Śrīmad Bhāgavatam | Canto 3 Chapter 2
Remembrance of Lord Kṛṣṇa
iti bhāgavataḥ pṛṣṭaḥ
kṣattrā vārtāṁ priyāśrayām
prativaktuṁ na cotseha
śrī-śukaḥ uvāca — Śrī Śukadeva said; iti — thus; bhāgavataḥ — the great devotee; pṛṣṭaḥ — being asked; kṣattrā — by Vidura; vārtām — message; priya-āśrayām — regarding the dearest; prativaktum — to reply; na — not; ca — also; utsehe — became eager; autkaṇṭhyāt — by excessive anxiety; smārita — remembrance; īśvaraḥ — the Lord.
Śrī Śukadeva Gosvāmī said: When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest [Lord Kṛṣṇa], Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.
yaḥ pañca-hāyano mātrā
tan naicchad racayan yasya
yaḥ — one who; pañca — five; hāyanaḥ — years old; mātrā — by his mother; prātaḥ-āśāya — for breakfast; yācitaḥ — called for; tat — that; na — not; aicchat — liked; racayan — playing; yasya — whose; saparyām — service; bāla-līlayā — childhood.
He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kṛṣṇa that when he was called by his mother for morning breakfast, he did not wish to have it.
sa kathaṁ sevayā tasya
kālena jarasaṁ gataḥ
pṛṣṭo vārtāṁ pratibrūyād
bhartuḥ pādāv anusmaran
saḥ — Uddhava; katham — how; sevayā — by such service; tasya — his; kālena — in course of time; jarasam — invalidity; gataḥ — undergone; pṛṣṭaḥ — asked for; vārtām — message; pratibrūyāt — just to reply; bhartuḥ — of the Lord; pādau — His lotus feet; anusmaran — remembering.
Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him.
sa muhūrtam abhūt tūṣṇīṁ
nimagnaḥ sādhu nirvṛtaḥ
saḥ — Uddhava; muhūrtam — for a moment; abhūt — became; tūṣṇīm — dead silent; kṛṣṇa-aṅghri — the lotus feet of the Lord; sudhayā — by the nectar; bhṛśam — well matured; tīvreṇa — by very strong; bhakti-yogena — devotional service; nimagnaḥ — absorbed in; sādhu — good; nirvṛtaḥ — fully in love.
For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord’s lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy.
muñcan mīlad-dṛśā śucaḥ
pūrṇārtho lakṣitas tena
pulaka-udbhinna — bodily changes of transcendental ecstasy; sarva-aṅgaḥ — every part of the body; muñcan — smearing; mīlat — opening; dṛśā — by the eyes; śucaḥ — tears of grief; pūrṇa-arthaḥ — complete achievement; lakṣitaḥ — thus observed; tena — by Vidura; sneha-prasara — extensive love; samplutaḥ — thoroughly assimilated.
It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord.
nṛlokaṁ punar āgataḥ
vimṛjya netre viduraṁ
śanakaiḥ — gradually; bhagavat — the Lord; lokāt — from the abode; nṛlokam — the planet of the human beings; punaḥ āgataḥ — coming again; vimṛjya — wiping; netre — eyes; viduram — unto Vidura; prītyā — in affection; āha — said; uddhavaḥ — Uddhava; utsmayan — by all those remembrances.
The great devotee Uddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood.
gīrṇeṣv ajagareṇa ha
kiṁ nu naḥ kuśalaṁ brūyāṁ
gata-śrīṣu gṛheṣv aham
uddhavaḥ uvāca — Śrī Uddhava said; kṛṣṇa-dyumaṇi — the Kṛṣṇa sun; nimloce — having set; gīrṇeṣu — being swallowed; ajagareṇa — by the great snake; ha — in the past; kim — what; nu — else; naḥ — our; kuśalam — welfare; brūyām — may I say; gata-śrīṣu — with good fortune gone away; gṛheṣu — in the house; aham — I.
Śrī Uddhava said: My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?
durbhago bata loko ’yaṁ
yadavo nitarām api
ye saṁvasanto na vidur
hariṁ mīnā ivoḍupam
durbhagaḥ — unfortunate; bata — certainly; lokaḥ — universe; ayam — this; yadavaḥ — the Yadu dynasty; nitarām — more specifically; api — also; ye — those; saṁvasantaḥ — living together; na — did not; viduḥ — understand; harim — the Personality of Godhead; mīnāḥ — the fishes; iva uḍupam — like the moon.
This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they could not identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon.
ekārāmāś ca sātvatāḥ
sātvatām ṛṣabhaṁ sarve
iṅgita-jñāḥ — expert in psychic study; puru-prauḍhāḥ — highly experienced; eka — one; ārāmāḥ — relaxation; ca — also; sātvatāḥ — devotees, or own men; sātvatām ṛṣabham — head of the family; sarve — all; bhūta-āvāsam — all-pervading; amaṁsata — could think.
The Yadus were all experienced devotees, learned and expert in psychic study. Over and above this, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere.
devasya māyayā spṛṣṭā
ye cānyad asad-āśritāḥ
bhrāmyate dhīr na tad-vākyair
ātmany uptātmano harau
devasya — of the Personality of Godhead; māyayā — by the influence of external energy; spṛṣṭāḥ — infected; ye — all those; ca — and; anyat — others; asat — illusory; āśritāḥ — being taken to; bhrāmyate — bewilder; dhīḥ — intelligence; na — not; tat — of them; vākyaiḥ — by those words; ātmani — in the Supreme Self; upta-ātmanaḥ — surrendered souls; harau — unto the Lord.
Under no circumstances can the words of persons bewildered by the illusory energy of the Lord deviate the intelligence of those who are completely surrendered souls.
ādāyāntar adhād yas tu
pradarśya — by exhibiting; atapta — without undergoing; tapasām — penances; avitṛpta-dṛśām — without fulfillment of vision; nṛṇām — of persons; ādāya — taking; antaḥ — disappearance; adhāt — performed; yaḥ — He who; tu — but; sva-bimbam — His own form; loka-locanam — public vision.
Lord Śrī Kṛṣṇa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.
yan martya-līlaupayikaṁ sva-yoga-
māyā-balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
yat — His eternal form which; martya — mortal world; līlā-upayikam — just suitable for the pastimes; sva-yoga-māyā-balam — potency of the internal energy; darśayatā — for manifestation; gṛhītam — discovered; vismāpanam — wonderful; svasya — of His own; ca — and; saubhaga-ṛddheḥ — of the opulent; param — supreme; padam — ultimate stand; bhūṣaṇa — ornament; bhūṣaṇa-aṅgam — of the ornaments.
The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His [Śrī Kṛṣṇa’s] transcendental body is the ornament of all ornaments.
yad dharma-sūnor bata rājasūye
nirīkṣya dṛk-svastyayanaṁ tri-lokaḥ
kārtsnyena cādyeha gataṁ vidhātur
arvāk-sṛtau kauśalam ity amanyata
yat — the form which; dharma-sūnoḥ — of Mahārāja Yudhiṣṭhira; bata — certainly; rājasūye — in the arena of the rājasūya sacrifice; nirīkṣya — by observing; dṛk — sight; svastyayanam — pleasing; tri-lokaḥ — the three worlds; kārtsnyena — in sum total; ca — thus; adya — today; iha — within the universe; gatam — surpassed; vidhātuḥ — of the creator (Brahmā); arvāk — recent mankind; sṛtau — in the material world; kauśalam — dexterity; iti — thus; amanyata — contemplated.
All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira. After seeing the beautiful bodily features of Lord Kṛṣṇa, they all contemplated that He was the ultimate dexterous creation of Brahmā, the creator of human beings.
vraja-striyo dṛgbhir anupravṛtta-
dhiyo ’vatasthuḥ kila kṛtya-śeṣāḥ
yasya — whose; anurāga — attachment; pluta — enhanced by; hāsa — laughter; rāsa — humors; līlā — pastimes; avaloka — glancing; pratilabdha — obtained thereof; mānāḥ — anguished; vraja-striyaḥ — damsels of Vraja; dṛgbhiḥ — with the eyes; anupravṛtta — following; dhiyaḥ — by intelligence; avatasthuḥ — sat silently; kila — indeed; kṛtya-śeṣāḥ — without finishing household duties.
The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Kṛṣṇa left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.
sva-śānta-rūpeṣv itaraiḥ sva-rūpair
hy ajo ’pi jāto bhagavān yathāgniḥ
sva-śānta-rūpeṣu — unto the peaceful devotees of the Lord; itaraiḥ — others, nondevotees; sva-rūpaiḥ — according to their own modes of nature; abhyardyamāneṣu — being harassed by; anukampita-ātmā — the all-compassionate Lord; para-avara — spiritual and material; īśaḥ — controller; mahat-aṁśa-yuktaḥ — accompanied by the plenary portion of mahat-tattva; hi — certainly; ajaḥ — the unborn; api — although; jātaḥ — is born; bhagavān — the Personality of Godhead; yathā — as if; agniḥ — the fire.
The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.
māṁ khedayaty etad ajasya janma-
viḍambanaṁ yad vasudeva-gehe
vraje ca vāso ’ri-bhayād iva svayaṁ
purād vyavātsīd yad-ananta-vīryaḥ
mām — to me; khedayati — gives me distress; etat — this; ajasya — of the unborn; janma — birth; viḍambanam — bewildering; yat — that; vasudeva-gehe — in the home of Vasudeva; vraje — in Vṛndāvana; ca — also; vāsaḥ — inhabitation; ari — enemy; bhayāt — because of fear; iva — as if; svayam — Himself; purāt — from Mathurā Purī; vyavātsīt — fled; yat — one who is; ananta-vīryaḥ — unlimitedly powerful.
When I think of Lord Kṛṣṇa — how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father’s protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurā in fear — all these bewildering incidents give me distress.
dunoti cetaḥ smarato mamaitad
yad āha pādāv abhivandya pitroḥ
tātāmba kaṁsād uru-śaṅkitānāṁ
prasīdataṁ no ’kṛta-niṣkṛtīnām
dunoti — it gives me pain; cetaḥ — heart; smarataḥ — while thinking of; mama — my; etat — this; yat — as much as; āha — said; pādau — feet; abhivandya — worshiping; pitroḥ — of the parents; tāta — My dear father; amba — My dear mother; kaṁsāt — out of Kaṁsa’s; uru — great; śaṅkitānām — of those who are afraid; prasīdatam — be pleased with; naḥ — Our; akṛta — not executed; niṣkṛtīnām — duties to serve you.
Lord Kṛṣṇa begged pardon from His parents for Their [Kṛṣṇa and Balarāma’s] inability to serve their feet, due to being away from home because of great fear of Kaṁsa. He said, “O mother, O father, please excuse Us for this inability.” All this behavior of the Lord gives me pain at heart.
ko vā amuṣyāṅghri-saroja-reṇuṁ
vismartum īśīta pumān vijighran
yo visphurad-bhrū-viṭapena bhūmer
bhāraṁ kṛtāntena tiraścakāra
kaḥ — who else; vā — either; amuṣya — the Lord’s; aṅghri — feet; saroja-reṇum — dust of the lotus; vismartum — to forget; īśīta — may be able; pumān — person; vijighran — smelling; yaḥ — one who; visphurat — expanding; bhrū-viṭapena — by the leaves of the eyebrows; bhūmeḥ — of the earth; bhāram — burden; kṛta-antena — by deathblows; tiraścakāra — executed.
Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Kṛṣṇa has given the deathblow to those who were burdening the earth.
dṛṣṭā bhavadbhir nanu rājasūye
caidyasya kṛṣṇaṁ dviṣato ’pi siddhiḥ
yāṁ yoginaḥ saṁspṛhayanti samyag
yogena kas tad-virahaṁ saheta
dṛṣṭā — it has been seen; bhavadbhiḥ — by your good self; nanu — of course; rājasūye — in the assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira; caidyasya — of the King of Cedi (Śiśupāla); kṛṣṇam — unto Kṛṣṇa; dviṣataḥ — envying; api — in spite of; siddhiḥ — success; yām — which; yoginaḥ — the yogīs; saṁspṛhayanti — verily desire; samyak — fully; yogena — by performance of yoga; kaḥ — who; tat — His; viraham — separation; saheta — can tolerate.
You have personally seen how the King of Cedi [Śiśupāla] achieved success in yoga practice, although he hated Lord Kṛṣṇa. Even the actual yogīs aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?
tathaiva cānye nara-loka-vīrā
ya āhave kṛṣṇa-mukhāravindam
netraiḥ pibanto nayanābhirāmaṁ
pārthāstra-pūtaḥ padam āpur asya
tathā — as also; eva ca — and certainly; anye — others; nara-loka — human society; vīrāḥ — fighters; ye — those; āhave — on the battlefield (of Kurukṣetra); kṛṣṇa — Lord Kṛṣṇa’s; mukha-aravindam — face like a lotus flower; netraiḥ — with the eyes; pibantaḥ — while seeing; nayana-abhirāmam — very pleasing to the eyes; pārtha — Arjuna; astra-pūtaḥ — purified by arrows; padam — abode; āpuḥ — achieved; asya — of Him.
Certainly others who were fighters on the Battlefield of Kurukṣetra were purified by the onslaught of Arjuna’s arrows, and while seeing the lotuslike face of Kṛṣṇa, so pleasing to the eyes, they achieved the abode of the Lord.
svayaṁ tv asāmyātiśayas tryadhīśaḥ
baliṁ haradbhiś cira-loka-pālaiḥ
svayam — Himself; tu — but; asāmya — unique; atiśayaḥ — greater; tri-adhīśaḥ — Lord of the three; svārājya — independent supremacy; lakṣmī — fortune; āpta — achieved; samasta-kāmaḥ — all desires; balim — worshiping paraphernalia; haradbhiḥ — offered by; cira-loka-pālaiḥ — by the eternal maintainers of the order of creation; kirīṭa-koṭyā — millions of helmets; iḍita-pāda-pīṭhaḥ — feet honored by prayers.
Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.
tat tasya kaiṅkaryam alaṁ bhṛtān no
viglāpayaty aṅga yad ugrasenam
tiṣṭhan niṣaṇṇaṁ parameṣṭhi-dhiṣṇye
nyabodhayad deva nidhārayeti
tat — therefore; tasya — His; kaiṅkaryam — service; alam — of course; bhṛtān — the servitors; naḥ — us; viglāpayati — gives pain; aṅga — O Vidura; yat — as much as; ugrasenam — unto King Ugrasena; tiṣṭhan — being seated; niṣaṇṇam — waiting upon Him; parameṣṭhi-dhiṣṇye — on the royal throne; nyabodhayat — submitted; deva — addressing my Lord; nidhāraya — please know it; iti — thus.
Therefore, O Vidura, does it not pain us, His servitors, when we remember that He [Lord Kṛṣṇa] used to stand before King Ugrasena, who was sitting on the royal throne, and used to submit explanations before him, saying, “O My lord, please let it be known to you”?
aho bakī yaṁ stana-kāla-kūṭaṁ
jighāṁsayāpāyayad apy asādhvī
lebhe gatiṁ dhātry-ucitāṁ tato ’nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema
aho — alas; bakī — the she-demon (Pūtanā); yam — whom; stana — of her breast; kāla — deadly; kūṭam — poison; jighāṁsayā — out of envy; apāyayat — nourished; api — although; asādhvī — unfaithful; lebhe — achieved; gatim — destination; dhātrī-ucitām — just suitable for the nurse; tataḥ — beyond whom; anyam — other; kam — who else; vā — certainly; dayālum — merciful; śaraṇam — shelter; vrajema — shall I take.
Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Pūtanā] although she was unfaithful and she prepared deadly poison to be sucked from her breast?
manye ’surān bhāgavatāṁs tryadhīśe
ye saṁyuge ’cakṣata tārkṣya-putram
aṁse sunābhāyudham āpatantam
manye — I think; asurān — the demons; bhāgavatān — great devotees; tri-adhīśe — unto the Lord of the threes; saṁrambha — enmity; mārga — by the way of; abhiniviṣṭa-cittān — absorbed in thought; ye — those; saṁyuge — in the fight; acakṣata — could see; tārkṣya-putram — Garuḍa, the carrier of the Lord; aṁse — on the shoulder; sunābha — the wheel; āyudham — one who carries the weapon; āpatantam — coming forward.
I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuḍa, the son of Tārkṣya [Kaśyapa], and carrying the wheel weapon in His hand.
cikīrṣur bhagavān asyāḥ
vasudevasya — of the wife of Vasudeva; devakyām — in the womb of Devakī; jātaḥ — born of; bhoja-indra — of the King of the Bhojas; bandhane — in the prison house; cikīrṣuḥ — for doing; bhagavān — the Personality of Godhead; asyāḥ — of the earth; śam — welfare; ajena — by Brahmā; abhiyācitaḥ — being prayed for.
The Personality of Godhead, Lord Śrī Kṛṣṇa, being prayed to by Brahmā to bring welfare to the earth, was begotten by Vasudeva in the womb of his wife Devakī in the prison of the King of Bhoja.
tato nanda-vrajam itaḥ
pitrā kaṁsād vibibhyatā
ekādaśa samās tatra
gūḍhārciḥ sa-balo ’vasat
tataḥ — thereafter; nanda-vrajam — cow pastures of Nanda Mahārāja; itaḥ — being brought up; pitrā — by His father; kaṁsāt — from Kaṁsa; vibibhyatā — being afraid of; ekādaśa — eleven; samāḥ — years; tatra — therein; gūḍha-arciḥ — covered fire; sa-balaḥ — with Baladeva; avasat — resided.
Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.
parīto vatsapair vatsāṁś
cārayan vyaharad vibhuḥ
parītaḥ — surrounded by; vatsapaiḥ — cowherd boys; vatsān — calves; cārayan — herding, tending; vyaharat — enjoyed by traveling; vibhuḥ — the Almighty; yamunā — the Yamunā river; upavane — gardens on the shore; kūjat — vibrated by the voice; dvija — the twice-born birds; saṅkulita — densely situated; aṅghripe — in the trees.
In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā river, through gardens densely covered with trees and filled with vibrations of chirping birds.
kaumārīṁ darśayaṁś ceṣṭāṁ
rudann iva hasan mugdha-
kaumārīm — just suitable to childhood; darśayan — while showing; ceṣṭām — activities; prekṣaṇīyām — worthy to be seen; vraja-okasām — by the inhabitants of the land of Vṛndāvana; rudan — crying; iva — just like; hasan — laughing; mugdha — struck with wonder; bāla-siṁha — lion cub; avalokanaḥ — looking like that.
When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.
sa eva go-dhanaṁ lakṣmyā
cārayann anugān gopān
saḥ — He (Lord Kṛṣṇa); eva — certainly; go-dhanam — the treasure of cows; lakṣmyāḥ — by opulence; niketam — reservoir; sita-go-vṛṣam — beautiful cows and bulls; cārayan — herding; anugān — the followers; gopān — cowherd boys; raṇat — blowing; veṇuḥ — flute; arīramat — enlivened.
While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.
līlayā vyanudat tāṁs tān
bālaḥ krīḍanakān iva
prayuktān — engaged; bhoja-rājena — by King Kaṁsa; māyinaḥ — great wizards; kāma-rūpiṇaḥ — who could assume any form they liked; līlayā — in the course of the pastimes; vyanudat — killed; tān — them; tān — as they came there; bālaḥ — the child; krīḍanakān — dolls; iva — like that.
The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.
tat toyaṁ prakṛti-sthitam
vipannān — perplexed in great difficulties; viṣa-pānena — by drinking poison; nigṛhya — subduing; bhujaga-adhipam — the chief of the reptiles; utthāpya — after coming out; apāyayat — caused to drink; gāvaḥ — the cows; tat — that; toyam — water; prakṛti — natural; sthitam — situated.
The inhabitants of Vṛndāvana were perplexed by great difficulties because a certain portion of the Yamunā was poisoned by the chief of the reptiles [Kāliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state.
cikīrṣan sad-vyayaṁ vibhuḥ
ayājayat — made to perform; go-savena — by worship of the cows; gopa-rājam — the king of the cowherds; dvija-uttamaiḥ — by the learned brāhmaṇas; vittasya — of the wealth; ca — also; uru-bhārasya — great opulence; cikīrṣan — desiring to act; sat-vyayam — proper utilization; vibhuḥ — the great.
The Supreme Lord, Kṛṣṇa, desired to utilize the opulent financial strength of Mahārāja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brāhmaṇas.
varṣatīndre vrajaḥ kopād
varṣati — in pouring water; indre — by the King of heaven, Indra; vrajaḥ — the land of cows (Vṛndāvana); kopāt bhagnamāne — having been in anger on being insulted; ati — highly; vihvalaḥ — perturbed; gotra — the hill for the cows; līlā-ātapatreṇa — by the pastime umbrella; trātaḥ — were protected; bhadra — O sober one; anugṛhṇatā — by the merciful Lord.
O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vṛndāvana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. But the compassionate Lord Kṛṣṇa saved them from danger with His pastime umbrella, the Govardhana Hill.
gāyan kala-padaṁ reme
śarat — autumn; śaśi — of the moon; karaiḥ — by the shining; mṛṣṭam — brightened; mānayan — thinking so; rajanī-mukham — the face of the night; gāyan — singing; kala-padam — pleasing songs; reme — enjoyed; strīṇām — of the women; maṇḍala-maṇḍanaḥ — as the central beauty of the assembly of women.
In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.