My dear Lord, when my sacrifice was disrupted I became fiercely angry because of false pride. Thus I tried to destroy Your cowherd community with severe rain and wind.

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TRANSLATION

Śukadeva Gosvāmī said: After Kṛṣṇa had lifted Govardhana Hill and thus protected the inhabitants of Vraja from the terrible rainfall, Surabhi, the mother of the cows, came from her planet to see Kṛṣṇa. She was accompanied by Indra.

COMMENTARY

This chapter describes the prayers Indra recited out of fear, Kṛṣṇa’s mercy on him, and how the Surabhi cow and Indra performed a bathing ceremony for Kṛṣṇa on account of which the Lord is called Govinda.

Seeing that Vraja had been protected from the rain, Indra, nervous and ashamed, fearfully approached Kṛṣṇa. The Surabhi cow came on the order of Brahmā to help Indra and bathe Kṛṣṇa. The word go-lokāt here indicates the material planet called Goloka which is filled with exceptional cows. Kṛṣṇa’s transcendental Surabhi cows from Vraja Gokula could not be with Indra in the material world.

|| 10.27.2 ||

vivikta upasaṅgamya vrīḍītaḥ kṛta-helanaḥ

pasparśa pādayor enaṁ kirīṭenārka-varcasā

TRANSLATION

Indra was very ashamed of having offended the Lord. Approaching Him in a solitary place, Indra fell down and lay his helmet, whose effulgence was as brilliant as the sun, upon the Lord’s lotus feet.

COMMENTARY

One morning Kṛṣṇa went alone to see to what extent the lightning bolts of Indra had broken the back of Govardhana. This gave Indra an opportunity to meet Kṛṣṇa in a solitary place (vivikta). The specific “solitary place” where Indra approached Śrī Kṛṣṇa is mentioned by the sage Śri Vaiśampāyana in the Hari-vaṁśa (Viṣṇu-parva 19.3): sa dadarśopaviṣṭaṁ vai govardhana-śilā-tale. “Indra saw Kṛṣṇa sitting at the base of Govardhana Hill.”

Surabhi had sent Indra with a suggestion: “Go alone without your elephant carrier, and in a humble mood offer obeisances at Kṛṣṇa’s lotus feet to get relieved from your offense.”

By His glance Kṛṣṇa said, “O king of the demigods! I see that you have unprecedented affection for Me. You have come to show mercy to Me, who have offended you by stopping your worship.” Thus Indra became ashamed (vrīḍītaḥ).

|| 10.27.3 ||

dṛṣṭa-śrutānubhāvo ’sya kṛṣṇasyāmita-tejasaḥ

naṣṭa-tri-lokeśa-mada idam āha kṛtāñjaliḥ

TRANSLATION

Indra had now heard of and seen the transcendental power of omnipotent Kṛṣṇa, and his false pride in being the lord of the three worlds was thus defeated. Holding his hands together in supplication, he addressed the Lord as follows.

COMMENTARY

First with his own eyes Indra saw the powers of Kṛṣṇa. Later, having understood his offense and desiring to alleviate it, Indra went to Mount Meru, where he heard about Kṛṣṇa’s powers from Lord Brahmā.

|| 10.27.4 ||

indra uvāca

viśuddha-sattvaṁ tava dhāma śāntaṁ tapo-mayaṁ dhvasta-rajas-tamaskam

māyā-mayo ’yaṁ guṇa-sampravāho na vidyate te grahaṇānubandhaḥ

TRANSLATION

King Indra said: Your transcendental form, a manifestation of pure goodness, is undisturbed by change, shining with knowledge and devoid of passion and ignorance. In You does not exist the mighty flow of the modes of material nature, which is based on illusion and ignorance.

COMMENTARY

“You know that I was so foolish that I stopped your worship, and on the pretext of worshiping Govardhana I enjoyed the offerings meant for you.” Fearing such words from Kṛṣṇa, Indra said: “Oh Lord, though I am bewildered by Your māyā, I now know a little about You by a speck of Your mercy.” This is the intention of this and the next verse.

King Indra said, “Your transcendental form (dhāma) is undisturbed and ever peaceful (śāntaṁ). It is full of pure knowledge (tapo-mayam). Does it arise from sattva-guṇa? No, Your form is visuddha-sattva, transcendental goodness, cid-ānanda-maya. Therefore You are totally free from the modes passion and ignorance (raja-tamo guṇa). Moreover, people can destroy the effects of passion and ignorance (dvasta raja tamaskam) simply by remembering Your beautiful transcendental form.

“Though You are not the least bit influenced by the modes of nature like the conditioned souls, sometimes for amusement You accept a role in this world. Someone may object, ‘But isn’t that a fault?’ No, it is not a fault because You have no desire to accept any relation with the material realm.”

|| 10.27.5 ||

kuto nu tad-dhetava īśa tat-kṛtā lobhādayo ye ’budha-linga-bhāvāḥ

tathāpi daṇḍaṁ bhagavān bibharti dharmasya guptyai khala-nigrahāya

TRANSLATION

How, then, could there exist in You the symptoms of an ignorant person—such as greed, lust, anger and envy—which are produced by one’s previous involvement in material existence and which cause one to become further entangled in material existence? And yet as the Supreme Lord You impose punishment to protect religious principles and curb down the wicked.

COMMENTARY

Indra said, “O Lord! If You have no desire to accept the modes of nature, how do their effects such as greed and anger appear within You? How could You stop my worship without the influence of the modes of nature? And without showing greed and anger, how could You punish the wicked to protect the principles of religion (dharmasya)?”

|| 10.27.6 ||

pitā gurus tvaṁ jagatām adhīśo duratyayaḥ kāla upātta-daṇḍaḥ

hitāya cecchā-tanubhiḥ samīhase mānaṁ vidhunvan jagad-īśa-māninām

TRANSLATION

You are the father and spiritual master of this entire universe, and also its supreme controller. You are insurmountable time, imposing punishment upon the sinful for their own benefit. Indeed, in Your various incarnations, selected by Your own free will, You act decisively to remove the false pride of those who presume themselves masters of this world.

COMMENTARY

Indra said, “As the Supreme Lord, You are complete, so what purpose do You have in protecting dharma by punishing the evil? It is for the auspiciousness of the universe. Due to Your merciful nature, You show affection to those who follow dharma, just as the father favors his son and the guru his disciple. As adhīśa (Supreme Controller), You are fully capable of delivering everyone from suffering and bestowing happiness. But for the evil people, You are insurmountable time, which purifies them through punishment.”

“To benefit both the pious and impious You appear in various incarnations and perform pastimes according to Your own free will (icchā-tanubhih). Your pastimes include killing demons like Pūtanā and protecting the devotees. It is also Your pastime to deflate the pride of Your devotees such as Brahmā who become intoxicated with the minute power delegated to them by You.”

|| 10.27.7 ||

ye mad-vidhājñā jagad-īśa-māninas tvāṁ vīkṣya kāle ’bhayam āśu tan-madam

hitvārya-mārgaṁ prabhajanty apasmayā īhā khalānām api te ’nuśāsanam

TRANSLATION

Even fools like me, who proudly think themselves universal lords, quickly give up their conceit and directly take to the path of the spiritually progressive when they see You are fearless even in the face of time. Thus You punish the mischievous only to instruct them.

COMMENTARY

“Among those who think themselves lords, I am the lowest.” Indra speaks in this mood. Mad-vidhājṅā indicates that Indra is the most foolish of the foolish. The comparison (mad-vidha-like me) indicates the extreme, as in the example of a face as beautiful as the moon (the moon indicates most beautiful).

Indra continued, “Seeing that You are fearless in the face of time, I give up my false identity as a controller.” Or the meaning can be: “Not knowing what kind of punishment I will get, I give up my false identity out of fear of You.”

“Giving up our pride (apasmayā), we fully take to (prabhajanti) the path (ārya-mārga) of Your devotees. Therefore, this pastime of lifting Govardhana is Your punishment (anuśāsanam) for me.”

|| 10.27.8 ||

sa tvaṁ mamaiśvarya-mada-plutasya
kṛtāgasas te ’viduṣaḥ prabhāvam

kṣantuṁ prabho ’thārhasi mūḍha-cetaso
maivaṁ punar bhūn matir īśa me ’satī

TRANSLATION

Engrossed in pride over my ruling power, ignorant of Your majesty, I offended You. O Lord, may You forgive me. My intelligence was bewildered, but let my consciousness never again be so impure.

COMMENTARY

Kṛṣṇa might have replied, “I lifted Govardhana Hill to protect Vraja, not to punish you. Now I will call Yamarāja and arrange for your punishment.” Afraid of such a reply, Indra fearfully said, “As the most famous father and guru, You are merciful by nature. Therefore, please forgive the offense of this foolish person immersed in pride and ignorant (aviduṣaḥ) of Your majesty. You should not purify me by punishment, because I am like a stubborn animal. The moment after the master beats the animal, it again commits the same offense. Instead You should purify me by Your mercy so that my animalistic tendencies do not arise again.”

This prayer is not offered with a completely pure heart, because Indra is exhibiting humility in order to save himself. Indra mentions this in the seventh verse. Later in the tenth canto we find that when Śrī Kṛṣṇa once took a pārijāta flower from heaven, foolish Indra again reacted violently against the Lord.

|| 10.27.9 ||

tavāvatāro ’yam adhokṣajeha bhuvo bharāṇām uru-bhāra-janmanām

camū-patīnām abhavāya deva bhavāya yuṣmac-caraṇānuvartinām

TRANSLATION

You descend into this world, O transcendent Lord, to destroy the warlords who burden the earth and create many terrible disturbances. O Lord, you simultaneously act for the welfare of those who faithfully serve Your lotus feet.

COMMENTARY

Indra said, “You have appeared in this world for our benefit because of our prayers. Even knowing this I have been blind and acted foolishly. Now, having been punished, I can see the truth. You descend to destroy the demoniac warlords who harass the earth, and to bring prosperity to those who faithfully serve Your lotus feet. But I am neither of these, so You neither destroy me nor bless me. Alas! It is my great misfortune that You remain neutral towards me.”

|| 10.27.10 ||

namas tubhyaṁ bhagavate puruṣāya mahātmane

vāsudevāya kṛṣṇāya sātvatāṁ pataye namaḥ

TRANSLATION

Obeisances unto You, the Supreme Personality of Godhead, the great Soul, who are all-pervading and who reside in the hearts of all. My obeisances unto You, Kṛṣṇa, the chief of the Yadu dynasty.

COMMENTARY

Indra said, “Therefore let me just surrender to Your lotus feet and offer You respects.” This is expressed in two verses. Uddhava says: “Kṛṣṇa, the primeval Lord and master of matter and spirit, appears in this world in different avatāras as portions of Mahāviṣṇu, who is also His part.” Therefore in this verse Indra pays respects to all the expanded forms which are within Kṛṣṇa when He appears on earth. “I pay my respects to Lord Nārāyaṇa (bhagavate) of Mahāvaikuṇṭha. I pay my respects to Mahā-viṣṇu (puruṣāya), creator of the mahat-tattva. I pay my respects to Garbhodakaśāyī Viṣṇu, the Supersoul of the total universe (samaṣṭi-paramātmā, mahātmane).”

After paying respects to the plenary portions of Kṛṣṇa (aṁśas), Indra pays respects to the aṁśī, the source of the aṁśas. “I offer respects to Vāsudeva, the son of Vasudeva. I offer respects to Kṛṣṇa, the Lord of the Yadu dynasty (sātvatās).”

|| 10.27.11 ||

svacchandopātta-dehāya viśuddha-jñāna-mūrtaye

sarvasmai sarva-bījāya sarva-bhūtātmane namaḥ

TRANSLATION

Unto Him who assumes transcendental bodies according to the desires of His devotees, unto Him whose form is itself pure consci-ousness, unto Him who is everything, who is the seed of everything and who is the Soul of all creatures, I offer my obeisances.

COMMENTARY

Indra said, “I pay respects to You who accepts bodies in order to give happiness to Your premi-bhaktas who serve You in the sacred raptures of dāsya, sakhya, vātsalya and śṛṅgāra. Being non-material, Your transcendental body is completely pure consciousness, without a tinge of illusion. You possess unlimited multifarious energies such as mahāmāyā. You are everything (sarva): You are the seed (sarva-bīja) of everything and the Soul of every creature. Thus I pay respects to You.”

|| 10.27.12 ||

mayedaṁ bhagavān goṣṭha-nāśāyāsāra-vāyubhiḥ

ceṣṭitaṁ vihate yajñe māninā tīvra-manyunā

TRANSLATION

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