Balarama killing pig demon Kola

[Paramananda das]

this is from Garga Samhita the blessings is to attain Goloka Vrindavana by reading about the killing of the Kola Demon
GS 5.24: The Killing of the Kola Demon
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Kola-daitya-vadha
Text 1
shri-bahulashva uvaca gopinam caiva gopanam dattva sandarshanam param mathurayam kim cakara shri-krishno rama eva ca
shri-bahulashva uvaca—Shri Bahulashva said; gopinam—of the gopis; ca—and; eva—indeed; gopanam—of gopas; dattva—giving; sandarshanam—sight; param—then; mathurayam—in Mathura; kim—what?; cakara—did; shri-krishnah—Shri Krishna; rama—Balarama; eva—indeed; ca—and.
Shri Bahulashva said: After Krishna met the gopas and gopis, what did Krishna and Balarama do in Mathura City?
Text 2
caritram paramam mishöam shri-krishna-baladevayoh sarva-papa-haram punyam catur-varga-phala-pradam
caritram—pastime; paramam—transcendental; mishöam—sweet; shri-krishna-baladevayoh—of Shri Krishna and Balarama; sarva-papa—all sins; haram—removing; punyam—sacred; catur-varga-phala-pradam—giving the four goals of life.
Krishna and Balarama's sacred, sweet, and transcendental pastimes remove all sins and grant the four goals of life.
Text 3
shri-narada uvaca anyac caritram shrinutac chri-krishna-baladevayoh sarva-papa-haram punyam catur-varga-phala-pradam
shri-narada uvaca—Shri Narada said:; anyac—another; caritram—pastrime; shrinutat—hear; shri-krishna-baladevayoh—of Shri Krishna and Balarama; sarva-papa-haram—removing all sins; punyam—sacred; catur-varga-phala-pradam—granting thje four goals of life.
Shri Narada said: Please hear another of Krishna and Balarama's sacred transcendental pastimes, which remove all sins and grant the four goals of life.
Text 4
kolena pidita lokah kausharavi-puran nripa mathuram ayayuh sarve sa-dvija dina-manasah
kolena—By Kola; pidita—tormented; lokah—the people; kausharavi-purat—from Kausaravi-pura; nripa—O king; mathuram—to Mathura; ayayuh—came; sarve—all; sa-dvija—with brahmanas; dina-manasah—troubled at heart.
Harassed by a demon named Kola, all the people of Kausharavi-pura fled to Mathura City.
Text 5
ashvam ashu samaruhya rohini-nandano balah sv-alpaih purah-saraih sardham mrigayarthi vinirgatah
ashvam—a horse; ashu—at once; samaruhya—mounting; rohini-nandanah—Balarama; balah—Balarama; sv-alpaih—a few; purah-saraihfollowers; sardham—with; mrigayarthi—to hunt; vinirgatah—left.
At that moment Lord Balarama, riding on horseback and ccompanied by a few attendants, was about to leave on a hunting expedition.
Text 6
tam natvabhyarcya vidhivat tad-anghryoh patitah pathi kritanjali-puöa ucur harsha-gadgadaya gira
tam—to Him; natva—bowing down; abhyarcya—worshiping; vidhivat—properly; tad-anghryoh—at His feet; patitah—fallen; pathi—on the road; kritanjali-puöa—with folded hands; ucuh—said; harsha-gadgadaya—choked with happiness; gira—with words.
Bowing down, worshiping Him, and falling at His feet, with folded hands and voices faltering with happines, the people spoke to Lord Balarama.
Text 7
shri-praja ucuh rama rama maha-baho deva-deva maha-bala kolena piditah sarve agatah sharanam vayam
shri-praja ucuh—the people said; rama—O Balarama; rama—OBalarama; maha-bahah—O mighty-armed; deva-deva—O Lord of lords; maha-bala—O powerful one; kolena—by Kola; piditah—distressed; sarve—all; agatah—come; sharanam—to the shelter; vayam—we.
The people said: Balarama! Balarama! Mighty-armed one! Master of the demigods! Powerful one! We are all harassed by a demon named Kola. We take shalter of You.
Text 8
daityah kamsa-sakhah kolo jitva kausharavim nripam kausharaveh pure rajyam karoti sa maha-balah
daityah—demon; kamsa-sakhah—a friend of Kamsa; kolah—Kola; jitva—defeating; kausharavim—kausaravi; nripam—King; kausharaveh—pf Kausaravi; pure—in the city; rajyam—kingdom; karoti—does; sa—he; maha-balah—powerful.
Kola, a powerful demon-friend of Kamsa, defeated the king of Kausharavi. Now he rules Kausharavi City.
Text 9
kausharavis tad-bhayad dhi ganga-tire gato nripah rajyartham tvat-padambhojam bhajate su-jitendriyah
kausharavih—Kausaravi; tad-bhayat—out of fear of him; hi—indeed; ganga-tire—to the Ganga's shore; gatah—went; nripah—king; rajyartham—for his kingdom; tvat-padambhojam—Your lotus feet; bhajate—worships; su-jitendriyah—controlling his senses.
Out of fear of him, the king of Kausharavi fled to the Ganga's shore where, controlling his senses, he worships Your lotus feet to regain his kingdom.
Text 10
tat-sahayam kuru vibho vayam yasya prajah shubhah putravat palitas tena maha-saukhya-samanvitah
tat-sahayam—help; kuru—please givve; vibhah—O powerful one; vayam—we; yasya—of him; prajah—the subjects; shubhah—good; putravat—like sons; palitah—protected; tena—by him; maha-saukhya-samanvitah—very happy.
O almighty one, please help him. We are his good subjects. He always protected us as if we were his own children. We were always happy under his rule.
Text 11
kolenadyaiva dushöena piditah satatam prabho tralokya-vijayi virah kamso 'pi nihatas tvaya
kolena—by Kola; adya—now; eva—indeed; dushöena—the demon; piditah—harassed; satatam—always; prabhah—O Lord; tralokya—the three worlds; vijayi—conquering; virah—warrior; kamsah—Kamsa; api—even; nihatah—killed; tvaya—by You.
Now we are continually harassed by by the demon Kola. O Lord, You killed even the ferocious Kamsa, who had conquered the three worlds.
Text 12
kole jivati devendra kamso 'pi na mritah smritah rakshartham sa-guno 'si tvam bhaktanam prakriteh parah
kole—as Kola; jivati—lives; devendra—O master of the demigods; kamsah—Kamsa; api—also; na—not; mritah—dead; smritah—considered; rakshartham—for protection; sa-gunah—appearing as an ordinary person subject to the modes of nature; asi—are; tvam—You; bhaktanam—of the devotees; prakriteh—matter; parah—beyond.
O master of the demigods, we think that Kamsa is not dead as long as Kola remains alive. O master of the demigods, although You are transcendental, beyond the world of matter, in order to protect Your devotees You have come here, pretending to be a conditioned soul bound by the modes of nature. Text 13
shri-narada uvaca iti shrutva vacas tesham shri-ramo bhakta-vatsalah ganga-yamunayor madhye kaushambim nagarim yayau
shri-narada uvaca—Shri Narada said; iti—thus; shrutva—hearing; vacah—words; tesham—of them; shri-ramah—Shri Balarama; bhakta—devotees; vatsalah—loves; ganga-yamunayoh—of the Ganga and Yamuna; madhye—between; kaushambim—Kausambi; nagarim—City; yayau—went.
Shri Narada said: After hearing these words, Lord Balarama, who loves His devotees, went to Kausharavi City in the land between the Ganga and the Yamuna.
Text 14
yoddhum samagatam ramam shrutva kolo 'pi nirgatah akshauhinibhir dashabhir manditash canda-vikramah
yoddhum—to fight; samagatam—come; ramam—Balarama; shrutva—hearing; kolah—Kola; api—also; nirgatah—went; akshauhinibhih—with aksauhinis; dashabhih—ten; manditah—decorated; canda-vikramah—ferocious.
Hearing that Lord Balarama had come to fight, ferocious Kola, decorated with ten akshauhini divisions, went to meet Him.
Texts 15 and 16
cancalashva-tarangadhyam rathebhashva-timingilam nadim ivagatam senam pralayarnava-nadinim
viravartam ca tam vikshya baddhva setum halam balah akrishya tam tad-agrena musalenahanad dridham
cancala—restless; ashva—horses; taranga—waves; adhyam—opulent; ratha—chariots; ibha—elephants; ashva—horses; timingilam—timingila fish; nadim—river; iva—like; agatam—arrived; senam—army; pralaya—of devastation; arnava—the ocean; nadinim—roaring; vira—of warriors; avartamwhirlpools; ca—and; tam—that; vikshya—seeing; baddhva—binding; setum—a bridge; halam—strong; balah—Balarama; akrishya—pulling; tam—that; tad-agrena—by the tip; musalena—by His club; ahanat—struck; dridham—hard.
Lord Balarama gazed at Kola's army, which was like a great river filled with waves of restless horses, timingila fish of chariots, elephants, and horses, whirlpools of ferocious soldiers, and tumultuous roaring like a great ocean of destruction. Then the Lord, in order to make a bridge to cross this river of soldiers, began striking it with His club.
Text 17
yugapat tat-praharena vira ashva ratha gajah sarvatah koöishah petuh peshitah phalavad rane
yugapat—at that moment; tat-praharena—by His blows; vira—the warriors; ashva—horses; ratha—chariots; gajah—elephants; sarvatah—all; koöishah—by the millions; petuh—fell; peshitah—crushed; phalavat—like fruit; rane—in the battle.
By the force of Lord Balarama's blows millions of warriors, horses, chariots, and elephants fell, crushed as if they were pieces of fruit thrown on the battlefield.
Text 18
sheshah pradudruvur vira bhayarta rana-mandalat ekaki yuyudhe daityah kolo ramena shastra-bhrit
sheshah—remaining; pradudruvuh—fled; vira—warriors; bhayarta—terrified; rana-mandalat—from the battlefield; ekaki—alone; yuyudhe—fought; daityah—the demon; kolah—Kola; ramena—with Balarama; shastra-bhrit—armed with weapons.
Terrified, the surviving warriors fled from the battlefield. Then Kola, armed with many weapons, fought a duel with Lord Balarama.
Texts 19-21
gomutra-caya-sindura- kasturi-patra-bhrin mukham suvarna-shrinkhalayuktam prakhacit-kaöi-bandhanam
sravan-madam catur-dantam ghanöa-öankara-bhishanampronnatam dig-gajam iva nadat-kala-ghana-prabham
shitam ankusham adaya kola aruhya karnatah sva-gajam nodayam asa baladevaya daitya-raö
go-mutra—urine; caya—abundance; sindura—sindura; kasturi-patra-bhrin—muslk; mukham—face; suvarna—gold; shrinkhala—chains; ayuktam—with; prakhacit-kaöi-bandhanam—belt; sravat—flowing; madam—ichor; catur-dantam—four tusks; ghanöa-öankara—tinkling of bells; bhishanam—fearful; pronnatam—great; dig-gajam—an elephant holding up the directions; iva—like; nadat-kala-ghana-prabham—roaring like thunder; shitam—sharp; ankusham—goad; adaya—taking; kola—Kola; aruhya—mounting; karnatah—by the ear; sva-gajam—his own elephant; nodayam asa—made it charge; baladevaya—to Lord Balarama; daitya-raö—the king of demons.
Mounting by its ear his four-tusked elephant bound with golden chains, its face decorated with pictures and designs drawn in gomutra, sindura, and musk, its ichor flowing, its bells tinkling ominously, and its body enormous as one of the elephants holding up the directions, and making his elephant trumpet like thunder, the demon-king Kola took a sharp goad in his hand and made his elephant charge Lord Balarama.
Text 22
agatam vikshya tam nagam mattam kolena noditam tatada musalenasau vajrenendro yatha girim
agatam—coming; vikshya—seeing; tam—that; nagam—elephant; mattam—maddened; kolena—bo Kola; noditam—sent; tatada—struck; musalena—with His club; asau—He; vajrena—with the thunderbolt; indrah—Indra; yatha—as; girim—a mountain.
Seeing the maddened elephant, pressed on by Kola, charging Him, Lord Balarama struck it with His club as Indra strikes a mountain with his thunderbolt.
Text 23
musalasya praharena vishirno 'bhun maha-gajah mrid-ghato naikadhaivashu danda-ghatena maithila
musalasya—of the club; praharena—by the blow; vishirnah—shattered; abhut—became; maha-gajah—the great elephant; mrid-ghatah—a clay pot; na—not; ekadha—one; eva—indeed; ashu—at once; danda-ghatena—by the blow of a stick; maithila—O king of Mithila.
O king of Mithila, the elephant was shattered by the blow from Lord Balarama's club as a small clay pot is shattered by a stick.
Text 24
kolah kroda-mukho daityo raktakshah patito gajat shulam cikshepa nishitam madhavaya mahatmane
kolah—Kola; kroda-mukhah—a great mouth; daityah—the demon; raktakshah—red eyes; patitah—fallen; gajat—from the elephant; shulam—spear; cikshepa—threw; nishitam—sharp; madhavaya—at Balarama; mahatmane—the Supreme Personality of Godhead.
Kola, his eyes red and his mouth wide-open, jumped from the elephant and threw a spear at Lord Balarama, the Supreme Personality of Godhead.
Text 25
musalena tada ramas tac-chulam shatadhacchinat kaca-patram yatha balo dandena ca videha-raö
musalena—with His club; tada—then; ramah—Balarama; tac-chulam—the spear; shatadha—in a hundred pieces; acchinat—shattered; kaca-patram—a crystal goblet; yatha—as; balah—Balarama; dandena—with a stick; ca—and; videha-raö—O king of Videha.
O king of Videha, with His club Lord Balarama shattered that spear into a hundred pieces as one shatters a crystal goblet with an iron rod.
Text 26
sahasra-bhara-samyuktam gadam gurvim pragrihya ca balam tatada hridaye jagarja ghanavat khalah
sahasra-bhara-samyuktam—weighing a thousand bharas; gadam—club; gurvim—heavy; pragrihya—taking; ca—and; balam—Lord Balarama; tatada—struck; hridaye—on the chest; jagarja—roared; ghanavat—like a cloud; khalah—the demon.
Taking a club heavy as a thousand bharas, the demon struck Lord Balarama on the chest and roared like thunder.
Text 27
tad-gadayah praharena na cacala yadudvahah pashyatam sarva-lokanam sraja hata iva dvipah
tad-gadayah—of the club; praharena—by the blow; na—not; cacala—wavered; yadudvahah—Balarama; pashyatam—looking; sarva-lokanam—all the people; sraja—by a garland; hata—hit; iva—like; dvipah—an elephant.
As everyone could see the blow of the club had no effect on Lord Balarama. He stood like an elephant struck by a flower garland.
Text 28
tam akrishya halagrena kolam kajjalavat-tanum musalenahanan murdhni baladevo maha-balah
tam—him; akrishya—dragging; halagrena—by the tip of His plow; kolam—Kol; kajjalavat-tanum—his body like black kajjala; musalena—by the club; ahanat—hit; murdhni—on the head; baladevah—Balarama; maha-balah—very powerful.
Catching Kola, who was black as mascara, and dragging him about with His plow, powerful Lord Balarama finally hit him on the head with His club.
Text 29
musalahata-murdhapi patito rana-mandale mushöi-ghatam ghatayitva tatraivantaradhiyata
musala—by the club; ahata—hit; murdha—on the head; api—also; patitah—fallen; rana-mandale—in the battlefield; mushöi-ghatam—a punch; ghatayitva—throwing; tatra—there; eva—indeed; antaradhiyata—disappeared.
His head struck by the Lord's club, Kola fell on the battleground. Then he clapped his hands and suddenly disappeared.
Text 30
cakara mayam mayavi daiteyim ati-bhishanam pralaya-prabhavair meghair maha-vata-pranoditaih andhakaram prakurvadbhir abhud acchaditam nabhah
cakara—did; mayam—magic; mayavi—a magician; daiteyim—demonic; ati-bhishanam—very fearful; pralaya-prabhavaih—with the power of destruction; meghaih—with clouds; maha-vata-pranoditaih—send by great winds; andhakaram—blinding darkness; prakurvadbhih—making; abhut—did; acchaditam—covered; nabhah—the sky.
Kola, a great magician, made very terrifying and demonic illusions. Bringing devastating clouds pushed by hurricane winds, he covered the sky with a blinding darkness.
Text 31
japa-pushpa-saman bindun ajasram rudhirasya ca mocayitvatha bibhatsa- varshash cakrur ghanaghanah
japa-pushpa-saman—like roses; bindun—drops; ajasram—at once; rudhirasya—of blood; ca—and; mocayitva—releasing; atha—then; bibhatsa—terrifying; varshah—rains; cakruh—did; ghanaghanah—great clouds.
The great clouds made a terrifying monsoon rain of blood drops big as roses.
Text 32
puya-medo-'ti-vin-mutra- sura-mamsa-samanvitah drishöva tabhish ca varshabhir ha-ha-karo babhuva ha
puya—pus; medah—fat; ati-viö—great stool; mutra—urine; sura—wine; mamsa—flesh; samanvitah—with; drishöva—seeing; tabhih—with them; ca—and; varshabhih—rains; ha-ha-karah—alas! alas!; babhuva—was; ha—indeed.
Then it rained pus, fat, stool, urine, wine, and flesh. There was a great cry of {Alas! Alas!"
Texts 33 and 34
jnatvatha tat-kritam mayam baladevo maha-prabhuh cikshepa musalam dirgham para-sainya-vidaranam
sarvastra-ghatakam svaccham ashöa-dhatu-mayam dridham shata-yojana-vistirnam pralayagni-sama-prabham
jnatva—knowing; atha—then; tat-kritam—done by him; mayam—magic; baladevah—Balarama; maha-prabhuh—the Supreme Personality of Godhead; cikshepa—thre; musalam—His club; dirgham—great; para-sainya-vidaranam—breaking the enemy's army; sarva—all; astra—weapons; ghatakam—blow; svaccham—clear; ashöa-dhatu-mayam—made of eight metals; dridham—firm; shata-yojana-vistirnam—800 miles long; pralayagni-sama-prabham—splendid as the fire of cosmic devastation.
Aware that this was all a magical illusion, Lord Balarama, the Supreme Personality of Godhead, threw His great eight-hundred-mile club, the best of weapons, which was made of eight metals, splendid as the fires at the time of cosmic devastation, and able to cut to pieces any enemy's army.
Text 35
balastram musalam reje bhramad dasha-dig-antare vidarayad ghanan vyomni niharam ca yatha ravih
bala—Lord Balarama's; astram—weapon; musalam—club; reje—shone; bhramat—wandering; dasha-dig-antare—the ten directions; vidarayat—cutting apart; ghanan—the clouds; vyomni—in the sky; niharam—fog; ca—and; yatha—as; ravih—the sun.
Lord Balarama's club circled the ten directions, cutting away the clouds as the the sun cuts away the morning fog.
Text 36
tad-vyomni pragatam drishöva halastram ca svatah prabhuh samutpatyakrishya balan madhye tan vidadara ha
tad-vyomni—in the sky; pragatam—gone; drishöva—seeing; halastram—Lord Balarama's plow; ca—and; svatah—own; prabhuh—the Lord; samutpatya—lifting; akrishya—dragging; balan—by force; madhye—in the middle; tan—them; vidadara—cut; ha—indeed.
Seeing that His club was still in the sky, the Lord took up His plow weapon and continued to break apart the clouds.
Text 37
nasham gatayam mayayam baladevo maha-balah grihitva bhuja-dandabhyam bhuja-dande madotkaöe
nasham—to destruction; gatayam—gone; mayayam—the magic; baladevah—Lord Balarama; maha-balah—very powerful; grihitva—taking; bhuja-dandabhyam—with both arms; bhuja-dande—the arms; madotkaöe—ferocious.
When the magical illusion was completely dispelled, with both hands powerful Lord Balarama grabbed the ferocious demon's arm.
Text 38
bhramayan bala iva tam pratulam sa itas tatah patayam asa bhu-prishöhe kamandalum ivarbhakah
bhramayan—whirling about; bala—a child; iva—like; tam—him; pratulam—cotton; sa—he; itah—here; tatah—and there; patayam asa—threw; bhu-prishöhe—to the ground; kamandalum—a kamandalu; iva—like; arbhakah—a child.
Whirling him around and around as a child whirls a cotton swab, Lord Balarama threw the demon to the ground as a child throws a kamandalu.
Text 39
tasya daityasya patena sabdhi-shaila-vanaih saha cakampe nadika-matram sarvam bhu-khanda-mandalam
tasya—of him; daityasya—the demon; patena—by the fall; sabdhi-shaila-vanaih—with oceans, mountains, and forests; saha—with; cakampe—trembled; nadika-matram—tube; sarvam—all; bhu-khanda-mandalam—the circle of the earth.
When the demon fell the entire earth, with its oceans, mountains, and forests, shook.
Text 40
bhagna-dantash calan-netro murchito nidhanam yayau kolo nama maha-daityo vritro vajra-hato yatha
bhagna-dantah—broken teeth; calan-netrah—moving eyes; murchitah—fainted; nidhanam—death; yayau—attained; kolah—Kola; nama—named; maha-daityah—the great demon; vritrah—Vritra; vajra—by the thunderbolt; hatah—struck; yatha—as.
His teeth broken and his eyes moving, the great demon named Kola fainted and died, as Vritra did when he was hit by Indra's thunderbolt.
Text 41
tada jaya-jayaravo divi bhumau babhuva ha deva-dundubhayo neduh pushpa-varshah suraih kritah
tada—then; jaya-jayaravah—sounds of "Victory! Victory!"; divi—in the sky; bhumau—on the earth; babhuva—was; ha—indeed; deva-dundubhayah—the dundubhis of the demigods; neduh—sounded; pushpa-varshah—showers of flowers; suraih—by the demigods; kritah—done.
At that moment there was a great tumult of "Victory! Victory!" in both the heaven and earth, the celestial dundubhi drums sounded, and the demigods showered flowers.
Text 42
ittham kolam ghatayitva baladevo 'cyutagrajah dattvatha kausharavaye kaushambim ca purim tatah
ittham—thus; kolam—Kola; ghatayitva—killing; baladevah—Lord Balarama; acyutagrajah—the elder brother of the infallible Supreme Personality of Godhead; dattva—giving; atha—then; kausharavaye—to King Kausharavi; kaushambim—Kausharavi City; ca—and; purim—the city; tatah—then.
Having killed the demon Kola, Lord Balarama, the elder brother of the infallible Supreme Personality of Godhead, returned Kausharavi City to King Kausharavi.
Text 43
snatum bhagirathim pragad gargacaryadibhir vritah lokanam sangraham kartum sarva-dosha-kshayaya ca
snatum—to bathe; bhagirathim—in the Ganga; pragat—went; gargacaryadibhih—headed by Garga MUni; vritah—surrounded; lokanam—of the people; sangraham—protection; kartum—to do; sarva-dosha-kshayaya—to remove all sins; ca—and.
Then, to remove all sins and to protect all the worlds, Lord Balarama, accompanied by Garga Muni and a host of great sages, went to bathe in the Ganga.
Text 44
snapayam cakrur aryas te gangayam madhavam balam veda-mantrair mangalaish ca gargacaryadayo dvijah
snapayam cakruh—bathes; aryah—the saints; te—they; gangayam—in the Ganga; madhavam—the Supreme Personality of Godhead; balam—Balarama; veda—of the Vedas; mantraih—with mantras; mangalaih—auspicious; ca—and; gargacaryadayah—headed by garga Muni; dvijah—the brahmanas.
Chanting auspicious Vedic mantras, the saintly brahmanas headed by Garga Muni performed a ritual bathing of Lord Balarama, the Supreme Personality of Godhead, in the waters of the Ganga.
Texts 45 and 46
laksham gajanam vaideha syandananam dvi-lakshakam hayanam ca tatha koöim dhenunam arbudam dasha shatarbhudam ca ratnanam bharam jambunadavritam ramo dattva brahmanebhyah prayayau mathuram purim
laksham—a hundred thousand; gajanam—elkephants; vaideha—O king of Videha; syandananam—of chariots; dvi-lakshakam—two hundred thousand; hayanam—of horses; ca—and; tatha—so; koöim—ten million; dhenunam—of cows; arbudam—a hundred million; dasha—ten; shatarbhudam—ten billion; ca—and; ratnanam—of jewels; bharam—abundance; jambunadavritam—covered with gold; ramah—Lord Balarama; dattva—giving; brahmanebhyah—to the brahmanas; prayayau—went; mathuram—to Mathura; purim—City.
O king of Videha, after giving a hundred thousand elephants, two hundred thousand chariots, ten million horses, one billion cows, and ten billion ornaments of gold and jewels in charity to the brahmanas, Lord Balarama returned to Mathura City.
Text 47
yatra ramena gangayam kritam snanam videha-rad tatra tirtham maha-punyam rama-tirtham vidur budhah
yatra—where; ramena—with Balarama; gangayam—in the Ganges; kritam—done; snanam—bath; videha-rad—O king of Videha; tatra—there; tirtham—holy place; maha-punyam—very sacred; rama-tirtham—Rama-tirtha; viduh—know; budhah—the wise;
O king of Videha, this very sacred place, where Rama bathed in the Ganges, the wise know as Rama-tirtha.
Note: Texts 47-60 are quoted by Shrila Bhaktivinoda Thakura in His Shri Navadvipa-dhama-mahatmya, Pramana-khanda.
Text 48
karttikyam karttike snatva ramatirthe tu jahnavim haridvarac chata-gunam punyam vai labhate janah
karttikyam—on the full-moon day; karttike—in the month of Karttika; snatva—having bathed; ramatirthe—at Rama-tirtha; tu—indeed; jahnavim—in the Ganges; haridvarat—from Hardwar; shata—a hundred times; gunam—multiplied; punyam—piety; vai—indeed; labhate—attains; janah—a person.
A person who on the full-moon day of the month of Karttika bathes in the Ganges at Rama-tirtha attains piety a hundred times greater than at Hardwar.
Text 49
shri-bahulashva uvaca
kausambac ca kiyad duram sthale kasmin maha-mune ramatirtham maha-punyammahyam vaktum tvam arhasi
shri-bahulashvah—Shri Bahulashva; uvaca—said; kausambat—from Kusanagara; ca—and; kiyat—how much?; duram—far; sthale—place; kasmin—in what?; maha-mune—O great sage; ramatirtham—Rama-tirtha; maha-punyam—great piety; mahyam—to me; vaktum—to speak; tvam—you; arhasi—desrve.
Shri Bahulashva said: How far, and in what direction from Kausharavi City, is very sacred Rama-tirtha? Please tell me.
Text 50
shri-narada uvaca
kausambac ca tad ishanyam catur-yojanam eva hi vayasyam sukara-kshetrac catur-yojanam eva ca
shri-naradah—Shri Narada; uvaca—said; kausambat—from Kusanagara; ca—and; tat—that; ishanyam—north; catur-yojanam—four yojanas (32 miles); eva—indeed; hi—indeed; vayasyam—northwest; sukara-kshetrat—from Koladvipa; ca—and; catur-yojanam—four yojanas; eva—indeed; ca—and.
Shri Narada said: It is 32 miles north of Kausharavi City and 32 miles northwest of Koladvipa.
Text 51
karnakshetrac ca shaö-kroshair nalakshetrac ca pancabhih agneyyam dishi rajendra rama-tirtham vadanti hi
karnakshetrat—from Kurukshetra; ca—and; shaö—six; kroshaih—kroshas; nalakshetrat—from Nalakshetra; ca—and; pancabhih—with five; agneyyam—in the southeast; dishi—direction; rajendra—O great king; ramatirtham—Rama-tirtha; vadanti—say; hi—indeed.
O great king, they say that Rama-tirtha 12 miles southeast of Kurukshetra and 10 miles southeast of Nalakshetra.
Text 52
vriddha-keshi-siddha-piöhad bilvakeshavanat punah purvasyam ca tribhih kroshai ramatirtham vidur budhah
vriddha-keshi-siddha-piöhat—from Vriddha-keshi-siddha-piöha; bilvakeshavanat—from Bilvakeshavana; punah—again; purvasyam—in the east; ca—and; tribhih kroshaih—with three kroshas; ramatirtham—Rama-tirtha; viduh—know; budhah—the wise;
The wise know that Rama-tirtha is 6 miles east of Vriddha-keshi-siddha-piöha and Bilvakeshavana.
Text 53
dridhashvo vanga-rajo 'bhut kurupam lomasha-munim drishöva jahasa satatam tam shashapa maha-munih
dridhashvah—Dridhashva; vanga-rajah—the king of Bengal; abhut—was; kurupam—deformed; lomasa-munim—Lomasha Muni; drishöva—seeing; jahasa—laughed; satatam—always; tam—him; shashapa—cursed; maha-munih—the great sage.
There was a king of Bengal named Dridhashva who always laughed at deformed Lomasha Muni. The great sage Lomasha cursed him:
Text 54
vikaralah kroda-mukho 'suro 'bhavan maha-khalah ittham sa muni-shapena kolah kroda-mukho 'bhavat
vikaralah—horrible; kroda-mukhah—with the face of a pig; asurah—demon; bhava—become; maha-khalah—a great demon; ittham—in this way; sah—he; muni-shapena—by the sage's curse; kolah—Kola; kroda-mukhah—with the face of a pig; abhavat—became.
"Now become a horrible demon with the face of a pig!" By the sage's curse the king became a pig-faced demon named Kola.
Text 55
baladeva-praharena tyaktva svam asurim tanum kolo nama maha-daityahparam kshetram jagama ha
baladeva—of Lord Balarama; praharena—by the blows; tyaktva—abandoning; svam—his; asurim—demon; tanum—body; kolah—Kola; nama—name; maha-daityah—the great demon; param kshetram—to the supreme abode; jagama—went; ha—indeed.
Killed by Lord Baladeva, the great demon Kola gave up his demon body and went to the spiritual world.
Text 56
tato ramo mantribhish ca uddhavadibhir anvitah jahnu-tirtham jagamashu yatra dakshah shruter abhut
tatah—then; ramah—Balarama; mantribhih—with advisors; ca—and; uddhava-adibhih—headed by Uddhava; anvitah—with; jahnu-tirtham—to Jahnu-tirtha; jagama—went; ashu—at once; yatra—where; dakshah—expert; shruteh—in the Vedas; abhut—was.
Then Lord Balarama, accompanied by Uddhava and other advisers, at once went to Jahnu-tirtha, where He became learned in the Vedas.
Text 57
ganga brahmana-mukhyasya jahnavi yena kathyate datva danam dvijatibhya ushu ratrau janaih saha
ganga—Ganges; brahmana-mukhyasya—of the best of brahmanas; jahnavi—Jahnavi; yena—by whom; kathyate—is called; datva—giving; danam—charity; dvijatibhyah—to the brahmanas; ushuh—resided; ratrau—at night; janaih—people; saha—with.
Jahnu is the great Brahmana after whom the Ganges is called Jahnavi. There Lord Balarama gave chairty ot the brahmanas and then stayed the night with His associates.
Text 58
tatas tam pashcime bhage pandavanam ati-priyam ahara-sthanakam prapyaratrau vasam cakara ha
tatah—then; tam—that; pashcime bhage—in the west; pandavanam—to the Pandavas; ati-priyam—very dear; ahara-sthanakam—Ahara-sthana; prapya—attained; ratrau—at night; vasam—residence; cakara—made; ha—indeed.
Going west, He reached Ahara-sthana, which is very dear to the Pandavas, where He stayed the night.
Text 59
tatra danam dvijatibhyo datva sad-guna-bhojanam tato yojanam ekam ca devam manduka-samjnakam
tatra—there; danam—charity; dvijatibhyah—to the brahmanas; datva—giving; sad-guna-bhojanam—delicious food; tatah—then; yojanam ekam—one yojana; ca—and; devam—the Deity; manduka-samjnakam—named Manduka.
There He gave delicious foods in charity to the brahmanas. Then He went eight miles away to the devotee named Mandukadeva.
Text 60
tapas taptam mahat tena cante deva-kripaptaye tad-artham sva-samajena baladevo jagama ha
tapas taptam—performed austerities;; mahat—great; tena—by Him; ca—and; ante—in the end; deva—of the Diety; kripa—mercy; aptaye—to attain; tad-artham—for that purpose; sva-samajena—with His group; baladevah—Balarama; jagama—went; ha—indeed.
Mandukadeva had performed great austerities to attain the mercy of the Lord. That is the reason Lord Balarama went there with His associates.
Texts 61 and 62
urdhvasyam eka-pada-stham dhyana-stimita-locanam sva-bhaktam hridaya-stham svam murti-darshana-lolupam tam jahara tadanantas tato bahye dadarsha ha sa drishövananta-devasya rupam parama-sundaram
urdhvasyam—his head raised; eka-pada-stham—standing on one foot; dhyana-stimita-locanam—his eyes closed in meditation; sva-bhaktam—His devotee; hridaya-stham—situated in the heart; svam—own; murti-darshana-lolupam—eager to see the form; tam—him; jahara—embracing; tada—then; anantah—the limitless Lord; tatah—then; bahye—outside; dadarsha—saw; ha—Oh; sa—he; drishöva—seeing; ananta-devasya—of Lord Ananta; rupam—the form; parama-sundaram—very handsome.
Standing on one foot, his head up, and his eyes closed, Mandukadeva meditated on the Lord, whom he could see in his heart. Still, Mandukadeva yearned to see the Lord's form with his eyes open. When Lord Balarama, now in His form of Lord Ananta, embraced him, Mandukadeva opened his eyes and saw before him the sublimely handsome form of Lord Ananta.
Text 63
sragvy-eka-kundalam gauram talanka-ratha-samyutam stutva paramaya bhaktya papata caranau punah
sragvi—wearing a garland; eka-kundalam—one earring; gauram—fair; talanka-ratha-samyutam—His chariot marked with the insignia of a palm tree; stutva—offering prayers; paramaya—with great; bhaktya—devotion; papata—fell; caranau—at the feet; punah—again and again.
Lord Ananta had a fair complexion. He wore a flower garland and a single earring, and His chariot bore the insignia of a palm tree. Offering prayers with great devotion, Mandukadeva fell again and again at His feet.
Texts 64 and 65
tasya shirishna karam datva varam bruhity uvaca ha yadi prasanno bhagavan anugrahyo 'smi va yadi
sarvottamam bhagavatim samhitam shuka-vaktratah nirgatam dehi mam svamin kali-dosha-haram param
tasya—of Him; shirishna—head; karam—hands; datva—placing; varam—benediction; bruhi—please give; iti—thus; uvaca—said; ha—indeed; yadi—if; prasannah—pleased; bhagavan—the Lord; anugrahyah—the object of mercy; asmi—I am; va—or; yadi—if; sarva—of all; uttamam—the best; bhagavatim samhitam—Shri Bhagavati-samhita; shuka-vaktratah—from the mouth of Shukadeva Gosvami; nirgatam—come; dehi—please give; mam—me;– svamin—O LOrd; kali—of Kali-yuga; dosha—the faults; haram—removing; param—transcendental.
Placing a hand on His devotee's head, Lord Balarama, Ask for a benedcition." Mandukadeva said, "If the Lord is pleased wth Me, or if the Lord feels compassion on Me, then, O Lord, please give me the Bhagavati-samhita, which has come from the mouth of Shukadeva Gosvami, and which removes the evils of the age of Kali."
Note: Shrila Bhaktivinoda Thakura quotes these two verses in His Shri Navadvipa-dhama-mahatmya, Pramana-khanda.
Text 66
shri-baladeva uvaca uddhava-dvaratah praptir bhavishyati tavanagha shrimad-bhagavati kirtir adhika ya kalau yuge
shri-baladeva uvaca—Shri Balarama said; uddhava-dvaratah—by Uddhava; praptih—attained; bhavishyati—will be; tava—of you; anagha—O sinless one; shrimad-bhagavati—Shrimad-bhagavati; kirtih—the glory; adhika—great; ya—which; kalau yuge—in Kali-yuga.
Shri Balarama said: O sinless one, from Uddhava you will learn the Shrimad Bhagavati-samhita, which is gloriously manifest in the age of Kali.
Text 67
shri-manduka uvaca katham bhagavata datta mukhya tasyadhikarita kada yogam mama svasmin kuru sandeha-bhanjanam
shri-manduka uvaca—Shri Mandukadeva said; katham—how?; bhagavata—by the Lord; datta—given; mukhya—first; tasya—of that; adhikarita—superiority; kada—when?; yogam—meeting; mama—of me; svasmin—own; kuru—please do; sandeha-bhanjanam—removing doubts.
Shri Mandukadeva said: Why is this scripture given by the Lord so great? When will I learn it? O Lord, please break apart my doubts.
Text 68
shri-baladeva uvaca kathayami param gopyam rahasyam paramadbhutam adyapi mama samipye uddhavo 'yam virajate
shri-baladeva uvaca—Shri Balarama said; kathayami—I will tell; param—agreat; gopyam—secret; rahasyam—confidential; paramadbhutam—very wonderful; adya—today; api—also; mama—of Me; samipye—near; uddhavah—Uddhava; ayam—he; virajate—is manifested.
Shri Balarama said: I will tell you a great secret. Even now, Uddhava is nearby.
Text 69
tad-darshanam kuru param acarya-sampradayikam adya tirthasya yatrayam upadesho na te bhavet
tad-darshanam—the sight of him; kuru—do; param—great; acarya-sampradayikam—the community of gurus; adya—now; tirthasya—of the holy place; yatrayam—in pilgrimage; upadeshah—teaching; na—not; te—of you; bhavet—may be.
Go and see him, a great acarya in the disciplic succession. I will not teach you further, for now I am going on pilgrimage.
Text 70
yathopadeshöa bhavati tena te kathayamy aham uddhavah sthapitah shrimad- acaryah samhitamayah
yathopadeshöa—as taught; bhavati—is; tena—by him; te—to you; kathayami—I tell; aham—I; uddhavah—Uddhava; sthapitah—placed; shrimad-acaryah—the teacher; samhitamayah—learning in that samhita.
I tell you Uddhava is a great teacher of Shrimad Bhagavati-samhita.
Texts 71-73
nandadi-vraja-vasinam gopinam pritaye kritah sva-svarupam parikaram yat kincit bhagavattamam
sarva-svabhava-gunakam krishnena paramatmana uddhavam caiva svatmanam eka evacirad vibhuh
sakshat-karam cakaradau na sviyam antaram kvacit shri-krishnam eva te jnatva pujayam asur adarat
nandadi-vraja-vasinam—the people of Vraja, headed by nanda; gopinam—of the gopis; pritaye—to please; kritah—done; sva-svarupam—own form; parikaramassociates; yat—what; kincit—something; bhagavattamam—very exalted; sarva-svabhava-gunakam—with all virtues; krishnena——by Lord Krishna; paramatmana—the Supreme Personality of Godhead; uddhavam—Uddhava; ca—and; eva—certainly; svatmanam—self; eka—one; eva—indeed; acirat—quickly; vibhuh—the Lord; sakshat-karam—directky manifest; cakara—did; adau—at the first; na—not; sviyam—own; antaram—then; kvacit—sometime; shri-krishnam—Shri Krishna; eva—indeed; te—they; jnatva—understanding; pujayam asuh—worshiped; adarat—with reverence.
To please Nanda, the gopis, and the other people of Vraja, Lord Krishna sent to them His personal associate Uddhava, who is very virtuous and exalted, and who has a transcendental form like that of the Lord Himself. Lord Krishna did not directly appear to them at first. First he sent Uddhava. Then, when they understood the true nature of Krishna, the people of Vraja worshiped Him with great reverence.
Text 74
vasantartush ca grishmo 'pi sa cakara vrajatmakau shamayam asa radhayah shokam tat-kunda-parshvajah
vasantartuh—spring; ca—and; grishme—in summer; api—even; sa—not; cakara—did; vrajatmakau—the two Lords of Vraja; shamayam asa—pacified; radhayah—of Radha; shokam—the grief; tat-kunda-parshvajah—by the side of Her lake.
Staying at Radha-kunda during the spring and summer seasons, Uddhava pacified Shri Radha's grief.
Text 75
sarvam bhu-mandalam tatra vicacara vrajanugaih viyogarti-harah prokto gavam nandadi-gopinam
sarvam—all; bhu-mandalam—the earth; tatra—there; vicacara—considered; vrajanugaih—with the followers of Vraja; viyogarti—the sufferings of separation; harah—removing; proktah—said; gavam—of the cows; nandadi-gopinam—the gopas headed by Nanda.
Uddhava wandered the earth with devotees that were followers of the people of Vraja. He removed the sufferings Nanda, the gopas, and the cows felt in Lord Krishna's absence.
Text 76
mantradhikara-kushalah sarvah parikaragranih athantardhana-velayam bhagavan dharma-gup-tanuh
mantradhikara-kushalah—an excpert counselor; sarvah—all; parikaragranih—the best of the Lord's assocuates; atha—then; antardhana-velayam—when He had disdappeared; bhagavan—the Lord; dharma-gup-tanuh—the protector of religion.
He is the best of counselors and the first of the Lord's personal associates. When Lord Krishna is absent, he becomes the protector of the true religion.
Text 77
tasmai sva-tejasam api dasyate paramadbhutam mudradhikaram sarvatra sarvadaiva virajate
tasmai—to him; sva-tejasam—His own power; api—also; dasyate—will give; paramadbhutam—very wonderful; mudradhikaram—able to teach; sarvatra—everywhere; sarvada—always; eva—indeed; virajate—shines.
The Supreme Lord will give His own very wonderful transcendental potency to him. In this way he will be glorious in all times and all places.
Text 78
antardhane tu sva-sthane datta tasyadhikarita badari-stham sa-parikaram dharmajam bodhayishyati
antardhane—disappeared; tu—indeed; sva-sthane—to His own abode; datta—given; tasya—of him; adhikarita—uathority; badari-stham—in Badarikasrama; sa-parikaram—with associates; dharmajam—narayan Rishni; bodhayishyati—will teach.
When in the future the Lord leaves this world and returns to His own transcendental abode, Uddhava, empowered by Him, will go to Badarikashrama. There he will teach Narayana Rishi and His followers.
Text 79
arjunadi-viyogarti- hari saiva bhavishyati vajranabho yadavanam mathure sambhavishyati
arjunadi—headed by Arjuna; viyogarti—the sufferings of separation; hari—removing; sa—that; eva—indeed; bhavishyati—will be; vajranabhah—Vajrabnabha; yadavanam—of the Yadavas; mathure—in Mathura; sambhavishyati—will be.
Uddhava will remove the sufferings Arjuna and the other devotees feel in Lord Krishna's absence. After him, a devotee named Vajranabha will take birth in the Yadava dynasty in Mathura.
Text 80
shri-krishnasyaiva pautreshu maha-rajni-ganeshu ca viyogarti-harash caiva sthapyate shri-harih svayam
shri-krishnasya—of Lord Krishna; eva—indeed; pautreshu—among the grandchildren; maha-rajni-ganeshu—among the queens; ca—and; viyogarti-harah—removing the sufferings of separation; ca—and; eva—indeed; sthapyate—is establ;ished; shri-harih—Lord Krishna; svayam—Himself.
He will be like Lord Krishna Himself, come to relieve the sufferings the Lord's grandsons and their wives feel in Lord Krishna's absence.
Text 81
kauravanam kule raja parikshid it vishrutah tasya putro 'ti-tejasvi vikhyato janamejayah
kauravanam—of the Kauravas; kule—in the dynasty; raja—the king; pashrikshit—Rapikshit; it—thus; vishrutah—famous; tasya—of him; putrah—the son; ati—very; tejasvi—powerfgul; vikhyatah—famous; janamejayah—Janamejaya.
In the Kaurava dynasty King Parikshit will be famous. His very powerful son Janamejaya will also be famous.
Text 82
pituh shatru-hanam yajnam karishyati na samshayah tasyapi sarva-samagri hy uddhava-dvarato bhavet
pituhof his father; shatru-hanam—killing the enemies; yajnam—a yajna; karishyati—will do; na—no; samshayah—doubt; tasya—of him; api—also; sarva-samagri—all things; hi—indeed; uddhava-dvaratah—by Uddhava; bhavet—may be.
He will perform a yajna to kill his father's enemies. Uddhava will bring the ingredients for that yajna.
Text 83
shrimad-bhagavatam divyam puranam vacanam tada gauranvayasya sampraptir bhavishyati na samshayah
shrimad-bhagavatam—Shrimad-Bhagavatam; divyam—transcendental; puranam—Purana; vacanam—words; tada—then; gaura-anvayasya—of Lord Gaura; sampraptih—attainment; bhavishyati—will be; na—no; samshayah—doubt;
Then he wil hear the splendid Shrimad-Bhagavatam Purana, which predicts that the Supreme Personality of Godhead will appear here in a fair-complexioned form. Of this there is no doubt.
Note: Shrila Bhaktivinoda Thakura quotes this verse in His Shri Navadvipa-dhama-mahatmya, Pramana-khanda.
Text 84
shrimat-prasadad viprarsher maha-bhagavatottamat tad-dvara sarva-yajnasya nivrittih sambhavishyati
shrimat-prasadat—by the mercy; viprarsheh—of the brahmana sage; maha-bhagavatottamat—the best of devotees; tad-dvara—by that; sarva-yajnasya—of the yajna; nivrittih—the cessation; sambhavishyati—will be.
By the mercy of a great brahmana-sage that yajna will be stopped.
Text 85
yajna-samskara-kartrinam brahmananam ca pujanam sa dasyati maha-raja gramanam shatakam tada
yajna-samskara-kartrinam—of the performers of the yajna; brahmananam—the brahmanas; ca—and; pujanam—worship; sah—he; dasyati—willgive; maha-raja—O great king; gramanam—of villages; shatakam— a hundred; tada—then.
O great king, then he will worship the brahmanas that performed the yajna and he will give them a hundred villages in charity.
Text 86
tatas tv acarya-varyasya shri-prasadasya cajnaya sa ganta sukara-kshetram masam ekam sthito 'bhavat
tatah—then; tv—indeed; acarya-varyasya—o fthe great acarya; shri-prasadasya—of the mercy; ca—and; ajnaya—by the order; sa—he; ganta—will go; sukara-kshetram—to Sukara-ksetra; masam—month; ekam—one; sthitah—staying; abhavat—was.
Then, by the order of the merciful acarya, he will go to Sukara-kshetra and stay there for one month.
Text 87
dattva danany anekani go-mahi-gaja-vahinah ratnam vaso brahmanebhyo bhojanam ca yad-icchaya dattva—giving; danani—charities; anekani—many; go-mahi-gaja-vahinah—cows, land, elephants, and chariots; ratnam—jewels; vasah—homes; brahmanebhyah—to the brahmana; bhojanam—food; ca—and; yad-icchaya—as they wished.
Then he will give to the brahmanas many gifts. He will give them cows, land, elephants, chariots, jewels, houses, and food, as much as they desired.
Text 88
tatas tasmat sthalat so 'pi nivartya guruna saha ganga-tira-sthalan pashyann agamishyati sad-vritah
tatah—then; tasmat—from that; sthalat—place; sah—he; api—also; nivartya—turning; guruna—guru; saha—with; ganga—of the Ganga; tira-sthalan—the shore; pashyann—seeing; agamishyati—will come; sad-vritah—witb the saintly sages.
Then he will leave that place. Accompanied by his guru and the great sages, he will see the Ganga's shore and then return.
Text 89
shayana-nagare samstham karishyati sahanugah shri-guror ajnaya tatra samagrim sadhanaih saha
shayana-nagare—in Sayana-nagara; samstham—situation; karishyati—will do; sahanugah—with followers; shri-guroh—of his guru; ajnaya—by the order; tatra—there; samagrim—things; sadhanaih—spiritual practices; saha—with.
He and his followers will stay in Shayana-nagara. By his guru's order he will accumulate the ingredients for a yajna.
Text 90
ashvamedham karoti sma sarva-jeta bhavishyati eka-cchatra-dharo bhutva shri-guroh sharanam gatah
ashvamedham—an asvamedha-yajna; karoti—does; sma—indeed; sarva-jeta—all-victorious; bhavishyati—will be; eka-cchatra-dharah—the sole emperor; bhutva—becoming; shri-guroh—of the guru; sharanam—shelter; gatah—gone.
He will perform an ashvamedha-yajna and then he will conquer all directions. By following his guru's orders he will become the sole ruler of the earth.
Text 91
tato ganga-taöe ramye purvasyam krosha-pancake paramaikanta-rupena sevanam tat karishyati
tatah—then; ganga-taöe—on the Ganga's shore; ramye—beautiful; purvasyam—in the east; krosha-pancake—40 miles; paramaikanta-rupena—woith single-pointed ocncentration; sevanam—worship; tat—that; karishyati—will do.
Forty miles to the east, with single-pointed concentration he will worship a sacred place on the beautiful shore of the Ganga.
Text 92
tatra bhagavati varta bhava-rogi-vinashini bhavishyati muda yukta samajeshu sudharminam
tatra—there; bhagavati—of the Supreme Personality of Godhead; varta—the description; bhava-rogi-vinashini—which cures the disease of repeated birth and death; bhavishyati—will be; muda—happily; yukta—engaged; samajeshu—in the assembly; sudharminam—of the pious.
In that place, in an assembly of the pious, there will be a blissful telling of the Supreme Personality of Godhead's pastimes, a telling that cures the disease of repeated birth and death.
Text 93
tatra purna-samajeshu tesham madhye bhavan api shrinoshi bhagavad-dharmam ganta shri-nirmalam padam
tatra—there; purna-samajeshu—ijn the assembly; tesham—of them; madhye—in the midst; bhavan—you; api—also; shrinoshi—will hear; bhagavad-dharmam—the science of devotional service; ganta—will go; shri-nirmalam padam—to the Lord's transcendental abode.
You will also hear about the Lord in that assembly. In the end you will go to the Lord's transcendental abode.
Text 94
tapas taptam mad-artham te tasmad etat prakashitam evam devam varam dattva gato ramah sahanugah
tapah—austerity; taptam—performed; mad-artham—for My sake; te—of you; tasmat—therefore; etat—this; prakashitam—manifested; evam—thus; devam—the Lord; varam—blessing; dattva—given; gatah—gone; ramah—Balarama; sahanugah—with His followers.
This will happen because you have performed austerities to please Me.
After giving this blessing to Mandukadeva, Lord Balarama, accompanied by His followers, departed.
Text 95
shayana-nagarac chuddhad ishanyam dishi samsthitam sthanam ganga-taöe ramyam kanöakad uttare 'bhavat
shayana-nagarat—from Shayana-nagara; shuddhat—pure; ishanyam—to the north; dishi—direction; samsthitam—situated; sthanam—place; ganga-taöe—on the Ganga's shore; ramyam—beautiful; kanöakat—from Kanöaka; uttare—north; abhavat—was.
To the north of Shayana-nagara and Kanöhaka-tirtha is a beautiful place on the Ganga shore.
Text 96
pushpavatya dakshine tu kroshaikam vistarena ca tatra sankarshano devah sthitva dana-paro 'bhavat
pushpavatya—of Pushpavati; dakshine—to the south; tu—indeed; kroshaikam—two miles; vistarena—across; ca—and; tatra—there; sankarshano devah—Lord Sankarshana; sthitva—staying; dana-parah—giving charity; abhavat—did;
In a place two miles south of Pashpavati, Lord Balarama gave charity.
Text 97
ghoöakam dasha-sahasram rathanam shatakam tatha dvipam sahasram gash caiva dik-sahasram dadau muda
ghoöakam—horses; dasha-sahasram—tne thousand; rathanam—chariots; shatakam—a hundred; tatha—then; dvipam—elephants; sahasram—a thousand; gah—cows; ca—and; eva—indeed; dik-sahasram—ten thousand; dadau—gave; muda—happily.
He happily gave ten thousand horses, one thousand chariots, one thousand elephants, and ten thousand cows.
Text 98
tatra sankarshanam devam pujayam asur adarat devah samayayuh sarve rishayash ca tapo-dhanah
tatra—there; sankarshanam—Lord Balarama; devam—the Lord; pujayam asuh—worshiped; adarat—with respect; devah—the demigods; samayayuh—came; sarve—all; rishayah—the sages; ca—and; tapo-dhanah—wealthy in austerity.
Then all the demigods and the austere sages came there and respectfully worshiped Lord Balarama. They said:
Text 99
namah kolesha-ghataya surasura-vighatine halayudha namas te 'stu musalastraya te namah namah saundarya-rupaya talankaya namo namah
namah—obeisances; kolesha-ghataya—to the killer of Kola; surasura-vighatine—victorious over the demigods and the demons; halayudha—O Lord who carry a plow-weapon; namah—obeisances; te—to You; astu—is; musalastraya—who carry a club-weapon; te—to You; namah—obeisances; namah—obeisances; saundarya-rupaya—handsome; talankaya—who holds the insignia of a tala tree; namah—obeisances; namah—obeisances.
Obeisances to the killer of Kola! Obesiances to He who defeats the demigods and demons! Obeisances to You, O Lord carrying a plow-weapon! Obeisances to You, the Lord carrying a club-weapon! Obeisances, obeisances, obeisances to You, the handsome Lord carrying a palm-tree flag!
Text 100
iti shrutva stutim tesham sankarshana uvaca ha varam bruvantuvah sarve bhavatam yad-abhipsitam
iti—thus; shrutva—hearing; stutim—the prayer; tesham—of them; sankarshana—Balarama; uvaca—said; ha—Oh; varam—blessing; bruvantuvah—say; sarve—all; bhavatam—of You; yad-abhipsitam—what is desired.
Hearing their prayers, Lord Balarama said, "You may ask for the benedictions you desire."
Text 101
shri-dvija-deva ucuh yada yada vayam yuktah smaramo bhavatah padam sarva-badha-vinirmukta bhavamash ca tavajnaya
shri-dvija-deva ucuh—the demigods and brahmanas said; yada yada—whenever; vayam—we; yuktah—engaged; smaramah—remember; bhavatah—of You; padam—the feet; sarva-badha-vinirmukta—free of all impediemtns; bhavamah—we become; ca—and; tava—of You; ajnaya—by the order.
The demigods and brahmanas said: Please free us from all troubles when we remember Your feet.
Text 102
shri-rama uvaca yada yada mam smaratha tadaham sharanagatan rakshita syam kalau nunam iti satyam vaco mama
shri-rama—Shri Balarama; uvaca—said; yada yada—whenevr; mam—Me; smaratha—remember; tada—then; aham—I; sharanagatan—to they who take shelter; rakshita—the protector; syam—will be; kalau—in Kali-yuga; nunam—indeed; iti—thus; satyam—truth; vacah—words; mama—of Mine.
Shri Balarama said: In Kali-yuga, whenever you remember Me and take shelter of Me, I will protect you. This is My promise.
Text 103
atra sthale varam praptam pujitam muni-pungavaih atah sankarshana-sthanam bhavishyati kalau yuge
atra—here; sthale—in the place; varam—blessing; praptam—attained; pujitam—worshiped; muni-pungavaih—by the great sages; atah—then; sankarshana-sthanam—the place of Lord Balarama; bhavishyati—will be; kalau—in Kali; yuge—yuga.
This place, where the great sages worshiped Lord Balarama and obtained a boon from Him, in Kali-yuga will be known as Sankarshana-sthana.
Texts 104 and 105
yasmin snasyanti gangayam devan sampujayanti ye dasyanti danam viprebhyo bhojanam karayanti ye
vishnum sampujayanti sma sa-phalam jivitam kshitau te yanti daivata-sthanam kami prapnoti kamanam
yasmin—where; snasyanti—will bathe; gangayam—in the Ganga; devan—demigods; sampujayanti—will worship; ye—who; dasyanti—will give; danam—charity; viprebhyah—to the brahmanas; bhojanam—food; karayanti—will do; ye—who; vishnum—Lord Vishnu; sampujayanti—worship; sma—indeed; sa-phalam—with the result; jivitam—living; kshitau—on the earth; te—they; yanti—go; daivata—of the Lord; sthanam—to the place; kami—desiring; prapnoti—attain; kamanam—desire.
They who bathe in the Ganga at this place, worship the demigods, feed the brahmanas, give them charity, and worship Lord Vishnu, attain the real goal of life. They go to the divine abode. They attain their desires.
Text 106
tatah parivrito ramah svam purim sanjagama ha kola-raksho-vadham kritva snatva vishnu-padi-jale
tatah—then; parivritah—accompoanied; ramah—Lord Balarama; svam—to His won; purim—city; sa 24jagama—went; ha—indeed; kola-raksho-vadham—the killing of the demon Kola; kritva—having done; snatva—bathing; vishnu-padi-jale—in the water that had washed Lord Vishnu's feet.
In this way, after killing the Kola demon, and after bathing in the Ganga, which is a stream that has washed Lord Vishnu's feet, Lord Balarama, accompanied by His associates, returned to His city.
Text 107
ramasya baladevasya katham yah shrinuyan narah sarva-papa-vinirmuktah sa yati paramam gatim
ramasya baladevasya—of Lord Balarama; katham—narration; yah—one who; shrinuyat—hears; narah—a pearson; sarva-papa—from all sins; vinirmuktah—freed; sa—he; yati—goes; paramam—to the supreme; gatim—abode.
A person who hears these pastimes of Lord Balarama becomes free from all sins and goes to the Lord's supreme abode.