Krsna Book Audio Dictation - Chapter 13
A.C. Bhaktivedanta Swami Prabhupada
Thirteenth Chapter subject: "Stealing the Calves by Brahmā."
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Śukadeva Gosvāmī was very much encouraged when Mahārāja Parīkṣit inquired from him for the reason how the cowherds boy discussed about the death of Aghāsura after one year. He said as follows: "My dear King, you are making the subject matter of transcendental pastimes of Kṛṣṇa fresher by your inquisitiveness." And it is the nature of devotees constantly to apply his mind, energy, words, ears and everything in the matter of hearing and chanting about Kṛṣṇa. This is called Kṛṣṇa consciousness, and being rapt in the matter of hearing and chanting about Kṛṣṇa, the subject matter never becomes hackneyed or older. That is the significance of transcendental subject matter in comparison to material subject matter. Material subject matter becomes hackneyed, and one cannot hear on a certain subject for long time; he wants to change. But so far transcendental subject matter is concerned, it is called nitya-navāyamāna. This nitya-navāyamāna means that you go on chanting and hearing about the Lord, you will never feel tired and you will feel fresh to hear more and more about Kṛṣṇa.
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It is the duty of spiritual master to disclose all confidential subject matter to the…
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As such, Śukadeva Gosvāmī addressed the king and said, "Now you hear about this subject with attention. Lord Kṛṣṇa, after saving His friends from the mouth of Aghāsura and after killing the demon, He brought His friends on the bank of Yamunā, began to address them as follows: 'My dear friends, just see how this spot is very nice for the purpose of our taking lunch and playing on the soft sandy land on the bank of the Yamunā. You can see how the lotus flower in the water are beautifully blown, distributing the flavor all round, and how the chirping of the birds along with the cooing of the peacock, surrounded by the whispering of the leaves of the tree, combine together, presenting a sound vibration echoing one another, enriching the beautiful scenery created by the trees here.
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" 'So let us have our lunch in this spot, because it is already too late and we are feeling hungry. Let the calves remain near us, and let them drink water from Yamunā. While we shall be engaged in our lunch-taking, the calves may be engaged in eating the soft grasses that are in this spot.' "
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On hearing this proposal from Kṛṣṇa, all the cowherds boys became very much glad and said, "Certainly, let us all sit down here to take our lunch." In this way, they let loose the calves to eat the soft grass around them. They sat down on the ground, keeping Kṛṣṇa in the center, and began to open their tiffin boxes brought from home. Lord Śrī Kṛṣṇa was seated in the center of the circle, and all the boys, keeping their face toward Kṛṣṇa either in a line or in a circle, thus they began to eat as well as to see the Lord face to face. Kṛṣṇa appeared to be the whorl of the lotus flower, and the boys surrounding Him appeared to be different shapes of petals of the lotus flower.
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All the boys collected flowers, leaves of flowers, skin of the tree in order to place their tiffin boxes, and thus began to eat their lunch, sitting together with Kṛṣṇa. While taking their lunch, each boy began to manifest their different kinds of taste with Kṛṣṇa, and they enjoyed their company with joking word, so that the boy himself as well as other friends may take pleasure in such lunching together. While enjoying the lunch with His friends, Lord Kṛṣṇa was seeing that His flute is pushed within the belt of His cloth; bugle and cane are pushed on the left-hand arms. He was holding on the left palm a lump of foodstuff prepared with yogurt, butter, rice and pieces of fruit salad, which were being seen through the petals of His finger joints. In this way, He was laughing and joking amongst His friends.
When this scene was being observed by the demigods from heaven that the Supreme Personality of Godhead, who accepts the results of all big sacrifices, He was now enjoying lunch with His friends in Vṛndāvana. The cowherds boys were thus enjoying transcendental bliss in the company of the Supreme Personality of Godhead.
At that time, the calves who were pasturing nearby entered into the deep forest, allured by new grasses there, and gradually they went out of the sight. When the boys saw that the calves were not nearby, they became afraid of their security, and thus immediately they exclaimed…, exclaimed, "Kṛṣṇa!" because Kṛṣṇa was the killer of fear personified. Everyone is afraid of fear personified, but fear personified is also afraid of Kṛṣṇa. Therefore the boys immediately exclaimed by the word "Kṛṣṇa!" to get out of the fearful situation. Kṛṣṇa also, out of His great affection for His friends, did not like that His friends would give up their pleasing lunch engagement and would go to search out the calves. He therefore said, "My dear friends, you need not break your lunch. Go on enjoying your lunch. I am going personally to find out where the calves are."
Thus Lord Kṛṣṇa immediately started to find out the calves just in the same position as He was sitting the lunch along with friends. He had in His left hand the lump of foodstuff as described above, and He began to search out the calves in the caves, in the bushes, in the holes in the forest, but nowhere He could find out the calves.
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When Aghāsura was killed and the demigods were looking on the incidence with great surprise, at that time Brahmā, who was born out of the lotus flower from the abdomen of Viṣṇu, he also came to see, and he was surprised how a little boy like Kṛṣṇa could act so wonderfully. And although he was informed that the little cowherds boy was the Supreme Personality of Godhead, still he wanted to see further glorified pastimes of the Lord, and thus he stole away all the calves and the cowherds boys in a different place and he disappeared.
Lord Kṛṣṇa, therefore, in spite of searching the calves and the boys everywhere, He could not find out them, even on the bank of the Yamunā where they were taking their lunch. However, Lord Kṛṣṇa, although assumed the form of a cowherds boy—very little in comparison to Brahmā's body—still, because He is the Supreme Personality of Godhead, He could immediately understand that all the calves and the boys had been stolen away by Brahmā. Now Kṛṣṇa thought that Brahmā had taken away all the cowherds boy and calves. How He would alone return to Vṛndāvana? How their mothers would be aggrieved!
Therefore, in order to satisfy the mothers of His cowherds friends as well as to convince Brahmā about the supremacy of the Personality of Godhead, He immediately expanded Himself as the cowherds boy and the calves. In the Vedas it is said that the Supreme Personality of Godhead has Himself expanded in so many living entities by His energy; therefore, it was not very difficult for Him to expand Himself in so many cowherds boys and calves again. He expanded Himself exactly in the same manner as the boys, who were different in their features, different in their facial and bodily construction, different in their clothings and ornaments, difference in their behavior and personal activities.
In other words, all living entities being individual soul, everyone has a different taste, a different mentality, different activities, different behavior, and Kṛṣṇa exactly expanded Himself in the same (indistinct) position of the individual cowherds boys—not only the cowherds boys, but also of the calves, who were also of different size, different color, different activities, and this was possible because everything is expansion of Kṛṣṇa's energy. In the Viṣṇu Purāṇa it is said, parasya brahmaṇaḥśaktiḥ (Viṣṇu Purāṇa 1.22.53).
(Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.)
Whatever we actually see in the cosmic manifestation, either in the matter or activities of the living entities, they are simply expansion of the energies of the Lord, as heat and light are different expansion of the energy of the fire.
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Thus Kṛṣṇa, expanding Himself as the cowherds boy and as the calves in their individual capacities, and surrounded by such expansion of Himself, entered the village Vṛndāvana without any knowledge of the residents what had happened in this connection. So after entering village Vṛndāvana, all the calves went and entered into their respective cowsheds and the boys also to their respective mothers and homes.
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The mothers of the respective cowherds boy heard the vibration of their flutes before their entrance. So in order to receive their respective boys, they came out of the home and embraced their respective boys. And out of their filial affection, milk was oozing out of their breasts, and thus they allowed the cowherds boy to drink the milk out of their body—not exactly to their boys but to the Supreme Personality of Godhead, who had expanded Himself in such boys and calves. In other words, this was another chance for all the residents of Vṛndāvana to feed the Supreme Personality of Godhead with their breast milk. Therefore Lord Kṛṣṇa not only gave Yaśodā the chance of feeding Himself, but this time He gave chance to all the other elderly gopīs to feed Him by His expansion like the cowherds boy.
In this way, all the respective cowherds boys began to deal with their mother as usual, and the mothers also, on the approach of evening, began to bathe their respective children and decorate him with tilaka and ornaments and give them necessary foodstuff to eat after the whole day's labor. The cows also, who were away in the pasturing ground, returned in the evening and began to call their respective calves, and the calves also immediately came to their respective mothers, and the mothers began to lick the bodies of the calves. This behavior of the cows and the gopīs with their respective calves and cowherds boy remained without any change, although actually the original calves and original cowherds boy were not there. There was a specific significance that the mothers, namely the cows and the gopīs, developed...
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Tape number fourteen, Month 7, Day 5, Year 1969, July 5th, 1969, Kṛṣṇa.
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The dealings of the cows with their calves and the elderly gopīs upon Kṛṣṇa remained all the same. But the cows’ affection for their calves and the elderly gopīs’ affection for their boys increased very much causelessly. The affection of the cows and gopīs increased so naturally that even they were not the offspring and children of the cows and gopīs respectively, still there was increase of affection. For one year continually, the affection of the cows and that of the gopīs increased all in all exactly like that affection on Kṛṣṇa was before. The idea is that even the cows and the elderly gopīs in Vṛndāvana had greater affection for Kṛṣṇa than their own offsprings. But after this incidence, their affection increased upon their offsprings exactly they had on Kṛṣṇa. In this way, for one year continually Kṛṣṇa Himself expanded as the calves and the cowherd boys and was present in the pasturing ground, as if the cowherds boy were separate from the calves and the calves separate from the cowherds boys and Kṛṣṇa.
This expansion of Kṛṣṇa, as it is stated in the Bhagavad-gītā, that He is situated in everyone's heart as the Supersoul. Similarly, instead of expanding Himself as the Supersoul, He expanded as the portion of calves and cowherds boys continually for one year.
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When there was only a few days’ gap, three or four days’ gap to complete one year, one day Kṛṣṇa along with Balarāma, while tending the calves, entered into the forest when on the background They saw some cows were grazing on the top of the hill Govardhana. The cows from the top of the hill saw on the down valley the calves were being taken care by the cowherds boy, and immediately after seeing the cows, they began to run towards the calves, joined front and rear legs, as if they were jumping by two legs. The cows were so much melted by affection of the calves that they did not care for the rough path from the top of the Govardhana Hill down to the pasturing ground.
They began to approach the calves with their milk bags full with milk, raising their tails upwards and their mouth and necks (indistinct). While they were coming towards the calves, the milk bags were pouring out milk out of great affection for the calves, on account of intense filial affection for the calves, although they were not their own calves. The milk bag of the cows were oozing out, and milk was pouring on the ground. The cows had their own calves, but still, as soon as they came down, the calves who were grazing underneath the Govardhana Hill, and although the calves were larger—were not expected to drink milk directly from the milk bag, but they were satisfied with the grass on the grazing ground—still all the cows immediately came and began to lick on their body. The calves also began to suck milk from the milk bag. The whole scene appeared to be a great bondage of affection between the cows and the calves.
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When the cows were thus coming down from the top of the Govardhana Hill, the cowherds men who were taking care of them on the top of the Govardhana Hill immediately tried to check the cows from coming down, because the system is that the elderly cows are taken care by the elderly cowherds men, and the grown-up calves, they are taken care by cowherds boys. And the system is that as far as possible, the calves are kept separately from the cows so that the calves may not drink all the milk available from the cow.
Therefore the cowherds men, who were taking care of the cows on the top of the hill of Govardhana, they tried to check all the cows to come down. They applied their strength and attempted to check the cows but they failed, and they appeared to have been baffled in their attempt and failure in their labor to check them. Because they could not check the cows coming down, they were feeling ashamed. At the same, time they were angry also. In both ways, they became very much unhappy. But when they come down and saw their own children taking care of the calves, they also became very much affectionate towards the children.
It was very much astonishing that although the cowherds men became disappointed, baffled and angry, down, still, as soon as they saw their own children, their heart became melted with great affection for their children, and at once their angry mood and dissatisfaction and unhappiness disappeared. On the other hand, they began to show great filial love for the children, and with great affection raised their respective children up with arms, embraced them with great feeling, thus began to smell their heads and enjoyed their company with great happiness. In this way, all the elderly cowherds men, after embracing their children, when they again took back the cows on the top of the Govardhana Hill, along the way they feelingly began to think of their own children, and tears were gliding down from their eyes out of affection.
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When Balarāma saw this extraordinary exchange of filial affection between the cows and the calves and the parents and the children—because neither the calves nor the children needed so much care by their respective parents—therefore Balarāma began to think within Himself why these extraordinary things are happened. He was astonished to see that all the residents of Vṛndāvana became so much affectionate towards their own children exactly as they were affectionate towards Kṛṣṇa. Similarly, the cows also had grown so much affectionate towards their calves as much they are affectionate to Kṛṣṇa. He therefore concluded that extraordinary show of affection was something mystical, either played by the demigods or by some powerful man. Otherwise, how this wonderful change could take place?
While He was thinking within Himself about this wonderful change, He concluded that this kind of mystical change could not happen without being caused by Kṛṣṇa, whom He thought His worshipable Personality of Godhead. In other words, "It was arranged by Kṛṣṇa. It could not check Me also from this mystic power." Thus thinking, when He meditated within Himself, He saw that all those cowherds boys and the cows and the calves were only expansion of Kṛṣṇa.
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Then Balarāma inquired from Kṛṣṇa about the actual situation. He said to Kṛṣṇa, "My dear Kṛṣṇa, in the beginning I knew that all these cows and calves and the cowherds boys, either they were great sages or saintly persons and demigods. But at present it appears that they are no more those saintly sages or demigods but they are Your expansions. They are all You; You Yourself are playing as the calves and the cows and the cowherds boys. What is the mystery of this situation? Where those other cows and calves and cowherds boy gone? And why You are Yourself expanding as the cows, calves and cowherds boy? Will You kindly let Me know what is this cause?"
Then Kṛṣṇa, on the request of Balarāma, briefly explained the whole situation: how the calves, cows and cowherds boy were stolen by Brahmā and how He is concealing the whole incidence by expanding Himself so that people would not know that original cows, calves and cowherds boy were already not there.
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While Kṛṣṇa and Balarāma was talking thus, in the meantime Brahmā came back after a moment's interval of his duration of his life. For Brahmā's duration of life we have information from the Bhagavad-gītā that thousand times of the total years of the four ages, namely forty-three hundred thousands of years multiplied by another thousand, makes Brahmā's twelve hours—one day. Similarly, the one moment of Brahmā is equal to one year of our solar calculation. So after one moment of Brahmā's calculation, that is after one year of this planet's calculation, when Brahmā came back to see the fun what had happened, because he had stolen the cowherds boys, cows and calves, he was afraid also within himself that he was playing with fire. Kṛṣṇa was his master, and he had played the mischief for fun by taking away His calves and cowherds boy. So he was really very much anxious, so he did not make very much late to come back. He came only after the moment of his calculation, and he saw that all the cowherds boys, cows and calves were playing with Kṛṣṇa in the same way, although he was confident that he saw that all the cowherds boy, cows and calves were playing with Kṛṣṇa in the same way, although he was confident that his former cowherds boy, calves and cows were taken by him and they were lying down sleeping under the spell of his mystic power. Brahmā began to think within himself that "All the boys, calves and cows were taken away by me, and I know they are still sleeping. How is that, a similar batch of cows and cowherds boy and calves are playing with Kṛṣṇa? How it is that these boys, cows and calves are not influenced by my mystic power and they are still playing with Kṛṣṇa? How is that they are still playing for one year continually with Kṛṣṇa?"
In this way, although Brahmā tried to understand who were they that they were not influenced by his mystic power, but he could not ascertain the real fact. In other words, he himself became spelled by his own mystic power. The influence of his mystic power appeared like snow in darkness and the glowworm in daytime. The glowworm during night, darkness, can show some glittering power, or the snow piled up on the top of the hills or on the ground can show some silver shining during daytime. But at night the snow has no silvering glittering, nor the glowworm has any illuminating power during daytime. Similarly, if a small mystic power exhibited by Brahmā was in the front of mystic power of Kṛṣṇa, it was just like the snow and the glowworm. In other words, when a small mystic powerful man wants to show impotency in the presence of greater mystic power, he diminishes his influence; he does not increase in influence. Similarly, even a great personality like Brahmā, who wanted to show his mystic power before Kṛṣṇa, became a ludicrous subject.
While Brahmā was thus confused about his mystic power, immediately all the cowherds boys, calves and cows transformed into Viṣṇu forms in order to convince Brahmā that all those cows, cowherds boys and calves were not the original calves and cowherds boy. Actually they are sleeping under the spell of Brahmā's mystic power. But the present cowherds boys, cows and calves as Brahmā has seen, they were all expansion of Kṛṣṇa, that is Viṣṇu. Viṣṇu is expansion of Kṛṣṇa, so previously the Viṣṇu forms appeared before Brahmā. All the Viṣṇu forms were of bluish color and dressed in yellow garments. All of Them had four hands decorated with club, disc, lotus flower and conchshell. On the head there was glittering helmet of jewels. There was golden bedecked with pearls, earrings and garlanded with beautiful flowers. On the chest there was mark of Śrīvatsa. Their arms were decorated with armlets and other jewelries. Their necks were just like conchshell. Their legs were decorated with ankle bells. Their waist was decorated with golden bells. Fingers were decorated with jeweled rings, suggesting(?) the special significance of Viṣṇu forms.
Brahmā also saw that the throughout the whole body of Lord Viṣṇu, tulasī leaves, fresh buds, were thrown, beginning from His leg up to the top of the head. This is another significance of Viṣṇu form. And all of Them were looking transcendentally very, very beautiful. The smiling of the Viṣṇu forms were resembling like the moonshine. Their glancing were resembling like the early rising of the sun. The glancing of Viṣṇu appeared as the creator and maintainer of the modes of ignorance and modes of passion. Viṣṇu represents the modes of goodness and Brahmā represents the modes of passion and Lord Śiva represents the modes of ignorance. Therefore Viṣṇu, as maintainer of everything in the cosmic manifestation, He is also creator and maintainer of Brahmā and Lord Śiva.
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After this manifestation of Viṣṇu, Brahmā saw that many other Brahmās and Śivas and demigods or other insignificant living entities up to the ants and very small straws, both movable and immovable living entities, were dancing, surrounding Lord Viṣṇu. Their dancing were accompanied by various kinds of music and drums, just all of them worshiping Lord Viṣṇu. Brahmā also realized that all those Viṣṇu forms were complete in mystic power, beginning from the aṇimā perfection, or the mystic power of becoming like the atom and becoming infinite like this cosmic manifestation, full with all the mystic powers of Brahmā, Śiva and all demigods. All the twenty-four elements of cosmic manifestation were fully represented in the person of Viṣṇu.
Brahmā also observed that by the influence of Lord Viṣṇu, all other subordinate mystic powers were engaged in His worship. He was being worshiped by time, space, cosmic manifestation, reformation, desire, activity, and all the three qualities of material nature were engaged in the worship of Lord Viṣṇu. Brahmā also realized that Lord Viṣṇu is the reservoir of all truths, knowledge and bliss. He is the combination of three transcendental features, namely eternity, knowledge and blissfulness. Viṣṇu is the object of worship by the followers of Upaniṣad (U-P-A-N-I-S-H-A-D).
In other words, Brahmā realized that all the different forms of cows, cowherds boy and the calves transformed into Viṣṇu forms were not exactly the same mysticism as generally a yogī or a demigod can display by the specific power invested unto them. He realized that the cows, calves and cowherds boy transformed into Viṣṇu mūrtis, or Viṣṇu forms, were not a display of viṣṇu-māyā, or Viṣṇu energy, but they were Viṣṇu Themselves. The qualification of Viṣṇu and viṣṇu-māyā is like this: just like fire and heat. In the heat there is qualification of fire, namely warmth; but still heat is not fire. Similarly, the manifestation of Viṣṇu forms of the cowherds boys, cows and calves were not like that. They were all Viṣṇu, factually.
Factually, Viṣṇu qualification is the truths and full of knowledge and full of bliss. Another example can be given that a material object, which may be reflected in many, many forms, for example, just like the sun is reflected in many, many water pots, but the reflection of the sun in many pots, they are not actually sun. There is no actual heat and light of the sun in the pot, although it appears like sun. Similarly, the Viṣṇu forms which Kṛṣṇa assumed, they were each and every one of them were full Viṣṇu: satyam means truth; jṣānam, in full knowledge; and ānanda, and full bliss. Thus transcendental forms of the Supreme Personality of Godhead are not even understandable by the scholars reading different kinds of Upaniṣads, because the devotees of the Supreme Personality of Godhead, He is a person, is so great that the impersonalist followers of Upaniṣad cannot reach to the standard of knowledge to understand them. Practically, the transcendental forms of the Lord is beyond the reach of the impersonalists, who are pleased only to understand, through the studies of Upaniṣad, that the Absolute Truth is not matter, nor the Absolute Truth is materially restricted by limited potency. Lord Brahmā understood about Kṛṣṇa and His expansion into Viṣṇu forms and could understand that on account of expansion of energy of the Supreme Lord, everything movable and immovable within the cosmic manifestation are existing.
When Brahmā was thus standing, being baffled in his limited power and was conscious about his limited activities within the eleven senses, he could realize himself that he was also a creation of the material world, or material energy, just like a puppet. As a puppet has no independent power to dance but it dances according to the direction of the puppet shower, similarly, all the demigods and living entities and everything are all subordinate to the Supreme Personality of Godhead. As it is stated in the Caitanya-caritāmṛta that the only master is Kṛṣṇa, and all others are servants. The whole world is under the waves of material spell, and they are floating like straws in the water. Therefore their struggle for existence is continuing. But as soon as one becomes conscious that he is eternal servant of the Supreme Personality of Godhead, this māyā, or illusory struggle for existence, may cease immediately.
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Lord Brahmā, who has full control over the goddess of learning and who is considered to be the best authority in Vedic knowledge, was thus perplexed and was unable to understand the extraordinary power manifestation of the Supreme Personality of Godhead. In other words, in the mundane world, even a personality like Brahmā is unable to understand what is the potential mystic power of the Supreme Lord. Brahmā thus could not only understand the potential power of the Lord, but he was perplexed even to see the display which was being manifested by Kṛṣṇa before him.
Thus Kṛṣṇa took compassion upon him that Brahmā was unable even to see how He was displaying the forms of Viṣṇu transferring into cows and cowherds boy, and again in full manifestation of Viṣṇu expansions. He immediately put His curtain of yogamāyā. In the Bhagavad-gītā it is said that the Supreme Personality of Godhead is not visible on account of the curtain spread by the yogamāyā. The energy which covers the reality is called mahāmāyā, or the external energy, which does not allow a conditioned soul to understand the Supreme Personality of Godhead beyond the cosmic manifestation. It is called mahāmāyā. But the energy which partially manifests the Supreme Personality of Godhead and partially she does not allow to see, that is the action of yogamāyā.
Brahmā is not an ordinary conditioned soul. He is far, far superior than all the demigods even, but still he could not adjust things displayed by the Supreme Personality of Godhead. Therefore, Kṛṣṇa willingly stopped manifesting His further potential activities. In other words, the conditioned soul not only becomes bewildered, but they are unable to understand. So this curtain of yogamāyā was drawn, not to make Brahmā more and more perplexed.
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In this way, when Brahmā was relieved from the perplexity, he appeared to be awakened from a stage almost dead and began to open his eyes with great difficulty, thus could see the external cosmic manifestation again with his common eyes. He could thus see all around him the super-excellent view of Vṛndāvana, full with trees, which is the source of living condition of all living entities. Still he could not appreciate the transcendental land of Vṛndāvana, that all the living entities accommodated in Vṛndāvana are transcendental to the ordinary nature of common living entities. In the forest of Vṛndāvana, even ferocious animals like tigers and others live peacefully along with the deers and human being without hurting each other. He could, however, understand that on account of presence of the Supreme Personality of Godhead, Vṛndāvana is transcendental to all other places, where there is no lust and greediness.
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Brahmā thus found Śrī Kṛṣṇa, the Supreme Personality of Godhead, playing the part of a small cowherds boy, and he saw Him that little child with a lump of foodstuff in His left hand was searching out the cowherd boys and the cows and calves as one year before Kṛṣṇa was actually doing, after the disappearance of the cowherds boys, calves and cows.
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Immediately Brahmā got down from his carrier, the great swan, and fell down before the Lord just like a golden stick. The word used amongst the Vaiṣṇavas for offering respect, namely, daṇḍavat. This daṇḍavat word means falling down like a stick. One should offer respect to the superior Vaiṣṇava by falling down straight, his body just like a stick. So Brahmā did it practically: fell down before the Lord just like a stick to offer his respect. And because the complexion of Brahmā is golden, the whole thing appeared to be just like a golden stick lying down before Lord Kṛṣṇa. Thus all the four helmets on the head of Brahmā became touched with the lotus feet of Kṛṣṇa.
Brahmā, being too much engladdened, began to shed tears, and with the tears began to wash the lotus feet of Lord Kṛṣṇa. He was repeatedly falling down and rising up. Repeatedly he was memorizing the wonderful activities of the Lord, and thus for a long time he began to act like that. After repeating like this for a long time, Brahmā stood up, smeared over his eyes, seeing the Lord before him, with great respect and humbleness began to offer prayers with great attention and trembling of the body.
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Thus ends the Bhaktivedanta purport of the Thirteenth Chapter Kṛṣṇa in the matter of "Brahmā Stealing the Calves."