Bhagavata Purana

अहो एतत् जगत्स्रष्टः सुकृतं बत ते कृतम् । प्रतिष्ठिताः क्रिया यस्मिन् साकं अन्नमदाम हे

Ah, O creator of the world, how excellent is your deed! In whom all rituals are established, together let us partake of food.

तपसा विद्यया युक्तो योगेन सुसमाधिना । ऋषीन् ऋषिः हृषीकेशः ससर्जाभिमताः प्रजाः

Endowed with austerity, knowledge, and yoga in deep concentration, Hṛṣīkeśa, the sage of sages, created the desired beings.

तेभ्यश्चैकैकशः स्वस्य देहस्यांशमदादजः । यत्तत् समाधियोगर्द्धि तपोविद्याविरक्तिमत्

And to each of them, the unborn one gave a portion of his own body—what is that? The prosperity of meditation and yoga, austerity, knowledge, and detachment.

वेणुगीतम् - भगवतो मधुरं वेणुनादं आकर्ण्य गोपीभिः तद्‌गुणगानम् श्रीशुक उवाच । ( अनुष्टुप् ) इत्थं शरत् स्वच्छजलं पद्माकरसुगन्धिना । न्यविशद् वायुना वातं स गोगोपालकोऽच्युतः

Śuka said: In this way, during autumn, with clear water and the fragrance of blooming lotuses, Acyuta, along with the cowherd boys and cows, entered the breeze-cooled forest.

( पुष्पिताग्रा ) कुसुमितवनराजिशुष्मिभृङ्‌ग द्विजकुलघुष्टसरःसरिन्महीध्रम् । मधुपतिरवगाह्य चारयन् गाः सहपशुपालबलश्चुकूज वेणुम्

In forests with blossoming trees, humming with swarms of bees, and lakes and rivers resounding with the calls of birds, the lord of the bees entered, herding the cows with his companions, and played the flute.

( अनुष्टुप् ) तद् व्रजस्त्रिय आश्रुत्य वेणुगीतं स्मरोदयम् । काश्चित् परोक्षं कृष्णस्य स्वसखीभ्योऽन्ववर्णयन्

When the women of Vraja heard that flute song, which awakens love, some of them, unseen by Kṛṣṇa, described it to their friends.

तद् वर्णयितुमारब्धाः स्मरन्त्यः कृष्णचेष्टितम् । नाशकन् स्मरवेगेन विक्षिप्तमनसो नृप

They began to describe it, remembering Kṛṣṇa’s deeds, but, O King, overwhelmed by the force of love, their minds were disturbed and they could not continue.

( मंदाक्रांता ) बर्हापीडं नटवरवपुः कर्णयोः कर्णिकारं । बिभ्रद् वासः कनककपिशं वैजयन्तीं च मालाम् । रन्ध्रान् वेणोरधरसुधयापूरयन् गोपवृन्दैः । वृन्दारण्यं स्वपदरमणं प्राविशद् गीतकीर्तिः

Wearing a peacock feather, with the form of the best of dancers, karṇikāra flowers at his ears, garments yellow as gold, and a garland of forest flowers, filling the holes of his flute with nectar from his lips, surrounded by cowherd boys, he entered the forest of Vṛndā, making it delightful with his own footprints and famed by his song.

( अनुष्टुप् ) इति वेणुरवं राजन् सर्वभूतमनोहरम् । श्रुत्वा व्रजस्त्रियः सर्वा वर्णयन्त्योऽभिरेभिरे

O King, thus the sound of the flute, enchanting all beings, was heard by all the women of Vraja, who, describing it, became absorbed in it.

श्रीगोप्य ऊचुः । ( वसंततिलका ) अक्षण्वतां फलमिदं न परं विदामः सख्यः पशूननु विवेशयतोर्वयस्यैः । वक्त्रं व्रजेशसुतयोरनवेणुजुष्टं यैर्वा निपीतमनुरक्त-कटाक्षमोक्षम्

The gopīs said: O friends, we know no greater fruit for eyes than this—seeing the two sons of the lord of Vraja, herding the cows with their companions, their faces adorned by the flute, and receiving their loving glances.

चूतप्रवालबर्हस्तबक् उत्पलाब्ज मालानुपृक्तपरिधान विचित्रवेशौ । मध्ये विरेजतुरलं पशुपालगोष्ठ्यां रङ्‌गे यथा नटवरौ क्व च गायमानौ

Adorned with mango shoots, tender leaves, peacock feathers, and garlands of lotuses and lilies, dressed in garments decorated with forest flowers, the two shone brilliantly in the midst of the cowherd community, like expert dancers on a stage, singing.

गोप्यः किमाचरदयं कुशलं स्म वेणुः दामोदराधरसुधामपि गोपिकानाम् । भुङ्‌क्ते स्वयं यदवशिष्टरसं ह्रदिन्यो हृष्यत्त्वचोऽश्रु मुमुचुस्तरवो यथाऽऽर्याः

What good fortune has this flute attained, O friends, that it alone enjoys the nectar of Dāmodara’s lips, which even the gopīs desire, and the rivers, tasting its leftover sweetness, rejoice, their waters trembling and trees shedding tears like elders.

वृन्दावनं सखि भुवो वितनोति कीर्तिं यद् देवकीसुतपदाम्बु जलब्धलक्ष्मि । गोविन्दवेणुमनु मत्तमयूरनृत्यं प्रेक्ष्याद्रिसान्ववरतान्यसमस्तसत्त्वम्

O friend, Vṛndāvana spreads its fame on earth, for the water from the feet of Devakī’s son has graced it; seeing Govinda playing the flute, intoxicated peacocks dance, and all creatures on the mountain slopes become still.

धन्याः स्म मूढमतयोऽपि हरिण्य एता या नन्दनन्दनमुपात्त विचित्रवेशम् । आकर्ण्य वेणुरणितं सहकृष्णसाराः पूजां दधुर्विरचितां प्रणयावलोकैः

Blessed indeed are even these simple-minded deer, who, seeing Nanda’s son in his wondrous attire, hearing the sound of his flute with their black-buck mates, offer worship with loving glances.

कृष्णं निरीक्ष्य वनितोत्सवरूपशीलं श्रुत्वा च तत्क्वणितवेणु विविक्तगीतम् । देव्यो विमानगतयः स्मरनुन्नसारा भ्रश्यत् प्रसूनकबरा मुमुहुर्विनीव्यः

Seeing Kṛṣṇa, whose form and conduct are a festival for the eyes, and hearing his flute’s sweet, secluded song, the goddesses in their celestial chariots, their minds disturbed by love, their flower garlands slipping, fainted, their garments loosening.

गावश्च कृष्णमुखनिर्गतवेणुगीत पीयूषमुत्तभितकर्णपुटैः पिबन्त्यः । शावाः स्नुतस्तनपयःकवलाः स्म तस्थुः गोविन्दमात्मनि दृशाश्रुकलाः स्पृशन्त्यः

The cows, drinking in the nectar of the flute song flowing from Kṛṣṇa’s mouth with ears raised, stood still, their calves pausing with milk in their mouths, tears welling in their eyes as they gazed at Govinda, as if embracing him in their hearts.

प्रायो बताम्ब विहगा मुनयो वनेऽस्मिन् कृष्णेक्षितं तदुदितं कलवेणुगीतम् । आरुह्य ये द्रुमभुजान् रुचिरप्रवालान् श्रृण्वत्यमीलितदृशो विगतान्यवाचः

Surely, mother, even the birds in this forest are blessed sages; climbing the branches of beautiful trees, they listen with closed eyes to Kṛṣṇa’s flute song, forgetting all else.

नद्यस्तदा तदुपधार्य मुकुन्दगीतम् आवर्तलक्षित मनोभवभग्नवेगाः । आलिङ्‌गनस्थगितमूर्मिभुजैर्मुरारेः गृह्णन्ति पादयुगलं कमलोपहाराः

The rivers, hearing Mukunda’s song, their currents marked by circles, their passion subdued, embrace Murāri with their wave-arms, offering lotuses at his feet.

दृष्ट्वाऽऽतपे व्रजपशून् सह रामगोपैः सञ्चारयन्तमनु वेणुमुदीरयन्तम् । प्रेमप्रवृद्ध उदितः कुसुमावलीभिः सख्युर्व्यधात् स्ववपुषाम्बुद आतपत्रम्

Seeing the cows of Vraja grazing in the sun with Rāma and the cowherd boys, Kṛṣṇa playing the flute, the trees, filled with love, raised their blossoming branches and spread their own bodies as umbrellas to shade their friend.

पूर्णाः पुलिन्द्य उरुगायपदाब्जराग श्रीकुङ्‌कुमेन दयितास्तनमण्डितेन । तद्दर्शनस्मररुजस्तृणरूषितेन लिम्पन्त्य आननकुचेषु जहुस्तदाधिम्

The Pulinda women, their faces and breasts smeared with the vermilion from the lotus feet of the great singer, which had adorned their beloveds’ breasts and was left on the grass, applied it to themselves, relieving the pain of love awakened by seeing him.

हन्तायमद्रिरबला हरिदासवर्यो यद् रामकृष्णचरणस्परशप्रमोदः । मानं तनोति सहगोगणयोस्तयोर्यत् पानीयसूयवस कन्दरकन्दमूलैः

Behold this hill, the best among the servants of Hari, who, delighted by the touch of Rama and Krishna's feet, offers respect to Them and Their cows and companions with water, tender grass, and roots from its slopes.

गा गोपकैरनुवनं नयतोरुदार वेणुस्वनैः कलपदैस्तनुभृत्सु सख्यः । अस्पन्दनं गतिमतां पुलकस्तरुणां निर्योगपाशकृत लक्षणयोर्विचित्रम्

As Rama and Krishna lead the cows through the forest, accompanied by the cowherd boys, the sweet notes of Their flutes enchant all living beings; even the moving creatures become still, the trees are thrilled, and the marks of their bonds fall away in wonder.

( अनुष्टुप् ) एवंविधा भगवतो या वृन्दावनचारिणः । वर्णयन्त्यो मिथो गोप्यः क्रीडास्तन्मयतां ययुः

In this way, as they described the pastimes of the Lord who wanders in Vrindavana, the gopis, speaking among themselves, became absorbed in His play.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे एकविंशोऽध्यायः

Thus ends the twenty-first chapter of the first half of the Tenth Canto in the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas.

विषयाभिनिवेशेन नात्मानं वेद नापरम्। वृक्ष जीविकया जीवन्व्यर्थं भस्त्रेव यः श्वसन्

A person absorbed in sense objects does not know himself or anything higher; living for the sake of the body, like a bellows merely breathing, his life is wasted.

फलश्रुतिरियं नॄणां न श्रेयो रोचनं परम्। श्रेयोविवक्षया प्रोक्तं यथा भैषज्यरोचनम्

This fruitive result is not the highest good for people, but is spoken of to attract them, just as medicine is made palatable to encourage its use.

उत्पत्त्यैव हि कामेषु प्राणेषु स्वजनेषु च। आसक्तमनसो मर्त्या आत्मनोऽनर्थहेतुषु

From birth, mortals are attached in mind to desires, to life, and to their own people, though these are the very causes of their misfortune.

न तानविदुषः स्वार्थं भ्राम्यतो वृजिनाध्वनि। कथं युञ्ज्यात्पुनस्तेषु तांस्तमो विशतो बुधः

Those who do not know their true interest wander lost on the path of suffering; how could a wise person again engage them in those same darkness-bound pursuits?

एवं व्यवसितं केचिदविज्ञाय कुबुद्धयः। फलश्रुतिं कुसुमितां न वेदज्ञा वदन्ति हि

Thus, some, lacking understanding and with misguided minds, do not speak of the flowery fruitive results, for those who know the Veda do not praise them.