Vishnupurana 5.9

5.9.1

parāśara uvāca:
tasmin rāsabhadaiteye sānuge vinipātite
sevyaṃ gogopagopīnāṃ ramyaṃ tālavanaṃ babhau //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.2

tatas tau jātaharṣau tu vasudevasutāv ubhau
hatvā dhenukadaiteyaṃ bhāṇḍīravaṭam āgatau //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.3

kṣvelamānau pragāyantau vicinvantau ca pādapān
cārayantau ca gā dūre vyāharantau ca nāmabhiḥ //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.4

niryogapāśaskandhau tau vanamālāvibhūṣitau
śuśubhāte mahātmānau bālaśṛṅgāv ivarṣabhau //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.5

suvarṇāñjanacūrṇābhyāṃ tau tadā ruṣitāmbarau
mahendrāyudhasaṃyuktau śvetakṛṣṇāv ivāmbudau //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.6

ceratur lokasiddhābhiḥ krīḍābhir itaretaram
samastalokanāthānāṃ nāthabhūtau bhuvaṃ gatau //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.7

manuṣyadharmābhiratau mānayantau manuṣyatām
tajjātiguṇayuktābhiḥ krīḍābhiś ceratur vanam //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.8

tataś cāndolikābhiś ca niyuddhaiś ca mahābalau
vyāyāmaṃ cakratus tatra kṣepaṇīyais tathāśmabhiḥ //

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

5.9.9

tallipsur asuras tatra hy ubhayo ramamāṇayoḥ
ājagāma pralambākhyo gopaveṣatirohitaḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.10

so 'vagāhata niḥśaṅkas teṣāṃ madhyam amānuṣaḥ
mānuṣaṃ vapur āsthāya pralambo dānavottamaḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.11

tayoś chidrāntaraprepsur aviṣahyam amanyata
kṛṣṇaṃ tato rauhiṇeyaṃ hantuṃ cakre manoratham //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.12

hariṇākrīḍanaṃ nāma bālakrīḍanakaṃ tataḥ
prakurvanto hi te sarve dvau dvau yugapad utpatan //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.13

śrīdāmnā saha govindaḥ pralambena tathā balaḥ
gopālair aparaiś cānye gopālāḥ saha pupluvuḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.13x13-1

nidāghakāle saṃprāpte 'tha bhāṇḍīrakasaṃjñake //

5.9.13x13-2

paśūṃś cārayato gopais tadvane rāmakṛṣṇayoḥ //

5.9.13x13-3

goparūpī pralambo 'gād asuraḥ tajjihīrṣayā //

5.9.13x13-4

taṃ vidvān api dāśārho bhagavān sarvadarśanaḥ //

5.9.13x13-5

anvamodata tatsakhyaṃ vadhaṃ tasya vicintayan //

5.9.13x13-6

tatropahūya gopālān kṛṣṇaḥ prāha vihāravit //

5.9.13x13-7

he gopā vihariṣyāmo dvandvībhūya yathāyatham //

5.9.13x13-8

tatra cakruḥ parivṛḍho gopā rāmajanārdanau //

5.9.13x13-9

kṛṣṇasaṃghaṭṭinaḥ kecid āsan rāmasya cāpare //

5.9.13x13-10

ācerur vividhāḥ krīḍā vāhyavāhakalakṣaṇāḥ //

5.9.13x13-11

tatrāruhyanti jetāro vahanti ca parājitāḥ //

5.9.13x13-12

vahanto vāhayantaś ca cārayantaś ca godhanam //

5.9.13x13-13

bhāṇḍirakaṃ nāma vaṭaṃ jagmuḥ kṛṣṇapurogamāḥ //

5.9.13x13-14

rāmasaṃghaṭṭino ye hi śrīdāmavṛṣabhādayaḥ //

5.9.13x13-15

krīḍāyāṃ jayinas tāṃs tān ūhuḥ kṛṣṇādayas tathā //

5.9.13x13-16

uvāha kṛṣṇaṃ bhagavān śrīdāmānaṃ parājitāḥ //

5.9.13x13-17

ṛṣabhaṃ bhadrasenas tu pralambo rohiṇīsutam //

5.9.14

śrīdāmānaṃ tataḥ kṛṣṇaḥ pralambaṃ rohiṇīsutaḥ
jitavān kṛṣṇapakṣīyair gopair anye parājitāḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.15

te vāhayantas tv anyonyaṃ bhāṇḍīraskandham etya vai
punar nivavṛtuḥ sarve ye ye tatra parājitāḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.16

saṃkarṣaṇaṃ tu skandhena śīghram utkṣipya dānavaḥ
na tasthau prajagāmaiva sacandra iva vāridaḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.17

asahan rauhiṇeyasya sa bhāraṃ dānavottamaḥ
vavṛdhe sumahākāyaḥ prāvṛṣīva balāhakaḥ //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.18

saṃkarṣaṇas tu taṃ dṛṣṭvā dagdhaśailopamākṛtim
sragdāmalambābharaṇaṃ mukuṭāṭopimastakam //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

5.9.19

raudraṃ śakaṭacakrākṣaṃ pādanyāsacalatkṣitim //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."