The Commencement of the Sacrifice

1-5. Then Lakshmana, having come (there) repeatedly saluted her, and with (his voice) faltering through love, he told her the words uttered by Rama. Having seen Lakshmana full of modesty to have come (there) and having heard Rama's message through his mouth, Sita being abashed, said: "O Lakshmana, how (i.e. why) have you come? I forsaken by Rama in the great forest and remembering Rama, am staying in Valmlki's hermitage." Having heard the words that came out from her mouth Lakshmana said: "O mother, O you chaste lady, Rama is inviting you again and again. A chaste wife does not bring to her mind the fault committed by her husband; therefore, seated in an excellent charriot, come with me."

6-10. Hearing these words JanakI who looked upon her husband as god, gave up the anger in her heart and sat in the chariot with Lakshmana. Having saluted all the female ascetics and the sages bright with (the knowledge of) the Vedas, and mentally remembering Rama, she sat in the chariot and went to the city (of Ayodhya). She having costly ornaments, reached the city in due course. She reached the river Sarayu where Rama was waiting. Having got down from the chariot with Lakshmana, the charming one, devoted to her husband, stuck to (i.e. fell at) the feet of Rama. Rama, having seen that Janaki, beside herself due to love, (said): "O good lady, I shall complete the sacrifice with you."

11-16. Having saluted Valmiki and other best brahmanas, she, eager to salute the feet of his mothers, went (to them). Having showered blessings on that dear Janaki, the mother of the heroes, Kausalya became glad in many ways. Kaikeyl, seeing the daughter of the Videha-king bowing at her feet, gave her the blessing: "With your husband and sons live long". Sumitra, seeing the daughter of the Videha-king bowing at her feet, gave her blessing giving sons and grandsons. O brahmana, the chaste Slta, dear to Ramachandra, having fully saluted them indeed obtained great joy. Seeing the religiously wedded wife of Ramachandra come there, the Pitcher-born (i.e. Agasti), disregarding the golden (image of Rama's) wife, placed (in its place) (his) chaste wife.

17-19. In the sacrifice Rama at that time shone with Slta, like the Moon having rising lustre in the autumn along with the star (Rohini). With his chaste wife Vaidehi, he performed the sacrifice removing all sins when the lovely time had come. (People) seeing Rama engaged with Slta in the sacrifice, were, being full of eagerness, very much delighted.

20-34. At that time of the best sacrifice Rama said to the intelligent Vasishtha: "O lord, what needful things should be done hereafter?" Hearing Rama's words the very intelligent preceptor said: "Worship of brahmanas, giving delight to them, should be done. Formerly (king) Marutta1 made the sacrifice ready with preparations. Then brahmanas were gratified with (gifts of) money etc. The brahmanas were unable to carry large loads of the gifts. The brahmanas unable to carry the loads of gifts threw them in the region of Himavat. Therefore, O foremost king having wealth, O best king, you too give gifts etc. to brahmanas, so that there will be excellent (i.e. great) satisfaction." Hearing this the foremost king, looking upon Agasti as venerable, first worshipped Brahma's son, the treasure of penance. He worshipped delightful Agastya with his wife by means of many loads of gems and various loads of gold surrounded by (i.e. together with) countries and people giving great delight. In the same way he honoured Satyavati's son Vyasa with gems, gold coins, and various countries. He worshipped Chyavana with his wife with good gems. He also honoured all other sages, priests, the treasures of penance, in many ways with heaps of gems and loads of gold. At that time, in the sacrifice Rama gave large presents to brahmanas. He gave a lakh of gold coins to eachbrahmana. He gave various gifts to the helpless, blind and poor with lovely gems given according to their satisfaction. There he gave, as laid down in the sacred texts, variegated garments, soft food, giving joy to all. The city crowded with well-fed and delighted people, grown (more populous) with all beings, surrounded (i.e. crowded) by women became very much delighted. The brahmana, the pitcherborn sage (i.e. Agasti), seeing him (i.e. Rama) giving gifts to all, was very much delighted.

1. Marutta — A king of the solar race, who is said to have performed a sacrifice in which the gods took part as waiters.

35-41. Then he called sixty-four kings with their wives, to bring nectar-like water to bathe (the horse). Rama with Sita, adorned with all (kinds of) ornaments went to bring water in a pitcher of a golden colour. Saumitra (i.e. Lakshmana) also (went) with Urmila, king Bharata with Mandavi, Shatrughna with Srutakirti, and Puskala with Kantimati. Subahu (went) with Satyavati, Satyavat with Virabhusa, Sumada with Satkirti, and king Vimala with his queen. King Viramani went with lovely Srutavati, Lakshminidhi with Komala, Riputapa with Angasena, Bibhisana with Mahamurti, and Pratapagrya with Pratita. Ugrasva (went) with Kamagama, Nilaratna with Adhiramya. Suratha (went) with Sumanohari and the monkey with Mohana. The sage Vasishtha sent these (and other) kings.

42-44. Vasishtha who knew the sacred hymns, having gone to Sarayu flooded with holy and auspicious water, consecrated the water: "O water, purify this horse with this charming water for the sacrifice ofRamachandra, the protector of the entire world." All kings like Rama brought that water touched by the sage to the pavilion praised by best brahman as.

45-50. The pitcher-born sage (i.e. Agasti) having bathed the horse, white like milk, consecrated him with a hymn through the hands of Rama: "O great horse, purify me in this crowd of the brahmanas. May all the delighted gods be pleased by your sacrifice." Saying so, king Rama with Sita touched him. Then all the kings through curiosity looked upon it as a wonder. They said to one another: "What does that Rama by remembering whom men are freed from great sins, say?" When king Rama spoke like this, the pitcher-born sage (i.e. Agasti), consecrated a sword and gave it into Rama's hand. When Rama held and touched the sword, the horse gave up the beast's form and assumed a divine form at the sacrifice.

51-53. Surrounded by celestial nymphs, fanned by chowries, and decorated with a necklace, he got into an excellent divine car. Then all the people seeing him to have given up the horse's form and to have assumed an excellent divine form, were wonder-struck at that sacrifice. Then that very righteous Rama, knowing it himself, and making the people all around to know it, asked him of a divine form:

54. "Who are you who have obtained a divine form; for what reason are you turned into a horse? How are you accompanied by a divine woman? What do you desire to do? Tell it (to us)." Having heard the words of Rama, the god said to the king (i.e. Rama):

55-56. He laughed, and spoke very charming words with a voice resembling that of clouds: "To you who move without and within, there is nothing anywhere that is not known. Yet, I shall tell you who ask me, everything properly.

57-67. O Rama, O tormentor of enemies, in the former existence I, an exteremely righteous brahmana, behaved in a manner opposed to the Vedas. Formerly, sometime I went to the bank of Hutapapa which was charming with trees and lovely everywhere. O you of mighty arms, having bathed there and gratified the dead ancestors, having duly given gifts, I took to meditation upon you (in a manner) acceptable to the Vedas. O King, at that time many kings had come there. To deceive them, I practised this religious hypocrisy. An excellent enclosed place was fixed with the preparations for many sacrifices. That charming and big place was covered with garments and had wooden rings on the tops of sacrificial posts. The smoke rising from the sacrificial fire and having a wonderful form, made the wide firmament charming and matchless. I whose body was beautified with many beautiful marks, whose penance was great, who was adorned with darbhas, who had the sacred fuel in his hands, was indeed religious hypocrisy in an embodied form. (At that time) Durvasas, of a great lustre, roaming at will over the world, came there on the bank of the river Dhiitapapa. Before him he saw me practising religious hypocrisy, observing silence, not offering him materials of worship, arrogant, and not uttering words of welcome. Seeing (me), the very intelligent sage, overpowered with anger like the ocean on a parvan-day, cursed me, a religious hypocrite: 'O you of a wicked mind, O you mean ascetic, since you are practising religious hypocrisy on the bank of the river, obtain beasthood (i.e. be born as a beast) which is fully censurable'.

68-74. Having heard that curse given (by him), I became extremely distressed at that time; and I indeed seized the feet of that sage Durvasas. Then, O Rama, the brahmana showed me an excellent favour. (He said:) 'O ascetic, be a horse at the sacrifice of the king of kings. Then, due to contact with his (i.e. Rama's) hand, go, after taking up a divine, charming form, free from religious hypocrisy, to that highest position.' Even that curse given by him became favourable to me, since I obtained the lovely touch of your hand. O Rama, I have obtained the touch of your hand, difficult to be obtained, which was difficult to be had by gods etc. even after many births. O great king, give me an order. Through your favour I shall reach that great, eternal place of you, which is free from misery etc. O king, O lord of men, through your favour I shall go to that place where there is no grief, no old age, no death, no confusion about time."

75-83. Saying so to him and turning round, he got into that excellent divine, car decked with jewels, and very much honoured by all gods. By the grace of Rama's feet he went to an eternal place, free from re-birth, and bereft of grief and delusion. Having heard what he had told, the other people knew Rama (properly), and mad with joy they were amazed. O brahmana, O you very intelligent one, even if Vishnu is remembered with religious hypocrisy it gives salvation. Then what (will happen) by avoiding religious hypocrisy! Somehow or other Rama should be much remembered, by which a man obtains the highest position, difficult to be obtained (even) by gods etc. The sages having seen that wonder regarded themselves blessed. When the god who formerly had a horse's form, went to heaven, Rama said to the treasures of penance and the best among those who know the Vedas: "O brahmana(s), what should Ido? The horse is lost; he has obtained happiness. How will the sacrifice, gratifying all deities, will (now) proceed? May the sages do that by which the gods would be gratified, my sacrifice will be excellent, and I would have what is told by the sacred rules."

84-87. Hearing these words, the best sage Vasishtha, skilled in knowing the hearts of all sages, said: "Quickly bring camphor, due to which gods having first received oblation, will now accept it, after being impelled by my words." Hearing these words Rama quickly brought very shining camphor for pleasing the gods very much. Then the sage, with his heart very much delighted, invoked the wonderful gods. All of them surrounded by their attendants, came that moment only.

1 -6. Indra together with the gods tasting at the sacrifice the oblations cooked and seen by Ramachandra. did not obtain satisfaction. Vishnu, Shiva, so also Brahma having four faces, Varuija, Kubera and other gods tasted the oblations refined by Vasishtha. The best brahmanas also were as it were oppressed with hunger after taking the food. The treasure of pity (i.e. Rama), having gratified all gods with the oblations, and being urged on by Vasishtha, did what was necessary to be done according to the rules. The brahmanas were pleased with the gifts; the great gods were pleased with the oblations. All being gratified on receiving their portions, went home. To the priests headed by the hotf (i.e. the priest reciting the prayers of the Rgveda at the sacrifice) he gave kingdoms in the four directions. Those brahmanas who were pleased, gave blessings to Rama in an auspicious manner.

7-18. Then having offered the full oblation, Vasishtha said to the good ladies: “You should felicitate the king who has completed the sacrifice.” Hearing those words, those ladies gladly scattered parched grains over Rama who had vanquished Cupid by means of his handsomeness and was adorned with great gems. Surrounded by crores of kings going on foot, he went to the best river surrounded by groups of birds. As the lord of stars with his lustre going up and being surrounded by his wives, shines, in the same way Rama surrounded by hosts of kings shone. Coming to know about that great festival, all people were hurrying and their eyes had become steady after seeing the face of the husband of Sita. The people, seeing the lord of kings going with Sita to the river and having desired since long to see (Rama) were delighted. Many actors and singers, singing the bright glory (of Rama), followed the lord of the earth saluted by the entire world. The female dancers, dancing there and disturbing the minds of their husbands, and sprinkling (water) over them with syringes, went to serve Rama.

Smearing the great king with turmeric and saffron and smearing one another, they obtained highest joy. They, with necklaces of pearls put on the pairs of their breasts and marked with earrings of gold, touching the pairs of their ears, went along the path crowded with men and women. They duly reached the river flooded with auspicious and holy water.

19-24. Having gone there, Rama with Sita followed by Vasishtha and others entered the holy water. All the kings and the people entered after him. With lovely syringes they sprinkled the water purified by the dust of his feet and saluted by the entire world over one another. All with very red eyes enjoyed more than they expected. That righteous Rama, having sported for a long time along with Sita with the waves in the flood of that auspicious water, again went out (of the river). The king having put on a silken garment, having (worn) a crown and ear-rings, having excellent bracelets with the beauty of armlets, having the charm of a crore of Cupids, and being praised by best kings, shone. The noble-minded king, having fixed the sacrificial post adorned with excellent colours on the bank of the river, obtained the wonderful glory in the three worlds, which was not easily obtained by other kings.

25. Thus, along with the daughter of king Janakahe, performing three horse-sacrifices, obtained matchless fame in the three worlds very difficult to be obtained even by gods.

26-38. О dear one, I who was asked (by you), have described (to you) the good story of Rama. I have described the sacrifice in detail. О brahmaga, what do you ask again? He who, through devotion for Vishgu, hears the (description of) the good sacrifice of Rama, would, after having crossed (i.e. overcome) the sin of killing a brahmaga, obtain the eternal Brahman. A sonless man would obtain sons; a poor man would obtain wealth; a person suffering from a disease gets rid of it; one that is bound gets free from bondage. Hearing Rama’s story even a wicked cantata obtains the highest position. What to say of the best brahmaga, solely intent on devotion! By remembering Rama sinners would obtain the highest position, the highest heaven difficult to be obtained by gods like Indra. Those men who remember the best of the Raghus, are blessed.

In a moment they, having crossed the mundane existence, go to inexhaustible happiness. Every letter (of the story of Rama) is a wild fire burning the bamboo in the form of a brahmaoa’s murder. One should worship that teacher who makes one hear (i.e. recites to one) that. Having heard the story, one should give the reader along with his wife a couple of cows after having honoured him with garments, ornaments and food. О best brahma^a, having fashioned charming, excellent, golden images of Rama and Slta shining with ear-rings and adorned with rings, they should be presented to a brahmana only. His deities and dead ancestors would then reach Vishshu’s heaven only. You formerly asked me about Rama’s story. I told it to you. О brahma^a, what else should I tell you, the intelligent one. Those who listen to this story, destroying the heap of (sins due to) brahmana-murders, go to the highest position, very difficult to be obtained by gods. There is no scope for doubt here that he who kills a cow or his son, or he who drinks liquor, or who violates his teacher’s bed (i.e. his wife), becomes purified in a moment.

1. О glorious one, we have duly heard from you the (description of) Rama’s horse-sacrifice. Now tell us the greatness (i.e. glory) of noble Shrikrishna.

2-3. О best sages, (please) listen to the nectar-like story of Shrikrishna. I shall tell you what Parvati asked the lord of beings. Once goddess Parvati with her mind affectionate towards Shiva, having saluted him with reverence, said these words to him:

4-5. The place of Vishnu staying without and within the crores of universes, is beyond them, is the chief one, the best one, and excellent. There is no place superior to the one which, is Krishna’s charming place, dear to him. О great lord, I desire to hear it all. (Please) tell it.

6-15a. The highest, excellent secret place dear (to Vishnu) is more secret than a secret place, is holy, is very wonderful, and gives great joy. О goddess, it is great, very difficult to reach among all the places that are difficult to reach; it is full of all power, and is concealed among all places. This place of Vishnu is the chief among the places of the Satvatas, is extremely difficult to reach, is eternal, is called Vyndavana, and is situated above the universe. It is the complete Brahman, happiness and glory, is eternal, is bliss, and is imperishable. Vaikuptha is a part of its portion; on the earth there is Vrindavana itself. Whatever is the glory of Goloka is settled in Gokula. Whatever glory is (found) in Vaikuntha is settled in Dvaraka. Whatever is the glory of that highest Brahman, it always resorts to Vmdavana. In the forest Krishna’s abode is especially great among them. Since that which is named Mathuraka is solely dear to Vishnu, therefore in the three worlds the earth is blessed. His own abode, named the region of Mathura, is superior; it is a concealed, multiform place, situated within'a city. The Mathura region is of the form of a thousand-petalled lotus. Due to the roaming about of Vishnu’s disc, the wonderful abode of Vishnu (has come about). Its pericarp and petals are extensive, and has sprung up with secret trees.

15b-23a. The twelve groves are important. In the order of importance they are: Bhadra, Shri, Loha, Bhaptfira, Maha, Tala, Khadiraka, Bakula, Kumuda, Kamya, Madhu(vana) and Vjndavana. They are twelve in number. Seven of them are (situated) in the west of Kalindi. The five on the east are (together) called Paficavana (i.e. the five groves). There is a great, secret grove called Gokula and also Madhu(vana)-Vrindavana. This latter is called the place of Krspa’s sport-delight. (Then there are:) Kadamba, Khap^ana, Nandavana, Nandisvara, Nandanandanakhagtf a, Palasa, Atoka, Ketaki, Sugandhamanasa, Kaila, Amfta, the place of his eating (food); Sukhaprasadhana, Yatsaharapa, Sheshasayika; the village Syamapflrvodadhi, so also the city Cakrabhanu; Samketa, Dvipada, dusty due to the sports of children; Kamadruma, Sulalita and the grove Utsuka. It is a place of the enjoyment of pastimes of various kinds, so also of the enjoyment of many sports; Nagavistaravigtambha (literally, stopping of the expanse of the serpent), and having secret trees growing in it.

23b-51. The great place called Gokula is the thousandpetalled lotus. The great place in it, its pericarp, is the excellent abode of Govinda on a golden seat and is adorned with a golden pavilion. The petals have sprung up in (i.e. from) the pericarp in due order in the (main) directions and intermediate directions. The petal which is said (to be situated) in the south is the best and the best among the best (i.e. most) secret places. In that petal is a great seat inaccessible to the Vedic and sacred texts. It is difficult to obtain even for the lords of the meditating saints, is the soul of all, and is Gokula. In the south-east there is the second petal, a secret petal. It is Samketa, Dvipada; in that region two huts are situated. In the east there is the third petal, an excellent and chief place. It is said to be hundred times more meritorious than the contact with all holy places like Ganga. In the north-east is the fourth petal, and the place is on the seat of the inspired sages. A cowherdess would obtain Krishna as her husband at that place due to her worshipping Katyayana. It is said that snatching off of the garments and ornaments (of the cowherdesses) took place there. In the north is said (to exist) the fifth petal, the best of all petals. Here itself is the petal resembling Karnika (literally, the pericarp), called Dvadasaditya (i.e. having twelve suns). In the north-west is the sixth petal. Kalihrada is said (to be situated) there. It is said to be the best of the best petals, and the chief place. In the west is said (to exist) the seventh petal, the best of all petals. It gives the desired boons to the groups of the wives of Vishnu. Here even a demon obtained salvation difficult to be obtained by gods. Here only is the petal called Brahmadala deluding Brahma. In the south-east is said (to exist) the eighth petal (called) Vyomaghatana. The killing of Shankhachuda took place there. It is the place of the enjoyment of many sports. The eighth petal is well-known, and is said to be situated within the Vrindavana-forest. The glorious Vrindavana is on the south of Yamuna. There is seen the place of aiva-phallus, called Gopeshvara. Outside it is the sixteenth petal, glorious and full of beauty, which, due to going round it in order, is said (to exist) in all directions. It is a great place, a great abode, named Svadhamadhava. The first petal is the greatest, and its greatness is like Karnika (the pericarp). There is the Karnika on the Govardhana mountain which is lovely and is ever the abode of pleasure, is a grove full of great sports where Krishna would be the lord of the Nityavfndakanana. Krishna became (there) a cowkeeper. What is the use of further talking much? The third petal is called Sarvashreshthottamottama. The fourth petal is called Mahadbhutarasasthala. There is the beautiful grove (called) Nandisvara, and there is said (to exist) abode of Nanda. The fifth petal is called Kariiikadalamahatmya. Here Gopala (i.e. Krishna) engaged in tending the cows, dwells. There, which is said to be the sixth petal, is said (to exist) Nandavana. The seventh lovely petal is called Bakularanya. The eighth is Talavana where the cows were killed. The ninth charming petal is called Kumudaragya. The tenth (called) Kamaragya is the chief and the cause of all. There is Brahmaprasadhana (lit. decoration of Brahma), and the manifestation of the disguise of Vishgu. It is the place of the pleasures of (i.e. due to) Krishna’s sports, and is said to be preeminent. The eleventh petal is called Bhaktanugrahakaraga. A bridge is constructed here; and the place is full of many groves. The twelfth lovely and charming petal is Bliagtfira; there Krshga was engaged in sports and was surrounded by Andaman etc. The thirteenth best petal is known as Bhadravara. The fourteenth petal is called Sarvasiddhipradasthala. There is Shrivana, which is charming, and is the cause of all splendour; it has a part of Krishna’s sports and enhances glory, beauty and fame. The fifteenth excellent petal is known as Lohavana. The petal resembling Кацика is said to be the sixteenth petal.

52-55. There is said to be a secret, excellent, great grove. (Krishna) surrounded by keepers of calves (i.e. young cowherds) is engaged in child-sports. The murder of Putana etc. and the breaking of twin Arjuna trees (took place) there. The young Gopala, five years old, the ocean of love, joy and pleasure, and called Damodara, lives there. This is said to be a well-known petal, and best and excellent of all petals. The sport of Krishna (takes place here). It is called Kinjalkiviharadala. It is also called Siddhapradhanakinjalka.

56. I desire to hear the importance and the wonderful secret of Vpidaranya. О great lord, narrate it.

57-59. О most beloved one, I have told you the best, greatest mystery, the secret of secrets, and the rare of the rare. О goddess, it is watched over in the three worlds, and wellhonoured by the lord of gods. It is desired by Brahma and others; the place is resorted to by gods and inspired sages. The best among the meditating saints are devotedly always intent upon meditation on it only. There is the continuous singing and dancing of gandharvas and celestial damsels.

60-69. The glorious Vmdavana is charming and is an abode of complete joy and pleasure. There are many desire-yielding gems; and the water is full of the taste of nectar. The big tree there is surrounded by Kadamba trees. There is the lady Lakshmi, the man Vishnu, produced from the tenth part of it. There (one sees) Krishna, of the age of a boy, always of a joyful figure, walking dramatically, with a face having continuous sweet but indistinct talk, with the forest resorted to by devotees of Vishnu, of a pure nature, and full of love, engaged in the joy of the complete Brahman, full of the thoughts about him; being inspired by his image; (the forest was) charming due to the sweet notes and humming of the intoxicated cuckoos and bees, havingthe music of pigeons and parrots, with thousands of intoxicated bees, rich with the dance of the enemies of serpents (i.e. peacocks), full of all amorous joyful sports; it was full of the pollen of flowers of various colours; it had the full moon always rising, and served with the sun having cold rays; it was without misery, free from grief, and old age and death. It was free from anger, free from jealousy, unbroken (i.e. complete) and without ego; it had the nectar of full joy; it was the ocean of full love and happiness. The great abode was beyond (all) qualities and was of the nature of full love, where due to horripilation tears were shed by trees etc.; then what can be said about Vishnu’s devotees having consciousness! It was Vrindavana on the earth due to the constant contact with the dust of Krishna’s feet.

70-78. The Vrindavana is the seed-vessel of the lotus having a thousand petals, by the touch of which the earth is blessed in the three worlds. On the earth Vrindavana is a greater secret than a secret (i.e. the greatest secret) and a charming (place). It is an inexhaustible, unchangeable abode of Govinda, containing greatest joy. It is non-different from Govinda’s body, and is the abode of the joy of (reaching) the complete Brahman. There salvation is had by the touch of the dust(-particles). What can be said about its importance? Therefore, О queen, by all means, keep in mind that forest. In the Vrindavana parks, (one sees) Krishna having a boy’s body. Kalindi went round its pericarp. The water of Kalindi is pleasant due to sports, is deep, and attractive due to fragrance; it was mixed with the nectar of joy; it is the dense place of honey; it is bright with many colours due to flowers like lotuses and blue lotuses. The water is lovely; it looks beautiful with birds like the ruddy geese with various sweet and indistinct notes; it is very lovely due to the waves. On both of its sides (there is a pericarp) which is lovely and fashioned with pure gold, said to be a crore times more meritorious than Ganga (Gangakotigupa). In the pericarp (Karpika) there is the Kotigupa where Krishna is engaged in sports. Kalindi, Karnika and Krishna are not different from one another. They (just) have one body.

79. О you not having a beautiful body, I desire to listen to the wonders of Govinda. О you treasure of compassion, tell (them to me).

80-107. In Vjndavana adorned with lovely sprouts and beautified with the foliage of the branches of good trees extending over a yojana, in a charming abode there is a very bright seat for abstract meditation. It is fashioned with eight angles and is charming due to various lustres. On it is an auspicious throne (decked) with rubies. There is an eight-petalled lotus lying comfortably in the pericarp. It is the great abode of Govinda. How can its greatness be described? A man should meditate upon Krishna who is served by the group of cowherdesses remaining in (i.e. following) the advice of Govinda (i.e. Krishna) who has the (proper) age and form for the divine station of the cowherds, who is the lord of Vrindavana, who is the chief of the station of the cowherds, who always has splendour, who alone is dear to the children of the station of the cowherds, whose childhood has broken into youth due to age, whose body is wonderful, who is without a beginning but is the origin of all, who is the dear son of the cowherd Nanda, who is to be sought after through the sacred texts, who is unborn, who is always charming to the cowherdesses, who is the highest abode, who is the highest form, who has two arms, who is the lord of the station of the cowherdesses, who is the son of a cowherdess, who is the only cause of the qualityless (Brahman), who is very glorious, who is fresh and pure, who has a dark lustre, who is charming, who is much glistening like the row of fresh clouds, who is pleasing to touch due to his great loveliness like a fully opened blue lotus, who gives comfort, who is glossy like the heap of collyrium that is expanded and is dark and attractive, whose entire (set of) hair is very glossy, dark, curly and fragrant, who is charming due to the dark lock of hair and the right part over it, who is bright on account of many colours and adorned with bright feathers of peacocks, who has on his crest a charming string of mandara (dowers), who has put on lovely ornaments, who is at times adorned with a crown made with a multitude of big leaves, who at times has the ornament of a crown made with many gems and rubies, who is covered with unsteady hair, whose face is like a crore of bright moons, who has put on (his forehead) the mark of musk, who has been (smeared) with bright, charming yellow pigment made from the urine or bile of a cow, whose eyes are long like very long petals, having the beauty of fully opened blue lotuses, in whose smile the creeper-like eyebrows dance (i.e. move) closely, and the sight is (i.e. the eyes are) charming, the tip of whose nose is charming on account of its beauty due to its being very beautiful and rising, who entices the three worlds with the rays of the pearls supposed to be found in the projection on the foreheads of elephants on the tip of his nose, who is lovely on account of his red and glossy lower lip resembling red lead, who puts on ear-rings resembling the shape of crocodiles and made of pure bright gold and of many colours, and the good cheeks of whom have the resemblance with mirrors due to the heap of rays of (i.e. shooting from) them (i.e. the ear-rings), on whose ears are placed mandara and lotuses and who is well-adorned with chaplets of the shape of crocodiles, who has on his chest the (mark of) Shrivatsa and Kaustubha, whose neck shines with a necklace of pearls, round whose arm are the bracelets and armlets with divine rubies shining and mixed with lovely gold, whose waist is adorned with small bells, whose beautiful feet are adorned with the beauty of sweet(-jingling) anklets, (on whose body) sandal etc. looks bright with camphor, agaru (sandal) and musk, who is painted with divine fragrant unguents mixed with a bright yellow pigment made from cow’s urine or bile, who is shining with soft,, yellow garment and with whose feet the collyrium is disturbed, whose lotus-like navel is deep, whose chaplet is depressed in the line of hair, whose pair of knees is quite round, who is lovely due to his lotus-like feet, whose palms and soles are adorned with (signs of) flag, diamond, gold and lotus, who having therow of rays shooting from his nails is the only cause of the complete Brahman. Some say that the unique supreme spirit, Brahman, is his portion; the wise ones say that Mahavishnu is his tenth part; that one alone, who has three modes and who is fashioned with the essence of (materials required to) fashion all good things, is thought of in their hearts by the best meditating saints like Sanaka, who is lovely (as he has) vanquished innumerable crores of Cupids due to his neck that is turned (to a side), whose golden ear-rings shine when he has put his finecheek on his. left shoulder, whose smile is accompanied by a side-glance, who deludes the three worlds with the sweet, indistinct notes of his flute put between the contracted lips, who is drowned in the ocean of love.

108-115. О lord, tell me everything about the highest cause Krishna, the highest position called Kfshoa, the lord of Vpidavana, the eternal one, and the only cause of the qualityless (Brahman); tell me the importance of each secret, about the lovely wonder. О lord of lords, I desire to hear it.

О goddess, how much can be said about the greatness of him, the knowledge of whose moon-like rays cannot be had? Listen joyfully. In the innumerable crores of the universes, in the rise of the infinite (Prakjti) with three constituents, Brahma, Vishnu, and Shiva are equal to the parts of the measure of a croreth of a croreth of his feet. (These) arising from him are endowed with creation, maintenance, and destruction. The bodies of Cupid are the parts equal to the portion of a croreth of a croreth of his form. Born of his ap^antara(?) they entice the world. Brahma is (made of) a part equal to a croreth of a croreth of the lustre shining in his body. The forms of the sun are the partial rays equal to a croreth of a croreth of his light. Those of the form of rays which are a croreth of a croreth of his portion live due to rays of his body which are the nectar of great joy, which are of the nature of highest bliss and intelligence, and which are the only cause of the qualityless Brahman.

116-118. They say that the lustres of the gem-like (crescent) moon(-shaped) nails of his two feet are even the cause of the complete Brahman, difficult to be understood by the Vedas. (The fragrance) enticing the universe is but a part which cannot be measured (i.e. is negligible) of his fragrance; and the various fragrances are produced from the fragrance etc. of the flowers touched by him. The first (primordial) matter is Radhika, dear to К?зда. Durga and others having the three constituents are a part equal to a croreth of croreth portion of her. The excellent Vishnu is produced from the touch of the dust of her feet.

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