Bhagavatapurana 10.16: atha ṣoḍaśo'dhyāyaḥ

10.16.1

/0 śrī-śuka uvāca
vilokya dūṣitāṃ kṛṣṇāṃ kṛṣṇaḥ kṛṣṇāhinā vibhuḥ /
tasyā viśuddhim anvicchan sarpaṃ tam udavāsayat //

Śrī Śuka said: / Seeing the black Kālindī poisoned by the black serpent, / the all-powerful Kṛṣṇa, desiring her purification, expelled that serpent.

1. Sri Suka said:—The Almighty Lord Krishna saw that the river Yamuna was made poisonous by Kaleeya (a serpent); and intent upon purifying her He expelled the serpent from it.

10.16.2

/0 śrī-rājovāca
katham antar-jale 'gādhe nyagṛhṇād bhagavān ahim /
sa vai bahu-yugāvāsaṃ yathāsīd vipra kathyatām //

The King said: / How did the Lord subdue the serpent deep within the fathomless waters, / and why had he dwelt there for many ages, O brahmin? Let it be told!

2. The king said:—How under that deep water the worshipful Lord caught hold of the serpent and how indeed that serpent managed to live in water for many ages, O wise brahmin, be pleased to tell me!

10.16.3

brahman bhagavatas tasya bhūmnaḥ svacchanda-vartinaḥ /
gopālodāra-caritaṃ kas tṛpyetāmṛtaṃ juṣan //

O brahmin, who could ever have enough of tasting the nectar / of the noble deeds of that Lord, the Infinite, acting as a cowherd by his own will?

3. O worshipful sage, who (no one) would be satiated with drinking the nectar of the noble work wrought by the Omnipotent, Perfect and absolute Lord in the form of a cowherd? 4. Sri Suka said:—In the river Yamuna there was a deep pool inhabited by Kaleeya; with his burning poison its waters were made to boil; (so that) the beasts and birds passing over it fell down dead.

10.16.4

/0 śrī-śuka uvāca
kālindyāṃ kāliyasyāsīd hradaḥ kaścid viṣāgninā /
śrapyamāṇa-payā yasmin patanty upari-gāḥ khagāḥ //

Śrī Śuka said: / In the Kālindī there was a certain pool belonging to Kāliya, its water boiling / with the fire of his venom, into which birds flying overhead would fall.

10.16.5

vipruṣmatā viṣadormi- mārutenābhimarśitāḥ /
mriyante tīra-gā yasya prāṇinaḥ sthira-jaṅgamāḥ //

Touched by the wind carrying drops of spray from its poisonous waves, / living creatures on its banks, both immobile and mobile, would perish.

5. Touched by the breeze that bore the spray from its poisonous waves, creatures, mobile or immobile, living on its banks met death.

10.16.5.p1

taṃ caṇḍa-vega-viṣa-vīryam avekṣya tena $ duṣṭāṃ nadīṃ ca khala-saṃyamanāvatāraḥ &

Perceiving that serpent possessed of fierce force and venomous power, and the river defiled by him, / he whose incarnation is meant to subdue the wicked,

6. Seeing how virulent the poison of the serpent was and how the river was spoiled by him, Sri Krishna who had appeared on earth for the very purpose of putting down the wicked, climbed up a very lofty Kadamba tree, tightened his girdle, stroked his arms and (from a great height) jumped down into the deep pool of poisonous water.

10.16.6

kṛṣṇaḥ kadambam adhiruhya tato 'ti-tuṅgam % āsphoṭya gāḍha-raśano nyapatad viṣode //

Kṛṣṇa, then climbed a very tall kadamba tree, / tightened his belt, slapped his arms, and jumped down into the poisoned water.

10.16.6.p2

sarpa-hradaḥ puruṣa-sāra-nipāta-vega- $ saṅkṣobhitoraga-viṣocchvasitāmbu-rāśiḥ &

The serpent's pool, its expanse of water churning with the venom breathed out by the snake / agitated by the impact and force of that foremost of beings,

7. The serpent’s pool was agitated by the tremendous jump into it of the Person of infinite strength and the waters full of poison being dashed up, overflowed in waves saturated with terrible poison, to the extent of a hundred bows. Of what account is this in the case of the Omnipotent (Lord, but this is nothing great or wonderful in the Supreme and Omnipotent Lord)?

10.16.6.p3

sarpa-hradaḥ puruṣa-sāra-nipāta-vega- $ saṅkṣobhitoraga-viṣocchvasitāmbu-rāśiḥ &

The serpent's pool, its expanse of water churning with the venom breathed out by the snake / agitated by the impact and force of that foremost of beings,

10.16.7

paryak pluto viṣa-kaṣāya-bibhīṣaṇormir % dhāvan dhanuḥ-śatam ananta-balasya kiṃ tat //

overflowed all around with terrifying waves stained by poison, / rushing a hundred bow-lengths away—what wonder is that for him of infinite power?

10.16.7.p2

tasya hrade viharato bhuja-daṇḍa-ghūrṇa- $ vār-ghoṣam aṅga vara-vāraṇa-vikramasya &

As he disported in the pool, having the prowess of a magnificent elephant, / the roaring sound of the water churned by his staff-like arms,

8. O beloved king, when in the pool the Lord was sporting like a noble elephant, the serpent heard the splash of water as He struck them with his arms in swimming and, suspecting, perceived the destruction of his home; and in irresistible rage he came forth (out of his hiding place) (V. With all his troops.)

10.16.7.p3

tasya hrade viharato bhuja-daṇḍa-ghūrṇa- $ vār-ghoṣam aṅga vara-vāraṇa-vikramasya &

As he disported in the pool, having the prowess of a magnificent elephant, / the roaring sound of the water churned by his staff-like arms,

10.16.8

āśrutya tat sva-sadanābhibhavaṃ nirīkṣya % cakṣuḥ-śravāḥ samasarat tad amṛṣyamāṇaḥ //

was heard by that serpent, and seeing this violation of his own dwelling, / unable to endure it, he rushed forward.

10.16.8.p2

taṃ prekṣaṇīya-sukumāra-ghanāvadātaṃ $ śrīvatsa-pīta-vasanaṃ smita-sundarāsyam &

Beholding him delightful to see, tender and fair as a dark cloud, / marked with the Śrīvatsa, clad in yellow garments, his face charming with a smile,

9. The Lord who looked most bewitching like unto an elegant cloud of violet hue distinguished by Sri Vatsa mark and robe of gold, with a smiling face, sporting in absolute fearlessness with His feet tender and winning like the lotus filaments—the serpent in his rage stung him in his vital parts and completely enclosed him in his coils.

10.16.8.p3

taṃ prekṣaṇīya-sukumāra-ghanāvadātaṃ $ śrīvatsa-pīta-vasanaṃ smita-sundarāsyam &

Beholding him delightful to see, tender and fair as a dark cloud, / marked with the Śrīvatsa, clad in yellow garments, his face charming with a smile,

10.16.9

krīḍantam apratibhayaṃ kamalodarāṅghriṃ % sandaśya marmasu ruṣā bhujayā cachāda //

playing without fear, his feet resembling the interior of a lotus, / the serpent bit him in the vital spots and angrily enveloped him in his coils.

10.16.9.p2

taṃ nāga-bhoga-parivītam adṛṣṭa-ceṣṭam $ ālokya tat-priya-sakhāḥ paśupā bhṛśārtāḥ &

Seeing him encircled by the serpent's coils and motionless, / his dear friends, the cowherds, were deeply distressed.

10. When they saw Him caught in the coils of the serpent and to all appearance deprived of all activity, His beloved friends, (the cowherds), were in infinite distress and confusion and in their grief, anxiety and fear they dropped down, for they had resigned to Sri Krishna their very self, their friends, their wealth, their family and everything beloved of them.

10.16.9.p3

taṃ nāga-bhoga-parivītam adṛṣṭa-ceṣṭam $ ālokya tat-priya-sakhāḥ paśupā bhṛśārtāḥ &

Seeing him encircled by the serpent's coils and motionless, / his dear friends, the cowherds, were deeply distressed.

10.16.10

kṛṣṇe 'rpitātma-suhṛd-artha-kalatra-kāmā % duḥkhānuśoka-bhaya-mūḍha-dhiyo nipetuḥ //

Having surrendered their self, friends, wealth, wives, and desires to Kṛṣṇa, / their minds confounded by grief, sorrow, and fear, they fell to the ground.

10.16.11

gāvo vṛṣā vatsataryaḥ krandamānāḥ su-duḥkhitāḥ /
kṛṣṇe nyastekṣaṇā bhītā rudantya iva tasthire //

The cows, bulls, and heifers, bellowing in great distress, / fixed their eyes upon Kṛṣṇa and stood terrified, as if weeping.

11. The cows, bulls and calves all cried loudly in great distress, fixed their eyes on Krishna and in great fear stood in a weeping mood.

10.16.12

atha vraje mahotpātās tri-vidhā hy ati-dāruṇāḥ /
utpetur bhuvi divy ātmany āsanna-bhaya-śaṃsinaḥ //

Then in Vraja three kinds of very dreadful portents / arose on earth, in the sky, and in their own bodies, foreboding imminent danger.

12. At that very hour at Vraja there appeared mighty and most terrible portents of three-fold character, on earth, in the heavens and in every individual, proclaiming great fear at hand.

10.16.13

tān ālakṣya bhayodvignā gopā nanda-purogamāḥ /
vinā rāmeṇa gāḥ kṛṣṇaṃ jñātvā cārayituṃ gatam //

Observing these, the cowherds led by Nanda were agitated with fear, / knowing that Kṛṣṇa had gone to herd the cows without Rāma.

13. When they noticed those portents, Nanda and other Gopas, bewildered with fear and anxiety, found out that, unaccompanied by Balarama, Krishna had gone out grazing the cattle.

10.16.14

tair durnimittair nidhanaṃ matvā prāptam atad-vidaḥ /
tat-prāṇās tan-manaskās te duḥkha-śoka-bhayāturāḥ //

Because of those ill omens, thinking he had met his death—not knowing his [divine] nature— / they whose life and mind were fixed on him were afflicted with pain, grief, and fear.

14. At the sight of those evil omens they suspected serious calamity; for they did not know Him (who He was); but only they looked upon Krishna as their life, as their heart; and they were only oppressed with grief, sorrow and fear.

10.16.15

ā-bāla-vṛddha-vanitāḥ sarve 'ṅga paśu-vṛttayaḥ /
nirjagmur gokulād dīnāḥ kṛṣṇa-darśana-lālasāḥ //

Children, the elderly, women, and all whose livelihood was the cattle, my dear [king], / departed from Gokula, wretched, craving a sight of Kṛṣṇa.

15. Young and old, men and women, O beloved king, all that lived by tending cattle, issued with a despondent and anxious heart from Gokula, thirsting to see Krishna.

10.16.16

tāṃs tathā kātarān vīkṣya bhagavān mādhavo balaḥ /
prahasya kiñcin novāca prabhāva-jño 'nujasya saḥ //

Seeing them thus distressed, the Lord Bala, son of Madhu’s race, / laughed slightly and said nothing, knowing the power of his younger brother.

16. Balarama, Almighty Lord's Avatara, saw how anxious the people were and laughed, but did not say anything, for he knew the greatness of his brother.

10.16.17

te 'nveṣamāṇā dayitaṃ kṛṣṇaṃ sūcitayā padaiḥ /
bhagaval-lakṣaṇair jagmuḥ padavyā yamunā-taṭam //

Searching for their beloved Kṛṣṇa by following the path / indicated by his footprints that bore the marks of the Lord, they reached the bank of the Yamunā.

17. Going out in search of beloved Krishna by the path indicated by His foot-prints that exhibited the Almighty's special marks, they came up to the bank of the river Yamuna.

10.16.18

te tatra tatrābja-yavāṅkuśāśani- dhvajopapannāni padāni viś-pateḥ /
mārge gavām anya-padāntarāntare nirīkṣamāṇā yayur aṅga satvarāḥ //

Spotting here and there the footprints of the Lord of the people, marked with the lotus, barley-corn, elephant-goad, thunderbolt, and banner, / amid the tracks of cows and others along the road, they proceeded swiftly, my dear [king].

18. At every step they carefully noticed the Lord's foot-prints distinguished by the special signs of *Padma*, *yava*, *ankusa*, *asani*, and *dhwaja* on the way, between the foot-prints of the cows, and marched with quickened steps.

10.16.18.p1

antar hrade bhujaga-bhoga-parītam ārāt $ kṛṣṇaṃ nirīham upalabhya jalāśayānte &

Perceiving Kṛṣṇa within the pool encircled by the serpent’s coils, unmoving from afar, and at the edge of the reservoir

19. From a distance they saw Krishna completely caught in the coils of the serpent and remaining motionless in the middle of the pool (water) and also on the bank they saw the Gopas cast in bewilderment and all round them the cows loudly crying; thereupon they became thoroughly dispirited in their grief.

10.16.19

gopāṃś ca mūḍha-dhiṣaṇān paritaḥ paśūṃś ca % saṅkrandataḥ parama-kaśmalam āpur ārtāḥ //

the cowherds bereft of sense all around, and the cattle loudly crying, they fell into extreme bewilderment, stricken with distress.

10.16.19.p2

gopyo 'nurakta-manaso bhagavaty anante $ tat-sauhṛda-smita-viloka-giraḥ smarantyaḥ &

The gopīs, their minds deeply attached to the infinite Lord, / remembering his affectionate smiles, glances, and words,

20. The Gopa women whose heart was given to Him, the glorious and unlimited Lord, remembered His friendly disposition, His smiles, glances and utterances and now when their most beloved Krishna was caught by the serpent, were sorely grieved and saw the

10.16.19.p3

gopyo 'nurakta-manaso bhagavaty anante $ tat-sauhṛda-smita-viloka-giraḥ smarantyaḥ &

The gopīs, their minds deeply attached to the infinite Lord, / remembering his affectionate smiles, glances, and words,

10.16.20

graste 'hinā priyatame bhṛśa-duḥkha-taptāḥ % śūnyaṃ priya-vyatihṛtaṃ dadṛśus tri-lokam //

now that their most beloved was seized by the serpent, burning with intense sorrow, / saw the three worlds desolate, devoid of their beloved.

three worlds as vacant without Krishna, their beloved Lord.

10.16.20.p2

tāḥ kṛṣṇa-mātaram apatyam anupraviṣṭāṃ $ tulya-vyathāḥ samanugṛhya śucaḥ sravantyaḥ &

Shedding tears of grief, equal in their agony, taking hold of Kṛṣṇa's mother, / who had plunged [into the water] after her child,

21. Those women sympathised in overflowing sorrow with Sri Krishna's mother who also followed in search of her child and they equally shared her grief and in anxiety recounted many stories of their beloved Vraja and stood like lifeless bodies, with their eyes rivetted on the face of Krishna.

10.16.20.p3

tāḥ kṛṣṇa-mātaram apatyam anupraviṣṭāṃ $ tulya-vyathāḥ samanugṛhya śucaḥ sravantyaḥ &

Shedding tears of grief, equal in their agony, taking hold of Kṛṣṇa's mother, / who had plunged [into the water] after her child,

10.16.21

tās tā vraja-priya-kathāḥ kathayantya āsan % kṛṣṇānane 'rpita-dṛśo mṛtaka-pratīkāḥ //

they remained reciting those various stories of the darling of Vraja, / their eyes fixed on Kṛṣṇa's face, appearing like corpses.

10.16.22

kṛṣṇa-prāṇān nirviśato nandādīn vīkṣya taṃ hradam /
pratyaṣedhat sa bhagavān rāmaḥ kṛṣṇānubhāva-vit //

Seeing Nanda and the others, to whom Kṛṣṇa was life itself, entering that pool, / the Lord Rāma, who knew Kṛṣṇa’s power, restrained them.

22. On seeing Nanda and others whose life was Krishna preparing to fall into the same pool, the Almighty Balarama who knew the power of Sri Krishna advised them not to do so.

10.16.22.p1

ittham sva-gokulam ananya-gatiṃ nirīkṣya $ sa-strī-kumāram ati-duḥkhitam ātma-hetoḥ &

Seeing his Gokula thus without any other refuge, / including women and children, intensely distressed on his account,

23. The Lord perceiving how Gokula (all the people and animals) looked forward to none else as their resort and all the women and children highly distressed with grief on His account,—the Lord, who behaved like a human being, remained for a muhurta (for an hour) motionless in the clutches of the monster and then extricated Himself therefrom.

10.16.23

ājñāya martya-padavīm anuvartamānaḥ % sthitvā muhūrtam udatiṣṭhad uraṅga-bandhāt //

recognising this, [yet] conforming to the ways of mortals, / after remaining for a moment, he rose up from the serpent's binding.

10.16.23.p2

tat-prathyamāna-vapuṣā vyathitātma-bhogas $ tyaktvonnamayya kupitaḥ sva-phaṇān bhujaṅgaḥ &

With his coils tormented by Kṛṣṇa's expanding body, / releasing him and rearing up his hoods in fury, the serpent

24. With his body violently tossed and oppressed, suffering unbearable pain owing to the pressure as Sri Krishna grew in dimensions, the serpent left Him and, in rage, held up his hoods and stood violently breathing out poisonous spray through his nostrils which looked like frying pans and staring at Him with eyes that burned like fire-brand.

10.16.23.p3

tat-prathyamāna-vapuṣā vyathitātma-bhogas $ tyaktvonnamayya kupitaḥ sva-phaṇān bhujaṅgaḥ &

With his coils tormented by Kṛṣṇa's expanding body, / releasing him and rearing up his hoods in fury, the serpent

10.16.24

tasthau śvasañ chvasana-randhra-viṣāmbarīṣa- % stabdhekṣaṇolmuka-mukho harim īkṣamāṇaḥ //

stood hissing, his nostrils like burning braziers of poison, / staring at Hari with motionless eyes and a mouth like a firebrand.

10.16.24.p2

taṃ jihvayā dvi-śikhayā parilelihānaṃ $ dve sṛkvaṇī hy ati-karāla-viṣāgni-dṛṣṭim &

Licking both corners of his mouth with his forked tongue, / his gaze extremely dreadful with poisonous fire,

25. As the serpent was licking his own jaws with his forked tongue, whose eyes full of fiery poison looked very terrible, Sri Krishna like unto Garuda, king of birds, sported about and approached him (Kaleeya) who was also watching for an opportunity (to attack him.)

10.16.24.p3

taṃ jihvayā dvi-śikhayā parilelihānaṃ $ dve sṛkvaṇī hy ati-karāla-viṣāgni-dṛṣṭim &

Licking both corners of his mouth with his forked tongue, / his gaze extremely dreadful with poisonous fire,

10.16.25

krīḍann amuṃ parisasāra yathā khagendro % babhrāma so 'py avasaraṃ prasamīkṣamāṇaḥ //

playing, he circled him as the king of birds would; / the serpent too circled around, watching for an opportunity.

10.16.25.p2

evaṃ paribhrama-hataujasam unnatāṃsam $ ānamya tat-pṛthu-śiraḥsv adhirūḍha ādyaḥ &

When the serpent’s strength was thus exhausted by circling, bending down his raised shoulders, / the Primeval One mounted upon his broad hoods;

26. When the serpent thus tossed lost all its energy, the Lord bent his neck (under His foot) and stood upon his hood. Now with His feet painted as it were with crimson red rays of the radiant jewels in the serpent's hoods, the Lord, who is the first master of all science and arts, began to dance.

10.16.25.p3

evaṃ paribhrama-hataujasam unnatāṃsam $ ānamya tat-pṛthu-śiraḥsv adhirūḍha ādyaḥ &

When the serpent’s strength was thus exhausted by circling, bending down his raised shoulders, / the Primeval One mounted upon his broad hoods;

10.16.26

tan-mūrdha-ratna-nikara-sparśāti-tāmra- % pādāmbujo 'khila-kalādi-gurur nanarta //

his lotus-feet deeply reddened by contact with the jewels upon those heads, / he, the original master of all arts, began to dance.

10.16.26.p2

taṃ nartum udyatam avekṣya tadā tadīya- $ gandharva-siddha-muni-cāraṇa-deva-vadhvaḥ &

Seeing him prepared to dance, the wives of the Gandharvas, / Siddhas, sages, Cāraṇas, and gods,

27. When they saw that the Lord was about to commence His dance, Gandharvas, Siddhas, the celestials, Charanas and celestial damsels, all truly His own servants, at once hastened in great

10.16.26.p3

taṃ nartum udyatam avekṣya tadā tadīya- $ gandharva-siddha-muni-cāraṇa-deva-vadhvaḥ &

Seeing him prepared to dance, the wives of the Gandharvas, / Siddhas, sages, Cāraṇas, and gods,

10.16.27

prītyā mṛdaṅga-paṇavānaka-vādya-gīta- % puṣpopahāra-nutibhiḥ sahasopaseduḥ //

hurried forward with joy, with mṛdaṅgas, paṇavas, and drums, / instrumental music, songs, offerings of flowers, and hymns of praise.

devotion (delight) to wait upon Him with drums, Panavas, Ānakas, and other instruments of music, with offerings of flowers and hymns of praise.

10.16.27.p2

yad yac chiro na namate 'ṅga śataika-śīrṣṇas $ tat tan mamarda khara-daṇḍa-dharo 'ṅghri-pātaiḥ &

Whichever head did not bow down of the one with a hundred and one hoods, my dear [king], / that head he, who bears severe punishment, crushed with stamps of his feet;

28. Diminished as his life-energy was, the serpent of hundred and one hoods kept on moving this way and that way; the Lord, chastiser of the wicked, trampled down with His feet of measured tread every one of the hoods that he would not bend. Then the serpent violently vomited blood through every mouth and nose and was reduced to the most wretched plight.

10.16.27.p3

yad yac chiro na namate 'ṅga śataika-śīrṣṇas $ tat tan mamarda khara-daṇḍa-dharo 'ṅghri-pātaiḥ &

Whichever head did not bow down of the one with a hundred and one hoods, my dear [king], / that head he, who bears severe punishment, crushed with stamps of his feet;

10.16.28

kṣīṇāyuṣo bhramata ulbaṇam āsyato 'sṛṅ % nasto vaman parama-kaśmalam āpa nāgaḥ //

his life-span depleted, whirling about, vomiting copious blood / from his mouth and nostrils, the serpent fell into extreme distress.

10.16.28.p2

tasyākṣibhir garalam udvamataḥ śiraḥsu $ yad yat samunnamati niḥśvasato ruṣoccaiḥ &

As he vomited poison from his eyes, among his heads, / whichever reared up as he hissed loudly in anger,

29. As the serpent emitted poison through his eyes and breathed out violently in rage, the eternal Lord bent his every head under His foot in the course of His dance, as if He were worshipped with flowers.

10.16.28.p3

tasyākṣibhir garalam udvamataḥ śiraḥsu $ yad yat samunnamati niḥśvasato ruṣoccaiḥ &

As he vomited poison from his eyes, among his heads, / whichever reared up as he hissed loudly in anger,

10.16.29

nṛtyan padānunamayan damayāṃ babhūva % puṣpaiḥ prapūjita iveha pumān purāṇaḥ //

subduing it by pressing it down with his foot as he danced, / the Ancient Person appeared as if worshipped with flowers here.

10.16.29.p2

tac-citra-tāṇḍava-virugna-phaṇā-sahasro $ raktaṃ mukhair uru vaman nṛpa bhagna-gātraḥ &

With his thousand hoods battered by that wondrous tāṇḍava dance, / vomiting profuse blood from his mouths, O king, his limbs broken,

30. When his umbrella-like hoods (his thousand hoods V.) were crushed by the Lord’s wonderful dance, the serpent, O king, profusely vomited blood and had the whole of his body shattered; then he remembered Nārāyaṇa, the ancient Person, father of the mobile and immobile creation and mentally he sought refuge with Him.

10.16.29.p3

tac-citra-tāṇḍava-virugna-phaṇā-sahasro $ raktaṃ mukhair uru vaman nṛpa bhagna-gātraḥ &

With his thousand hoods battered by that wondrous tāṇḍava dance, / vomiting profuse blood from his mouths, O king, his limbs broken,

10.16.30

smṛtvā carācara-guruṃ puruṣaṃ purāṇaṃ % nārāyaṇaṃ tam araṇaṃ manasā jagāma //

remembering the ancient Person, the teacher of the moving and unmoving, / Nārāyaṇa, he took refuge in him in his mind.

10.16.30.p2

kṛṣṇasya garbha-jagato 'ti-bharāvasannaṃ $ pārṣṇi-prahāra-parirugna-phaṇātapatram &

Seeing the serpent sinking under the immense weight of Kṛṣṇa, in whose belly is the universe, / the umbrella of his hoods crushed by the strikes of his heels,

31. On seeing the great serpent sinking under the infinite weight of Sri Krishna who has the Universe in His womb, and seeing his umbrella-like hoods crushed with the strokes of His heels, the serpent’s wives were distressed and with their clothes, ornaments and braided locks falling in disorder, betook themselves to the First Person (sought refuge at the feet of Sri Krishna.)

10.16.30.p3

kṛṣṇasya garbha-jagato 'ti-bharāvasannaṃ $ pārṣṇi-prahāra-parirugna-phaṇātapatram &

Seeing the serpent sinking under the immense weight of Kṛṣṇa, in whose belly is the universe, / the umbrella of his hoods crushed by the strikes of his heels,

10.16.31

dṛṣṭvāhim ādyam upasedur amuṣya patnya % ārtāḥ ślathad-vasana-bhūṣaṇa-keśa-bandhāḥ //

his wives approached the Primeval One, / distressed, their garments, ornaments, and braided hair loosened.

10.16.31.p2

tās taṃ su-vigna-manaso 'tha puraskṛtārbhāḥ $ kāyaṃ nidhāya bhuvi bhūta-patiṃ praṇemuḥ &

With deeply agitated minds, placing their children before them, / casting their bodies upon the earth, they bowed to the Lord of beings;

32. Full of anxiety at heart, leading their babes in their front, those women fell prostrate on the ground and bowed to the Lord of creatures; those chaste wives folded up their hands in their eagerness to redeem their husband from sin, (D. from the hands of the Supreme Lord) and sought refuge with the Lord who alone can (afford) promise protection.

10.16.31.p3

tās taṃ su-vigna-manaso 'tha puraskṛtārbhāḥ $ kāyaṃ nidhāya bhuvi bhūta-patiṃ praṇemuḥ &

With deeply agitated minds, placing their children before them, / casting their bodies upon the earth, they bowed to the Lord of beings;

10.16.32

sādhvyaḥ kṛtāñjali-puṭāḥ śamalasya bhartur % mokṣepsavaḥ śaraṇa-daṃ śaraṇaṃ prapannāḥ //

the virtuous wives, with hands joined in reverence, desiring liberation / for their sinful husband, sought refuge in the giver of refuge.

10.16.33

/0 nāga-patnya ūcuḥ
nyāyyo hi daṇḍaḥ kṛta-kilbiṣe 'smiṃs $ tavāvatāraḥ khala-nigrahāya &
nyāyyo hi daṇḍaḥ kṛta-kilbiṣe 'smiṃs $ tavāvatāraḥ khala-nigrahāya &
ripoḥ sutānām api tulya-dṛṣṭir % dhatse damaṃ phalam evānuśaṃsan //

The wives of the serpent said:
Just indeed is the punishment for this one who has committed offenses, for your incarnation is for the suppression of the wicked; / viewing equally both enemies and sons, you administer chastisement, intending only the proper outcome.

33. The serpent’s wives said:—Just is indeed the punishment inflicted on him who has committed sin. Thy Avatāra is meant for the punishment of the wicked, as Thou regardest equally both the

enemy and Thine own sons; Thou inflictest punishment intending that to be nothing but a (good) fruit.

10.16.34

* //
anugraho 'yaṃ bhavataḥ kṛto hi no daṇḍo 'satāṃ te khalu kalmaṣāpahaḥ /
yad dandaśūkatvam amuṣya dehinaḥ krodho 'pi te 'nugraha eva sammataḥ //

This is truly a grace done by you to us, for your punishment of the wicked indeed destroys their sins; / in that this embodied being is a venomous serpent, even your anger is regarded as nothing but grace.

34. Indeed by Thee a favour is conferred on us; for Thy punishment of the wicked absolves them from sin and it is through sin he has fallen down and is born as a serpent; therefore even Thy wrath is considered by the wise to be an agreeable grace shed by Thee.

10.16.35

tapaḥ sutaptaṃ kim anena pūrvaṃ nirasta-mānena ca māna-dena /
dharmo 'tha vā sarva-janānukampayā yato bhavāṃs tuṣyati sarva-jīvaḥ //

Was some austerity well performed by him formerly, free from pride and showing respect to others? / Or was dharma practiced through compassion for all beings, whereby you, who are the life of all, are pleased?

35. Great indeed must be the tapas performed in a previous life by him, free from pride and devoutly respectful to the worthy; great indeed must be the righteous work done by him full of compassion for all beings; and therefore, O Lord, Thou, the support of all the jīvas (creatures), hast been pleased with him.

10.16.36

kasyānubhāvo 'sya na deva vidmahe tavāṅghri-reṇu-sparaśādhikāraḥ /
yad-vāñchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṃ dhṛta-vratā //

By what merit this has come to him, O Lord, we do not know—this qualification to touch the dust of your feet, / in desire of which the lovely Śrī performed austerities, renouncing desires, observing her vow for a very long time.

36. O gracious God, we do not know whose great virtue it is that he became fit to come in contact with the dust on Thy feet, for which the most gracious Lakshmi denied herself all pleasures, observed vows and performed tapas for ages.

10.16.36.p1

na nāka-pṛṣṭhaṃ na ca sārva-bhaumaṃ $ na pārameṣṭhyaṃ na rasādhipatyam &

Neither the heights of heaven, nor universal sovereignty, / nor the position of Brahmā, nor lordship over the nether regions,

37. Those that have sought after the dust on Thy feet are not seen (known) to have a craving for Swarga or for an emperor's state or for the rank of Brahma or for the attainment of yogic powers or even the eternal Moksha.

10.16.37

na yoga-siddhīr apunar-bhavaṃ vā % vāñchanti yat-pāda-rajaḥ-prapannāḥ //

Nor do those who have surrendered to the dust of His feet desire yoga powers or non-rebirth.

10.16.38

tad eṣa nāthāpa durāpam anyais tamo-janiḥ krodha-vaśo 'py ahīśaḥ /
saṃsāra-cakre bhramataḥ śarīriṇo yad-icchataḥ syād vibhavaḥ samakṣaḥ //

Therefore, O Lord, this king of serpents, though born in ignorance and subject to wrath, has attained that which is difficult for others to attain, / the glory that appears before the eyes by the desire of the embodied soul wandering in the cycle of rebirth.

38. This great (D. helpless) serpent born of (full of) darkness, possessed with revengeful wrath as he was, attained, O Lord, to that which is not easy to attain,—even a wish to attain which would directly bring all the desired prosperity to a creature invested with a mortal body and tossed in the cycle of mundane life.

10.16.39

namas tubhyaṃ bhagavate puruṣāya mahātmane /
bhūtāvāsāya bhūtāya parāya paramātmane //

Obeisance to You, the Lord, the Puruṣa, the Great Self, / the dwelling-place of beings, the source of beings, the Transcendent, the Supreme Self;

39. Salutation to Thee, the Almighty Person of infinite nature, the abode of all creatures, eternally existent, the cause without a cause.

10.16.40

jñāna-vijñāna-nīdhaye brahmaṇe 'nanta-śaktaye /
aguṇāyāvikārāya namas te prākṛtāya ca //

to Brahman, the storehouse of knowledge and wisdom, of infinite power, / devoid of material qualities, unchanging, and yet the material nature itself, obeisance to You;

40. Salutation to Thee that art absolute (fountain-head of) consciousness and intelligent power, the perfect Brahman of infinite energy, untouched by guṇas, never subject to modification, the sole director of Prakriti and untouched by anything of Prakriti.

10.16.41

kālāya kāla-nābhāya kālāvayava-sākṣiṇe /
viśvāya tad-upadraṣṭre tat-kartre viśva-hetave //

to Time, whose navel is time, the witness to the divisions of time, / to the universe, its overseer, its creator, the cause of the universe;

41. Salutation to Thee that art Time, the support of Time, the witness of the divisions of Time, that art in the form of everything,

that seest and makest everything and in short, that art the cause of all.

10.16.42

bhūta-mātrendriya-prāṇa- mano-buddhy-āśayātmane /
tri-guṇenābhimānena gūḍha-svātmānubhūtaye //

to the Self of the elements, subtle essences, senses, life-breath, mind, intellect, and memory, / whose realization of His own self is hidden by the threefold ego;

42. Salutation to Thee that art pervading all the Bhutas, their qualities, (sound, touch, etc.) the senses and organs, Pranas (breaths), the mind and Intellect and its faculties, that keepest Thine glory above the grasp of others by means of the three gunas and their product.

10.16.43

namo 'nantāya sūkṣmāya kūṭa-sthāya vipaścite /
nānā-vādānurodhāya vācya-vācaka-śaktaye //

obeisance to the boundless, subtle, unmoving, wise, / accommodating varied doctrines, possessing the powers of the denoted and the designator;

43. Salutation to Thee that art the infinite, the most subtle One, never subject to any modification, Omniscient, one and the same under every theory and that art the very power in the thing that is spoken of as well as in the word that describes it.

10.16.44

namaḥ pramāṇa-mūlāya kavaye śāstra-yonaye /
pravṛttāya nivṛttāya nigamāya namo namaḥ //

obeisance to the root of all means of knowledge, the poet-seer, the source of the scriptures, / to Him who is manifested as worldly action and spiritual cessation, and as the Veda, obeisance, obeisance!

44. Again and again we make our salutation to Thee that art the root of all means of knowledge, perfect wisdom, the one subject of all sastras (the source of the Vedas), that art the activity leading to samsara and helpful in withdrawing from it and the final goal of all.

10.16.45

namaḥ kṛṣṇāya rāmāya vasudeva-sutāya ca /
pradyumnāyāniruddhāya sātvatāṃ pataye namaḥ //

Obeisance to Kṛṣṇa, to Rāma, and to the son of Vasudeva; / to Pradyumna and Aniruddha, obeisance to the Lord of the Sātvatas!

45. Salutation to Thee that art Krishna, Rama (Balarama)

and Vasudeva's son; salutation to Thee that art Pradyumna, Anirudha and the Lord of the Satvatas (the gods).

10.16.46

namo guṇa-pradīpāya guṇātma-cchādanāya ca /
guṇa-vṛtty-upalakṣyāya guṇa-draṣṭre sva-saṃvide //

Obeisance to the illuminator of the gunas, and to Him who conceals Himself by the gunas, / indicated by the operations of the gunas, the seer of the gunas, self-conscious awareness;

46. Salutation to Thee that makest the mental faculties shine, that concealest Thyself behind those faculties and shinest as many, that art inferred from the function of those faculties, that art their witness and that art beyond range of comprehension.

46. V. Note. The word Satvatam is supplied in this verse construing with the word guna. To translate. Salutation to Thee that enhancest the knowledge of the good that obscures (reduces) the intellectual power of the jivas of evil tendency by means of the three gunas, that art to be perceived through the function of the mental faculties which are the products of the three gunas, the witness of those faculties and the one of uninterrupted, infinite and essential light.

46. D. To Thee that illumines satva and other qualities as well as knowledge, devotion, etc, that abidest in Prakriti of gunas, that art inferred with the help of the knowledge derived through the senses, the one witness of all qualities, and one shining by Thyself.

10.16.47

avyākṛta-vihārāya sarva-vyākṛta-siddhaye /
hṛṣīkeśa namas te 'stu munaye mauna-śīline //

whose divine play is unmanifest, yet the perfection of all that is manifest— / O Hṛṣīkeśa, obeisance to You, the silent sage of quietude!

47. V. To Thee whose activities are not manifest and who art the cause of all that is manifest in the form of the gods, etc. and the mental faculties—nay, the Lord of all the senses—that art ever thinking of comforting jivas suffering from the threefold miseries in Samsara, that keepest perfect silence though so merciful and all-helping Thou art.

D. To Thee whose glorious activities cannot be fully described, that art still perceived by all to the necessary extent through Thy own grace, that art the cause of all the manifest world, that art the Omniscient not given to uttering anything irrelevant or untrue

10.16.48

parāvara-gati-jñāya sarvādhyakṣāya te namaḥ /
aviśvāya ca viśvāya tad-draṣṭre 'sya ca hetave //

To the knower of the states of higher and lower, the overseer of all, obeisance to You; / to the non-universe and the universe, its seer and its cause!

48. D. To Thee that knowest what the cause and effect are, that art far above all, distinct from all jivas yet called Visva or jiva, on account of being present in all ni Thy own absolute spiritual nature.

10.16.48.p1

tvaṃ hy asya janma-sthiti-saṃyamān vibho $ guṇair anīho 'kṛta-kāla-śakti-dhṛk &

For You, O almighty Lord, desiring nothing, bearing the power of time, have created this world’s birth, sustenance, and dissolution by means of the qualities,

49. D. O Omnipotent Lord, Thou art usefully active yet doing everything without any effort whatever, bringest about the origin, subsistence and destruction of the world through the three gunas; therefore do Thou confer light on us through correct perception of Thee. Thou hast the power called Kala or verse through the gunas, and Thou hast under Thy control the power of eternal Time; by Thy glance Thou wakest up the various latent virtues and proceedest with Thy sport which is not fruitless.

10.16.49

tat-tat-svabhāvān pratibodhayan sataḥ % samīkṣayāmogha-vihāra īhase //

awakening their respective inherent natures that were dormant, You act by Your glance alone in unfailing divine play.

10.16.49.p2

tasyaiva te 'mūs tanavas tri-lokyāṃ $ śāntā aśāntā uta mūḍha-yonayaḥ &

Indeed, these bodies in the three worlds—peaceful, restless, or born in ignorance—belong to You alone;

50. These are Thy own toys for sport in the three-fold universe whether they are gentle, cruel or foolish by nature; but now the gentle-natured beings are beloved of Thee that art active in maintaining righteousness and present here to protect the righteous.

10.16.49.p3

tasyaiva te 'mūs tanavas tri-lokyāṃ $ śāntā aśāntā uta mūḍha-yonayaḥ &

indeed, these bodies in the three worlds—peaceful, restless, or born in ignorance—belong to You alone;

10.16.50

śāntāḥ priyās te hy adhunāvituṃ satāṃ % sthātuś ca te dharma-parīpsayehataḥ //

for the peaceful ones are dear to You, who have now acted desiring to protect dharma and uphold the virtuous devotees.

10.16.51

aparādhaḥ sakṛd bhartrā soḍhavyaḥ sva-prajā-kṛtaḥ /
kṣantum arhasi śāntātman mūḍhasya tvām ajānataḥ //

An offense committed once by one’s own subject must be forgiven by the master; / You, whose nature is peace, ought to forgive a foolish soul who did not know You.

51. The fault once committed by one's own dependent deserves to be overlooked by the Lord; therefore, O merciful Lord, be pleased to excuse one who is full of ignorance and does not know Thee.

10.16.52

anugṛhṇīṣva bhagavan prāṇāṃs tyajati pannagaḥ /
strīṇāṃ naḥ sādhu-śocyānāṃ patiḥ prāṇaḥ pradīyatām //

Bestow Your grace, O Lord: the serpent is giving up his vital breath; / let our husband, who is our life, be granted to us, women who deserve the pity of the righteous.

52. Be gracious unto us, O Almighty Lord, the serpent is losing his life; let our life i.e., our husband be given unto us women who are fit to be pitied by the righteous.

10.16.53

vidhehi te kiṅkarīṇām anuṣṭheyaṃ tavājñayā /
yac-chraddhayānutiṣṭhan vai mucyate sarvato bhayāt //

Ordain what Your handmaidens are to perform at Your command, / for by faithfully executing this, one is surely freed from all fear.

53. May Thou be pleased to direct us to do what we, Thy servants, ought to; for he who faithfully follows Thy commandment gets free from all fear.

10.16.54

/0 śrī-śuka uvāca
itthaṃ sa nāga-patnībhir bhagavān samabhiṣṭutaḥ /
mūrcchitaṃ bhagna-śirasaṃ visasarjāṅghri-kuṭṭanaiḥ //

Śrī Śuka said: / Thus praised by the serpent's wives, the Lord released the serpent, who had fallen unconscious, his heads battered by the stamping of His feet.

54. Sri Suka said:—Thus fervently praised by the wives of the serpent, the glorious Lord stopped striking him with His heels and let go the serpent who had fallen into a swoon with his hoods badly crushed.

10.16.55

pratilabdhendriya-prāṇaḥ kāliyaḥ śanakair harim /
kṛcchrāt samucchvasan dīnaḥ kṛṣṇaṃ prāha kṛtāñjaliḥ //

Having regained his senses and life-breath, Kāliya, breathing with difficulty, wretched, / with folded hands slowly addressed Hari, Kṛṣṇa.

55. Having recovered his senses and life, Kaliya slowly and with difficulty breathed and in drooping spirits folded his hands and spoke unto Sri Krishna.

10.16.56

/0 kāliya uvāca
vayaṃ khalāḥ sahotpattyā tamasā dīrgha-manyavaḥ /
svabhāvo dustyajo nātha lokānāṃ yad asad-grahaḥ //

Kāliya said: / We are wicked by our very birth, long-lasting in anger due to ignorance; / nature is difficult to abandon, O Lord, by which people are seized by the unreal.

56. By birth we are wicked, born of Tamoguna and unquenched revengefulness, O Lord; the natural disposition having a very bad hold on creatures, is difficult to give up.

10.16.57

tvayā sṛṣṭam idaṃ viśvaṃ dhātar guṇa-visarjanam /
nānā-svabhāva-vīryaujo- yoni-bījāśayākṛti //

By You this universe was created, O Creator, as an outflow of the material qualities, / possessing diverse natures, prowess, energy, wombs, seeds, dispositions, and bodily forms.

57. By Thee is created this Universe, O Maker, as a product of the three gunas, endowed with various peculiarities, powers, strength, class difference due to parents and reminiscences and form (the bodily shape or the constitution of the body.)

10.16.58

vayaṃ ca tatra bhagavan sarpā jāty-uru-manyavaḥ /
kathaṃ tyajāmas tvan-māyāṃ dustyajāṃ mohitāḥ svayam //

And among them, O Lord, we are serpents, greatly wrathful by birth; / how can we, deluded of ourselves, cast off Your creative power, which is so difficult to abandon?

58. And there O Almighty Lord, we are serpents, by nature full of deep wrath. How could we, deluded by nature, abandon or escape Thy Maya which is not easy for anybody to shake off?

10.16.59

bhavān hi kāraṇaṃ tatra sarva-jño jagad-īśvaraḥ /
anugrahaṃ nigrahaṃ vā manyase tad vidhehi naḥ //

For You are the cause therein, the omniscient Lord of the universe; / whether grace or punishment, whatever You deem fit, ordain that for us.

59. Thou art indeed the Omniscient Lord of the Universe and the cause of all that (every state). Bestow Thy grace or lay Thy punishment and do unto us whatever Thou thinkest proper.

10.16.60

/0 śrī-śuka uvāca
ity ākarṇya vacaḥ prāha bhagavān kārya-mānuṣaḥ /
nātra stheyaṃ tvayā sarpa samudraṃ yāhi mā ciram /
sva-jñāty-apatya-dārāḍhyo go-nṛbhir bhujyate nadī //

Śrī Śuka said: / Having heard these words, the Lord, who had assumed human form for His purpose, said: / 'You must not remain here, O serpent; go to the ocean without delay, / accompanied by your kinsmen, offspring, and wives; let the river be enjoyed by cows and humans.

60. Sri Suka said:—On hearing these words of the serpent the glorious Lord who had appeared as a man on purpose said "O serpent, Thou shouldst not stay here; go to the sea; do not delay. Let this river be used by beasts and men with their kith and kin, wives and children.

10.16.61

ya etat saṃsmaren martyas tubhyaṃ mad-anuśāsanam /
kīrtayann ubhayoḥ sandhyor na yuṣmad bhayam āpnuyāt //

Whatever mortal remembers this command given by Me to you, / reciting it at both twilights, shall meet no fear from you.

61. The mortal, who both morning and evening remembers this command laid by Me on thee, shall not be subject to fear from Thee (serpents.)

10.16.62

yo 'smin snātvā mad-ākrīḍe devādīṃs tarpayej jalaiḥ /
upoṣya māṃ smarann arcet sarva-pāpaiḥ pramucyate //

Whoever bathes in this pool of My sporting and offers water to the gods and others, / and having fasted, worships Me while remembering Me, is freed from all sins.

62. He who bathes in this pool, the scene of My sport and who pours oblations of this water to the gods and others and observing fast, remembers Me and worships Me, shall be absolved from all sin.

10.16.63

dvīpaṃ ramaṇakaṃ hitvā hradam etam upāśritaḥ /
yad-bhayāt sa suparṇas tvāṃ nādyān mat-pāda-lāñchitam //

You abandoned the island of Ramaṇaka and took shelter in this pool; / out of fear of whom [you fled], that Suparṇa will not devour you, marked as you are with My footprints.'

63. That Suparna, whose fear made Thee abandon the Island of Ramanaka and resort to this pool, shall not eat Thee bearing My foot-prints.

10.16.64

/0 śrī-ṛṣir uvāca
mukto bhagavatā rājan kṛṣṇenādbhuta-karmaṇā /
taṃ pūjayām āsa mudā nāga-patnyaś ca sādaram //

The sage said: / Released by the Lord, Kṛṣṇa of wondrous deeds, O King, / he and the serpent's wives joyfully and reverently worshipped Him

64. Sri Suka said—(When) thus assured of safety by the

glorious Krishna of wonderful deeds the serpent and his wives in their joy devoutly worshipped Him.

10.16.65

divyāmbara-sraṅ-maṇibhiḥ parārdhyair api bhūṣaṇaiḥ /
divya-gandhānulepaiś ca mahatyotpala-mālayā //

with divine garments, garlands, and jewels, with the most precious ornaments, / with celestial fragrant unguents, and with a great garland of blue lotuses.

65. & 66. With celestial (excellent) clothes, necklaces, jewels and ornaments, all of priceless quality, with excellent sandal and other pigments, with a grand wreath of blue lotus (Utpala), they worshipped the Lord of the Universe whose banner is Garuda, and prayed for His (grace). Thereupon in great pleasure and with the permission of the Lord he went round and bowed to Him in great joy and with His permission

10.16.66

pūjayitvā jagan-nāthaṃ prasādya garuḍa-dhvajam /
tataḥ prīto 'bhyanujñātaḥ parikramyābhivandya tam //

Having worshipped the Lord of the universe and propitiated Him whose banner is Garuḍa, / delighted and permitted by Him, circumambulating and bowing before Him,

10.16.67

sa-kalatra-suhṛt-putro dvīpam abdher jagāma ha /
tadaiva sāmṛta-jalā yamunā nirviṣābhavat /
anugrahād bhagavataḥ krīḍā-mānuṣa-rūpiṇaḥ //

he went to the island in the ocean with his wives, friends, and sons. / At that very moment, the Yamunā’s water became nectar-like and free from poison / through the grace of the Lord who had taken the form of a human for His play.

67. He proceeded to the Island in the sea with his wives, friends and children, Yamuna being at once rid of poison bore her (natural) flood of waters like unto amrita through the grace of the Almighty Lord who in sport has appeared as a mortal.