GS 4.5: The Story of the Ayodhya Women

[Paramananda das]

Subject: GS 4.5: The Story of the Ayodhya Women

By reading and understanding the glories of some woman in Ayodhya how they became Gopis one attaines Goloka Vrindavana, many women in Ayodhya that was unmarried desired Lord Ramachandra as their husband, but Lord Ramachandra took the vow of Ekapatni only one wife, so He blessed them in their next life to becomes Gopis ,so this is explained by Garga Muni in Canto 4 of Garga Samhita chapters 5 ,6 and 7

GS 4.5: The Story of the Ayodhya Women
Ayodhya-pura-vasiny-upakhyana

Text 1

shri-narada uvaca ayodhya-vasininam tu gopinam varnanam shrinu catushpadartha-dam sakshat krishna-prapti-karam param
shri-narada uvaca—Sri Narada said; ayodhya-vasininam—of the women of Ayodhya; tu—indeed; gopinam—of the gopis; varnanam—description; shrinu—please hear; catushpadartha-dam—bringing the four goals of life; sakshat—directly; krishna-prapti-karam—bringing the attainment of Lord Krishna; param—great.

Sri Narada said: Please hear the story of the Ayaodhya women that became gopis, a story that grants the four goals of life and brings the company of Lord Krishna.

Text 2

sindhu-desheshu nagari campaka nama maithila babhuva tasyam vimalo raja dharma-parayanah
sindhu-desheshu—in Sindhu-desha; nagari—a city; campaka—Campaka; nama—named; maithila—O king of Mithila; babhuva—was; tasyam—in that city; vimalah—Vimala; raja—king; dharma-parayanah—saintly.

O king of Mithila, in Sindhu-desha there was a city named Campaka. The saintly king there was Vimala.
Text 3

kuvera iva kosadhyo manasvi mrigarad iva vishnu-bhaktah prashantatma prahlada iva murtiman
kuvera—Kuvera; iva—like; kosadhyah—wealthy; manasvi—chivalorus; mrigarat—a lion; iva—like; vishnu-bhaktah— adevotee of Lord Vishnu; prashantatma—peaceful at heart; prahlada—Prahlada; iva—like; murtiman—personified.

Like Kuvera he was wealthy. Like a lion he was noble and chivalrous. Like Prahlada he was a peaceful-hearted devotee of Lord Vishnu.

Text 4

bharyanam shat-sahasrani babhuvus tasya bhu-pateh rupavatyah kanja-netra vandhyatvam tah samagatah
bharyanam—of wives; shat-sahasrani—six thousand; babhuvuh—were; tasya—of him; bhu-pateh—the king; rupavatyah—beautiful; kanja-netrah—lotus-eyed; vandhyatvam—barrenness; tah—they; samagatah—attained.

However, King Vimala's six thousand beautiful, lotus-eyed wives were all barren.

Text 5

apatyam kena punyena bhuyan me 'tra shubham nripa evam cintayatas tasya bahavo vatsara gatah
apatyam—a child; kena—by what?; punyena—pious deed; bhuyan—may be; me—of me; atra—here; shubham—auspiciousness; nripa—O king; evam—thus; cintayatah—thinking; tasya—of him; bahavah—many; vatsara—years; gatah—passed.

He spent many years wondering, "What pious deed with bring me a child?"
Text 6

ekada yajnavalkyas tu munindras tam upagatah tam natvabhyarcya vidhivan nripas tat-sammukhe sthitah
ekada—once; yajnavalkyah—Yaj 24avalkya; tu—indeed; munindrah—the king of sages; tam—him; upagatah—attained; tam—to him; natva—bowing; abhyarcya—worshiping; vidhivat—properly; nripah—the king; tat-sammukhe—before him; sthitah—stood.

One day Yajnavalkya, the king of sages, visited. The king bowed down, worshiped him, and stood respectfully before him.

Text 7

cintakulam nripam vikshya yajnavalkyo maha-munih sarva-jnah sarva-vic chantah pratyuvaca nripottamam
cintakulam—anxiou; nripam—the king; vikshya—seeing; yajnavalkyah—Yajnavalkya; maha-munih—the great sage; sarva-jnah—all-knowing; sarva-vit—all-knowing; chantah—peaceful; pratyuvaca—spoke; nripottamam—to the best of kings.

Seeing the king was very anxious, the peaceful and all-knowing sage Yajnavalkya spoke.

Text 8

shri-yajnavalkya uvaca rajan krisho 'si kasmat tvam ka cinta te hridi sthita saptasv angeshu kushalam drishyate sampratam tava
shri-yajnavalkya uvaca—Yajnavalkya said; rajan—O king; krishah—distraught; asi—you are; kasmat—why?; tvam—you; ka—what?; cinta—anxiety; te—of you; hridi—in the heart; sthita—situated; saptasv—in seven; angeshu—limbs; kushalam—auspiciousness; drishyate—is seen. sampratam—now; tava—of you.

Sri Yajnavalkya said: O king, why are you distraught? What is the worry in your heart? I can see the seven limbs of your body are marked with all auspiciousness.

Text 9

shri-vimala uvaca brahmams tvam kim na janasi tapasa divya-cakshusha tathapy aham vadishyami bhavato vakya-gocarat
shri-vimala uvaca—Sri Vimala said; brahmamh—O brahmana; tvam—of you; kim—what?; na—not; janasi—you know; tapasa—by austerity; divya-cakshusha—with spiritual eyes; tathapi—still; aham—I; vadishyami—will tell; bhavatah—of you; vakya-gocarat—in words.

Sri Vimala said: O brahmana, what do you not know? Because you have spiritual eyes attained by great austerities, you know everything. Still I will tell you my worry.

Text 10

anapatyena duhkhena vyapto 'ham muni-sattama kim karomi tapo danam vada yena bhavet praja
anapatyena-with childlessness; duhkhena—with happiness; vyaptah—pervaded; aham—i am; muni-sattama—O best of sages; kim—what?; karomi—will I do; tapah—austerity; danam—charity; vada—tell; yena—by which; bhavet—may be; praja—a child.

Because I have no child I am filled with grief. O best of sages, please describe the austerity or charity that will bring me a child.

Text 11

shri-narada uvaca iti shrutva yajnavalkyo dhyana-stimita-locanah dirgham dadhyau muni-shreshtho bhutam bhavyam vicintayan
shri-naradah uvaca—Sri Narada said; iti—thus; shrutva—hearing; yajnavalkyah—Yaj 24avalkya; dhyana—meditation; stimita—closed; locanah—eyes; dirgham—for a long time; dadhyau—placed; muni-shreshthah—the best of sages; bhutam—past; bhavyam—and future; vicintayan—meditating.

Sri Narada said: Hearing this, the great sage Yaj 24avalkya for a long time closed his eyes. Meditating in trance, he looked into the past and future.

Text 12

shri-yajnavalkya uvaca asmin janmani rajendra putro naiva ca naiva ca putryas tava bhavishyanti kotisho nripa-sattama
shri-yajnavalkya uvaca—Sri Yajnavalkya said; asmin—in this; janmani—birth; rajendra—O king of kings; putrah—a son; na—not; eva—indeed; ca—and; na—not; eva—indeed; ca—and; putryah—many daughters; tava—of you; bhavishyanti—will be; kotishah—millions; nripa-sattama—O best of kings.

Sri Yajnavalkya said: O best of kings, in this birth you have no son. No son at all. You will have ten million daughters.

Text 13

shri-rajovaca putram vina purva-rinan na ko 'pi pramucyate bhumi-tale munindra sada hy aputrasya grihe vyatha syat param tv ihamutra sukham na kincit
shri-raja uvaca—the king said; putram—a son; vina—without; purva-rinan—previous devts; na—not; ko 'pi—anyone; pramucyate—is liberated; bhumi-tale—on the earth; munindra—O king of sages; sada—always; hi—indeed; aputrasya—without a son; grihe—in the home; vyatha—trouble; syat—is; param—great; tv—indeed; iha—in this world; amutra—and in the next; sukham—happiness; na—not; kincit—anything.

The king said: O king of sages, without a son no one in this world can become free of his many debts (to the sages, demigods, and forefathers) and become liberated. Without a son there is always trouble at home. Without a son there can be no happiness in either this life or the next.

Text 14

shri-yajnavalkya uvaca ma khedam kuru rajendra putryo deyas tvaya khalu shri-krishnaya bhavishyaya param dayadikaih saha
shri-yajnavalkyah uvaca—Sri Yajnavalkya said; ma—don't; khedam—unhappiness; kuru—do; rajendra—O king of kings; putryah—daughters; deyah—to be given; tvaya—by you; khalu—indeed; shri-krishnaya—of Sri Krishna; bhavishyaya—in the future; param—great; dayadikaih—a great dowery; saha—with.

Sri Yajnavalkya said: O king, don't be unhappy. With a great dowry you will give all your daughters in marriage to Lord Krishna.

Text 15

tenaiva karmana tvam vai devarshi-pitrinam rinat vimukto nripa-shardula param moksham avapsyasi
tena—by this; eva—indeed; karmana—action; tvam—you; vai—indeed; devarshi-pitrinam—the demigods, sages, and ancestors; rinat—from the debt; vimuktah—free; nripa—of kings; shardula—O tiger; param—final; moksham—liberation; avapsyasi—you will attain.

O tiger of kings, by doing that you will be free of your debts to the demigods, sages, and ancestors, and you will attain liberation.

Text 16

shri-narada uvaca tadati-harshito raja shrutva vakyam maha-muneh punah papraccha sandeham yajnavalkyam maha-munim
shri-narada uvaca—Sri Narada said; tada—then; ati-harshitah—very happy; raja—the king; shrutva—hearing; vakyam—the words; maha-muneh—of the great sage; punah—again; papraccha—asked; sandeham—a doubt; yajnavalkyam—to Yaj 24avalkya; maha-munim—the great sage.

Sri Narada said: Very happy to hear these words, the king asked Yajnavalkya Muni the following question.

Text 17

shri-rajovaca kasmin kule kutra deshe bhavishyah shri-harih svayam kidrig rupash ca kim varno varshaish ca katibhir gataih
shri-raja uvaca—the king said; kasmin—in what?; kule—family; kutra—in what?; deshe—country; bhavishyah—will be; shri-harih—Lord Krishna; svayam—personally; kidrig—what?; rupah—form; ca—and; kim—what?; varnah—varna; varshaih—with years; ca—and; katibhih—how many?; gataih—gone.

The king said: In what country will Lord Krishna appear? In what family? What will be His form? What will be His caste? How many years hence will He come?

Texts 18-21

shri-yajnavalkya uvaca dvaparasya yugasyasya tava rajyan maha-bhuja avasheshe varsha-shate tatha panca-dashe nripa
tasmin varshe yadu-kule mathurayam yadoh pure bhadre budhe krishna-pakshe dhatrarkshe harshane vrishe
vave 'shtamyam ardha-ratre nakshatresha-mahodaye andhakaravrite kale devakyam shauri-mandire
bhavishyati harih sakshad aranyam adhvare 'gni-vat shrivatsanko ghana-shyamo vana-maly-ati-sundarah
shri-yajnavalkya uvaca—Sri Yajnavalkya said; dvaparasya—of the Dvapara; yugasya—yuga; asya—of that; tava—of you; rajyat—will be manifested; maha-bhuja—O mighty-armed one; avasheshe—at the end; varsha-shate—of a hundred years; tatha—so; panca-dashe—fifteen; nripa—O king; tasmin—in this; varshe—varsa; yadu-kule—in the Yadu family; mathurayam—in Mathura; yadoh—of the Yadus; pure—in the city; bhadre—in the month of Bhadra; budhe—on Wednesday; krishna-pakshe—during the dark fortnight; dhatrarkshe—in the star Rohini; harshane—in harsana-yoga; vrishe—in Taurus; vave—directly after midnight; ashtamyam—on the eighth day; ardha-ratre—in the middle of the night; nakshatresha-mahodaye—in the rising of the moon; andhakaravrite—filled with blinding darkness; kale—at the time; devakyam—in Devaki shauri-mandire—in the house of Vasudeva; bhavishyati—will be; harih—Lord Krishna; sakshat—directly; aranyam—in the arani wood; adhvare—in the fire; agni—fire; vat—like; shrivatsankah—marked withb Srivatsa; ghana-shyamah—dark as a monsoon cloud; vana-mali—wearing a forest garland; ati-sundarah—very handsome.

Sri Yajnavalkya said: O mighty-armed king, in the Dvapara-yuga, when you have reigned for 115 years, in this (Bharata) varsha, in Mathura, the city of the Yadus, in the Yadu family, during the month of Bhadra (August-September), on a Monday that is the eighth-day of the dark-moon, in the middle of a very dark night, just as the moon is rising, when Taurus and the star Rohini are prominent, and when the stars are in harshana-yoga, in Vasudeva's palace, handsome Lord Krishna, dark as a monsoon cloud, decorated with a forest garland, and marked with Srivatsa, will appear in Devaki's womb as fire appears in a yajna's arani sticks.

Text 22

pitambarah padma-netro bhavishyati catur-bhujah tasmai deya tvaya kanya ayus te 'sti na samshayah
pitambarah—wearing yellow garments; padma-netrah—with lotus eyes; bhavishyati—will be; catur-bhujah—four arms; tasmai—to him; deya—should be given; tvaya—by you; kanya—the daughters; ayuh—life; te—of you; asti—will be; na—no; samshayah—doubt.

You will give your daughters in marriage to Lord Krishna, who has four arms, lotus eyes, and yellow garments. In this way you will attain the supreme goal of life. Of this there is no doubt.

Ayodhya-pura-vasiny-upakhyana

Text 1

shri-narada uvaca evam uktva gate sakshad yajnavalkye maha-munau ativa harsham apanno vimalash campaka-patih
shri-narada uvaca—Sri Narada said; evam—thus; uktva—speaking; gate—gone; sakshat—directly; yajnavalkye—Yajnavalkya; maha-munau—the great sage; ativa—great; harsham—happiness; apannah—attained; vimalah—Vimala; campaka-patih—the king of Campaka.

Sri Narada said: Then the great sage Yajnavalkya left. Vimala, the king of Campaka, was very happy.

Text 2

ayodhya-pura-vasinyah shri-ramasya varac ca yah babhuvus tasya bharyasu tah sarvah kanyakah shubhah
ayodhya-pura-vasinyah—the women of Ayodhya; shri-ramasya—of Sri Rama; varat—frokm the benediction; ca—and; yah—who; babhuvuh—became; tasya—of him; bharyasu—in the wives; tah—they; sarvah—all; kanyakah—daughters; shubhah—beautiful.

Then the Ayodhya women blessed by Lord Ramacandra took birth as the very beautiful daughters of Vimala and his wives.

Text 3

vivaha-yogyas ta drishtva cintayamsh campaka-patih yajnavalkya-vacah smritva dutam aha nripeshvarah
vivaha-yogyah—at the proper age for marriage; ta—they; drishtva—seeing; cintayan—thinking; campaka-patih—the king of Campaka; yajnavalkya-vacah—the words of Yajnavalkya; smritva—remembering; dutam—to give; aha—said; nripeshvarah—the great king.

Seeing that his daughters had come to a marriagable age, and remembering Yajnavalkya's words, King Vimala spoke.

Text 4

shri-vimala uvaca mathuram gaccha duta tvam gatva shauri-griham shubham darshaniyas tvaya putro vasudevasya sundarah
shri-vimala uvaca—Sri Vimala said; mathuram—to Mathura; gaccha—go; duta—O messenger; tvam—you; gatva—having gone; shauri—of Vasudeva; griham—to tyhe home; shubham—beautiful; darshaniyah—should be seen; tvaya—by you; putrah—the son; vasudevasya—of Vasudeva; sundarah—handsome.

Sri Vimala said: O messenger, go to Mathura, enter Vasudeva's palace, and look for Vasudeva's handsome son.

Text 5

shrivatsanko ghana-shyamo vana-mali catur-bhujah yadi syat tarhi dasyami tasmai sarvah su-kanyakah
shrivatsankah—marked with Srivatsa; ghana-shyamah—dark as a cloud; vana-mali—wearing a forest garland; catur-bhujah—with four arms; yadi—if; syat—is; tarhi—then; dasyami—I will give; tasmai—to Him; sarvah—all; su-kanyakah—my beautiful daughters.

He is dark as a monsoon cloud, has four arms, is marked with Srivatsa, and wears a forest garland. If He is there, I will give Him all my beautiful daughters.

Text 6

shri-narada uvaca iti vakyam tatah shrutva duto 'sau mathuram gatah papraccha sarvabhiprayam mathuramsh ca mahajanan
shri-narada uvaca—Sri Narada said; iti—thus; vakyam—the words; tatah—then; shrutva—hearing; dutah—the messenger; asau—he; mathuram—to Mathura; gatah—went; papraccha—asked; sarvabhiprayam—all knowledge; mathuran—the people of Mathura; ca—and; mahajanan—great souls.

Sri Narada said: Hearing these words, and going to Mathura, the messenger asked the great souls there if they had seen Vasudeva's son.

Text 7

tad-vakyam mathurah shrutva kamsa-bhitah su-buddhayah tam dutam rahasi prahuh karnante manda-vag yatha
tad-vakyam—his words; mathurah—the peole of Mathura; shrutva—hearing; kamsa-bhitah—afraid of Kamsa; su-buddhayah—intelligent; tam—to him; dutam—the messenger; rahasi—in private; prahuh—said; karnante—in the ear; manda-vag—whispering; yatha—as.

Hearing these words, the intelligent people of Mathura, who were all afraid of Kamsa, took him to a secluded place and whispered in his ear.

Text 8

shri-mathura ucuh vasudevasya ye putrah kamsena bahavo hatah ekavashishtavaraja kanya sapi divam gata
shri-mathura ucuh—the people of Mathura said; vasudevasya—of vasudeva; ye—who; putrah—the sons; kamsena—by Kamsa; bahavah—many; hatah—killed; ekavashishtavaraja—one remaining; kanya—a dauighter; sapi—she; divam—to heaven; gata—went.

The people of Mathura said: Vasudeva's many sons were all killed by Kamsa. Only a daughter, who went to the heavenly planets, survived.

Text 9

vasudevo 'sti catraiva hy aputro dina-manasah idam na kathaniyam hi tvaya kamsa-bhayam pure
vasudevah—Vasudeva; asti—is; ca—and; atra—here; eva—indeed; hi—indeed; aputrah—sonless; dina-manasah—unhappy at heart; idam—thus; na—not; kathaniyam—to be spoken; hi—indeed; tvaya—by you; kamsa-bhayam—out of fear of Kamsa; pure—in the city.

Now sonless, Vasudeva is unhappy at heart. Because of the danger of Kamsa, you should not repeat these words in this city.

Text 10

shauri-santana-vartam yo vakti cen mathura-pure tam dandayati kamso 'sau shaury-ashtama-shisho ripuh
shauri—of Vasudeva; santana—the family; vartam—the story; yah—who; vakti—speaks; cet—if; mathura-pure—in Mathura City; tam—him; dandayati—punishes; kamsah—Kamsa; asau—he; shaury-ashtama-shishoh—of Vasudeva's eighth son; ripuh—the enemy.

If in Mathura-puri someone speaks this story of Vasudeva's sons, then Kamsa, the sworn enemy of Vasudeva's eighth son, punishes him severely.

Text 11

shri-narada uvaca jana-vakyam tatah shrutva duto vai campaka-purim gatvatha kathayam asa rajne karanam adbhutam
shri-narada uvaca—Sri Narada said; jana-vakyam—the words of the people; tatah—then; shrutva—hearing; dutah—the messenger; vai—indeed; campaka-purim—to the4 city of Campaka; gatva—going; atha—then; kathayam asa—spoke; rajne—to the king; karanam—the reason; adbhutam—surprising.

Sri Narada said: After hearing the people's words, the messenger returned to the city of Campaka and told the very surprising story to the king.

Text 12

shri-duta uvaca mathurayam asti shaurir anapatyo 'ti-dinavat tat-putras tu pura jatah kamsena nihatah shrutam
shri-duta uvaca—the messenger said; mathurayam—in Mathura; asti—is; shaurih—Vasudeva; anapatyah—childless; ati-dinavat—like a very wretched person; tat-putrah—his sons; tu—indeed; pura—previously; jatah—born; kamsena—by Kamsa; nihatah—killed; shrutam—heard.

The messenger said: Unhappy and childless, Vasudeva stays in Mathura. I heard that all his sons were killed by Kamsa.

Text 13

ekavashishta kanyapi kham gata kamsa-hastatah evam shrutva yadu-puran nirgato 'ham shanaih shanaih
eka—one; avashishta—remaining; kanya—daughter; api—also; kham—to heaven; gata—went; kamsa-hastatah—by Kamsa's hand; evam—thus; shrutva—hearing; yadu-purat—from the city of the Yadus; nirgatah—come; aham—I; shanaih shanaih—very slowly.

One a daughter who, struck by Kamsa's hand, went to the heavenly planets, remains. Hearing this, I slowly left the Yadus' city.

Text 14

caran vrindavane ramye kalindi-nikate shubhe akasmal latika-vrinde drishtah kashcic chishur maya
caran—walking; vrindavane—in Vrindavana; ramye—beautiful; kalindi-nikate—by the Yamuna's shore; shubhe—beautiful; akasmal—suddenly; latika-vrinde—among many vines; drishtah—seen; kashcic—someone; chishuh—a boy; maya—by me.

As I walked by the Yamuna's shore in beautiful Vrindavana forest I saw a boy among some vines.

Text 15

tal-lakshana-samo rajan go-gopa-gana-madhyatah shrivatsanko ghana-shyamo vana-maly ati-sundarah
tal-lakshana-samah—the same characteristsics; rajan—O king; go-gopa-gana-madhyatah—among many cows and gopas; shrivatsankah—marked with Srivatsa; ghana-shyamah—dark as a monsoon cloud; vana-mali—wearing a forest garland; ati-sundarah—very handsome.

O king, He had all the features you described. He was handsome, dark as a monsoon cloud, marked with Srivatsa, and decorated with a forest garland. He was the midst of many cows and gopas.

Text 16

dvi-bhujo gopa-sunush ca param tv etad vilakshanam tvaya catur-bhujash cokto vasudevatmajo harih
dvi-bhujah—two artms; gopa-sunuh—a gopa's son; ca—and; param—then; tv—indeed; etat—this; vilakshanam—extraordinary; tvaya—by you; catur-bhujah—four arms; ca—and; uktah—said; vasudevatmajah—Vasudeva's son; harih—Krishna.

There is one difference. He had two arms and Vasudeva's son had four arms.

Text 17

kim kartavyam vada nripa muni-vakyam mrisha na hi yatra yatra yatheccha te tatra mam preshaya prabho
kim—what?; kartavyam—should be don; vada—tell; nripa—O king; muni-vakyam—the sage's words; mrisha—false; na—not; hi—indeed; yatra—where; yatra—where; yatha—as; iccha—the desire; te—of you; tatra—there; mam—me; preshaya—please send; prabhah—O lord.

What should be done? Tell me, O king. It cannot be that the sage's words are untrue. O master, send me wherever you wish.

Text 18

shri-narada uvaca iti cintayatas tasya vismitasya nripashya ca gajahvayat sindhu-deshan jetum bhishmah samagatah
shri-narada uvaca—Sri Narada said; iti—thus; cintayatah—thinking; tasya—of him; vismitasya—surprised; nripasya—of the king; ca—and; gajahvayat—from Hastinapura; sindhu-deshan—to Sindhu-desa; jetum—to conquer; bhishmah—Bhishma; samagatah—arrived.

Sri Narada said: As the king was thinking about what to do, Bhishma, on his way to conquer Sindhu-desha, came from Hastinapura.

Text 19

tam pujya vimalo raja dattva tasmai balim bahu papraccha sarvabhiprayam bhishmam dharma-bhritam varam
tam—him; pujya—worshiping; vimalah—Vimala; raja—King; dattva—giving; tasmai—to him; balim—a gift; bahu—great; papraccha—asked; sarvabhiprayam—who knows everything; bhishmam—Bhishma; dharma-bhritam—of pious men; varam—the best.

After worshiping him and giving him many gifts, King Vimala asked a question of all-knowing Bhishma, the best of pious men.

Text 20

shri-vimala uvaca yajnavalkyena purvokto mathurayam harih svayam vasudevasya devakyam bhavishyati na samshayah
shri-vimala uvaca—Sri Vimala said; yaj 24avalkyena—by yajnavalkya; purvoktah—previously said; mathurayam—in mathura; harih—Krishna; svayam—personally; vasudevasya—of Vasudeva; devakyam—in Devaki; bhavishyati—will be; na—no; samshayah—doubt.

Sri Vimala said: Yajnavalkya Muni told me that Lord Hari, the Supreme Personality of Godhead, will become the son of Vasudeva and Devaki in Mathura. Of this there is no doubt.

Text 21

na jato vasudevasya sakashe 'dya harih parah rishi-vakyam mrisha na syat kasmai dasyami kanyakah
na—not; jatah—born; vasudevasya—of Vasudeva; sakashe—in the presence; adya—now; harih—the Supreme Personality of Godhead; parah—supreme; rishi-vakyam—the words of the sage; mrisha—false; na—not; syat—are; kasmai—to whom?; dasyami—I will give; kanyakah—my daughters.

Although the sage's words cannot be untrue, the Supreme Personality of Godhead has not taken birth as Vasudeva's son. To whom shall I give my daughters in marriage?

Text 22

maha-bhagavatah sakshat tvam paravara-vittamah jitendriyo balya-bhavad viro dhanvi vasuttamah etad vada maha-buddhe kim kartavyam mayatra vai
maha-bhagavatah—a great devotee; sakshat—directly; tvam—you; paravara-vittamah—all-knowing; jitendriyah—conquering the senses; balya-bhavat—from childhood; virah—a hero; dhanvi—a bowman; vasuttamah—the best of the Vasus; etat—this; vada—please tell; maha-buddhe—O intelligent one; kim—what?; kartavyam—should be done; maya—by me; atra—here; vai—indeed.

You are a great devotee. You know everything. Your senses are carefully controlled. From childhood you have been a heroic warrior. You are an expert archer and the best of the Vasus. O very intelligent one, please say what I should do.

Text 23

shri-narada uvaca vimalam praha gangeyo maha-bhagavatah kavih divya-drig dharma-tattva-jnah shri-krishnasya prabhava-vit
shri-narada uvaca—Sri Narada said; vimalam—to Vimala; praha—said; gangeyah—Bhishma; maha-bhagavatah—great devotee; kavih—philosopher; divya-drig—with transcendental vision; dharma-tattva-j 24ah—understanding the truth of religion; shri-krishnasya—of Sri Krishna; prabhava—the glory; vit—knowing.

Sri Narada said: The great devotee philosopher Bhishma, who had spiritual vision, understood the truth of religion, and was fully aware of Lord Krishna's glories, spoke to King Vimala.

Text 24

shri-bhishma uvaca he rajan guptam akhyanam vedavyasa-mukhac chrutam sarva-papa-haram punyam shrinu harsha-vivardhanam
shri-bhishma uvaca—Sri Bhisma said; he—O; rajan—king; guptam—hidden; akhyanam—story; vedavyasa—of Vedavyasa; mukhat—from the mouth; shrutam—heard; sarva-papa-haram—removing all sins; punyam—sacred; shrinu—pleasehear; harsha-vivardhanam—delightful.

Sri Bhishma said: O king, please hear this secret I heard from Vyasa's mouth, a holy and delightful secret that removes all sins.

Text 25

devanam rakshanarthaya daityanam hi vadhaya ca vasudeva-grihe jatah paripurnatamo harih
devanam—of the demigods; rakshanarthaya—for protection; daityanam—of the demons; hi—indeed; vadhaya—for killing; ca—and; vasudeva-grihe—in Vasudva's home; jatah—born; paripurnatamo harih—the Supreme Personality of Godhead.

To protect the devotees and kill the demons, the Supreme Personality of Godhead has taken birth in Vasudeva's home.

Text 26

ardha-ratre kamsa-bhayan nitva shaurish ca tam tvaram gatva ca gokule putram nidhaya shayane nripa
ardha-ratre—in the middle of the night; kamsa-bhayan—out of fear of Kamsa; nitva—bringing; shaurih—Vasudeva; ca—and; tam—Him; tvaram—quickly; gatva—gone; ca—and; gokule—in Gokula; putram—son; nidhaya—placing; shayane—in bed; nripa—O king.

O king, out of fear of Kamsa, Vasudeva took his son to Gokula and placed Him in Yashoda's bed.

Text 27

yashoda-nandayoh putrim mayam nitva puram yayau vavridhe gokule krishno gupto jnato na kair nribhih
yashoda-nandayoh—of Nadna and Yashoda; putrim—the daughter; mayam—Maya; nitva—taking; puram—to the city; yayau—went; vavridhe—increased; gokule—in Gokula; krishnah—Krishna; guptah—hidden; jnatah—known; na—not; kair nribhih—by anyone.

Then to Mathura City he took Nanda's and Yashoda's daughter, who was the goddess Maya. As Krishna grew up on Gokula, no one understood His real identity.

Text 28

so 'dyaiva vrindakaranye harir gopala-vesha-dhrik ekadasha samas tatra gudho vasam karishyati daityam kamsam ghatayitva prakatah sa bhavishyati
sah—He; adya—today; eva—even; vrindakaranye—in Vrindavana forest; harih—Krishna; gopala-vesha-dhrik—dressed as a gopa; ekadasha—eleven; samah—years; tatra—there; gudhah—hidden; vasam—residence; karishyati—will do; daityam—the demon; kamsam—Kamsa; ghatayitva—killing; prakatah—revealed; sa—He; bhavishyati—will be.

Today the Supreme Personality of Godhead is living as a gopa in Vrindavana. He will stay there, carefully concealed, for eleven years and then He will kill the demon Kamsa and His true identity will be revealed.

Text 29

ayodhya-pura-vasinyah shri-ramasya varac ca yah tah sarvas tava bharyasu babhuvuh kanyakah shubhah
ayodhya-pura-vasinyah—the women of Ayodhya; shri-ramasya—of Lord Rama; varat—from the blessing; ca—and; yah—who; tah—they; sarvah—all; tava—of you; bharyasu—in the wives; babhuvuh—were; kanyakah—daughters; shubhah—beautiful.

Because they were blessed by Lord Ramacandra, many women of Ayodhya, took birth as the beautiful daughters born from you and your wives
Text 30

gudhaya deva-devaya deyah kanyas tvaya khalu na vilambah kvacit karyo dehah kala-vasho hy ayam
gudhaya—concealed; deva-devaya—to the Supreme Personality of Godhead; deyah—should be given; kanyah—daughters; tvaya—by you; khalu—indeed; na—not; vilambah—delay; kvacit—at all; karyah—should be done; dehah—body; kala-vashah—subject to time; hi—indeed; ayam—this.

Marry your daughters to the carefully concealed Supreme Personality of Godhead. Don't delay. This body is subject to the ravages of time.

Text 31

ity uktvatha gate bhishme sarvajne hastinapuram dutam svam preshayam asa vimalo nanda-sunave
iti—thus; uktva—speaking; atha—then; gate—gone; bhishme—Bhishma; sarvajne—all-knowing; hastinapuram—to Hasintapura; dutam—messenger; svam—own; preshayam asa—sent; vimalah—Vimala; nanda-sunave—to Nanda's son, Krishna.

All-knowing Bhishma spoke these words and then left for Hastinapura. Then King Vimala sent his messenger to Nanda's son, Lord Krishna.
GS 4.7: The Story of the Ayodhya Women

Ayodhya-pura-vasiny-upakhyana

Text 1

shri-narada uvaca atha dutah sindhu-deshan mathuran punar agatah caran vrindavane krishna- tire krishnam dadarsha ha

shri-narada uvaca—Sri Narada said; atha—then; dutah—the messenger; sindhu-deshan—to Sindu-desa; mathuran—to Mathura; punah—again; agatah—came; caran—walking; vrindavane—in Vrindavana; krishna-tire—by the Yamuna's shore; krishnam—Krishna; dadarsha—saw; ha—indeed.

Sri Narada said: The messenger traveled from Sindhu-desha to the province of Mathura. Walking by the Yamuna's shore in Vrindavana, he saw Krishna.

Text 2

krishnam pranamya rahasi kritanjali-putah shanaih pradakshini-kritya duto vimaloktam uvaca sah

krishnam—to Krishna; pranamya—bowing down; rahasi—in a secluded place; kritanjali-putah—with folded hands; shanaih—slowly; pradakshini-kritya—circumambulating; dutah—the messenger; vimala—of Vimala; uktam—the words; uvaca—spoke; sah—he.

In a secluded place, after bowing down before Lord Krishna and slowly circumambulating Him, the messenger repeated King Vimala's words.

Text 3

shri-duta uvaca svayam param brahma parah pareshah parair adrishyah paripurna-devah yah punya-sanghaih satatam hi duras tasmai namah saj-jana-gocaraya

shri-duta uvaca—the messenger said; svayam—personally; param—the Supreme; brahma—Brahman; parah—the supreme; pareshah—the Supreme Personality of Godhead; paraih—by the great souls; adrishyah—not seen; paripurna-devah—the perfect Lord; yah—who; punya-sanghaih—by many pious deeds; satatam—again and again; hi—indeed; durah—far away; tasmai—to Him; namah—obeisances; saj-jana-gocaraya—seen by the saintly devotees.

The messenger said: I offer my respectful obeisances to You, the perfect Supreme Personality of Godhead, who are seen only by the saintly devotees, and who cannot be approcahed by performing even a great host of ordinary pious deeds.

Text 4

go-vipra-deva-shruti-sadhu-dharma- rakshartham adyaiva yadoh kule 'jah jato 'si kamsadi-vadhaya yo 'sau tasmai namo 'nanta-gunarnavaya

gah—the cows; vipra—brahmanas; deva—demigods; shruti—Vedas; sadhu—saints; dharma—and religion; raksha—protection; artham—for the purpose; adya—now; eva—certainly; yadoh—of the Yadus; kule—in the family; ajah—unborn; jatah—born; asi—You are; kamsadi-vadhaya—to kill the demons headed by Kamsa; yah—who; asau—the person; tasmai—to Him; namah—obeisances; ananta—endless; guna—virtues; arnavaya—an ocean.

I offer my respectful obeisances unto You, who are an ocean of transcendental virtues and who, to protect the cows, brahmanas, demigods, Vedas, saintly devotees, and principles of religion, and to kill the demons headed by Kamsa, have taken birth in the Yadu dynasty, even though You are unborn.

Text 5

aho param bhagyam alam vrajaukasam dhanyam kulam nanda-varasya te pituh dhanyo vrajo dhanyam aranyam etad yatraiva sakshat prakatah paro harih

ahah—Oh; param—supreme; bhagyam—good fortune; alam—great; vrajaukasam—of the people of Vraja; dhanyam—fortune; kulam—family; nanda-varasya—of King Nanda; te—of You; pituh—of the father; dhanyah—fortunate; vrajah—Vraja; dhanyam—fortunate; aranyam—the forest; etat—this; yatra—where; eva—indeed; sakshat—directly; prakatah—manifested; parah—the Supreme; harih—Lord Hari.

Supremely fortunate are the people of Vraja. Fortunate is the family of Your father, King Nanda. Fortunate is the village of Vraja. Fortunate is the forest of Vrindavana, where the Supreme Personality of Godhead, Lord Hari, is now visible to our eyes.

Text 6

yad radhika-sundara-kantha-ratnam yad gopika-jivana-mula-rupam tad eva man-netra-pathi prajatam kim varnaye bhagyam atah svakiyam

yat—what; radhika—of Sri Radha; sundara—handsome; kantha—neck; ratnam—jewel; yat—what; gopika—of the gopis; jivana—of the life; mula—the root; rupam—the form; tat—that; eva—indeed; man-netra-pathi—on the pathway of my eyes; prajatam—born; kim—what?; varnaye—can I say; bhagyam—good fortune; atah—then; svakiyam—own.

He who is the life of the gopis and the gloriously handsome jewel at Radha's neck has entered the pathway of my eyes. How can I describe my own good fortune?

Text 7

gupto vraje gopa-mishena casi kasturikamoda iva prasiddhah yashash ca te nirmalam ashu shukli- karoti sarvatra gatam tri-lokim

guptah—hidden; vraje—in Vraja; gopa-mishena—disguised as an ordinary gopa; ca—and; asi—You are; kasturika—of musk; amoda—the scent; iva—like; prasiddhah—famous; yashah—fame; ca—and; te—of Yoiu; nirmalam—pure; ashu—at once; shukli-karoti—purifies; sarvatra—everywhere; gatam—gone; tri-lokim—the three worlds.

Even though You are now pretending to be an ordinary cowherd boy, Your sacred fame, going everywhere, purifies the three worlds, as the perfume musk fills the directions with a sweet fragrance.

Text 8

janasi sarvam jana-caittya-bhavam kshetra-jna atma kriti-vrinda-sakshi tathapi vakshye nripa-vakyam uktam param rahasyam rahasi sva-dharmam

janasi—You understand; sarvam—everything; jana-caittya-bhavam—that is in the hearts of the living entities; kshetra—the field of activities; jnah—knowing; atma—the Supersoul; kriti-vrinda—of pious actions; sakshi—the witness; tathapi—still; vakshye—I will say; nripa-vakyam—the king's words; uktam—spoken; param—then; rahasyam—secret; rahasi—in a secret place; sva-dharmam—own religion.

As the Supersoul You are the witness that looks into everyone's heart. You know everything. Still, in this secluded place I will repeat King Vimala's confidential message.

Text 9

ya sindhu-desheshu puri prasiddha shri-campaka nama shubha yathaindri tat-palako 'sau vimalo yathendras tvat-pada-padme krita-citta-vrittih

ya—what; sindhu-desheshu—in Sindhu-desa; puri—a city; prasiddha—famous; shri-campaka—Sri Campaka; nama—named; shubha—beautiful; yatha—as; aindri—the city of Indra; tat-palakah—it's king; asau—he; vimalah—Vimala; yatha—as; indrah—Indra; tvat-pada-padme—at Your lotus feet; krita-citta-vrittih—places all his thoughts.

In Sindhu-desha is a city named Sri Campaka, which is glorious as Indra's city, Amaravati. Vimala, who is glorious as Indra, is the king of that city. his thoughts are always placed at Your lotus feet.

Text 10

sada kritam yajna-shatam tvad-artham danam tapo brahmana-sevanam ca tirtham japam yena su-sadhanena tasmai param darshanam eva dehi

sada—always; kritam—done; yajna-shatam—a hundred yajnas; tvad-artham—for Your sake; danam—charity; tapah—austerity; brahmana-sevanam—service to the brahmanas; ca—and; tirtham—pilgrimage; japam—chanting mantras; yena—by which; su-sadhanena—spiritual practices; tasmai—to him; param—great; darshanam—sight; eva—indeed; dehi—please.

For Your sake again and again He performs hundreds of yajnas, gives charity, performs austerities, serves the brahmanas, visits holy places, and chants sacred mantras. Because he is engaged in these spiritual activities, O Lord, please appear before him.

Text 11

tat-kanyakah padma-vishala-netrah purnam patim tvam mrigayantya arat sada tvad-artham niyama-vrata-sthas tvat-pada-seva-vimali-kritangah

tat—his; kanyakah—daughters; padma-vishala-netrah—with large lotus eyes; purnam—perfect; patim—husband; tvam—You; mrigayantyah—searching; arat—from afar; sada—always; tvad-artham—for Your sake; niyama-vrata-sthah—following austerities and vows; tvat-pada—Your feet; seva—service; vimali-kritangah—become purified.

Their large eyes like lotus flowers, his daughters have been long searching for You, their perfect husband. To be eligible to serve Your lotus feet, they have purified their bodies with many vows and austerities.

Text 12

grihana tasam vraja-deva panin dattva param darshanam adbhutam svam gacchashu sindhun vishadi-kuru tvam vimrishya kartavyam idam tvaya hi

grihana—please accept; tasam—them; vraja-deva—O Lord of Vraja; panin—the hands; dattva—giving; param—great; darshanam—sight; adbhutam—wonderful; svam—own; gaccha—please go; ashu—at once; sindhun—to Sindhu-desa; vishadi-kuru—please purify; tvam—You; vimrishya—considering; kartavyam—what should be done; idam—this; tvaya—by You; hi—indeed.

O Lord of Vraja, please give them your wonderful audience and accept their hands in marriage. Pkease consider what should be done, and then please quickly go and purify Sindhu-desha with Your presence.

Text 13

shri-narada uvaca duta-vakyam ca tac chrutva prasanno bhagavan harih kshana-matrena gatavan sa-dutash campakam purim

shri-narada uvaca—Sri Narada said; duta-vakyam—the words of the messenger; ca—and; tac—that; chrutva—hearing; prasannah—pleased; bhagavan—Lord; harih—Krishna; kshana-matrena—in a single moment; gatavan—gone; sa-dutah—with the messenger; campakam—CXampaka; purim—to the city.

Sri Narada said: Pleased to hear the messenger's words, Lord Krishna went with him to the city of Campaka, traveling there in a single moment.

Text 14

vimalasya maha-yajne veda-dhvani-samakule sa-dutah krishna akashat sahasavatatara ha

vimalasya—of King Vimala; maha-yajne—in a great yajna; veda-dhvani-samakule—filled with the sounds of the Vedas; sa-dutah—with the messenger; krishnah—Lord Krishna; akashat—from the sky; sahasa—suddenly; avatatara—descended; ha—certainly.

As King Vimala was performing a great yajna filled with the sounds of the Vedas, Lord Krishna and the messenger suddenly descended from the sky.

Texts 15 and 16

shrivatsankam ghana-shyamam sundaram vana-malinam pitambaram padma-netram yajna-vatagatam harim

tam drishtva sahasotthaya vimalah prema-vihvalah papata caranopante romanci san kritanjalih

shrivatsa—with Srivatsa; ankam—mark; ghana-syamam—dark as a monsoon cloud; sundaram—handsome; vana-malinam—wearing a forest garland; pitambaram—dressed in yellow garments; padma-netram—with lotus eyes; yajna-vata—to the place of the yajna; agatam—come; harim—Lord Krishna; tam—Him; drishtva—seeing; sahasa—at once; utthaya—rising; vimalah—Vimala; prema-vihvalah—overcome with love; papata—fell down; carana-upante—at the Lord's feet; romanci—the hairs of his body erect with ecstasy; san—being so; kritanjalih—with folded hands.

Seeing handsome, lotus-eyed Lord Krishna, dark as a monsoon cloud, dressed in yellow garments, decorated with a forest garland, and marked with Srivatsa, enter the place of the yaj 24, King Vimala suddenly stood up, his hands respectfully folded and the hairs of his body erect with joy. Then, overwhelmed with love, he fell at the Lord's feet.

Text 17

samsthapya pithake divye ratna-hema-khacit-pade stutva sampujya vidhi-vad raja tat-sammukhe sthitah

samsthapya—placing; pithake—on a throne; divye—splendid; ratna-hema-khacit-pade—made of gold and jewels; stutva—offering prayers; sampujya—worshiping; vidhi-vat—properly; raja—the king; tat-sammukhe—in the Lord's presence; sthitah—stood.

After offering Him a seat on a throne of gold and jewels, offering prayers, and properly worshiping Him, King Vimala stood before the Lord.

Text 18

gavakshebhyah prapashyantih sundarir vikshya madhavah uvaca vimalam krishno megha-gambhiraya gira

gavakshebhyah—from the windows; prapashyantih—looking; sundarih—the beautiful girls; vikshya—seeing; madhavah—Lord Krishna; uvaca—said; vimalam—to Vimala; krishnah—Krishna; megha-gambhiraya—deep as thunder; gira—with words.

As He glanced at the beautiful girls gazing at Him from the many windows, in a voice like thunder Lord Krishna spoke to King Vimala.

Text 19

shri-bhagavan uvaca maha-mate varam bruhi yat te manasi vartate yajnavalkyasya vacasa jatam mad-darshanam tava

shri-bhagavan uvaca—the Supreme Personality of Godhead said; maha-mate—O noble-hearted one; varam—benediction; bruhi—please ask; yat—what; te—of you; manasi—in the heart; vartate—is; yajnavalkyasya—of Yajnavalkya; vacasa—by the words; jatam—born; mad-darshanam—the sight of Me; tava—by you.

The Supreme Lord said: O noble-hearted one, please ask a boon. Ask for whatever is in your heart. the words of Yaj 241)avalkya have brought Me before you.

Text 20

shri-vimala uvaca mano me bhramari-bhutam sada tvat-pada-pankaje vasam kuryad deva-deva nanyeccha me kadacana

shri-vimala uvaca—Sri Vimala said; manah—the heart; me—of me; bhramari-bhutam—has become a bumblebee; sada—always; tvat-pada-pankaje—at Your lotus feet; vasam—residence; kuryat—may be; deva-deva—O Lord of lords; na—not; anya—another; iccha—desire; me—of me; kadacana—at any time.

Sri Vimala said: O Lord of lords, please make my heart a bumblebee always staying at Your lotus feet. I shall never have any desire but this.

Text 21

shri-narada uvaca ity uktva vimalo raja sarvam kosha-dhanam mahat dvipa-vaji-rathaih sardham cakre atma-nivedanam

shri-narada uvaca—Sri Narada said; iti—thus; uktva—speaking; vimalah—Vimala; raja—King; sarvam—all; kosha-dhanam—wealth; mahat—great; dvipa—elephants; vaji—horses; rathaih—and chariots; sardham—with; cakre—did; atma-nivedanam—offering himself.

Sri Narada said: After speaking these words, King Vimala gave the Lord all the wealth in his treasury and all his elephants, horses, and chariots. He surrendered to the Lord with all his heart.

Text 22

samarpya vidhina sarvah kanyakah haraye nripa namash cakara krishnaya vimalo bhakti-tat-parah

samarpya—offering; vidhina—properly; sarvah—all; kanyakah—daughters; haraye—to Lord Krishna; nripa—O king; namah—obeisances; cakara—offered; krishnaya—to Krishna; vimalah—Vimala; bhakti-tat-parah—a great devotee.

O king, after giving his daughters to Lord Krishna, the great devotee Vimala bowed down to offer his respectful obeisances.

Text 23

tada jaya-jayaravo babhuva jana-mandale vavrishuh pushpa-varshani devata gagana-sthitah

tada—then; jaya-jayaravah—sounds of Jaya! Jaya!; babhuva—were; jana-mandale—in the circle of the people; vavrishuh—showered; pushpa—of flowers; varshani—showers; devata—the demigods; gagana-sthitah—in the sky.

Then the people shouted, "Jaya! Jaya!" and the demigods in the sky showered flowers.

Text 24

tadaiva krishna-sarupyam prapto 'nanga-sphurad-dyutih shata-surya-pratikasho dyotayan mandalam disham

tada—then; eva—indeed; krishna-sarupyam—a spiritual form like Lord Krishna's; praptah—attained; ananga-sphurad-dyutih—splendid as Kamadeva; shata—hundred; surya—suns; pratikashah—splendid; dyotayan—illuminating; mandalam disham—the circle of the directions.

Then King Vimala attained a spiritual form like Lord Krishna's. Glorious as Kamadeva, and splendid as a hundred suns, the king illuminated the circle of the directions.

Text 25

vainateyam samaruhya natva shri-garuda-dhvajam sa-bharyah pashyatam nrinam vaikuntham vimalo yayau

vainateyam—on Garuda; samaruhya—climbing; natva—bowing down; shri-garuda-dhvajam—to He who carries a flag bearing the sign of garuda; sa-bharyah—with his wives; pashyatam—looking on; nrinam—as the people were; vaikuntham—to vaikuntha; vimalah—Vimala; yayau—went.

As the people looked on, King Vimala and his wives offered respectful obeisances to Lord Krishna, climbed on the back of Garuda, and went to the spiritual world of Vaikuntha.

Text 26

dattva muktim nri-pataye shri-krishno bhagavan svayam tat-sutah sundarir nitva vraja-mandalam ayayau

dattva—giving; muktim—liberation; nri-pataye—to the king; shri-krishnah—Sri Krishna; bhagavan—the Supreme Personality of Godhead; svayam—Himself; tat-sutah—his daughters; sundarih—beautiful; nitva—taking; vraja-mandalam—to the circle of Vraja; ayayau—went.

After granting him liberation, Lord Krishna took the king's beautiful daughters to the circle of Vraja.

Text 27

tatra kamavane ramye divya-mandira-samyute kridantyah kandukaih sarvas tashthuh krishna-priyah shubhah

tatra—there; kamavane—in Kamavana; ramye—beautiful; divya-mandira-samyute—ina splendid palace; kridantyah—playing; kandukaih—with balls; sarvah—all; tashthuh—stayed; krishna-priyah—the beloveds of Lord Krishna; shubhah—beautiful.

There, in Kamavana forest, in a splendid palace, Lord Krishna's beautiful wives stayed, passing the time by playing games.

Text 28

yavatish ca priya mukhyas tavad rupa-dharo harih raraja rase vraja-rad ranjayams tan-manah prabhuh

yavatih—as many; ca—qand; priya—wives; mukhyah—important; tavat—so many; rupa-dharah—assuming the forms; harih—Lord Krishna; raraja—was splendidly manifested; rase—in the rasa dance; vraja-rad—the king of Vraja; ranjayan—delighting; tan-manah—the heart; prabhuh—the Lord.

Expanding Himself into as many forms as there were wives, and delighting their hearts, Lord Krishna was splendidly manifest in the rasa dance.

Text 29

rase vimala-putrinam ananda-jala-bindubhih cyutair vimala-kundo 'bhut tirthanam tirtham uttamam

rase—in thew rasa dance; vimala-putrinam—the daughters of King Vimala; ananda—of bliss; jala-bindubhih—with drops of perspiration; cyutaih—fallen; vimala-kundah—Vimala-kunda; abhut—became; tirthanam—of holy places; tirtham—the holy place; uttamam—the best.

As they enjoyed the happiness of the rasa dance, King Viumala's daughters perspired. Their perspiration became Vimala-kunda, the best of holy places.

Text 30

drishtva pitva ca tam snatva pujayitva nripeshvara chittva meru-samam papam golokam yati manavah

drishtva—seeing; pitva—drinking; ca—and; tam—that; snatva—bathing; pujayitva—worshiping; nripeshvara—O king of kings; chittva—breaking; meru-samam—equal to Mount Meru; papam—sin; golokam—to Goloka; yati—goes; manavah—a person.

O king of kings, by seeing, drinking, bathing in, or worshiping that sacred lake, a person breaks a host of sins as great as Mount Meru and goes to Goloka.

Text 31

ayodhya-vasininam tu katham yah shrinuyan narah sa vrajed dhama paramam golokam yogi-durlabham

ayodhya-vasininam—of the women of Ayodhya; tu—certainly; katham—the story; yah—who; shrinuyan—hears; narah—as person; sa—he; vrajet—goes; dhama paramam—to the supreme abode; golokam—Goloka; yogi-durlabham—which even the great yogis cannot attain.

A person who hears this story of the Ayodhya women goes to the supreme abode of Goloka, which even the great yogis cannot attain.

Vimal Kund / विमल कुण्ड

Vimal Kund, Kamyavan

This famous pond is situated about four-hundred metres south-west of the village of Kama. The following deities preside around Vimal-kund in this order: (1) Dauji, (2) Suryadev, (3) Nilakanthesvar Mahadev, (4) Govardhan Nath, (5) Madan Mohan and Kamyavan Bihari, (6) Vimala Bihari, (7) Vimal Devi, (8) shri Murali Manohar, (9) Bhagavati Ganga and (10) Gopalaji.
According to the Garga Samhita, in ancient times a glorious king named Vimala lived in Champaka Nagari in the country of Sindhu. At first, none of his six thousand queens bore him any children, but, by the mercy of Yagyavalkya Rishi, many beautiful girls took birth from the wombs of those queens. In their previous births, all these girls had been the women of Janakapuri who had desired to obtain Shri Ramachandra as their husband. The girls who took birth in King Vimala's home eventually reached a marriageable age. On the advice of Maharisi Yagyavalkya, the king sent his emissary to Mathura to search for Shri Krishna, whom he deemed to be the suitable husband for his daughters. While on his way, the emissary was fortunate to meet Grandfather Bhisma, who sent him to Vrindavan, since shri Krishna was there at that time. Upon arriving in Vrindavana, the royal emissary gave shri Krishna King Vimala's letter of invitation, which requested Krishna to come to Champaka Nagari to marry the princesses. After receiving Maharaja Vimala's invitation, Krishna went to Champaka Nagari and brought the princesses back with Him to this pleasing Kamyavan, situated within Braj Mandal. He assumed as many forms as there were princesses and accepted them all. He performed rasa and other playful pastimes with these teenage girls, thus fulfilling their long-cherished desire. The tears of happiness that flowed from their eyes filled a pond, which became known as Vimal Kund.
By bathing in this kund, all kinds of desires – both worldly and transcendental – are fulfilled and one's heart becomes pure and instilled with Braj-bhakti. It is generally said that all the holy places of the universe come to Braj during Chaturmasya. Once, Tirtharaja Pushkara did not to come. Shri Krishna remembered Yogamaya, and merely by His recollection, a very strong current of water shot out of the earth. Astonishingly, a supremely beautiful and completely pure kishori appeared from that sacred current, and Shri Krishna sported with that beautiful kishori in those waters. The kishori completely satisfied the supremely rasika Shri Krishna with her beauty and pure, loving service and He gave her a boon: "From today you will be known as Vimala Devi, and this kund will be named after you. By bathing in this kund, one will receive seven times the pious merit of bathing in Tirtharaja Puskkara." Since then, this pond has become known as Vimala Kund. Many great sages have resided on the bank of this kund to obtain krishna-bhakti. It is well known that Maharishii Durvasa and the Pandavs resided here. Every pilgrim or group of pilgrims performing Braj Mandal parikrama stays at Vimala Kund and begins parikrama of Kamyavan from here only.