Personal deity worship | Srila Gopal Krishna Goswami | 6th Feb 2024

Vande Guru Sri Charanarabindam. Yes, yeah, Prasad RAVAL. Prasad RAVAL. Yes, yeah, Prasad RAVAL. Nagati Kutopi. Dayanstu ams tasya yashastri sandhyam. Vande Guru Sri Charanarabindam. Gaurabani prachariné, nirvisheshashoñyavadi, paschatya deshatariné, Shri Krishna Chaitanya Prabhu Nityananda. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. Namaste, Narasimha. Vishnu bhakti pradhe devi satvate namo namaah vandaye tu siddhve priyay ke shava sucha. Vishnu bhakti pradhe devi satvate namo namaah vandaye tu siddhve priyay ke shamvasuchaa. Vishnu bhakti pradhe devi satvate namo namaah. Namo namaha tulasi Krishna prasadam namaha. Radha Krishna sevapabo eyabhilashi. Sadayenabhāsi tulāsi Kṛṣṇa prayaṣīnamo namaḥ. Yāni ka niḥṭhāpāpani brahmaḥ tyāsi ka niḥchā tāni tāni prāṇāśyanti. Pradakshinapade pade, yanni kani chapapani. Brahmatya dikani cha, tani tani pranashanti. Pradakshinapade pade, yanni kani chapapani.

That is Lord Balaram visiting Vrindavan Gurumahal.

Om Namah Bhagavate Vasudevaya. Om Namah Bhagavate Vasudevaya. Om namo bhagavate vasudevaya.

Chapter 65. Chapter 65: Lord Balaram Visits Vrindavan. This chapter relates how Balaram went to Gokul, enjoyed the company of the cowherd girls, and dragged the Yamuna River. One day Lord Balaram went to Gokul to see his relatives and friends. When he arrived there, the elder gopis and Lord Krishna's parents Nanda and Yashoda, who had all been in great anxiety for a long time, embraced Him and blessed Him. Lord Balaram offered appropriate respects and greetings to each of His worshipable elders according to age, friendship, and family relation. After Gokul's residents and Lord Balaram had inquired about each other's welfare, the Lord rested from from His journey. In a short while, the young gopis came to— In a short while, the young gopis came to see Lord Bharatnāsha. Came to Lord Balarama and questioned him about Krishna's well-being. They asked, 'Does Krishna still remember his parents and friends, and will he be coming to Gokul to visit them? For Krishna's sake, we gave up everything, even our fathers, mothers, and other relatives, but now he has abandoned us. How could we help but put our faith in Krishna's words after seeing his sweetly smiling face and thus being overwhelmed by the urges of Cupid. Still, if Krishna can spend his days in separation from us, why can't we tolerate separation from him? So there is no reason to talk, to keep talking about him. In this manner, the gopis remembered Sri Krishna's charming talks and chanting glances, playful gestures, and loving embraces. And as a result they began to cry. Lord Balaram consoled them by conveying the attractive messages Krishna had given him for them. Lord Balaram stayed in Gokul for 2 months, sporting with the gopis in the grooves of the Yamuna shore. The demigods who witnessed these pastimes played kettle drums in the heavens and showered down flower petals while the celestial Sages recited Balaram's glories. One day Lord Balaram became intoxicated by drinking some baharani liquor and began wandering about the forest in the company of the gopis. He called out, 'Yamuna, come near so I and gopis can enjoy sporting in your waters.' But the Yamuna ignored his command. Lord Balaram then started to pull Yamuna with the end of his blow, splitting her into head— into hundreds of tributaries. Trembling out of fright, the goddess Yamuna appeared, fell down at Lord Balaram's feet, and prayed for forgiveness. The Lord let her go and then entered her waters with his girlfriends to sport for some time. When they rose from the water, the goddess Kanti presented Lord Balaram with beautiful ornaments, clothing, and garlands. Even today, the Yamuna River flows through very channels cut by Lord Balaram's plough, the signs of His having subdued her. While Lord Balaram played, His mind became enchanted by the gopis' pastimes. Thus, the many nights He spent in their company seemed to Him like a single night. Text 1: Śrīdev Gosvāmī said, 'O best of the gurus, once Lord Balrāma, eager to visit his well-wishing friends, mounted his chariot and traveled to Nandagopur.' Purpose: As Śrīla Jīv Gosvāmī points out, Lord Balrāma's journey to Śrī Vṛndāvana is also described in Śrī Hārīvāṇṣa. Remembering the Remembering the deep friendship he once enjoyed with the cowherd folks, Lord Balaram went alone to Rajagopur. Having taken Lord Krishna's permission, the simple residents of Vrindavan were aggrieved that Lord Krishna had gone to live elsewhere, so Lord Balaram went there to console them. Śrīla Viśvācakra Vartitākura addresses the question of why Lord Kṛṣṇa, the great ocean of pure love, did not also go to Vraja. In explanation, the Ācārya provides the following two verses. The Yadus thought that Lord's beloved girlfriends are famous for their pure ecstatic love and His parents are extremely affectionate towards Him. Lord Kṛṣṇa is controlled by pure love, so if He goes to see them, How will he be able to leave them and come back to us? With this in mind, the yadus prevented Lord Hari from going, knowing that he becomes subservient of the past tense, in which he reciprocates the everlasting increasing love for the inhabitants of Vraja. Text 2. Having, having long suffered the anxiety of separation, the coward men and their wives embraced Lord Balarama. The Lord then offered respects to his parents and then, and they joyfully greeted him with prayers.

Parakurta.

Srila Vishnachakravarti gives the following verse regarding this situation. Text 2. Text 1. Yes, text 1, translation. Subdevo Swami said, 'O best of the Kurus, Once Lord Balaram, eager to visit his well-wishing friends, mounted his chariot and traveled to Nandagopal, Parthur. As Śrīla Jīv Gosvāmī points out, Lord Balaram's journey to Śrī Vṛndāvana is also described in Śrī Harivamsa. Remembering the deep friendship he once enjoyed with the Kāhwaṭ folk, Lord Rāma went alone to Rāja. Having taken Lord Kṛṣṇa's permission, the simple residents of Vṛndāvana were aggrieved that Lord Kṛṣṇa had gone elsewhere, so Lord Balrāja went there to console them. Śrīla Viśvanātha Ācārya ṭhākura addresses the question of why Lord Kṛṣṇa, the great ocean of pure love, did not go to Vṛndāvana. In explanation, the Ācārya provides the following two verses. Nayadūs thought, "The Lord's beloved girlfriends are famous for their pure ecstatic love, and his parents are extremely affectionate towards him. Lord Krishna is controlled by pure love, so if he goes to see them, how he will be able to leave them back, leave them and come back to us? With this in mind, the Yadus prevented Lord Hari from going, knowing that he becomes subservient of the past tense in which he reciprocates everlasting love of the inhabitants of Raja. Text 2. Having long suffered the anxiety of separation, the coward men and their wives embraced Lord Balaram. The Lord then offered respects to his parents, and then they joyfully greeted him with prayers.

Purpur.

Śrī Viśṇācakra Vartī gives the following verses regarding the situation. Let us repeatedly glorify Lord Balarama. Although He is the original Personality of Eternal Bliss, Nataranda, He felt pained by His love for the residents of Raja, and thus He went to see them, even at the cost of leaving Lord Kṛṣṇa. Text 3. Nanda and Yashoda prayed, 'O descendant of Daśaraha, O Lord of the universe, may You and Your younger brother Kṛṣṇa ever protect us.' Seeing this, they raised Balaram onto their laps, embraced him, and moistened him with tears from their eyes. Par 4. Shri Jeev Goswami comments on this verse as follows: Landa and Yashoda prayed to Shri Balaram, 'May you, along with your younger brother, protect us.' Thus they expressed their respect for the fact that he is the elder brother, and they also showed how much they were considered him as their own son. Text 4 and 6. Lord Balaram then paid proper respects to the elder cowherd men, and the younger ones all greeted him respectfully. Met them all with smiles, handshakes, and so on, dealing personally with each other, one according to age, degree of friendship, and family relationship. Then after resting, the Lord accepted a comfortable seat and they all gathered around Him with voices faltering out of love for Him. Those cowherds who had dedicated everything to Lotus-eyed Krishna asked about the health of their dear ones, and Balaram in turn asked about their cowherds' welfare. Text 7: The cowherds said, 'O Rama, are all our relatives doing well? And Rama, do all of you with your wives and children still remember us?' Text 8: It's our great fortune that sinful Kansa has been killed and our dear relatives have been freed. And it is also our good fortune that our relatives have killed and defeated their enemies and found complete security in a great Fortress. Text 9. Śrīdev Gosvāmī continued: Honored to have the personal audience of Lord Balrāma, the young gopīs smiled and asked him, 'Is Kṛṣṇa, the darling of the city woman, living happily in Pārpura?' According to the Ācāryas, Lord Kṛṣṇa's beloved girlfriends were smiling with divine madness. Since they were feeling extreme unhappiness in separation from their beloved Krishna. Lord Rama deeply respected their great love for Sri Krishna, his younger brother, and thus the term Ram Sandarshadrita carries the meaning that Balaram honored the gopis as well as the given meaning that they honored him. Text 10. Does he remember his family members, especially his father and mother? Do you think he will ever come back even once to see his mother? And does mighty Lord Krishna remember the service we always did for him? Part 2. Srila Vishvanatha Chakravarti comments that the gopis would render service to Lord Krishna. By stringing flower gardens, skillfully using perfumes, and constructing fans, beds, and canopies out of their flower petals. By these simple acts of love, the gopīs render the greatest service to the Supreme Personality of Godhead. Text 11-12. O Kṛṣṇa's sake, O descendant of Daśaraha, We abandon our mothers, fathers, brothers, husbands, children, and sisters even though these relationships are difficult to give up. But now, O Lord, that same Krishna has suddenly abandoned us and has gone away, breaking off, breaking off all affectionate ties with us. And yet, how could any woman fail to trust His promises? Text 13. How can intelligent city women possibly trust the words of one whose heart is so unsteady and who is so ungrateful? They must believe him because he speaks so wonderfully and also because his beautiful smiling glances arouse their lust. Purport: According to Śrīla Śrīdhara Svāmī, Some gopis speak the first two lines of his words and others reply in the next second two lines. Text 14. Why brothers talking about him, dear gopis? Please talk of something else. If he passes his time without us, then we shall similarly pass ours without him. Purport: Śrīla Śrīla Swāmī points out that the gopis heard here subtly indicate that Lord Kṛṣṇa spends His time happily without them, whereas they are most unhappy without their Lord. This is the difference between Him and them. Śrīla Viśvanātha Cakravartī adds the following commentary: Considering themselves different from, from other women, the gopīs thought as follows: If other women are together with their lovers, they live And if they live, and if they are separated, they die. But we neither live nor die. This is the fate Providence has written on our foreheads. What remedy can we find? Text 15. While speaking these words, the young cowherd woman remembered Lord Sauri's laughter, his pleasing conversation with them, His attractive glances, His style of walking, and His loving embraces. Thus they began to cry. Purport: Śrīla Viśvanātha ṛkṛṣṇa comments as follows: The gopīs thought that Kṛṣṇa moon, after piercing our hearts with the darts of nectarine laughter, went away. So how will the city woman not die when he does the same to them? Overwhelmed with these thoughts, the young coward girls began to cry, even in the presence of Śrī Baladeva. Text 16. The Supreme Lord Balarama, the attractor of all, being expert at various kinds of conciliation, consoled the gopīs by relying to them the confidential messages Lord Krishna had sent with him. These messages deeply touched the gopis' hearts. Śrīla Jīv Gosvāmī quotes the following verse from Śrī Viṣṇupura, which describes the message of Lord Balrāma brought from Krishna for the gopis. Lord Balrāma consoled the gopis by giving them Lord Krishna's most charming messages. Which expressed sweet conciliation, which were inspired by his pure love for them and which were without a tinge of pride. Śrī Rājiv Gosvāmī also comments that the use of the name sankarṣṇa here implies that Balarama attracted Lord Kṛṣṇa to appear in his mind and in this way showed Śrī Kṛṣṇa to the gopīs. Thus Balarama consoled Śrī Kṛṣṇa's beloved gopīs girlfriends. Śrī Viśṇuācakra-vartī comments that Lord Kṛṣṇa sent various messages. Some instructed the gopīs in transcendental knowledge, others were conciliatory, and still others revealed the Lord's path. Besides its given meaning, the word 'hṛdayam kamaḥ' also indicates that these messages were confidential. Text 17. Translation. Lord Balaram, the Personality of Godhead, resided there for 2 months of Madhu and Madhu, and during the nights He gave His coward girlfriends conjugal pleasure. Purport: Śrīla Śrīdhara Svāmī states that the gopīs who enjoyed conjugal affairs with Śrī Balaram during His visit to Gokula had not taken part in Śrī Kṛṣṇa's rāsa-dāsa. Being too young at that time. Shri Rajiv Goswami confirms this statement by quoting a phrase from the Bhagavatam, Gopio netrayana bhujaye, which indicates that there are particular gopis who act as Lord Balaram's girlfriends. Furthermore, Ji Goswami states that during the holy festivals celebrated when Krishna Kīnd, Śaṅkhācūra, the gopīs Lord Balrāma enjoyed with were different from the ones Lord Kṛṣṇa enjoyed with. Śrīla Viśṇūdhācārata agrees with this explanation. Text 18. In the company of numerous women, Lord Balrāma enjoyed in a garden by the Yamunā river. This garden was bathed in the rays of the full moon and caressed by breezes bearing the fragrance of night-blooming lotuses. Purport: Śrī Viśṇācakra vartī explains that Lord Bāla Rāma's conjugal pastimes took place in a small forest alongside the Yamunā, a place known as Śrī-rāma-gaḥḍa, which is far from the sites of Śrī Kṛṣṇa's rāsādāsa. Text 19. Sent by the demigod Varūṇa, the divine Varunilīkā, flowed from a tree hollow and made the entire forest even more fragrant with its sweet aroma. Parpur. Śrīla Śrīdhara Svāmī explains that varunī is a liquor distilled from honey. Śrīla Viśṇūdhācākavartī adds that the goddess Varunī, the daughter of Varuna, is the presiding deity of that particular divine liquor. The Ācārya also quotes that quotes the following statements from Sri Harivansh: Samipan prashita pitra Varuna tavanaga. Here the goddess Varuni says to Lord Balaram, my father Varuna has sent me to you, O Sindhu Swami. Text 20: The wind carried to Balaram the fragrance of the flood of sweet liquor. And when he smelled it, he went to the tree. There he and his female companions drank. Text 21. As the Gandhavas sang his glories, Lord Balaram enjoyed with the brilliant circle of young women. He appeared just like Indra's elephant. The Lord's arrival enjoying the company of the she-elephants. Text 22. At that time, kettle drums resounded in the sky, the Gandharvas joyfully rained down flowers, and the great sages praised Lord Balaram's heroic deeds. Text 23. As his deeds were sung, Lord Halayuda wandered as if inebriated among the various forests with his girlfriends. His eyes rolled from the effects of the liquor. Text 24-25: Intoxicated with joy, Lord Balaram sported flower gardens including the various Vaijanti. He wore a single earring and beads of perspiration decorated his smiling lotus face like snowflakes. The Lord then summoned the Yamuna River so that he could play in her waters, but she disregarded his command thinking he was drunk. This angered Balaram and he began This angered Balaram and he began dragging the river with the tips of his flow. Text 26. Lord Balaram said, 'O sinless one disrespecting me, you do not come when I call you but rather move only by your own will.' Therefore, with the tip of the plough I shall bring you here in a hundred streams. Text 27. Śrīdev Gosvāmī continued: Thus scolded by the Lord, O King, the frightened river goddess Yamunā came and fell at the feet of Śrībalrāja, the beloved descendant of Yadu. Trembling, she spoke to him the following words: According to Śrīla Jīva Gosvāmī, the goddess who appeared before Lord Bāla Rāma is an expansion of Śrīmatī Kālendī, one of Lord Kṛṣṇa's queens in Dvāraka. Śrīla Jīva Gosvāmī calls her a shadow of Kālendī, and Śrīla Viśṇūdhārā Chakravartī confirms that she is an expansion of Kālendī, not Kālendī herself. Śrīla Jīva Gosvāmī also gives evidence from Śrīhari Vāṣya in the statement that the goddess Yamuna is the wife of the ocean. The Hari Vansh therefore also refers to her as Sarangana. Text 28. Goddess Yamuna said, Rama, Rama, O mighty Anvan, I know nothing of your prowess. With a single portion of yourself you hold up to the earth, O Lord of the universe. The phrase 'Ekam Chena' refers to the Lord's expansion of Shesh. This is confirmed by the Acharyas. Text 29: My Lord, please release me. O Soul of the Universe, I didn't understand your position as the Supreme Goddess, but now I have surrendered unto you, and you are always kind to your devotees. Text 30: Shukdev Goswami continued: Thereupon Lord Balaram released Yamuna and like the king of the elephants with his entourage of she-elephants entered the river's water with his female companions. Text 31: The Lord played in the water to his full satisfaction and when he came out Goddess Kanti presented him with blue garments, precious ornaments with a blue brilliant necklace. Shri Rashidhar Swami quotes from the Vishnu Purana to show that the goddess Kanti mentioned here is actually Lakshmi, the goddess of fortune. Sent by Varuna, Goddess Lakshmi then presented him with a garment of unfading lotus and a pair of garments colored blue, blue like the ocean. The great Bhagavatam commentator Srirasridhar Swami also quotes the following statements from Sri Harivansh spoken by Goddess Lakshmi to Balaram: O Lord, please accept as divine ornaments for your ears the single gold earrings studded with diamonds from the primordial lotus called Padma. Kindly accept them for this as act of adornment is traditional. Śrīla Viśṇuācācāvartī further points out that Goddess Fortune is the consort of the Lord's plenary expansion concursion, who belongs to the second view. English.

Lord Balarama dressed himself in the blue garment and put on the gold necklace. Ointed with fragrance and beautifully adorned, he appeared as—

Yes, sir. If you want to do japa, you can do.

He appeared as resplendent as Indra's royal elephant. Ointed with sandalwood paste and other pure fragrant substances, Balarama resembled Airavata, the great elephant of Lord Indra. Even today, text 33, even today, O King, one can see how the Yamuna flows through the many channels created when it was dragged by the unlimitedly powerful Lord Balarama. Thus he demonstrated his powers. Text 34. Thus for the Lord Balarama, all the nights passed like a single night as he enjoyed in Vraja, his mind enchanted by the exquisite charm and beauty of Vraja's young ladies. Lord Balarama was enchanted by the charming pastime of the beautiful young ladies of Vraja. Thus each night was completely new experience, and all the nights passed as if they were single night. Thus ends the purport of the humble servant of His Divine Grace, Isi Bhaktivedanta Swami, Prabhupada to the 10th Canto, 65th Chapter of Srimad Bhagavatam entitled Lord Balarama Visits Vrindavan. Chapter 66: Pundrika, the False Vasudeva. This chapter relates how Lord Krishna went to Kashi, present-day Benaras, and killed Pundrika and Kashi Raja, and how the Lord Sudarshana disc defeated a demon incinerated the city of Kashi and killed Sudakshina. While Lord Baladeva was visiting Vraja, King Pondraka of Karusha, encouraged by fools, announced that he was real Vasudeva. Thus he challenged Lord Krishna with the following message: Since I alone am the true personality of Godhead, you should give up your false claim to This position as well as my divine symbols and take shelter of me. If you do not do, then prepare for battle. When Ugrasena and the members of his royal assembly heard Pundrika's foolish boast, they all laughed heartily. Sri Krishna then told Pundrika's messenger to convey a message to his master O fool, I will force you to give up the so-called Sudarsana disc and the other divine symbols of mine you have dared to assume. And when you lie down on the battlefield, you will become the shelter of dogs. Lord Krishna then went to Kashi. Kunti, seeing the Lord preparing for battle, quickly came out of the city to confront him with his army. His friend Kashi Raja followed him, leading the rear guard. Just as the fire of universal devastation destroys every living being in all directions, so Lord Krishna annihilated the armies of Pundrika and Kashi Raja. Then, after chastising Pundrika, the Lord beheaded both him and Kashi Raja with his Sudarshana disc. Thereafter he returned to Dwarka. Because Pundrika had constantly meditated on the Supreme Lord, even dressing like Him, he gained liberation. When Krishna beheaded Kashi Raja, the king's head flew into his city, and when his queen, sons, and other relatives saw it, they all came to lament. At that time, a son of Kashi Raja's named Sudakshina, wanting to avenge his father's death, began worshiping Lord Shiva with the intention of destroying his father's killer. Gratified by Sudakshina's worship, Lord Shiva offered him a choice of benedictions, and Sudakshina asked for a means to kill the one who had slain his father. Lord Shiva advised him to worship the Dakshinagni Dakshinagni fire with black magic rituals. This Sudakshina did with a result that a fearsome demon with a body of flames appeared from a pit of sacrificial fire. The demon rose up carrying a fiery trident and at once set off for Dwarka. The residents of Lord Krishna's capital became terrified as as the demon approached the city, but Lord Krishna assured them of protection and dispensed his Sudarshana Chakra to oppose the magic creation of Lord Shiva. The Sudarshana overpowered the demon, who then returned to Varanasi and burned Sudakshina to ashes, all together with his prince— priests. The Sudarshana disc following the demon, entered Varanasi and burned the entire city to the ground. Then the Lord disc returned to his side in Dwarka. Text 1, Chapter 66. Sukadeva Goswami said, O King, while Lord Balarama was away visiting Nanda's village of Braja, the ruler of Karusa, foolishly thinking "I am Supreme Lord Vasudeva," sent a messenger to Lord Kṛṣṇa. Since Lord Rāma had gone to Nanda Rāja, Pundarika foolishly thought that Lord Kṛṣṇa would be alone and therefore easy to challenge. Thus he dared to send this crazy message to the Lord. Text 2. Pundarika was emboldened by the flattery of childish men who told him, you are Vasudeva, the Supreme Lord and the master of the universe, who have now descended to the earth. Thus he imagined himself to be the infallible personality of Godhead. Text: Pundrika foolishly accepted flattery of ignorant person. Text: Śrīla Prasāda RAVALAVALAVALA. First sloka: Witted King Pundrika sent a messenger to the inshruktable Lord Krishna at Dwarka. Pundrika was acting just like an unintelligent child whom other children are pretending is a king. According to Srila Visvanatha Chakravarti Thakura, the reason Sukadeva Gosvami here mentions for the second time that Pundrika sent a message to Lord Krishna is that of a great sage is astonished at Pundrika's extreme foolishness. Text 4. Arriving in Dwarka, the messenger found lotus-eyed Krishna in his royal assembly and relayed the king's message to that almighty Lord. Text 5. On Kunti's behalf, the messenger said, I am one and only Lord Vasudeva, and there is no other. It is I who have descended to this world to show mercy to the living beings. Therefore, give up your false name. Inspired by Goddess Saraswati, Srila Vishvanatha Chakravarti gives the real import of the two verses. I am not Vasudeva incarnate, but rather you alone and no one else are Vasudeva. Since you have descended to show mercy to the living beings, please make me give up my false designation, which is like that of an oyster claiming to be silver. The Supreme Lord will certainly comply with this request. Text 6. O Sādhvata, give up my personal symbols, symbols which out of foolishness you now carry. Come to me for shelter. If you do not, then you must give up me in battle. Śrīla Viśvanātha Ācāryavatī again interprets Pondrika's words according to the inspiration of Saraswati, Goddess of Learning. Thus they may be understood to mean: Out of foolishness, I assumed an imitation conch shell, disc, lotus, and club, and you are maintaining this by allowing me to use them. You have not yet subdued me and gotten rid of this imitation symbol. Therefore, please mercifully Come and liberate me by forcing me to give them up. Give me battle and grant me liberation by killing me. Text 7: The personality of Godhead, after enjoying the jokes of the assembly, told messenger to relay a message to his master: You fool! I will indeed let loose the weapons you boast of in this way. The Sanskrit word Utkritya means I will hurl, throw, let loose, abandon, etc. The foolish Pundrika demanded that Lord Krishna give up his powerful weapons such as disc and the club, and yet Lord replies, Utkritya muda chin nani, yes fool, I will indeed let loose this weapon when we meet on the battlefield. In Krishna, the Supreme Personality of Godhead, Srila Prabhupada nicely describes this scene as follows: When all the members of royal assembly, including King Ugrasena, heard this message sent by Pundriga, they laughed very loudly for a considerable time. After enjoying the loud laughter of all the members of the assembly, Krishna replied to the messenger as follows: O Messenger of Kondriga, you may carry my message to your master. He is a foolish rascal. I directly call him rascal and I refuse to follow his instruction. I shall never give up the symbols of Vasudeva, especially my disc. I shall use this disc to kill not only King Pundrika but all his followers also. I shall destroy this Pundrika and his foolish associates who merely constitute a society of cheaters and the cheated. Text 9. When you lie dead, oh fool, your face covered by vultures, herons, and waterbirds, you will become the shelter of dogs. Kunti foolishly told the Supreme Lord to come to him for shelter, but here the Lord Krishna tells him, you are not my shelter, but rather you will become shelter of dogs when they happily feast on your dead body. Srila Prabhupada vividly describes this scene as follows. Lord Krishna told Kunti, when I shall destroy you, foolish king, You will then have to conceal your face in disgrace, and when your head is severed from your body by my disc, you will be surrounded by meat-eating birds like vultures, hawks, and eagles. At that time, instead of becoming my shelter as you have demanded, you will be subjected to the mercy of these low-born birds. At that time, your body will be thrown to the dogs, who will eat it with great pleasure. Text 10. When Lord thus spoken, the messenger conveyed his insulting reply to the master in its entirety. Lord Krishna then mounted His chariot and went to the vicinity of Kashi. In Krishna Śrīla Prabhupāda describes this incident as follows: The messenger carried the words of Lord Krishna to his master Pundrika, who patiently heard all these insults. Without waiting any longer, Lord Krishna immediately started out in his chariot to punish the rascal Pundrika. Because at that time the king of Karusha, Pundrika, was living with his friends, the king of Kashi, Krishna surrounded the whole city of Kashi. Text 11. Upon observing Lord Krishna's preparation for battle, the mighty warrior Pundrika quickly went out of the city with two full military divisions. Text 12, 13, and 14. Pundrika's friend, the king of Kashi, followed behind. O king, leading the rear guard with three Akshuni, Akshuhini divisions. Lord Krishna saw that Pundrika was carrying Lord's own insignia such as the conch shell, disc, sword, and club, and also an imitation sarva-sanga, glow, and Sri Vastava mark. He wore a moksha kaustubha jang, was decorated with the garland of forest, flowers, and was dressed in upper and lower garments of fine yellow silk. His banner bore the image of Garuda, and he wore a valuable crown and gleaming spark-shaped earrings. Śrīla Prabhupāda comments in Krishna, when the two kings came before Lord Kṛṣṇa to oppose him, Kṛṣṇa saw Pundrika face to face for the first time. Text 15. Lord Hari laughed heartily when he saw how the king had dressed up in exact imitation of his own appearance, just like an actor on the stage. Śrīla Prabhupāda described this scene as follows: On the whole, Pundrika's dress and makeup were clearly imitation. Anyone could understand that he was just like someone on stage playing the part of Vāsudeva in false face. When Lord Śrī Kṛṣṇa saw Pundrikās imitating His posture and dress, He could not check His laughter, and thus He laughed with great satisfaction. Śrīla Jīvaghoṣvāmī points out that it was the benediction from Lord Śiva that enabled Pundrikās to imitate Lord's dress and appearance exactly, a fact gleaned from Uttarakhanda of Śrī Padmapurāṇa. Text 16. The enemies of Lord Hari attacked him with tridents, clubs, bolseons, pikes, sitris, barbed darts, lances, quads, axes, and arrows. Text 17. Lord— but Lord Krishna fiercely struck back at the army of Pulrika and Kashi Raja, which consisted of elephants, chariots, cavalry, and infantry. The Lord tormented His enemies with His club, sword, Sudarsana disc, and arrows, just as the fire of annihilation torments the various kinds of creatures at the end of the cosmic age. Śrīla Prabhupāda comments as follows in Krishna: The soldiers on the side of King Kondrīga began to shower their weapons upon Kṛṣṇa. The weapons, including various kinds of tridents, clubs, bowls, lances, swords, daggers, and arrows came flying in waves, and Krishna counteracted them. He smashed not only the weapons but also the soldiers and assistants of Kundaika. Just as during the dissolution of this universe, the fire of devastation burns everything to ashes—the elephant, chariots, horse, and inventory belonging to the opposite party were scattered by the weapons of Krishna. Text 18. The battlefield strewn with the dismembered chariots, horses, elephants, humans, mules, and camels that had been cut to pieces by the Lord's disc weapon shone like the gruesome playground of Lord Bhūtapati, giving pleasure to the wise. Śrīla Prabhupāda described this scene as follows: Although the devastated battlefield appeared like the dancing place of Lord Śiva at the time of dissolution of the world, the warriors who were on the side of Kṛṣṇa were very much encouraged by seeing this, and they fought with greater strength. Text 19. Lord Kṛṣṇa then addressed Pundarika: My dear Pundarika, the very weapon you spoke through your messenger, I now release unto you. Srila Prabhupada writes as follows in Krishna. At this time, Lord Krishna told Pundrika. Lord Krishna told Pundrika, Pundrika, you requested me to give up the symbols of Lord Vishnu, especially my disc. Now I will give it up to you. Be careful, you falsely declare yourself to be Vasudeva. Imitating Myself. Therefore, no longer is a greater fool than you. From this statement of Krishna, it is clear that any rascal who advertises himself as God is the greatest fool in the human society. Text 20. O fool! Now I shall make you renounce My name which you have falsely assumed, and I will certainly take shelter of you If I do not wish to fight you, Śrīla Prabhupāda writes as follows: Now, Pundarīga, I shall force you to give up this false representation. You wanted me to surrender unto you. Now this is your opportunity. We shall fight, and if I am defeated, you become victorious, I shall certainly surrender unto you. Text number 21. Having thus derided Puntrika, Lord Krishna destroyed his chariot with his sharp arrows. The Lord then cut off his head with the Sudarshana disc, just as the Lord Indra lops off a mountain peak with his thunderbolt weapon. Text 22. With his arrows, Lord Krishna similarly severed Kashi Raja's head from his body, sending it flying into the Kashi city like the lotus flower thrown by the wind. Śrīla Viśvanātha ṣaṇkaravatī explains why Kṛṣṇa threw Kashi-raja's head into the city. As He went off to battle, the king of Kashi had promised the citizens, "My dear residents of Kashi, today I will bring you the enemy's head into the midst of the city. Have no doubt of this." The king's sinful queen had also boasted to their maids-in-waiting, 'Today our master will certainly bring the heads of the lords of Dwaraka.' Therefore Supreme Lord threw the king's head into the city to astonish the inhabitants. Text 23. Having thus killed envious Puladrika and his ally, Lord returned to Dwaraka. As He entered the city, The Siddhas of the heavens chanted His immortal nectarine glories. Text number 24. By constantly meditating upon Supreme Lord, Pundrikas scattered all his material bonds. Indeed, by imitating Lord Krishna's appearance, O King, he ultimately became Krishna conscious. Srila Prabhupada writes as follows in Krishna As far as Pundrika was concerned, somehow or other he was always thinking of Vasudeva by falsely dressing himself in that way. And therefore Pundrika achieved Swarupa, one of the fine kind of liberation, and was thus promoted to the Vaikuntha planet, where the devotees have the same bodily features as Vishnu.