संकर्षणस् तु तं दृष्ट्वा दग्धशैलोपमाकृतिम् स्रग्दामलम्बाभरणं मुकुटाटोपमस्तकम्
Saṃkarṣaṇa, seeing him with a form like a burning mountain, adorned with a garland, ornaments, and a splendid crown on his head,
रौद्रं शकटचक्राक्षं पादन्यासचलत्क्षितिम् ह्रियमाणस् ततः कृष्णम् इदं वचनम् अब्रवीत्
Fierce, with eyes like cart wheels, shaking the earth with his footsteps, as he was being carried off, spoke these words to Kṛṣṇa:
कृष्ण कृष्ण ह्रिये त्व् एष पर्वतोदग्रमूर्तिना केनापि पश्य दैत्येन गोपालच्छद्मरूपिणा
"Kṛṣṇa, Kṛṣṇa! See, I am being carried away by this Daitya, who has taken the form of a cowherd but whose true shape is like a towering mountain."
यद् अत्र सांप्रतं कार्यं मया मधुनिषूदन तत् कथ्यतां प्रयात्य् एष दुरात्मातित्वरान्वितः
"O slayer of Madhu, tell me what should be done now, for this evil-hearted one is rushing away with great speed."
तम् आह रामं गोविन्दः स्मितभिन्नौष्ठसंपुटः महात्मा रौहिणेयस्य बलवीर्यप्रमाणवित्
Govinda, the great soul, knowing the measure of the strength and power of the son of Rohiṇī, replied to Rāma with a smile breaking upon his lips:
किम् अयं मानुषो भावो व्यक्तम् एवावलम्ब्यते सर्वात्मन् सर्वगुह्यानां गुह्याद् गुह्यात्मना त्वया
"Is this human nature truly being assumed by you? You, who are the innermost of all secrets, more secret than the most hidden, O all-pervading one."
स्मराशेषजगदीश कारणं कारणाग्रज आत्मानम् एकं तद्वच् च जगत्य् एकार्णवे च यः
"Remember, O Lord of all worlds, cause of causes, elder of causes, the one Self, who is the same in the world and in the single ocean."
भवान् अहं च विश्वात्मन्न् एकम् एव हि कारणम् जगतो ऽस्य जगत्य् अर्थे भेदेनावां व्यवस्थितौ
"You and I, O soul of the universe, are truly the one cause of this world; for the sake of the world, we are manifest as two, though in essence one."
तत् स्मर्यताम् अमेयात्मंस् त्वयात्मा जहि दानवम् मानुष्यम् एवम् आलम्ब्य बन्धूनां क्रियतां हितम्
Recall your immeasurable self; conquer the demon within you. Taking up your human nature, act for the welfare of your kin.
इति संस्मारितो विप्राः कृष्णेन सुमहात्मना विहस्य पीडयाम् आस प्रलम्बं बलवान् बलः
Thus reminded by Krishna, the great soul, the Brahmins laughed, and mighty Balarama began to torment Pralamba.
मुष्टिना चाहन् मूर्ध्नि कोपसंरक्तलोचनः तेन चास्य प्रहारेण बहिर् याते विलोचने
With eyes reddened by anger, he struck Pralamba's head with his fist; from that blow, Pralamba's eyes were forced out.
स निष्कासितमस्तिष्को मुखाच् छोणितम् उद्वमन् निपपात महीपृष्ठे दैत्यवर्यो ममार च
His skull shattered, blood gushed from his mouth, and the chief of the demons fell to the earth and died.
प्रलम्बं निहतं दृष्ट्वा बलेनाद्भुतकर्मणा प्रहृष्टास् तुष्टुवुर् गोपाः साधु साध्व् इति चाब्रुवन्
Seeing Pralamba slain by Balarama's wondrous deed, the cowherds rejoiced, praised him, and exclaimed, 'Well done! Well done!'
संस्तूयमानो रामस् तु गोपैर् दैत्ये निपातिते प्रलम्बे सह कृष्णेन पुनर् गोकुलम् आययौ
Praised by the cowherds after Pralamba the demon was struck down, Rama, together with Krishna, returned again to Gokula.
तयोर् विहरतोर् एवं रामकेशवयोर् व्रजे प्रावृड्व्यतीता विकसत्सरोजा चाभवच् छरत्
As Rama and Kesava played together in Vraja, the rainy season passed, and autumn arrived, with blooming lotuses.
विमलाम्बरनक्षत्रे काले चाभ्यागते व्रजम् ददर्शेन्द्रोत्सवारम्भप्रवृत्तान् व्रजवासिनः
When the time came, with clear skies and shining stars, Krishna saw the residents of Vraja preparing for the festival of Indra.
कृष्णस् तान् उत्सुकान् दृष्ट्वा गोपान् उत्सवलालसान् कौतूहलाद् इदं वाक्यं प्राह वृद्धान् महामतिः
Seeing the cowherds eager and longing for the festival, Krishna, wise and thoughtful, spoke these words to the elders out of curiosity.
को ऽयं शक्रमहो नाम येन वो हर्ष आगतः प्राह तं नन्दगोपश् च पृच्छन्तम् अतिसादरम्
Who is this 'Indra' by whose name you are filled with joy? He asked Nanda, the cowherd, with great respect.
मेघानां पयसाम् ईशो देवराजः शतक्रतुः येन संचोदिता मेघा वर्षन्त्य् अम्बुमयं रसम्
He is the lord of clouds and waters, the king of the gods, Shatakratu. At his command, the clouds pour forth water.
तद्वृष्टिजनितं सस्यं वयम् अन्ये च देहिनः वर्तयामोपभुञ्जानास् तर्पयामश् च देवताः
The crops produced by that rain sustain us and other living beings; enjoying them, we offer satisfaction to the gods.
क्षीरवत्य इमा गावो वत्सवत्यश् च निर्वृताः तेन संवर्धितैः सस्यैः पुष्टास् तुष्टा भवन्ति वै
These cows, full of milk and calves, are content; nourished by the crops grown from that rain, they thrive and are happy.
नासस्या नानृणा भूमिर् न बुभुक्षार्दितो जनः दृश्यते यत्र दृश्यन्ते वृष्टिमन्तो बलाहकाः
Wherever rain-bearing clouds are seen, there is no famine, no indebtedness, no hunger among people, nor barren land.
भौमम् एतत् पयो गोभिर् धत्ते सूर्यस्य वारिदः पर्जन्यः सर्वलोकस्य भवाय भुवि वर्षति
The clouds, filled with water from the earth and cows, bear it to the sun; Parjanya rains upon the world for the benefit of all.
तस्मात् प्रावृषि राजानः शक्रं सर्वे मुदान्विताः महे सुरेशम् अर्घन्ति वयम् अन्ये च देहिनः
Therefore, in the rainy season, all kings joyfully honor Indra, the great lord of gods, and we, along with others, do the same.
नन्दगोपस्य वचनं श्रुत्वेत्थं शक्रपूजने कोपाय त्रिदशेन्द्रस्य प्राह दामोदरस् तदा
Hearing Nanda's words about worshiping Indra, Damodara then spoke, arousing anger against the lord of the gods.
न वयं कृषिकर्तारो वणिज्याजीविनो न च गावो ऽस्मद्दैवतं तात वयं वनचरा यतः
We are not farmers or merchants, nor are cows our deity, father; we are forest dwellers by nature.
आन्वीक्षिकी त्रयी वार्त्ता दण्डनीतिस् तथापरा विद्याचतुष्टयं त्व् एतद् वार्त्ताम् अत्र शृणुष्व मे
Inquiry, the three Vedas, commerce, and governance are the four branches of knowledge; now listen to me about commerce.
कृषिर् वणिज्या तद्वच् च तृतीयं पशुपालनम् विद्या ह्य् एता महाभागा वार्त्ता वृत्तित्रयाश्रया
Farming, trade, and likewise animal husbandry—these are the great fields of knowledge, and commerce rests upon these three livelihoods.
कर्षकाणां कृषिर् वृत्तिः पण्यं तु पणजीविनाम् अस्माकं गाः परा वृत्तिर् वार्त्ता भेदैर् इयं त्रिभिः
For farmers, agriculture is their livelihood; for traders, merchandise is their means; for us, cattle are the highest livelihood—thus commerce is divided into these three.
विद्यया यो यया युक्तस् तस्य सा दैवतं महत् सैव पूज्यार्चनीया च सैव तस्योपकारिका
Whichever knowledge a person is endowed with, that is their great divinity; it alone is worthy of worship and reverence, and it alone is beneficial to them.