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CHAPTER TWENTY-FOUR

Worshiping Govardhana Hill

In this chapter Lord Śrī Kṛṣṇa crushes the pride of Indra by prohibiting a sacrifice intended for him and initiating a substitute sacrifice in worship of Govardhana Hill.

When Śrī Kṛṣṇa saw the cowherd men busily preparing for a sacrifice to Indra, He inquired about it from their king, Nanda. Nanda explained that the rain given by Indra enables all living entities to maintain their lives, and therefore this sacrifice would be executed to satisfy him. Kṛṣṇa responded, “It is because of karma alone that living entities take their birth in a certain body, experience varieties of happiness and suffering in that body, and then give it up as the karma pertaining to it runs out. Thus it is karma alone that is our enemy, our friend, our guru and our lord, and Indra can do nothing to alter the happiness and distress of anyone, for everyone is tightly bound by his karmic reactions. The material modes of goodness, passion and ignorance bring about the creation, maintenance and destruction of this world. The clouds give forth rain when they are impelled by the mode of passion, and cowherds prosper by protecting the cows. Furthermore, the cowherds’ proper residence is in the forest and on the hills. Therefore you should offer worship to the cows, the brāhmaṇas and Govardhana Hill.”

After Kṛṣṇa spoke thus, He arranged for the cowherd men to worship Govardhana with the paraphernalia collected for the sacrifice to Indra. He then assumed a huge, unprecedented transcendental form and devoured all the food and other offerings presented to Govardhana. As He did so He proclaimed to the cowherd community that although they had worshiped Indra for so long, he had never appeared in person, whereas Govardhana himself had now manifested before their eyes and eaten their offerings of foodstuffs. Therefore they should all now offer obeisances to Govardhana Hill. Then Lord Kṛṣṇa joined the cowherds in offering obeisances to His own newly assumed form.

Devanagari

श्रीशुक उवाच
भगवानपि तत्रैव बलदेवेन संयुत: । अपश्यन्निवसन्गोपानिन्द्रयागकृतोद्यमान् ॥ १ ॥

Text

śrī-śuka uvāca
bhagavān api tatraiva
baladevena saṁyutaḥ
apaśyan nivasan gopān
indra-yāga-kṛtodyamān

Synonyms

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; bhagavān — the Supreme Personality of Godhead; api — also; tatra eva — in that same place; baladevena — by Lord Balarāma; saṁyutaḥ — joined; apaśyat — saw; nivasan — staying; gopān — the cowherd men; indra — for Indra, the King of heaven; yāga — for the sake of a sacrifice; kṛta — making; udyamān — great endeavor.

Translation

Śukadeva Gosvāmī said: While staying in that very place with His brother Baladeva, Lord Kṛṣṇa happened to see the cowherd men busily arranging for a sacrifice to Indra.

Purport

According to Śrīla Śrīdhara Svāmī and other ācāryas, the words tatra eva in this verse indicate that Lord Kṛṣṇa stayed in the village of the brāhmaṇas whose wives had satisfied Him by their devotion. Thus He gave His mercy to those brāhmaṇas as well as to their chaste wives, who had no one to associate with except their husbands. In that place the cowherd men, headed by Lord Kṛṣṇa’s father, Nanda Mahārāja, were somehow or other preparing an elaborate sacrifice to Lord Indra, and Lord Kṛṣṇa reacted as follows.

Devanagari

तदभिज्ञोऽपि भगवान् सर्वात्मा सर्वदर्शन: । प्रश्रयावनतोऽपृच्छद् वृद्धान् नन्दपुरोगमान् ॥ २ ॥

Text

tad-abhijño ’pi bhagavān
sarvātmā sarva-darśanaḥ
praśrayāvanato ’pṛcchad
vṛddhān nanda-purogamān

Synonyms

tat-abhijñaḥ — being in full knowledge about it; api — although; bhagavān — the Supreme Lord; sarva-ātmā — the Supersoul within everyone’s heart; sarva-darśanaḥ — the omniscient Personality of Godhead; praśraya-avanataḥ — bowing down humbly; apṛcchat — He inquired; vṛddhān — from the elders; nanda-puraḥ-gamān — headed by Mahārāja Nanda.

Translation

Being the omniscient Supersoul, the Supreme Lord Kṛṣṇa already understood the situation, yet He still humbly inquired from the elders, headed by His father, Nanda Mahārāja.

Purport

Lord Kṛṣṇa was eager to enact His pastime of lifting Govardhana Hill and defeating the false pride of Indra, and thus He cleverly inquired from His father about the imminent sacrifice.

Devanagari

कथ्यतां मे पित: कोऽयं सम्भ्रमो व उपागत: । किं फलं कस्य वोद्देश: केन वा साध्यते मख: ॥ ३ ॥

Text

kathyatāṁ me pitaḥ ko ’yaṁ
sambhramo va upāgataḥ
kiṁ phalaṁ kasya voddeśaḥ
kena vā sādhyate makhaḥ

Synonyms

kathyatām — let it be explained; me — to Me; pitaḥ — My dear father; kaḥ — what; ayam — this; sambhramaḥ — flurry of activity; vaḥ — upon you; upāgataḥ — come; kim — what; phalam — the consequence; kasya — for whose; — and; uddeśaḥ — sake; kena — by what means; — and; sādhyate — is to be accomplished; makhaḥ — this sacrifice.

Translation

[Lord Kṛṣṇa said:] My dear father, kindly explain to Me what this great endeavor of yours is all about. What is it meant to accomplish? If this is a ritual sacrifice, then for whose satisfaction is it intended and by what means is it going to be executed?

Devanagari

एतद् ब्रूहि महान् कामो मह्यं शुश्रूषवे पित: । न हि गोप्यं हि साधूनां कृत्यं सर्वात्मनामिह । अस्त्यस्वपरद‍ृष्टीनाममित्रोदास्तविद्विषाम् ॥ ४ ॥

Text

etad brūhi mahān kāmo
mahyaṁ śuśrūṣave pitaḥ
na hi gopyaṁ hi sadhūnāṁ
kṛtyaṁ sarvātmanām iha
asty asva-para-dṛṣṭīnām
amitrodāsta-vidviṣām

Synonyms

etat — this; brūhi — please speak; mahān — great; kāmaḥ — desire; mahyam — to Me; śuśrūṣave — who am ready to hear faithfully; pitaḥ — O father; na — not; hi — indeed; gopyam — to be kept secret; hi — certainly; sādhūnām — of saintly persons; kṛtyam — the activities; sarva-ātmanām — who see everyone as equal to themselves; iha — in this world; asti — there is; asva-para-dṛṣṭīnām — who do not distinguish between what is their own and what is another’s; amitra-udāsta-vidviṣām — who do not distinguish between friends, neutral parties and enemies.

Translation

Please tell Me about it, O father. I have a great desire to know and am ready to hear in good faith. Certainly, no secrets are to be kept by saintly personalities, who see all others as equal to themselves, who have no conception of “mine” or “another’s” and who do not consider who is a friend, who is an enemy and who is neutral.

Purport

Lord Kṛṣṇa’s father might have thought that his son was a mere child and thus could not properly question the validity of a Vedic sacrifice. But the Lord’s clever statement here would certainly have convinced Nanda that Śrī Kṛṣṇa was making a serious, not a whimsical, inquiry and that a serious answer should thus be given.

Devanagari

उदासीनोऽरिवद् वर्ज्य आत्मवत् सुहृदुच्यते ॥ ५ ॥

Text

udāsīno ’ri-vad varjya
ātma-vat suhṛd ucyate

Synonyms

udāsīnaḥ — one who is indifferent; ari-vat — just like an enemy; varjyaḥ — is to be avoided; ātma-vat — like one’s own self; suhṛt — a friend; ucyate — is said to be.

Translation

One who is neutral may be avoided like an enemy, but a friend should be considered like one’s own self.

Purport

Even if Nanda Mahārāja did not see friends, enemies and neutral parties as entirely equal, Lord Kṛṣṇa, being Nanda Mahārāja’s son, was certainly a most trustworthy friend and should therefore not be left out of intimate discussions. In other words, Nanda Mahārāja might have thought that as a householder he could not act on the highest saintly platform, and thus Lord Kṛṣṇa furnished additional reasons why His father should trust Him and reveal the entire purpose of the sacrifice.

According to Śrīla Jīva Gosvāmī, Nanda Mahārāja stood silent, doubting his position of parental aloofness, since Garga Muni had predicted that his son would be “equal to Nārāyaṇa in His qualities,” and the young boy had already conquered and killed many powerful demons.

Devanagari

ज्ञात्वाज्ञात्वा च कर्माणि जनोऽयमनुतिष्ठति । विदुष: कर्मसिद्धि: स्याद् यथा नाविदुषो भवेत् ॥ ६ ॥

Text

jñatvājñātvā ca karmāṇi
jano ’yam anutiṣṭhati
viduṣaḥ karma-siddhiḥ syād
yathā nāviduṣo bhavet

Synonyms

jñātvā — understanding; ajñātvā — not understanding; ca — also; karmāṇi — activities; janaḥ — the common people; ayam — these; anutiṣṭhati — perform; viduṣaḥ — for one who is wise; karma-siddhiḥ — achievement of the intended goal of activity; syāt — arises; yathā — as; na — not; aviduṣaḥ — for one who is foolish; bhavet — occurs.

Translation

When people in this world perform activities, sometimes they understand what they are doing and sometimes they don’t. Those who know what they are doing achieve success in their work, whereas ignorant people do not.

Purport

The Lord here informs His father that people should perform a particular ceremony or activity only after thoroughly understanding it through discussion with friends. We should not be blind followers of tradition. If a person doesn’t even know what he’s doing, how can he be successful in his work? This, essentially, is the Lord’s argument in this verse. Since Śrī Kṛṣṇa, as the young child of Nanda, would naturally be expected to show enthusiasm for His father’s religious activities, it was the father’s duty to give the son a thorough explanation of the ceremony.

Devanagari

तत्र तावत् क्रियायोगो भवतां किं विचारित: । अथवा लौकिकस्तन्मे पृच्छत: साधु भण्यताम् ॥ ७ ॥

Text

tatra tāvat kriyā-yogo
bhavatāṁ kiṁ vicāritaḥ
atha vā laukikas tan me
pṛcchataḥ sādhu bhaṇyatām

Synonyms

tatra tāvat — that being the case; kriyā-yogaḥ — this fruitive endeavor; bhavatām — of yours; kim — whether; vicāritaḥ — learned from the scriptures; atha — or else; laukikaḥ — of ordinary custom; tat — that; me — to Me; pṛcchataḥ — who am inquiring; sādhu — clearly; bhaṇyatām — it should be explained.

Translation

Such being the case, this ritualistic endeavor of yours should be clearly explained to Me. Is it a ceremony based on scriptural injunction, or simply a custom of ordinary society?

Devanagari

श्रीनन्द उवाच
पर्जन्यो भगवानिन्द्रो मेघास्तस्यात्ममूर्तय: । तेऽभिवर्षन्ति भूतानां प्रीणनं जीवनं पय: ॥ ८ ॥

Text

śrī-nanda uvāca
parjanyo bhagavān indro
meghās tasyātma-mūrtayaḥ
te ’bhivarṣanti bhūtānāṁ
prīṇanaṁ jīvanaṁ payaḥ

Synonyms

śrī-nandaḥ uvāca — Śrī Nanda Mahārāja said; parjanyaḥ — the rain; bhagavān — the great lord; indraḥ — Indra; meghāḥ — the clouds; tasya — his; ātma-mūrtayaḥ — personal representatives; te — they; abhivarṣanti — directly give rain; bhūtānām — for all living entities; prīṇanam — the gratification; jīvanam — the life-giving force; payaḥ — (like) milk.

Translation

Nanda Mahārāja replied: The great Lord Indra is the controller of the rain. The clouds are his personal representatives, and they directly provide rainwater, which gives happiness and sustenance to all creatures.

Purport

Without clean rainwater, the earth could not possibly provide food or drink for anyone, nor could there be cleanliness. Thus it would be difficult to overestimate the value of rain.

Devanagari

तं तात वयमन्ये च वार्मुचां पतिमीश्वरम् । द्रव्यैस्तद्रेतसा सिद्धैर्यजन्ते क्रतुभिर्नरा: ॥ ९ ॥

Text

taṁ tāta vayam anye ca
vārmucāṁ patim īśvaram
dravyais tad-retasā siddhair
yajante kratubhir narāḥ

Synonyms

tam — him; tāta — my dear son; vayam — we; anye — others; ca — also; vāḥ-mucām — of the clouds; patim — the master; īśvaram — the powerful controller; dravyaiḥ — with various items; tat-retasā — by his liquid discharge; siddhaiḥ — produced; yajante — they worship; kratubhiḥ — by fire sacrifices; narāḥ — men.

Translation

Not only we, my dear son, but also many other men worship him, the lord and master of the rain-giving clouds. We offer him grain and other paraphernalia of worship produced through his own discharge in the form of rain.

Purport

Nanda Mahārāja patiently tried to explain the “facts of life” to his young son, Śrī Kṛṣṇa, but in fact Nanda and all the residents of Vṛndāvana would learn an astonishing lesson, as explained in this chapter.

Devanagari

तच्छेषेणोपजीवन्ति त्रिवर्गफलहेतवे । पुंसां पुरुषकाराणां पर्जन्य: फलभावन: ॥ १० ॥

Text

tac-cheṣeṇopajīvanti
tri-varga-phala-hetave
puṁsāṁ puruṣa-kārāṇāṁ
parjanyaḥ phala-bhāvanaḥ

Synonyms

tat — of that sacrifice; śeṣeṇa — by the remnants; upajīvanti — they sustain their lives; tri-varga — consisting of the three aims of human life (religiosity, economic development and sense gratification); phala-hetave — for the sake of fruit; puṁsām — for persons; puruṣa-kārāṇām — engaged in human endeavor; parjanyaḥ — Lord Indra; phala-bhāvanaḥ — the means of effecting the intended goals.

Translation

By accepting the remnants of sacrifices performed to Indra, people sustain their lives and accomplish the threefold aims of religiosity, economic development and sense gratification. Thus Lord Indra is the agent responsible for the fruitive success of industrious people.

Purport

One might object that people sustain themselves by farming, industry and so on. But as previously mentioned, all human and nonhuman endeavor depends on food and drink, which cannot be produced without ample rain. By the word tri-varga Nanda further points out that the prosperity achieved through sacrifice for Indra is meant not merely for sense gratification but also for religiosity and economic development. Unless people are well fed, it is difficult for them to execute their duties, and without performance of duty, it is very difficult to be religious.

Devanagari

य एनं विसृजेद् धर्मं परम्पर्यागतं नर: । कामाद् द्वेषाद्भ‍याल्लोभात्स वै नाप्नोति शोभनम् ॥ ११ ॥

Text

ya enaṁ visṛjed dharmaṁ
paramparyāgataṁ naraḥ
kāmād dveṣād bhayāl lobhāt
sa vai nāpnoti śobhanam

Synonyms

yaḥ — anyone who; enam — this; visṛjet — rejects; dharmam — the religious principle; paramparya — from traditional authority; āgatam — received; naraḥ — a person; kāmāt — because of lust; dveṣāt — because of enmity; bhayāt — because of fear; lobhāt — or because of greed; saḥ — he; vai — certainly; na āpnoti — cannot achieve; śobhanam — auspiciousness.

Translation

This religious principle is based on sound tradition. Anyone who rejects it out of lust, enmity, fear or greed will certainly fail to achieve good fortune.

Purport

If a person neglects his religious duties because of lust, envy, fear or greed, his life will never be brilliant or perfect.

Devanagari

श्रीशुक उवाच
वचो निशम्य नन्दस्य तथान्येषां व्रजौकसाम् । इन्द्राय मन्युं जनयन् पितरं प्राह केशव: ॥ १२ ॥

Text

śrī-śuka uvāca
vaco niśamya nandasya
tathānyeṣāṁ vrajaukasām
indrāya manyuṁ janayan
pitaraṁ prāha keśavaḥ

Synonyms

śrī śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; vacaḥ — the words; niśamya — hearing; nandasya — of Mahārāja Nanda; tathā — and also; anyeṣām — of the others; vraja-okasām — the residents of Vraja; indrāya — in Lord Indra; manyum — anger; janayan — generating; pitaram — to His father; prāha — spoke; keśavaḥ — Lord Keśava.

Translation

Śukadeva Gosvāmī said: When Lord Keśava [Kṛṣṇa] heard the statements of His father, Nanda, and other senior residents of Vraja, He addressed His father as follows, to arouse anger in Lord Indra.

Purport

Śrīla Śrīdhara Svāmī explains that Lord Kṛṣṇa’s intention was not simply to insult a demigod, but rather to knock down the great mountain of false pride that had arisen within the Lord’s tiny servant, who was supposed to represent the Lord as Indra. By lifting Govardhana Hill Lord Kṛṣṇa would thus initiate a blissful annual festival called Govardhana-pūjā, and He would further enjoy the pleasant pastime of dwelling for several days beneath the hill with all His loving devotees.

Devanagari

श्रीभगवानुवाच
कर्मणा जायते जन्तु: कर्मणैव प्रलीयते । सुखं दु:खं भयं क्षेमं कर्मणैवाभिपद्यते ॥ १३ ॥

Text

śrī-bhagavān uvāca
karmaṇā jāyate jantuḥ
karmaṇaiva pralīyate
sukhaṁ duḥkhaṁ bhayaṁ kṣemaṁ
karmaṇaivābhipadyate

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; karmaṇā — by the force of karma; jāyate — takes birth; jantuḥ — the living entity; karmaṇā — by karma; eva — alone; pralīyate — he meets his destruction; sukham — happiness; duḥkham — unhappiness; bhayam — fear; kṣemam — security; karmaṇā eva — by karma alone; abhipadyate — are obtained.

Translation

Lord Kṛṣṇa said: It is by the force of karma that a living entity takes birth, and it is by karma alone that he meets his destruction. His happiness, distress, fear and sense of security all arise as the effects of karma.

Purport

Lord Kṛṣṇa minimized the importance of the demigods by speaking the philosophy known as Karma-vāda or Karma-mīmāṁsā, which, basically, is atheism with a belief in reincarnation. According to this philosophy, there are subtle laws of nature that reward or punish us according to how we act: “As you sow, so shall you reap.” In a future life one reaps the fruit of his present work, and this is the sum and substance of reality. Lord Kṛṣṇa, being God Himself, could hardly be a serious proponent of this mediocre philosophy. In the role of a young boy He was simply teasing His pure devotees by preaching it.

Śrīla Jīva Gosvāmī points out that Lord Kṛṣṇa was thinking, “Why are these eternal associates of Mine, appearing as My father and other relatives and friends, so caught up in this worship of Indra?” Thus although the Lord’s main purpose was to take away the false pride of Indra, He also wanted to remind His eternal devotees that they need not divert their attention to other so-called gods, since in fact His devotees were already living with the Supreme Absolute Truth, the almighty Lord Himself.

Devanagari

अस्ति चेदीश्वर: कश्चित्फलरूप्यन्यकर्मणाम् । कर्तारं भजते सोऽपि न ह्यकर्तु: प्रभुर्हि स: ॥ १४ ॥

Text

asti ced īśvaraḥ kaścit
phala-rūpy anya-karmaṇām
kartāraṁ bhajate so ’pi
na hy akartuḥ prabhur hi saḥ

Synonyms

asti — there is; cet — if hypothetically; īśvaraḥ — a supreme controller; kaścit — someone; phala-rūpī — serving to award fruitive results; anya-karmaṇām — of the activities of other persons; kartāram — the performer of activity; bhajate — depends upon; saḥ — He; api — even; na — not; hi — after all; akartuḥ — of one who performs no activity; prabhuḥ — the master; hi — certainly; saḥ — He.

Translation

Even if there is some supreme controller who awards all others the results of their activities, He must also depend upon a performer’s engaging in activity. After all, there is no question of being the bestower of fruitive results unless fruitive activities have actually been performed.

Purport

Here Lord Kṛṣṇa argues that if there is a supreme controller, He must depend on a performer of activity to reciprocate with and must therefore also be subject to the laws of karma, being obliged to award happiness and distress to conditioned souls according to the laws of good and evil.

This superficial argument neglects the obvious point that the laws of nature that prescribe the good and bad results of pious and impious acts are themselves creations of the all-good Supreme Lord. Being the creator and sustainer of these laws, the Lord is not subject to them. Furthermore, the Lord is not dependent on the work of the conditioned souls, since He is satisfied and complete within Himself. Out of His all-merciful nature He awards the results appropriate to our activities. That which we call destiny, fate or karma is an elaborate and subtle system of rewards and punishments meant for gradually encouraging conditioned souls to evolve to the stage of perfect consciousness, which is their original, constitutional nature.

The Supreme Personality of Godhead has so dexterously formulated and applied the laws of material nature governing punishment and reward for human behavior that the living being is discouraged from sin and encouraged toward goodness without suffering any significant interference with his free will as an eternal soul.

In contrast to the material nature, the Lord exhibits His essential nature in the spiritual world, where He reciprocates the eternal love of His pure devotees. Such loving affairs are based completely on the mutual freedom of the Lord and His devotees, not on a mechanical reciprocation of coinciding selfish interests. The Supreme Lord, assisted by His pure devotees, repeatedly offers the conditioned souls of this world the opportunity to give up their bizarre attempt at exploiting the material universe and go back home, back to Godhead, for an eternal life of bliss and knowledge. Considering all these points, the atheistic arguments given here by Lord Kṛṣṇa in a playful mood are not to be taken seriously.

Devanagari

किमिन्द्रेणेह भूतानां स्वस्वकर्मानुवर्तिनाम् । अनीशेनान्यथा कर्तुं स्वभावविहितं नृणाम् ॥ १५ ॥

Text

kim indreṇeha bhūtānāṁ
sva-sva-karmānuvartinām
anīśenānyathā kartuṁ
svabhāva-vihitaṁ nṛṇām

Synonyms

kim — what; indreṇa — with Indra; iha — here; bhūtānām — for living entities; sva-sva — each their own; karma — of fruitive action; anuvartinām — who are experiencing the consequences; anīśena — (Indra) who is incapable; anyathā — otherwise; kartum — to make; svabhāva — by their conditioned natures; vihitam — that which is ordained; nṛṇām — for men.

Translation

Living beings in this world are forced to experience the consequences of their own particular previous work. Since Lord Indra cannot in any way change the destiny of human beings, which is born of their own nature, why should people worship him?

Purport

Lord Kṛṣṇa’s argument here is not a negation of free will. If one accepts the existence of karma as a system of laws awarding reactions for our present activities, then we ourselves, according to our nature, will decide our future. Our happiness and distress in this life have already been adjudicated and fixed according to our previous activities, and not even the demigods can change that. They must award us the prosperity or poverty, sickness or health, happiness or distress due us by our previous work. However, we still retain the freedom to select a pious or impious mode of activity in this life, and the choice we make will determine our future suffering and enjoyment.

For example, if I was pious in my last life, in this life the demigods may award me great material wealth. But I am free to spend my riches for good or for bad purposes, and my choice will determine my future life. Thus, although no one can change the karmic results due him in this life, everyone still retains his free will, by which he determines what his future situation will be. Lord Kṛṣṇa’s argument here is quite interesting; however, it neglects the overriding consideration that we are all eternal servants of God and must satisfy Him by all that we do.

Devanagari

स्वभावतन्त्रो हि जन: स्वभावमनुवर्तते । स्वभावस्थमिदं सर्वं सदेवासुरमानुषम् ॥ १६ ॥

Text

svabhāva-tantro hi janaḥ
svabhāvam anuvartate
svabhāva-stham idaṁ sarvaṁ
sa-devāsura-mānuṣam

Synonyms

svabhāva — of his conditioned nature; tantraḥ — under the control; hi — indeed; janaḥ — a person; svabhāvam — his nature; anuvartate — he follows; svabhāva-stham — based on conditioned propensities; idam — this world; sarvam — entire; sa — together with; deva — the demigods; asura — the demons; mānuṣam — and humankind.

Translation

Every individual is under the control of his own conditioned nature, and thus he must follow that nature. This entire universe, with all its demigods, demons and human beings, is based on the conditioned nature of the living entities.

Purport

Lord Kṛṣṇa here elaborates upon the argument given in the previous verse. Since everything depends on svabhāva, or one’s conditioned nature, why bother worshiping God or the demigods? This argument would be sublime if svabhāva, or conditioned nature, were all-powerful. But unfortunately it is not. There is a supreme controller and we must worship Him, as Lord Kṛṣṇa will emphatically reveal in this chapter of the Śrīmad-Bhāgavatam. For now, however, He is content to tease His relatives.

Devanagari

देहानुच्चावचाञ्जन्तु: प्राप्योत्सृजति कर्मणा । शत्रुर्मित्रमुदासीन: कर्मैव गुरुरीश्वर: ॥ १७ ॥

Text

dehān uccāvacāñ jantuḥ
prāpyotsṛjati karmaṇā
śatrur mitram udāsīnaḥ
karmaiva gurur īśvaraḥ

Synonyms

dehān — material bodies; ucca-avacān — high- and low-class; jantuḥ — the conditioned living entity; prāpya — obtaining; utsṛjati — gives up; karmaṇā — by the reactions of his material activities; śatruḥ — his enemy; mitram — friend; udāsīnaḥ — and neutral party; karma — material work; eva — alone; guruḥ — his spiritual master; īśvaraḥ — his lord.

Translation

Because it is karma that causes the conditioned living entity to accept and then give up different high- and low-grade material bodies, this karma is his enemy, friend and neutral witness, his spiritual master and controlling lord.

Purport

Even the demigods are bound and limited by the laws of karma. That Indra himself is subordinate to the laws of karma is explicitly stated in the Brahma-saṁhitā (5.54): yas tv indra-gopam atha vendram aho sva-karma-bandhānurūpa-phala-bhājanam ātanoti. The Supreme Lord, Govinda, awards all creatures the appropriate results of their work. This is as true for mighty Indra, the lord of the material heavens, as it is for the germ called indra-gopa. The Bhagavad-gītā (7.20) also states, kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ. Only those who have lost their intelligence because of various material desires surrender unto demigods rather than worship the Supreme Lord. In fact, the demigods cannot award benefits to anyone independently, as stated by Lord Kṛṣṇa in the Gītā: mayaiva vihitān hi tān. All benefits are ultimately issued by the Lord Himself.

Thus it is not altogether incorrect to say that demigod worship is useless, since even the demigods are under the laws of karma. In fact, this is the case. But Lord Kṛṣṇa, the Supreme Absolute Truth, is not subordinate to the law of karma; rather, He can independently offer or withhold His favor. This is confirmed in the verse from the Brahma-saṁhitā quoted above, the third line of which is karmāṇi nirdahati kintu ca bhakti-bhājām: “The Supreme Lord burns up all the accumulated karma of those engaged in His loving service.” Not only is Lord Kṛṣṇa above the laws of material action and reaction, but He can immediately dissolve these laws for anyone who satisfies Him through loving service. Thus the almighty God is supreme in absolute freedom, and by surrendering to Him we can escape the bonds of karma and stop accepting their dismal rule as supreme.

Devanagari

तस्मात्सम्पूजयेत्कर्म स्वभावस्थ: स्वकर्मकृत् । अञ्जसा येन वर्तेत तदेवास्य हि दैवतम् ॥ १८ ॥

Text

tasmāt sampūjayet karma
svabhāva-sthaḥ sva-karma-kṛt
anjasā yena varteta
tad evāsya hi daivatam

Synonyms

tasmāt — therefore; sampūjayet — one should fully worship; karma — his prescribed activity; svabhāva — in the position corresponding to his own conditioned nature; sthaḥ — remaining; sva-karma — his own prescribed duty; kṛt — performing; añjasā — without difficulty; yena — by which; varteta — one lives; tat — that; eva — certainly; asya — his; hi — indeed; daivatam — worshipable deity.

Translation

Therefore one should seriously worship work itself. A person should remain in the position corresponding to his nature and should perform his own duty. Indeed, that by which we may live nicely is really our worshipable deity.

Purport

Lord Kṛṣṇa here proposes the modern if absurd philosophy that our work or occupation is really God and that we should therefore simply worship our work. Upon close scrutiny, we observe that our work is nothing more than the interaction of the material body with material nature, as Lord Kṛṣṇa Himself states in a more serious mood, in the Bhagavad-gītā (3.28): guṇā guṇeṣu vartanta. Karma-mīmāṁsā philosophy accepts that good activity in this life will give us a better next life. If this is true, there must be some type of conscious soul different from the body. And if that is the case, why should a transcendental soul worship the interaction of the temporary body with material nature? If the words sampūjayet karma here mean that one should worship the laws of karma governing our activities, then one may astutely ask what it means to worship laws and, indeed, what might be the origin of such laws and who is maintaining them. To say that laws have created or are maintaining the world is a meaningless proposition, since there is nothing about the nature of a law that indicates it could generate the existential situation it is supposed to govern. In fact, worship is meant for Kṛṣṇa Himself, and this real conclusion will be clearly revealed in this chapter.

Devanagari

आजीव्यैकतरं भावं यस्त्वन्यमुपजीवति । न तस्माद् विन्दते क्षेमं जारान् नार्यसती यथा ॥ १९ ॥

Text

ājīvyaikataraṁ bhāvaṁ
yas tv anyam upajīvati
na tasmād vindate kṣemaṁ
jārān nāry asatī yathā

Synonyms

ājīvya — sustaining his life; ekataram — one; bhāvam — entity; yaḥ — who; tu — but; anyam — another; upajīvati — resorts to; na — not; tasmāt — from that one; vindate — gains; kṣemam — real benefit; jārāt — from a paramour; nārī — a woman; asatī — who is unchaste; yathā — as.

Translation

If one thing is actually sustaining our life but we take shelter of something else, how can we achieve any real benefit? We would be like an unfaithful woman, who can never achieve any actual benefit by consorting with her paramour.

Purport

The word kṣemam means actual prosperity, not merely the accumulation of money. Here Lord Kṛṣṇa boldly argues that just as a woman can never achieve actual dignity or enlightenment from an illicit lover, the residents of Vṛndāvana will never be happy by neglecting the real source of their prosperity and worshiping Indra instead. According to Śrīla Jīva Gosvāmī, the audacity that child Kṛṣṇa displayed before His father and other elders should be understood as an exhibition of transcendental anger aroused when He saw His eternal devotees worshiping an insignificant demigod.

Devanagari

वर्तेत ब्रह्मणा विप्रो राजन्यो रक्षया भुव: । वैश्यस्तु वार्तया जीवेच्छूद्रस्तु द्विजसेवया ॥ २० ॥

Text

varteta brahmaṇā vipro
rājanyo rakṣayā bhuvaḥ
vaiśyas tu vārtayā jīvec
chūdras tu dvija-sevayā

Synonyms

varteta — lives; brahmaṇā — by the Vedas; vipraḥ — the brāhmaṇa; rājanyaḥ — the member of the ruling class; rakṣayā — by protection; bhuvaḥ — of the earth; vaiśyaḥ — the vaiśya; tu — on the other hand; vārtayā — by trade; jīvet — lives; śūdraḥ — the śūdra; tu — and; dvija-sevayā — by serving the twice-born brāhmaṇas, kṣatriyas and vaiśyas.

Translation

The brāhmaṇa maintains his life by studying and teaching the Vedas, the member of the royal order by protecting the earth, the vaiśya by trade, and the śūdra by serving the higher, twice-born classes.

Purport

After glorifying karma, or work, Lord Kṛṣṇa now explains what He means by prescribed duties born of one’s nature. He was not referring to any whimsical activity, but rather to the religious duties prescribed in the varṇāśrama, or Vedic social system.

Devanagari

कृषिवाणिज्यगोरक्षा कुसीदं तूर्यमुच्यते । वार्ता चतुर्विधा तत्र वयं गोवृत्तयोऽनिशम् ॥ २१ ॥

Text

kṛṣi-vāṇijya-go-rakṣā
kusīdaṁ tūryam ucyate
vārtā catur-vidhā tatra
vayaṁ go-vṛttayo ’niśam

Synonyms

kṛṣi — farming; vāṇijya — commerce; go-rakṣā — and protecting cows; kusīdam — banking; tūryam — the fourth; ucyate — is said; vārtā — the occupational duty; catuḥ-vidhā — fourfold; tatra — among these; vayam — we; go-vṛttayaḥ — engaged in protecting the cows; aniśam — without cessation.

Translation

The occupational duties of the vaiśya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we as a community are always engaged in cow protection.

Devanagari

सत्त्वं रजस्तम इति स्थित्युत्पत्त्यन्तहेतव: । रजसोत्पद्यते विश्वमन्योन्यं विविधं जगत् ॥ २२ ॥

Text

sattvaṁ rajas tama iti
sthity-utpatty-anta-hetavaḥ
rajasotpadyate viśvam
anyonyaṁ vividhaṁ jagat

Synonyms

sattvam — goodness; rajaḥ — passion; tamaḥ — and ignorance; iti — thus; sthiti — of maintenance; utpatti — creation; anta — and destruction; hetavaḥ — the causes; rajasā — by the mode of passion; utpadyate — is generated; viśvam — this universe; anyonyam — by combination of male and female; vividham — becomes variegated; jagat — the world.

Translation

The causes of creation, maintenance and destruction are the three modes of nature — namely goodness, passion and ignorance. In particular, the mode of passion creates this universe and through sexual combination causes it to become full of variety.

Purport

Anticipating the possible objection that a livelihood based on cows certainly depends on Lord Indra, who supplies rain, Lord Kṛṣṇa here introduces a mechanistic theory of existence known as atheistic Sāṅkhya. The tendency to attribute exclusive causality to the apparently mechanistic functions of nature is an old tendency indeed. Five thousand years ago Lord Kṛṣṇa referred to a doctrine already well known in human society.

Devanagari

रजसा चोदिता मेघा वर्षन्त्यम्बूनि सर्वत: । प्रजास्तैरेव सिध्यन्ति महेन्द्र: किं करिष्यति ॥ २३ ॥

Text

rajasā coditā meghā
varṣanty ambūni sarvataḥ
prajās tair eva sidhyanti
mahendraḥ kiṁ kariṣyati

Synonyms

rajasā — by passion; coditāḥ — impelled; meghāḥ — the clouds; varṣanti — pour down; ambūni — their water; sarvataḥ — everywhere; prajāḥ — the population; taiḥ — by that water; eva — simply; sidhyanti — maintain their existence; mahā-indraḥ — the great Indra; kim — what; kariṣyati — can do.

Translation

Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement?

Purport

Lord Kṛṣṇa continues His mechanistic explanation of existence, concluding mahendraḥ kiṁ kariṣyati: “Who needs the great Indra, since the rain, sent by the clouds, which in turn are impelled by the mode of passion, is actually producing everyone’s food?” The word sarvataḥ indicates that the clouds magnanimously send their rain even on the ocean, rocks and barren land, where there is no apparent necessity for such sweet water.

Devanagari

न न: पुरो जनपदा न ग्रामा न गृहा वयम् । वनौकसस्तात नित्यं वनशैलनिवासिन: ॥ २४ ॥

Text

na naḥ purojanapadā
na grāmā na gṛhā vayam
vanaukasas tāta nityaṁ
vana-śaila-nivāsinaḥ

Synonyms

na — not; naḥ — for us; puraḥ — the cities; jana-padāḥ — developed inhabited area; na — not; grāmāḥ — villages; na — not; gṛhāḥ — living in permanent homes; vayam — we; vana-okasaḥ — dwelling in the forests; tāta — My dear father; nityam — always; vana — in the forests; śaila — and on the hills; nivāsinaḥ — living.

Translation

My dear father, our home is not in the cities or towns or villages. Being forest dwellers, we always live in the forest and on the hills.

Purport

Lord Kṛṣṇa here points out that the residents of Vṛndāvana should recognize their relationship with Govardhana Hill and with the forests of Vṛndāvana, and not worry about a distant demigod like Indra. Having concluded His argument, Lord Kṛṣṇa makes a radical proposal in the following verse.

Devanagari

तस्माद् गवां ब्राह्मणानामद्रेश्चारभ्यतां मख: । य इन्द्रयागसम्भारास्तैरयं साध्यतां मख: ॥ २५ ॥

Text

tasmād gavāṁ brāhmaṇānām
adreś cārabhyatāṁ makhaḥ
ya indra-yāga-sambhārās
tair ayaṁ sādhyatāṁ makhaḥ

Synonyms

tasmāt — therefore; gavām — of the cows; brāhmaṇānām — of the brāhmaṇas; adreḥ — and of the hill (Govardhana); ca — also; ārabhyatām — let it begin; makhaḥ — the sacrifice; ye — which; indra-yāga — for the sacrifice to Indra; sambhārāḥ — the ingredients; taiḥ — by them; ayam — this; sādhyatām — may it be carried out; makhaḥ — the sacrifice.

Translation

Therefore may a sacrifice for the pleasure of the cows, the brāhmaṇas and Govardhana Hill begin! With all the paraphernalia collected for worshiping Indra, let this sacrifice be performed instead.

Purport

Lord Kṛṣṇa is famous as go-brāhmaṇa-hita, the well-wishing friend of the cows and the brāhmaṇas. Lord Kṛṣṇa specifically included the local brāhmaṇas in His proposal because He is always devoted to those who are devoted to the godly Vedic culture.

Devanagari

पच्यन्तां विविधा: पाका: सूपान्ता: पायसादय: । संयावापूपशष्कुल्य: सर्वदोहश्च गृह्यताम् ॥ २६ ॥

Text

pacyantāṁ vividhāḥ pākāḥ
sūpāntāḥ pāyasādayaḥ
saṁyāvāpūpa-śaṣkulyaḥ
sarva-dohaś ca gṛhyatām

Synonyms

pacyantām — let the people cook; vividhāḥ — many varieties; pākāḥ — of cooked foods; sūpa-antāḥ — ending with liquid vegetable preparations; pāyasa-ādayaḥ — beginning with sweet rice; saṁyāva-āpūpa — fried and baked cakes; śaṣkulyaḥ — large, round cakes made from rice flour; sarva — all; dohaḥ — what is obtained by milking the cows; ca — and; gṛhyatām — let it be taken.

Translation

Let many different kinds of food be cooked, from sweet rice to vegetable soups! Many kinds of fancy cakes, both baked and fried, should be prepared. And all the available milk products should be taken for this sacrifice.

Purport

The word sūpa indicates bean broth and also liquid vegetables. Thus to celebrate the Govardhana-pūjā, Lord Kṛṣṇa called for hot preparations such as soup, cold preparations like sweet rice, and all types of milk products.

Devanagari

हूयन्तामग्नय: सम्यग्ब्राह्मणैर्ब्रह्मवादिभि: । अन्नं बहुगुणं तेभ्यो देयं वो धेनुदक्षिणा: ॥ २७ ॥

Text

hūyantām agnayaḥ samyag
brāhmaṇair brahma-vādibhiḥ
annaṁ bahu-guṇaṁ tebhyo
deyaṁ vo dhenu-dakṣiṇāḥ

Synonyms

hūyantām — should be invoked; agnayaḥ — the sacrificial fires; samyak — in the proper manner; brāhmaṇaiḥ — by the brāhmaṇas; brahma-vādibhiḥ — who are learned in the Vedas; annam — food; bahu-guṇam — well prepared; tebhyaḥ — to them; deyam — should be given; vaḥ — by you; dhenu-dakṣiṇāḥ — cows and other gifts as remuneration.

Translation

The brāhmaṇas who are learned in the Vedic mantras must properly invoke the sacrificial fires. Then you should feed the priests with nicely prepared food and reward them with cows and other gifts.

Purport

According to Śrīla Śrīdhara Svāmī, Lord Śrī Kṛṣṇa instructed His father and other residents of Vṛndāvana in the technical details of this Vedic sacrifice to assure the quality of the sacrifice and also to inspire Nanda and the others with faith in the concept of such a sacrifice. Thus the Lord mentioned that there must be orthodox brāhmaṇas, regular sacrificial fires and proper distribution of charity. And things were to be done in the order given by the Lord.

Devanagari

अन्येभ्यश्चाश्वचाण्डालपतितेभ्यो यथार्हत: । यवसं च गवां दत्त्वा गिरये दीयतां बलि: ॥ २८ ॥

Text

anyebhyaś cāśva-cāṇḍāla-
patitebhyo yathārhataḥ
yavasaṁ ca gavāṁ dattvā
giraye dīyatāṁ baliḥ

Synonyms

anyebhyaḥ — to the others; ca — also; ā-śva-cāṇḍāla — even down to the dogs and the dog-eaters; patitebhyaḥ — to such fallen persons; yathā — as; arhataḥ — is proper in each case; yavasam — grass; ca — and; gavām — to the cows; dattvā — having given; giraye — to the mountain called Govardhana; dīyatām — should be presented; baliḥ — respectful offerings.

Translation

After giving the appropriate food to everyone else, including such fallen souls as dogs and dog-eaters, you should give grass to the cows and then present your respectful offerings to Govardhana Hill.

Devanagari

स्वलङ्कृता भुक्तवन्त: स्वनुलिप्ता: सुवासस: । प्रदक्षिणां च कुरुत गोविप्रानलपर्वतान् ॥ २९ ॥

Text

sv-alaṅkṛtā bhuktavantaḥ
sv-anuliptāḥ su-vāsasaḥ
pradakṣiṇāṁ ca kuruta
go-viprānala-parvatān

Synonyms

su-alaṅkṛtāḥ — handsomely adorned; bhuktavantaḥ — having eaten to your satisfaction; su-anuliptāḥ — anointed with auspicious sandalwood pulp; su-vāsasaḥ — wearing fine garments; pradakṣiṇām — circumambulation; ca — and; kuruta — you should perform; go — of the cows; vipra — the brāhmaṇas; anala — the sacrificial fires; parvatān — and the hill, Govardhana.

Translation

After everyone has eaten to his satisfaction, you should all dress and decorate yourselves handsomely, smear your bodies with sandalwood paste and then circumambulate the cows, the brāhmaṇas, the sacrificial fires and Govardhana Hill.

Purport

Lord Kṛṣṇa wanted all the human beings and even the animals to eat nice bhagavat-prasādam, sanctified foods offered to the Lord. To enthuse His relatives with a festive mood, He requested them to dress beautifully with fine clothes and ornaments and to refresh their bodies with luxurious sandalwood paste. The essential activity, however, was the circumambulation of the holy brāhmaṇas, cows, sacrificial fires and especially Govardhana Hill.

Devanagari

एतन्मम मतं तात क्रियतां यदि रोचते । अयं गोब्राह्मणाद्रीणां मह्यं च दयितो मख: ॥ ३० ॥

Text

etan mama mataṁ tāta
kriyatāṁ yadi rocate
ayaṁ go-brāhmaṇādrīṇāṁ
mahyaṁ ca dayito makhaḥ

Synonyms

etat — this; mama — My; matam — idea; tāta — O father; kriyatām — may it be carried out; yadi — if; rocate — it is pleasing; ayam — this; go-brāhmaṇa-adrīṇām — for the cows, brāhmaṇas and Govardhana Hill; mahyam — for Me; ca — also; dayitaḥ — cherished; makhaḥ — sacrifice.

Translation

This is My idea, O father, and you may carry it out if it appeals to you. Such a sacrifice will be very dear to the cows, the brāhmaṇas and Govardhana Hill, and also to Me.

Purport

Whatever is pleasing to the brāhmaṇas, the cows and the Supreme Lord Himself is auspicious and beneficial for the entire world. Spiritually blind “modern” people do not understand this and instead adopt a “scientific” approach to life that is rapidly destroying the entire earth.

Devanagari

श्रीशुक उवाच
कालात्मना भगवता शक्रदर्प जिघांसया । प्रोक्तं निशम्य नन्दाद्या: साध्वगृह्णन्त तद्वच: ॥ ३१ ॥

Text

śrī-śuka uvāca
kālātmanā bhagavatā
śakra-darpa-jighāṁsayā
proktaṁ niśamya nandādyāḥ
sādhv agṛhṇanta tad-vacaḥ

Synonyms

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; kāla-ātmanā — manifesting as the force of time; bhagavatā — by the Supreme Personality of Godhead; śakra — of Indra; darpa — the pride; jighāṁsayā — with a desire to destroy; proktam — what was spoken; niśamya — hearing; nanda-ādyāḥ — Nanda and the other elder cowherd men; sādhu — as excellent; agṛhṇanta — they accepted; tat-vacaḥ — His words.

Translation

Śukadeva Gosvāmī said: Lord Kṛṣṇa, who is Himself powerful time, desired to destroy the false pride of Lord Indra. When Nanda and the other senior men of Vṛndāvana heard Śrī Kṛṣṇa’s statement, they accepted His words as proper.

Devanagari

तथा च व्यदधु: सर्वं यथाह मधुसूदन: । वाचयित्वा स्वस्त्ययनं तद्‌‌द्रव्येण गिरिद्विजान् ॥ ३२ ॥ उपहृत्य बलीन् सम्यगाद‍ृता यवसं गवाम् । गोधनानि पुरस्कृत्य गिरिं चक्रु: प्रदक्षिणम् ॥ ३३ ॥

Text

tathā ca vyadadhuḥ sarvaṁ
yathāha madhusūdanaḥ
vācayitvā svasty-ayanaṁ
tad-dravyeṇa giri-dvijān
upahṛtya balīn samyag
ādṛtā yavasaṁ gavām
go-dhanāni puraskṛtya
giriṁ cakruḥ pradakṣiṇam

Synonyms

tathā — thus; ca — and; vyadadhuḥ — they executed; sarvam — everything; yathā — as; āha — He spoke; madhusūdanaḥ — Lord Kṛṣṇa; vācayitvā — making (the brāhmaṇas) recite; svasti-ayanam — the auspicious chants; tat-dravyeṇa — with the paraphernalia intended for Indra’s sacrifice; giri — to the hill; dvijān — and the brāhmaṇas; upahṛtya — offering; balīn — the presentations of tribute; samyak — all together; ādṛtāḥ — respectfully; yavasam — grass; gavām — to the cows; go-dhanāni — the bulls, cows and calves; puraskṛtya — placing in front; girim — of the hill; cakruḥ — they performed; pradakṣiṇam — circumambulation.

Translation

The cowherd community then did all that Madhusūdana had suggested. They arranged for the brāhmaṇas to recite the auspicious Vedic mantras, and using the paraphernalia that had been intended for Indra’s sacrifice, they presented offerings to Govardhana Hill and the brāhmaṇas with reverential respect. They also gave grass to the cows. Then, placing the cows, bulls and calves in front of them, they circumambulated Govardhana.

Purport

The residents of Vṛndāvana were simply devoted to Lord Kṛṣṇa; that was the sum and substance of their existence. Being the Lord’s eternal associates, they were ultimately not concerned with Lord Indra or ritualistic sacrifice, and they were certainly not interested in the mechanistic philosophy that Kṛṣṇa had just spoken to them. They simply loved Kṛṣṇa, and out of intense affection they did exactly what He had requested.

Their simple loving mentality was not small-mindedness or ignorance, since they were devoted to the Supreme Absolute Truth, who contains within Himself all existence. Thus the residents of Vṛndāvana constantly experienced the highest, essential truth underlying all other truths — and that is Śrī Kṛṣṇa Himself, the cause of all causes and that which sustains the existence of all that exists. The residents of Vṛndāvana were overwhelmed in loving service to that Supreme Absolute Truth; therefore they were the most fortunate, most intelligent and most pragmatic of all living beings.

Devanagari

अनांस्यनडुद्युक्तानि ते चारुह्य स्वलङ्कृता: । गोप्यश्च कृष्णवीर्याणि गायन्त्य: सद्विजाशिष: ॥ ३४ ॥

Text

anāṁsy anaḍud-yuktāni
te cāruhya sv-alaṅkṛtāḥ
gopyaś ca kṛṣṇa-vīryāṇi
gāyantyaḥ sa-dvijāśiṣaḥ

Synonyms

anāṁsi — wagons; anaḍut-yuktāni — yoked with oxen; te — they; ca — and; āruhya — riding; su-alaṅkṛtāḥ — nicely ornamented; gopyaḥ — the cowherd women; ca — and; kṛṣṇa-vīryāṇi — the glories of Lord Kṛṣṇa; gāyantyaḥ — singing; sa — together with; dvija — of the brāhmaṇas; āśiṣaḥ — the benedictions.

Translation

As the beautifully ornamented cowherd ladies followed along, riding on wagons drawn by oxen, they sang the glories of Lord Kṛṣṇa, and their songs mingled with the brāhmaṇas’ chanting of benedictions.

Devanagari

कृष्णस्त्वन्यतमं रूपं गोपविश्रम्भणं गत: । शैलोऽस्मीति ब्रुवन् भूरि बलिमादद् बृहद्वपु: ॥ ३५ ॥

Text

kṛṣṇas tv anyatamaṁ rūpaṁ
gopa-viśrambhaṇaṁ gataḥ
śailo ’smīti bruvan bhūri
balim ādad bṛhad-vapuḥ

Synonyms

kṛṣṇaḥ — Lord Kṛṣṇa; tu — and then; anyatamam — another; rūpam — transcendental form; gopa-viśrambhaṇam — for generating the faith of the cowherds; gataḥ — assumed; śailaḥ — the mountain; asmi — I am; iti — these words; bruvan — saying; bhūri — abundant; balim — the offerings; ādat — He devoured; bṛhat-vapuḥ — in His huge form.

Translation

Kṛṣṇa then assumed an unprecedented, huge form to instill faith in the cowherd men. Declaring “I am Govardhana Mountain!” He ate the abundant offerings.

Purport

In Chapter Twenty-four of Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda writes: “When everything was complete, Kṛṣṇa assumed a great transcendental form and declared to the inhabitants of Vṛndāvana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Kṛṣṇa Himself are identical. Then Kṛṣṇa began to eat all the food offered there. The identity of Kṛṣṇa and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Kṛṣṇa in the temples. The followers of the Krsna consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship.”

Lord Kṛṣṇa had induced the residents of Vṛndāvana to assume a significant risk on His behalf. He convinced them to neglect a sacrifice to what is, after all, the powerful government of the universe and to worship a hill called Govardhana instead. The cowherd community did all this simply out of love for Kṛṣṇa, and now to convince them that their decision was correct, Lord Kṛṣṇa appeared in an unprecedented, huge transcendental form and demonstrated that He Himself was Govardhana Hill.

Devanagari

तस्मै नमो व्रजजनै: सह चक्र आत्मनात्मने । अहो पश्यत शैलोऽसौ रूपी नोऽनुग्रहं व्यधात् ॥ ३६ ॥

Text

tasmai namo vraja-janaiḥ
saha cakra ātmanātmane
aho paśyata śailo ’sau
rūpī no ’nugrahaṁ vyadhāt

Synonyms

tasmai — to Him; namaḥ — obeisances; vraja-janaiḥ — with the people of Vraja; saha — together; cakre — He made; ātmanā — by Himself; ātmane — to Himself; aho — ah; paśyata — just see; śailaḥ — hill; asau — this; rūpī — manifest in person; naḥ — upon us; anugraham — mercy; vyadhāt — has bestowed.

Translation

Together with the people of Vraja, the Lord bowed down to this form of Govardhana Hill, thus in effect offering obeisances to Himself. Then He said, “Just see how this hill has appeared in person and bestowed mercy upon us!

Purport

It is clear from this verse that Lord Kṛṣṇa had expanded Himself and was appearing in His normal form among the festival-goers of Vṛndāvana while simultaneously manifesting Himself as the great form of Govardhana Hill. Thus, in His form as a child, Kṛṣṇa led the residents of Vṛndāvana in bowing down to His new incarnation as Govardhana Hill, and to all He pointed out the great mercy bestowed by this divine form of Govardhana. Lord Kṛṣṇa’s amazing transcendental activities were certainly in keeping with the festive atmosphere.

Devanagari

एषोऽवजानतो मर्त्यान् कामरूपी वनौकस: । हन्ति ह्यस्मै नमस्याम: शर्मणे आत्मनो गवाम् ॥ ३७ ॥

Text

eṣo ’vajānato martyān
kāma-rūpī vanaukasaḥ
hanti hy asmai namasyāmaḥ
śarmaṇe ātmano gavām

Synonyms

eṣaḥ — this one; avajānataḥ — those who are neglectful; martyān — mortals; kāma-rūpī — assuming any form at will (such as that of the snakes who live upon the hill); vana-okasaḥ — residents of the forest; hanti — will kill; hi — certainly; asmai — to him; namasyāmaḥ — let us pay our obeisances; śarmaṇe — for the protection; ātmanaḥ — of ourselves; gavām — and of the cows.

Translation

“This Govardhana Hill, assuming any form he wishes, will kill any residents of the forest who neglect him. Therefore let us pay our obeisances to him for the safety of ourselves and our cows.”

Purport

Kāma-rūpī indicates that the form of Govardhana can manifest as poisonous snakes, wild animals, falling rocks and so on, all of which are competent to kill a human being.

According to Śrīla Śrīdhara Svāmī, the Lord presented six theoretical points in this chapter: 1) that karma alone is sufficient to determine one’s destiny; 2) that one’s conditioned nature is the supreme controller; 3) that the modes of nature are the supreme controller; 4) that the Supreme Lord is simply a dependent aspect of karma; 5) that He is under the control of karma; and 6) that one’s occupation is the actual worshipable deity.

The Lord presented these arguments not because He believed them but rather because He wanted to stop the impending sacrifice to Indra and divert it to Himself in the form of Govardhana Hill. In this way the Lord desired to agitate that falsely proud demigod.

Devanagari

इत्यद्रिगोद्विजमखं वासुदेवप्रचोदिता: । यथा विधाय ते गोपा सहकृष्णा व्रजं ययु: ॥ ३८ ॥

Text

ity adri-go-dvija-makhaṁ
vāsudeva-pracoditāḥ
yathā vidhāya te gopā
saha-kṛṣṇā vrajaṁ yayuḥ

Synonyms

iti — in this manner; adri — to Govardhana Hill; go — the cows; dvija — and the brāhmaṇas; makham — the great sacrifice; vāsudeva — by Lord Kṛṣṇa; pracoditāḥ — urged; yathā — properly; vidhāya — executing; te — they; gopāḥ — the cowherds; saha-kṛṣṇāḥ — together with Lord Kṛṣṇa; vrajam — to Vraja; yayuḥ — they went.

Translation

The members of the cowherd community, having thus been inspired by Lord Vāsudeva to properly execute the sacrifice to Govardhana Hill, the cows and the brāhmaṇas, returned with Lord Kṛṣṇa to their village, Vraja.

Purport

Although the Govardhana-pūjā was performed in a blissful and successful way, the matter was hardly finished. Lord Indra is, after all, tremendously powerful, and he received the news of the Govardhana sacrifice with burning anger. What ensued will be described in the following chapter.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “Worshiping Govardhana Hill.”