SRIMAD BHAGAVATAM: CANTO 10

(1) S'rî Brahmâ said: 'My praise for You, o Son of the Cowherd King, o worshipable Lord whose beauty we may see in the form of a body, a resplendent face and soft feet as dark as a raincloud, clothes as bright as lightening, guñjâ [seed] ornaments [at Your ears], peacock feathers, a garland of forest flowers, a morsel of food [see 10.13: 14], a rod, a bugle and a flute. (2) O Godhead so of mercy with me, even with directly before me indeed this body of Yours, that to the desire of Your devotees has manifested but at the other hand is not a product of matter at all, am I, Brahmâ, with my inward mind not able to fathom Your greatness, not even mentioning the experience of Your soul of happiness. (3) Invincible as You are You nevertheless give Yourselves won to those in the three worlds who regularly exercising their body, words and mind, in keeping their material positions, are eager to hear about the topics relating to You the way they are described by the truthful, the truthful who, living simply, offer their obeisances, no longer trying to accomplish something in the field of spiritual knowledge. (4) The path of bhakti so highly beneficial, that is rejected by those, o Almighty Lord, who struggle exclusively for the achievement of knowledge, means nothing but trouble to them, just as empty husks are nothing but a hindrance to the ones threshing. (5) Long before now, o Greatest, was there in this world many a yoga adept who, dedicating all his actions to You, came to understand what is achieved by one's specific duties; it is indeed so that one by devotional service in the cultivation of the hearing and singing with ease may achieve Your Supreme Destination o Infallible One! [see also 7.5: 23-24] (6) Nevertheless, o Complete of Existence, is only he able to understand the potency of You as being without material qualities [nirguna] who is spotless with a mind and senses free from agitations and who, following Your love as someone with no other instruction for himself, verily is unattached to this or that form; and not otherwise. (7) In time might great scientists succeed in counting all the particles there are in the universe of the earth, the sky, the snow and the light of the stars, but who would be able to count the qualities of You, the Self of All Qualities [gunâtma], who descended for the benefit of all beings? [compare 8.5: 6] (8) Earnestly hoping for Your compassion and enduring the things inevitably resulting from one's fruitive actions, will therefore anyone, who offers You with his heart, words and body his obeisances, lead a life directed at the position of liberation, because one is then a candidate for the mercy [see also 1.5: 17, 1.19: 32, 2.1: 12, 3.33: 6, 4.20: 11, 4.29: 38 etc.]. (9) Just see, o Controller, how I so contemptible with You, the Unlimited, Primeval Supersoul, just to see the might of You, the Deluder of All Deluders, have expanded my illusory power; was the extent of what I desired indeed not just like a spark relative to the fire? (10) Therefore, o Infallible One, my excuses, I, born from passion, indeed am an ignoramus who, not having started a new life, haughtily thought himself to be an independent authority; my eyes were blinded by the darkness of ignorance - does someone like me, in the acceptance of You as his master, not deserve Your mercy? (11) What am I with my material nature, those seven measures of this body of the totality of matter, the false ego, ether, air, fire, water and earth, that surrounds me like a pot? What is this compared to the Unlimited Universes that like atomic dust move from the openings and pores of Your body, Your greatness [see also 1. 3: 3 and 3: 11]? (12) O Lord from the Beyond, does the mother count it as an offense when a child kicks its legs within the womb - what all that is labeled with designations as 'existent' or 'nonexistent' would there actually be outside of Your abdomen? (13) For certain are the words indeed not untrue that state that Brahmâ, the 'selfborn' [aja *5], with the three worlds at their end in the oceans of water of the deluge, appeared from the lotus stem which grew from the abdomen of Nârâyana; have I not emanated from You? [see 3.8] (14) Are You not Nârâyana the Soul of all living beings? You are the Teacher Within the Heart, the Witness of all Worlds, the Nârâ-yana: the part [or lead] of God relating to man, that source from which the waters originated - that is what You truly are and not so much Your specific form [mâyâ]. (15) If that transcendental body of You sheltering the entire universe is situated upon the water, why then was it not seen by me o Supreme Lord or why were You, when You were not properly seen by me in the heart, at the other hand then suddenly again to be seen [see 3.8: 22]? (16) In this incarnation indeed do You by Your power over the bewildering material energy scare away the illusion of this entire, created universe that is externally visible and is also there within Your abdomen, the way You factually have demonstrated it to Your mother [by opening Your mouth see 10.7: 35-36 & 10.8: 37-39]. (17) The way one sees the cosmic complete here manifested externally, could this all, including Yourself, be seen inside of You; this could only happen because of the influence of Your inconceivable potency! (18) Have You not just today shown me how, except for Yourselves, this all is based upon Your bewildering potency? First were You there all alone and then You became all of Vraja's boys and calves, You next even became a same number of four-handed ones that together with me were served by all and then You became an equal number of universes [10.13: 53]; and now are You again the One Infinite Absolute Truth without a second... (19) To those unaware of Your position understanding it the material way do You, by Yourself expanding Your mâyâ, appear for the matters of creation as Me, as Yourself for the purpose of maintenance and as the Three-eyed One [Lord S'iva] in the end. (20) Among the enlightened and the seers, o Controller, as well indeed among the human beings, the animals and the aquatics also, do You, who are factually unborn, o Master, o Creator, take birth to be of mercy with the truthful and to chastise the untruthful who are blinded by illusion [see also B.G. 4: 8]. (21) Who, o Greatest Supreme Lord, o Supersoul and Controller of Yoga, knows where, how, how many or when in the three worlds the pastimes of Your Lordship, the play of Your spiritual energy [yoga-mâyâ] thus is expanding? (22) Therefore is this cosmic complete, being untrue [asat, temporary] in its form, just like a dream wherein the awareness is covered by all kinds of miseries; while one within Yourself may find Your unlimited forms of consciousness, eternity and happiness, have we [outside of that] the bewildering energy presenting itself as if it were true [sat, permanent, see also B.G. 2: 16 and **]. (23) The One Soul You are, the Original Personality, the Oldest, the Truth, the Light from Within without a beginning and an end, the eternally undiminishing, unimpeded happiness free from impurities, the unceasing Complete Without a Second which defies all description. (24) You as such described indeed are the very Soul of all souls, so may envision those who received from the radiating spiritual master the perfect vision of the confidential philosophy; it is they who easily cross over the ocean of an untrue worldly existence. (25) With those who do not understand You indeed as being the Supreme Soul, arises just because of that a totally material life which by means of spiritual knowledge then again disappears, just like with a rope [its appearance as] a snake its body appears and disappears. (26) Designations of being bound to matter or being liberated, rise from not knowing, actually are the two not separate [but the same in the sense of being bound to that what is not an illusion] when one, like with days and nights before the sun, properly distinguishes according the true knowledge of the pure, transcendental, spirit soul of which the awareness is unimpeded [as-it-is, free from mâyâ]. (27) Oh, how ignorant is the foolishness of persons who think of You, the Original Soul, as being something else and indeed of the Self as something to be looked for [as someone present] in the outside world! [see B.G. 18: 16] (28) The truthful, from the inside rejecting what is not 'that' [see neti neti 7.7: 23], are indeed looking for You, o Unlimited One; would even a man of truth, caught in the unreal of the 'snake' which is always so near to him, [directly] be able to appreciate the real of the 'rope'? [see also 10.6: 8, and B.G. 18: 37] (29) Therefore is it so my Lord that one, being granted but a trace of the mercy of Your lotus feet, in fact has knowledge of the certain truth of the greatness of the Supreme Personality, but that is not true for anyone else, however long he might speculate. (30) May it therefore be so o Master, that, in this birth, a next one indeed or even one we rather not think about, there is that greatest fortune by which I, in becoming just one of Your devotees, are fully of service at the lotus buds of Your feet? (31) How fortunate Vraja, the cows and the gopîs are from whom You, to Your full satisfaction, have been drinking the nectarine breast milk in the form of the calves and boys, o Almighty Lord, whose satiation as yet by no vedic sacrifice could be equaled. (32) What a happiness, o what a fortune for Nanda and the gopas and the other inhabitants of Vraja, to have as their friend the Supreme Abode of Bliss, the Complete, Absolute and Eternal Truth. (33) And however great the good of their fortune all might be, o Infallible One, we, the eleven [***], S'iva and all other gods indeed, o Wonder, are as fortunate as to drink again and again by the cups of the senses of these devotees the nectarean, intoxicating honey of Your lotus feet. (34) Irrespective the birth I would have here in this forest [as this or that animal or plant] would bring me that greatest fortune, merely by bathing in the dust of the feet of any of them whose life truly is completely of the Supreme Lord Mukunda His feet, the feet of which the dust even today is sought by the S'rutis [the Vedas]. (35) What but Yourselves, the source of all benedictions indeed, o Godhead, would You grant as a reward to these members of the cowherd community whose homes, wealth, friends, dear ones, bodies, children, life-air and minds are all dedicated to You - our mind thinking of anything else falls in illusion, for You even made it undubitably so that Pûtanâ who dressed up as a truthful one and also her family members [Bakâ and Agha] could reach You, o divine personality. (36) As long as people are not Yours Krishna, are the attachments and such all thieves, is the home a prison and is the infatuation as a set of shackles to their feet. (37) Even though You're completely transcendental do You mimic on this earth that what is material, o Master, in order to teach the people of surrender about Your different types of spiritual happiness. (38) There are people who derive their certainty from the use of many words - let them, but of what use is that to us, o my Lord, for Your opulence is found beyond the range of my body, mind and words [see B.G. 2: 42-44]! (39) Permit me to leave o Krishna, You know everything, You see all, You alone are the master of all universes, I put this universe at Your disposal. (40) S'rî Krishna, the lotus of the Vrishni-dynasty You lend the happiness; of the seas of the earth, the demigods, the brahmins and the animals are You the cause of their development; when there is a lack of righteousness do You dispel the darkness; of the ogres on earth are You the opponent; for as long as the sun shines, till the end of time, do I, o worshipable Lord Supreme, offer You my obeisances.'

S'rî Brahmâ said: 'My praise for You, o Son of the Cowherd King, o worshipable Lord whose beauty we may see in the form of a body, a resplendent face and soft feet as dark as a raincloud, clothes as bright as lightening, guñjâ [seed] ornaments [at Your ears], peacock feathers, a garland of forest flowers, a morsel of food [see 10.13: 14], a rod, a bugle and a flute.

S'rî Brahmâ said: 'My praise for You, o Son of the Cowherd King, o worshipable Lord whose beauty stands out with a body, a resplendent face and soft feet as dark as a raincloud, clothes as bright as lightening, guñjâ[-seed]-ornaments [at Your ears], peacock feathers, a garland of forest flowers, a morsel of food [see 10.13: 14], a rod, a bugle and a flute. (Vedabase)

Text 2

O Godhead so of mercy with me, even with directly before me indeed this body of Yours, that to the desire of Your devotees has manifested but at the other hand is not a product of matter at all, am I, Brahmâ, with my inward mind not able to fathom Your greatness, not even mentioning the experience of Your soul of happiness.

O Godhead even with directly before me indeed this body of Yours so of mercy with me, that to the desire of Your devotees has manifested but at the other hand is not a product of matter at all, am I, Brahmâ, with my inward mind not able to fathom Your greatness, not even mentioning the experience of Your soul of happiness. Vedabase)

Text 3

Invincible as You are You nevertheless give Yourselves won to those in the three worlds who regularly exercising their body, words and mind, in keeping their material positions, are eager to hear about the topics relating to You the way they are described by the truthful, the truthful who, living simply, offer their obeisances, no longer trying to accomplish something in the field of spiritual knowledge.

Though unconquerable do You nevertheless give You Yourself won to those in the three worlds who regularly exercising their body, words and mind, in keeping their material positions, have their ears to the topics relating to You as described by the truthful who, living simply, offer their obeisances completely having given up the endeavor of [speculative] knowledge. ( (Vedabase)

Text 4

The path of bhakti so highly beneficial, that is rejected by those, o Almighty Lord, who struggle exclusively for the achievement of knowledge, means nothing but trouble to them, just as empty husks are nothing but a hindrance to the ones threshing.

The path of bhakti most beneficial that is rejected by those, o Almighty Lord, who struggle exclusively for the achievement of knowledge, remains for them nothing but trouble alone, just as empty husks are for those threshing. (Vedabase)

Text 5

Long before now, o Greatest, was there in this world many a yoga adept who, dedicating all his actions to You, came to understand what is achieved by one's specific duties; it is indeed so that one by devotional service in the cultivation of the hearing and singing with ease may achieve Your Supreme Destination o Infallible One! [see also 7.5: 23-24]

Long before in this world, o Greatest, was there many a yoga-adept who unto You having offered all his endeavors came to understand what is achieved by one's specific duties; it is by devotional service indeed that in the cultivation of the hearing and singing with ease Your Supreme Destination is achieved o Infallible One![see also 7.5: 23-24] (Vedabase)

Text 6

Nevertheless, o Complete of Existence, is only he able to understand the potency of You as being without material qualities [nirguna] who is spotless with a mind and senses free from agitations and who, following Your love as someone with no other instruction for himself, verily is unattached to this or that form; and not otherwise.

Nevertheless, o Complete of Existence, is only he able to understand the potency of You as being without material qualities [nirguna] who is spotless with a mind and senses free from agitations and who, following Your love as someone with no other instruction for himself, verily is unattached to this or that form; and not otherwise. (Vedabase)

Text 7

In time might great scientists succeed in counting all the particles there are in the universe of the earth, the sky, the snow and the light of the stars, but who would be able to count the qualities of You, the Self of All Qualities [gunâtma], who descended for the benefit of all beings? [compare 8.5: 6]

In time might great scientists succeed in counting all the particles in the universe of the earth, the sky, the snow and the light of the stars, but who would be able to count the qualities of You, the Self of All Qualities [gunâtma], who descended for the benefit of all beings? [compare 8.5: 6] (Vedabase)

Text 8

Earnestly hoping for Your compassion and enduring the things inevitably resulting from one's fruitive actions, will therefore anyone, who offers You with his heart, words and body his obeisances, lead a life directed at the position of liberation, because one is then a candidate for the mercy [see also 1.5: 17, 1.19: 32, 2.1: 12, 3.33: 6, 4.20: 11, 4.29: 38 etc.].

Earnestly hoping for Your compassion and enduring the things for sure resulting from his own fruitive actions, will therefore anyone, who offers unto You in heart, words and body his obeisances, live up to the position of liberation, for he then is candidate for the mercy [see also 1.5: 17, 1.19: 32, 2.1: 12, 3.33: 6, 4.20: 11, 4.29: 38 etc.]. (Vedabase)

Text 9

Just see, o Controller, how I so contemptible with You, the Unlimited, Primeval Supersoul, just to see the might of You, the Deluder of All Deluders, have expanded my illusory power; was the extent of what I desired indeed not just like a spark relative to the fire?

Just see, o Controller, how I so contemptible with You, the Unlimited, Primeval Supersoul, just to see the might of You, the Deluder of All Deluders, have expanded my illusory power; was the extent of what I desired indeed not just like a spark relative to the fire? (Vedabase)

Text 10

Therefore, o Infallible One, my excuses, I, born from passion, indeed am an ignoramus who, not having started a new life, haughtily thought himself to be an independent authority; my eyes were blinded by the darkness of ignorance - does someone like me, in the acceptance of You as his master, not deserve Your mercy?

Therefore, o Infallible One, my excuses, I, born from passion, indeed am an ignoramus who haughty thought himself unborn a separate controller; my eyes were blinded by the darkness of ignorance - does someone like me, in acceptance of You as his master, not deserve Your mercy? (Vedabase)

Text 11

What am I with my material nature, those seven measures of this body of the totality of matter, the false ego, ether, air, fire, water and earth, that surrounds me like a pot? What is this compared to the Unlimited Universes that like atomic dust move from the openings and pores of Your body, Your greatness [see also 1. 3: 3 and 3: 11]?

Where am I with my material nature, those seven measures of this body of the totality of matter, the false ego, ether, air, fire, water and earth that surrounds me like a pot? What is this compared to the Unlimited Universes that like atomic dust move from the openings and pores of Your body, Your greatness [see also 1.3:3 and 3: 11]? (Vedabase)

Text 12

O Lord from the Beyond, does the mother count it as an offense when a child kicks its legs within the womb - what all that is labeled with designations as 'existent' or 'nonexistent' would there actually be outside of Your abdomen?

O Lord from the Beyond, does the mother count it as an offense when a child kicks its legs within the womb - what all labeled with designations as existent or nonexistent would there actually be outside of Your abdomen? (Vedabase)

Text 13

For certain are the words indeed not untrue that state that Brahmâ, the 'selfborn' [aja *5], with the three worlds at their end in the oceans of water of the deluge, appeared from the lotus stem which grew from the abdomen of Nârâyana; have I not emanated from You? [see 3.8]

For certain are the words indeed not untrue that state that Brahmâ, the 'selfborn' [aja*5], with the three worlds at their end in the oceans of water of the deluge, came out of the lotus stem growing from the abdomen of Nârâyana; have I not emanated from You? [see 3.8] (Vedabase)

Text 14

Are You not Nârâyana the Soul of all living beings? You are the Teacher Within the Heart, the Witness of all Worlds, the Nârâ-yana: the part [or lead] of God relating to man, that source from which the waters originated - that is what You truly are and not so much Your specific form [mâyâ].

Are You not Nârâyana the Soul of all living beings? You are the Teacher Within the Heart, the Witness of all Worlds, the Nârâ-yana: the part [or lead] of God relating to man, that source from which the waters originated - that is what You truly are and not so much Your specific form [mâyâ]. (Vedabase)

Text 15

If that transcendental body of You sheltering the entire universe is situated upon the water, why then was it not seen by me o Supreme Lord or why were You, when You were not properly seen by me in the heart, at the other hand then suddenly again to be seen [see 3.8: 22]?

If that transcendental body of You sheltering the entire universe is situated upon the water, why then was it not seen by me o Supreme Lord or why were You, when You were not properly seen by me in the heart, at the other hand then suddenly again to be seen [see 3.8: 22]? (Vedabase)

Text 16

In this incarnation indeed do You by Your power over the deluding energy scare away the illusion of this entire, created universe that is externally visible and is also there within Your abdomen, the way You factually have demonstrated it to Your mother [by opening Your mouth see 10.7: 35-36 & 10.8: 37-39].

In this incarnation indeed do You by Your power over deluding energy scare away the Illusion of this entire, created universe that is externally visible and also there within Your abdomen, as You factually have demonstrated to Your mother [by opening Your mouth see 10.7: 35-36 & 10.8: 37-39]. (Vedabase)

Text 17

The way one sees the cosmic complete here manifested externally, could this all, including Yourself, be seen inside of You; this could only happen because of the influence of Your inconceivable potency!

As the cosmic complete is here externally, was all of this including Yourself manifested inside of You; how could this be without the influence of Your inconceivable potency? (Vedabase)

Text 18

Have You not just today shown me how, except for Yourselves, this all is based upon Your bewildering potency? First were You there all alone and then You became all of Vraja's boys and calves, You next even became a same number of four-handed ones that together with me were served by all and then You became an equal number of universes [10.13: 53]; and now are You again the One Infinite Absolute Truth without a second...

Has by You not just today been shown to me how, except for Yourselves, this all is based on Your bewildering potency? First were You there all alone and then You became all of Vraja's boys and calves, You next even became a same number of fourhanded ones that together with me are served by all and then You became an equal number of universes [10.13: 53]; and now You remain the One Infinite Absolute Truth without a second... (Vedabase)

Text 19

To those unaware of Your position understanding it the material way do You, by Yourself expanding Your mâyâ, appear for the matters of creation as Me, as Yourself for the purpose of maintenance and as the Three-eyed One [Lord S'iva] in the end.

To those unaware of Your position understanding it the material way do You, by Yourself expanding Your mâyâ, appear for the matters of creation as Me, as Yourself for the purpose of maintenance and as the Three-eyed One [Lord S'iva] in the end. (Vedabase)

Text 20

Among the enlightened and the seers, o Controller, as well indeed among the human beings, the animals and the aquatics also, do You, who are factually unborn, o Master, o Creator, take birth to be of mercy with the truthful and to chastise the untruthful who are blinded by illusion [see also B.G. 4: 8].

Among the enlightened and the seers, o Controller, as well indeed among the human beings, the animals and the aquatics also, do You, factually unborn, o Master, o Creator, take birth to be of mercy with the truthful and to chastise the untruthful mad of illusion [see also B.G. 4: 8]. (Vedabase)

Text 21

Who, o Greatest Supreme Lord, o Supersoul and Controller of Yoga, knows where, how, how many or when in the three worlds the pastimes of Your Lordship, the play of Your spiritual energy [yoga-mâyâ] thus is expanding?

Who, o Greatest Supreme Lord, o Supersoul and Controller of Yoga, knows where, how, how many or when in the three worlds the pastimes of Your Lordship, the play of Your spiritual energy [yoga-mâyâ] thus is expanding? (Vedabase)

Text 22

Therefore is this cosmic complete, being untrue [asat, temporary] in its form, just like a dream wherein the awareness is covered by all kinds of miseries; while one within Yourself may find Your unlimited forms of consciousness, eternity and happiness, have we [outside of that] the bewildering energy presenting itself as if it were true [sat, permanent, see also B.G. 2: 16 and **].

Therefore is this cosmic complete, being untrue [asat, temporary] in its form, just like a dream, wherein the awareness is covered by a load of repeated miseries, whereas within You there is indeed the conscious, eternal, happiness of which the countless appearances brought about by the illusory energy appear as if they were true [sat, permanent, see also B.G.: 2: 16 and **]. (Vedab a se)

Text 23

The One Soul You are, the Original Personality, the Oldest, the Truth, the Light from Within without a beginning and an end, the eternally undiminishing, unimpeded happiness free from impurities, the unceasing Complete Without a Second which defies all description.

The One Soul You are, the Original Personality, the Oldest, the Truth, the Light from Within without a beginning and an end, the eternally undiminishing, unimpeded happiness free from impurities, the Complete Without a Second undying and free from designations. (Vedabase)

Text 24

You as such described indeed are the very Soul of all souls, so may envision those who received from the radiating spiritual master the perfect vision of the confidential philosophy; it is they who easily cross over the ocean of an untrue worldly existence.

You as such described indeed are the very Soul of all souls, so may see those who received from the radiating spiritual master the perfect vision of the confidential philosophy; it is they who easily cross over the ocean of an untrue worldly existence. (Vedabase)

Text 25

With those who do not understand You indeed as being the Supreme Soul, arises just because of that a totally material life which by means of spiritual knowledge then again disappears, just like with a rope [its appearance as] a snake its body appears and disappears.

With those who do not understand You indeed as being the Supreme Soul arises just because of that a totally material life that by spiritual knowledge then again disappears just like with a rope [its appearance as] a snakes body appears and disappears. (Vedabase)

Text 26

Designations of being bound to matter or being liberated, rise from not knowing, actually are the two not separate [but the same in the sense of being bound to that what is not an illusion] when one, like with days and nights before the sun, properly distinguishes according the true knowledge of the pure, transcendental, spirit soul of which the awareness is unimpeded [as-it-is, free from mâyâ].

Designations of being bound to matter or liberated rise from not knowing, actually are the two, not separate [but the same in the sense of being bound to non--illusion] when one, like with days and nights before the sun, properly distinguishes by the true knowledge of the pure, transcendental, spirit soul of which the awareness is unimpeded [as-it-is, free from mâyâ]. (Vedabase)

Text 27

Oh, how ignorant is the foolishness of persons who think of You, the Original Soul, as being something else and indeed of the Self as something to be looked for [as someone present] in the outside world! [see B.G. 18: 16]

Oh how ignorant the foolishness of persons who think of You, the Original Soul, as something else and indeed of Yourself again as to be searched [as someone being] outside! [see B.G. 18: 16] (Veda b ase)

Text 28

The truthful, from the inside rejecting what is not 'that' [see neti neti 7.7: 23], are indeed looking for You, o Unlimited One; would even a man of truth, caught in the unreal of the 'snake' which is always so near to him, [directly] be able to appreciate the real of the 'rope'? [see also 10.6: 8, and B.G. 18: 37]

The truthful, from the inside rejecting what is not 'that' [see neti neti 7.7: 23], search indeed after You, o Unlimited One; would even a man of truth, caught in the unreal of the snake so close by, [directly] be able to appreciate the real of the rope? [see also 10.6: 8, and B.G.: 18: 37] (Vedabase)

Text 29

Therefore is it so my Lord that one, being granted but a trace of the mercy of Your lotus feet, in fact has knowledge of the certain truth of the greatness of the Supreme Personality, but that is not true for anyone else, however long he might speculate.

Therefore is it so my Lord that one, being favored but a trace of the mercy of Your lotusfeet, in fact knows the sure truth of the greatness of the Supreme Personality, and not anyone else however long speculating. (Vedabase)

Text 30

May it therefore be so o Master, that, in this birth, a next one indeed or even one we rather not think about, there is that greatest fortune by which I, in becoming just one of Your devotees, are fully of service at the lotus buds of Your feet?

May it therefore be so o Master, that, in this birth, a next one indeed or even one we rather not think about, there is that greatest fortune by which I, in becoming just one of Your devotees, are fully of service at the lotus buds of Your feet? (Vedabase)

Text 31

How fortunate Vraja, the cows and the gopîs are from whom You, to Your full satisfaction, have been drinking the nectarine breast milk in the form of the calves and boys, o Almighty Lord, whose satiation as yet by no vedic sacrifice could be equaled.

How fortunate Vraja, the cows and the gopîs are from whom You, to Your full satisfaction, have been drinking the nectarine breast milk in the form of the calves and boys, o Almighty Lord, whose satiation as yet by no vedic sacrifice could be equaled. (Vedabase)

Text 32

What a happiness, o what a fortune for Nanda and the gopas and the other inhabitants of Vraja, to have as their friend the Supreme Abode of Bliss, the Complete, Absolute and Eternal Truth.

What a fortune, o what a fortune for Nanda and the gopas and the other inhabitants of Vraja, to have as their friend the Supreme Abode of Bliss, the Complete, Absolute and Eternal Truth. (Vedabase)

Text 33

And however great the good of their fortune all might be, o Infallible One, we, the eleven [***], S'iva and all other gods indeed, o Wonder, are as fortunate as to drink again and again by the cups of the senses of these devotees the nectarean, intoxicating honey of Your lotus feet.

And however great the good of their fortune all might be, o Infallible One, we, the eleven [***], S'iva and all other gods indeed, o wonder, are as fortunate as to drink again and again by the cups of the senses of these devotees the nectarean, intoxicating honey of Your Lotusfeet. (Vedabase)

Text 34

Irrespective the birth I would have here in this forest [as this or that animal or plant] would bring me that greatest fortune, merely by bathing in the dust of the feet of any of them whose life truly is completely of the Supreme Lord Mukunda His feet, the feet of which the dust even today is sought by the S'rutis [the Vedas].

Even whatever birth here in this forest would bring me that greatest fortune, but bathing in the dust of the feet of any of them whose life indeed is completely to the Supreme Lord of Mukunda His feet; the feet of which the dust even until now is sought by the S'rutis [the Vedas]? (Vedabase)

Text 35

What but Yourselves, the source of all benedictions indeed, o Godhead, would You grant as a reward to these members of the cowherd community whose homes, wealth, friends, dear ones, bodies, children, life-air and minds are all dedicated to You - our mind thinking of anything else falls in illusion, for You even made it undubitably so that Pûtanâ who dressed up as a truthful one and also her family members [Bakâ and Agha] could reach You, o divine personality.

What else thus but You, the source of all benedictions indeed, O Godheid, will You give as a reward to these members of the cowherd community whose homes, wealth, friends, dear ones, bodies, children, life-air and minds are all dedicated to You - our mind thinking of anything else falls in illusion, as You even made sure that Pûtanâ disguised as a truthful one and also her family members [Bakâ and Aghâ] could reach You, o divine personality. (Vedabase)

Text 36

As long as people are not Yours Krishna, are the attachments and such all thieves, is the home a prison and is the infatuation as a set of shackles to their feet.

As long as people are not Yours Krishna, are the attachments and such thieves, is the home a prison and is the infatuation as shackles to their feet. (Vedabase)

Text 37

Even though You're completely transcendental do You mimic on this earth that what is material, o Master, in order to teach the people of surrender about Your different types of spiritual happiness.

Though completely transcendental do You imitate on this earth that what is material in order to learn the people of surrender to know Your different types of spiritual happiness, o Master. (Vedabase)

Text 38

There are people who derive their certainty from the use of many words - let them, but of what use is that to us, o my Lord, for Your opulence is found beyond the range of my body, mind and words [see B.G. 2: 42-44]!

There are people sure with many words - let those people, what's the use o my Lord, Your opulence lies not within the range of my body, mind and words [see B.G. 2: 42-44]! (Vedabase)

Text 39

Permit me to leave o Krishna, You know everything, You see all, You alone are the master of all universes, I put this universe at Your disposal.

Permit me to leave o Krishna, You know everything, You see all, You alone are the master of all universes, I offer you this universe. (Vedabase)

Text 40

S'rî Krishna, the lotus of the Vrishni-dynasty You lend the happiness; of the seas of the earth, the demigods, the brahmins and the animals are You the cause of their development; when there is a lack of righteousness do You dispel the darkness; of the ogres on earth are You the opponent; for as long as the sun shines, till the end of time, do I, o worshipable Lord Supreme, offer You my obeisances.'

S'rî Krishna, upon the lotus of the Vrishni-dynasty You bestow the pleasure; of the sees of the earth, the demigods, the brahmins and the animals You cause the increase; of the lack of righteousness You dispel the darkness; of the ogres on earth You are the opponent; for as long as the sun shines, till the end of time, do I, o worshipable Lord Supreme, offer You my obeisances.' (Vedabase)

Text 41

S'rî S'uka said: 'Thus having extolled the Wealth of the World desired the creator of the universe it, with circumambulating Him three times and bowing down to His feet, to return to his abode.

S'rî S'uka said: 'Thus extolling the Wealth of the World, circumambulating Him three times bowing down to His feet, wished the creator of the universe to return to his abode. (Vedabase)

Text 42

The Supreme Lord gave the one who had originated from Him His permission, and then brought the calves from where they had been back to the riverbank where, just as it was before, His friends were all present.

The Supreme Lord giving the one born from Him the permission then brought the calves from where they were before to the rivershore where just as it was His friends were all present. (Vedabase)

Text 43

Although one year had passed and they, without the Lord of their lives, had been covered by Krishna's mâyâ, was it to the boys but half a moment, o King.

Though one year had passed and they, without the Lord of their lives, had been covered by Krishna's mâyâ, thought the boys for themselves it half a moment, o King. (Vedabase)

Text 44

What, o what do persons under the spell of mâyâ not forget in this world; for that reason being deluded in their consciousness does no one in this world understand himself.

What o what do persons bewildered by mâyâ not forget in this world; deluded thereof in the consciousness is the entire universe constantly made to forget itself. (Vedabase)

Text 45

The friends said to Krishna: 'You have returned quickly, we didn't even eat a single bite more, please come here and nicely take Your meal.'

The friends said to Krishna: 'Have You returned quickly, we didn't even eat a single thing, please come here and nicely take Your meal.' (Vedabase)

Text 46

Then, smiling, took the Lord of the senses His meal with the cowherd boys whom He, as they from the forest returned home to Vraja, showed the skin of the python Aghâsura [see 10.12].

Then, smiling, took the Lord of the senses His meal with the cowherd boys whom He, returning home together from the forest to Vraja, showed the skin of the python Aghâsura [see 10.12]. (Vedabase)

Text 47

With the boys loudly playing together the bamboo flute and the horn beautifully and singing His purifying glories, called He, with His body decorated with a peacock feather and with flowers and colors from the forest, out for the calves while He with His comrades entered the pasture grounds [near Gokula]; it offered the gopîs a feast to their eyes.

With His body decorated with a peacock feather, flowers and colors from the forest, loudly playing together the bamboo-flute and the horn beautifully, calling out for the calves and with His companions singing His purifying glories, entered He as a feast to the gopîs their eyes the pasture grounds [near Gokula]. (Ve d abase)

Text 48

'Today has He, the son of Yas'odâ and Nanda, freed us from the great snake by killing it', so sang the boys in Vraja.'

'Today has He, the son of Yas'odâ and Nanda, killed the great snake and have we thus been saved from it', so sang the boys in Vraja.' (Vedabase)

Text 49

The king said: 'Please explain, o brahmin, how could there be so much unprecedented love for the child of someone else that Krishna was, exceeding even the love [the gopas and gopîs had] for their own offspring?'

The king said: 'Please explain, o brahmin, how could there be so much unparalleled love for the child of someone else that Krishna was, exceeding even the love [the gopas and gopîs had] for their own offspring?' (Vedabase)

Text 50

S'rî S'uka said: 'For each living being is in truth, o ruler of man, one's own self the dearmost, the love for others, children, wealth and so on are all based on that.

S'rî S'uka said: 'For each living being in truth, o ruler of man, is one's own self the dearmost, the others, children, wealth and so on are dear only based on that. (Vedabase)

Text 51

Therefore o best of kings, is the love of embodied beings self-centered and unequal to the love for that which belongs to them like sons, wealth, homes and so forth.

Therefore o best of kings, is the love of embodied beings for each his separate self thus not the same as for that which belongs to them like sons, wealth, homes and so forth. (Vedabase)

Text 52

To those persons who factually speak of the body as being themselves [see also ahankâra], o best of kings, is the body just as dear and is thus for sure what is related to it not as dear. [see also B.G. 2: 71]

To those persons who factually speak of the body as being themselves [see also ahankâra], o best of kings, is the body just as dear and is thus for sure what is related to it not as dear. [see also B.G. 2: 71] (Vedabase)

Text 53

If the body [though] figures as a thing possessed will it as a consequence not be as dear as the soul, for when it grows old remains the desire to stay alive equally strong.

If the body [though] figures as a thing possessed will it as a consequence not be as dear as the soul, for isn't the desire to stay alive strong even when this body is growing old? (Vedabase)

Text 54

Therefore is for all embodied beings [the self of] one's own soul indeed the most dear, in constituting the factual purpose of existence for the entire universe of the moving and not moving entities.

Therefore is for all embodied beings [the self of] one's own soul indeed the most dear, the factual purpose for all this universe with its created beings. (Vedabase)

Text 55

In this you should know Krishna as being the Complete of the Soul of the living beings who, by His own potency appearing as a human being, is here for the benefit of the entire universe.

Krishna in this you should know as the Soul complete of the living beings, who by His own potency appearing as a human is here for the benefit of the entire universe. (Vedabase)

Text 56

Those who in this world know Krishna as He really is understand the stationary and moving as being forms of the Supreme Lord, the complete, the essence outside of which nothing at all is found here [compare B.G. 7 : 26]

Those who in this world know Krishna as He really is understand the stationary and moving as being forms of the Supreme Lord, the complete, the essence outside of which nothing at all is found here [compare B.G. 7: 26]. (Vedabase)

Text 57

The Supreme Lord constitutes for all entities indeed the reason to be, from Him they have their stability; whatever thing could exist separate from Krishna?

The Supreme Lord is of all entities indeed the reason of existence, of Him they have their stability; what thing could be ascertained as separate from Krishna? (Vedabase)

Text 58

For those who have taken to the shelter of the lotus buds of the feet that are like a boat, the feet that for the greatest even are the refuge of the supreme piety famed for opposing Mura [the demon], constitute these feet the Supreme Abode [of Vaikunthha] where none of the material miseries are found and is with them, with every step taken, the ocean of material existence [not more than the water in] a calf's hoof-print [compare 10.1: 5-7 and 10.2: 30].

For those who have taken to the shelter of the lotus buds of the feet, that are like a boat, the feet that for the greatest are the refuge of supreme piety famed for opposing Mura [the demon], are they the Supreme Abode [of Vaikunthha] where none of the material miseries are found and is, with every step taken, the ocean of material existence [as the water in] a calf's hoofprint [compare 10.1: 5-7 and 10.2: 30]. (Vedabase)

Text 59

All you've been asking for concerning that what the Lord did in His fifth year and was declared at His sixth, I have now described to you.

This all for which you requested, concerning that what the Lord did in His fifth year and was declared at at His sixth, I described to you. (Veda b ase)

Text 60

The person who hears or sings these pastimes of Lord Murâri annihilating Agha, how He with His friends was taking lunch in an open spot in the forest, and about the other-worldly [multiple-Vishnu]-form He assumed with the selfborn one who so elaborately offers his prayers, will attain the all-inclusive of his interests [spiritual perfection].

The person who hears or sings these pastimes of Lord Murâri annihilating Aghâ, with His friends taking lunch in an open spot in the forest, and the other-worldly [multiple-Vishnu]-form He assumed with the selfborn one so elaborate in offering his prayers, will attain the all-inclusive of his interests [spiritual perfection]. (61) *4 (Vedabase)

*: Based on this verse does S'rîla Prabhupâda in the Caitanya-caritâmrita, Âdi-lîlâ, Chapter Two, Text 30 state that Krishna is considered the real source of all other expansions of the Vishnu-forms and other demigods sprouting from them: 'Lord Krishna is Nârâyana, the father of Brahmâ, because Lord Krishna's plenary expansion Garbhodakas'âyî Vishnu, after placing Himself on the Garbha Ocean, created Brahmâ from His own body. Mahâ-Vishnu in the Causal Ocean and Kshîrodakas'âyî Vishnu, the Supersoul in everyone's heart, are also transcendental expansions of the Supreme Truth."

**: In his commentary on Vedanta-sûtra, quotes S'rîla Madhvâcârya the following statement from the Vedic s'ruti-mantras: 'satyam hy evedam vis'vam asrijata'. "This universe, created by the Lord, is real."

***: The 'eleven' pertains to the demigods ruling over the senses of action and perception plus the mind: the Digdevatâs over audition, the Vayus over the tactile, Sûrya over sight, Varuna over taste, the As'vinî-kumâras over the olfactory, Agni over speech, Indra over the hands, Upendra over the feet, Mitra over the defecation, Prajâpati over the organ of generation and Candra over the mind. S'iva is the demigod presiding over ahankâra, false ego.

*4: There is a last verse to this chapter identical to the last one of chapter eleven: verse 10.11: 59.

This way passed they their childhood in the cow-community with different childlike pastimes like playing hide and seek, building dams and jumping about like they were monkeys.

[translated by the pupils of Prabhupâda as]: In this way the boys spent their childhood in the land of Vrindâvana playing hide-and-go-seek, building play bridges, jumping about like monkeys and engaging in many other such games.

Probably does this verse present in the original Sanskrit not belong here and has it accidentally been transferred from chapter 11 in the process of manual copying through the ages.

*5: In this Chapter is Brahmâ just as Krishna called the unborn one or aja; not to get confused is it here translated with 'selfborn', svâyam-bhu, another name for Brahmâ as the one directly born from Nârâyana, while Krishna, contrary to what it seems in His descending in a material form, factually is the never born primeval source [see also footnote *** to the previous chapter].