearing; kīrtanāt — chanting; dhyānāt — and meditating; pūyante — become purified; ante-vasāyinaḥ — outcastes; tava — about You; brahma-mayasya — the full manifestation of the Absolute Truth; īśa — O Lord; kim uta — what then to speak of; īkṣā — those who see; abhimarśinaḥ — and touch.
O Lord, even outcastes are purified by hearing and chanting Your glories and meditating upon You, the Absolute Truth. What then to speak of those who see and touch You?
yasyāmalaṁ divi yaśaḥ prathitaṁ rasāyāṁ
bhūmau ca te bhuvana-maṅgala dig-vitānam
mandākinīti divi bhogavatīti cādho
gaṅgeti ceha caraṇāmbu punāti viśvam
yasya — whose; amalam — spotless; divi — in heaven; yaśaḥ — fame; prathitam — disseminated; rasāyām — in the subterranean region; bhūmau — on the earth; ca — and; te — Your; bhuvana — for all the worlds; maṅgala — O creator of good fortune; dik — in or of the universal directions; vitānam — the expansion, or decorative canopy; mandākinī iti — called Mandākinī; divi — in heaven; bhogavatī iti — called Bhogavatī; ca — and; adhaḥ — below; gaṅgā iti — called Gaṅgā; ca — and; iha — here, on the earth; caraṇa — from Your feet; ambu — the water; punāti — purifies; viśvam — the whole universe.
My dear Lord, You are the symbol of everything auspicious. Your transcendental name and fame is spread like a canopy all over the universe, including the higher, middle and lower planetary systems. The transcendental water that washes Your lotus feet is known in the higher planetary systems as the Mandākinī River, in the lower planetary systems as the Bhogavatī and in this earthly planetary system as the Ganges. This sacred, transcendental water flows throughout the entire universe, purifying wherever it goes.
tatra teṣv ātma-pakṣeṣv a-
vācaḥ peśaiḥ smayan bhṛtyam
uddhavaṁ prāha keśavaḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tatra — there; teṣu — they (the Yādavas); ātma — His own; pakṣeṣu — supporters; agṛṇatsu — not agreeing; vijigīṣayā — because of their desire to conquer (Jarāsandha); vācaḥ — of speech; peśaiḥ — with charming usage; smayan — smiling; bhṛtyam — to His servant; uddhavam — Śrī Uddhava; prāha — spoke; keśavaḥ — Lord Kṛṣṇa.
Śukadeva Gosvāmī said: When His supporters, the Yādavas, objected to this proposal out of eagerness to defeat Jarāsandha, Lord Keśava turned to His servant Uddhava and, smiling, addressed him with fine words.
tvaṁ hi naḥ paramaṁ cakṣuḥ
athātra brūhy anuṣṭheyaṁ
śraddadhmaḥ karavāma tat
śrī-bhagavān uvāca — the Personality of Godhead said; tvam — you; hi — indeed; naḥ — Our; paramam — supreme; cakṣuḥ — eye; suhṛt — well-wishing friend; mantra — of counsel; artha — the value; tattva-vit — who knows perfectly; atha — thus; atra — in this regard; brūhi — please say; anuṣṭheyam — what is to be done; śraddadhmaḥ — We have trust; karavāma — We will carry out; tat — that.
The Personality of Godhead said: You are indeed Our best eye and closest friend, for you know perfectly the relative value of various kinds of counsel. Therefore please tell Us what should be done in this situation. We trust your judgment and shall do as you say.
ity upāmantrito bhartrā
iti — thus; upāmantritaḥ — requested; bhartrā — by his master; sarva-jñena — all-knowing; api — even though; mugdha — perplexed; vat — as if; nideśam — the order; śirasa — on his head; ādhāya — taking; uddhavaḥ — Uddhava; pratyabhāṣata — replied.
[Śukadeva Gosvāmī continued:] Thus requested by his master, who, though omniscient, acted as if perplexed, Uddhava took this order upon his head and replied as follows.