rule



 

Canto 10

Jaya Râdhâ Mâdhava 1

  

 

Chapter 10: The Deliverance of the Sons of Kuvera

(1) The king said: 'Oh powerful one, can you please describe the abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed?'

(2-3) S'rî S'uka said: 'Very proud of being elevated to the association of Rudra the ones born from the Keeper of Wealth, [one day] walked around in a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. In that garden full of flowers they most bewildered, with their eyes rolling because of being intoxicated from drinking vârunî, were together with women who sang songs to them. (4) Because they wanted to enjoy themselves they in the company of the young girls entered the Ganges full of lotus beds, like two male elephants with their she-elephants. (5) It so happened that Nârada, the almighty devarishi, got to see them oh son of Kuru, and from the demigods' maddened eyes could understand what state they were in. (6) Seeing him their adherents [the girls] were ashamed and, afraid of being cursed, quickly covered their naked bodies with their garments. But the two guardians of Kuvera's treasures [the S'iva guhyakas], who were also naked did not. (7) Seeing the two being drunk and blind with their prestige and wealth, he in order to teach the two sons of the light a lesson, pronounced a curse against them saying the following. (8) Nârada said: 'For the one who in the mode of passion enjoys the things of the world there is nothing as perplexing to the intelligence as the arrogance of wealth, a good birth, [a nice body, learning, riches] etc., in which one feels attracted to women, wine and gambling. (9) In that position killing animals, merciless people out of control with themselves think that this body, which is doomed to perish, would not age and would not die [see also 7.15: 7, B.G. 9: 26]. (10) The body, however deemed to be divine, after death serves the worms and turns into stool and ashes. Does someone with such a selfish attitude towards other living beings know what hell he is heading for [see also 5.26: 17]? (11) Does this body belong to the one providing the food, to oneself, to one's father, to one's mother, or does it belong to one's father-in-law, to a state authority, to a buyer, to the fire or even to the scavengers? (12) The question is: who would thus that knower actually be [that proprietor] of the body that manifested from the unmanifested nature and vanishes again? Who else but a fool would take the body for the real self and kill [other] living beings [see also 4.11: 10]? (13) For fools blinded by pride about their wealth, poverty is the best ointment for their eyes. A poor man is better capable of seeing others as equal to himself [*]. (14) Someone who is pricked by a pin does not wish anybody with a likewise body to experience such a pain, but not so a person who was never pricked by a pin. (15) A poor man is free from all conceit associated with the falsehood of the self. The great difficulty [of poverty] that one by providence may encounter in this world, is for him the best austerity. (16) Always being hungry the senses of the slim body of a poor person eager for food [**], become less and less dominant and also the violence [that is the counterpart of the lust to eat] ceases. (17) [As opposed to the rich] the poor can [easily] associate with the saints [who keep to the vow of poverty and are] equal minded towards all. The [mental] cause of their suffering as also their [physical] hankering is reduced by meeting such honest people so that purification is quickly achieved as a consequence [see also 10.8: 4]. (18) Why would one avoid the equanimous renouncers of the world [the sadhus] who want to serve Mukunda and desire the association of materialists who proud of their wealth seek their refuge in that what is untrue [see also B.G. 7: 15]. (19) I will therefore take away this ignorant conceit of these womanizing drunkards who because of the sweet liquor vârunî, arrogant and blinded with the opulence have lost control of themselves. (20-22) Since these two sons of Kuvera being absorbed in darkness, in their pride indifferent towards others did not care to dress their bodies, they deserve it to become immobile [as two trees]. This in order to prevent that they repeat this. It is furthermore my mercy that their self-remembrance may continue and also my special favor that they, after a hundred years of the gods [a year is a day], may obtain the personal association of Vâsudeva. With their bhakti revived they then may resume their celestial lives.'

(23) S'rî S'uka said: 'The devarishi thus having spoken went away to Nârâyana-âs'rama [his abode], leaving Nalakûvara and Manigrîva behind to become a pair of arjuna [***] trees. (24) To be true to the words of the seer, His topmost devotee, the Lord [who was bound to the mortar] very slowly [now] moved to the spot where the two arjuna trees were standing. (25) [He thought:] 'The devarishi is most dear to Me. Even though these two were born from the loins of Kuvera [a rich man], I will perform according to the words stated by the great soul.' (26) Thus having decided Krishna moved in between the arjunas and that way got the big mortar stuck across. (27) The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees. They shook heavily because of His supreme power and came down with trunk, branches, leaves and roots up making a tremendous noise [*4]. (28) On the spot from the two trees two persons appeared, resplendently beautiful, like fire rising up and illuminating all directions. They offered Krishna head down with folded hands their obeisances. Being freed from passion and ignorance they said the following to the Lord of the Entire World: (29) 'Krishna, oh Krishna, oh Supreme Master of Yoga! You are the root cause and the Original Person in the beyond of this world, of this creation of gross and subtle matter that by the brahmins is known as Your form. (30-31) You are the One for all living beings, You are the master of the life force, of the body, of the soul and the senses. You are the Time, the Supreme Lord Vishnu, the Imperishable  Controller. You as the Greatest One who are both the cosmic creation and the subtle reality, You consisting of passion, goodness and slowness, are the Original Personality, Overseer and the Knower of the restless mind in all fields of action. (32) Who, being locked up in a body with a mind that is agitated by the modes of nature, is capable of knowing You? Who now is worthy of You who are not confined to a body, You who existed before the creation and who, now being covered by the modes of nature, is present here before us? (33) Therefore we offer You, Vâsudeva, the Supreme Personality, the Origin of Creation, You whose light is covered by the might of Your natural modes, You the Brahman [both inside and outside], our respectful obeisances. (34-35) You who are not material but are known by the different embodiments of the avatâras, thus demonstrates an incomparable, unlimited might in activities that cannot be performed by normally embodied persons. You, that same Goodness and Master of all blessings, have now appeared for the liberation and elevation of everyone, with all Your potencies and expansions! (36) Our respects for You oh Highest Virtue, oh Supreme Auspiciousness! For You oh Vâsudeva, oh Peaceful One and Master of the Yadus, our reverence. (37) Oh Unlimited One, do we, the servants who could meet You oh Supreme Lord because of the mercy of Your follower, the sage [Nârada], have Your permission now [to leave]? (38) May our words always concern Your pastimes, may our ears hear the talks about You, may our limbs be working for You and may our minds always remember Your lotus feet. May our heads bow to You, the All-pervading One, and may our sight be engaged in seeing the truthful ones [the saints, the Vaishnavas especially] who are Your partial embodiments.'

(39) S'rî S'uka said: 'This way being glorified by the two Guhyakas, the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiled and spoke to them. (40) The Supreme Lord said: 'Everything of this incident with the most kind Nârada that happened in the past is known to Me. What a great favor he did in cursing you to fall down for being blind in your madness about the wealth. (41) Just as the eyes of a person who faces the sun [are freed from darkness] one is simply freed from all bondage by the presence of devotees who are equal towards all, by associating with persons dedicated to Me. (42) Now that you, oh reeds [*5] of Kuvera, are saturated with love towards Me, please return home with Me as the Supreme Destination, I who constitute the Supreme of your desire and from whom one never returns [to a worldly existence. See also B.G. 5: 17].'

(43) S'rî S'uka said: 'Thus being addressed by Him, the two circumambulated Him who was bound to the mortar. They offered their repeated obeisances, took leave and then left in the northern direction [where Kailâsa is found].'

 

next           

 
 

Third revised edition, loaded June 19, 2013.

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The king said: 'Oh powerful one, can you please describe the abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed?'
The King said: 'Please, o powerful one, describe that abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed.' (Vedabase)

 

Text 2-3

S'rî S'uka said: 'Very proud of being elevated to the association of Rudra the ones born from the Keeper of Wealth, [one day] walked around in a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. In that garden full of flowers they most bewildered, with their eyes rolling because of being intoxicated from drinking vârunî, were together with women who sang songs to them.

S'rî S'uka said: 'Proud of being elevated to the association of Rudra were the ones born from the Keeper of the Wealth madly fanatic about a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. Intoxicated from drinking vârunî with their eyes rolling wandered they in the garden full of flowers with women singing songs to them. (Vedabase)

    

Text 4

Because they wanted to enjoy themselves they in the company of the young girls entered the Ganges full of lotus beds, like two male elephants with their she-elephants.

Entering the Ganges full of lotusbeds enjoyed they the company of the young girls like two male elephants with their she-elephants. (Vedabase)

 

Text 5

It so happened that Nârada, the almighty devarishi, got to see them oh son of Kuru, and from the demigods' maddened eyes could understand what state they were in.

It so happened that Nârada, the all-mighty devarishi got to see them, o son of Kuru, and from the demigods maddened eyes he understood what state they were in. (Vedabase)

 

Text 6

Seeing him their adherents [the girls] were ashamed and, afraid of being cursed, quickly covered their naked bodies with their garments. But the two guardians of Kuvera's treasures [the S'iva guhyakas], who were also naked did not.

Seeing him were their adherents ashamed and covered they afraid of being cursed quickly with their garments the nakedness of their bodies, but they, the two guardians of Kuvera's treasures [S'iva-guhyakas], also being naked didn't. (Vedabase)

  

Text 7

Seeing the two being drunk and blind with their prestige and wealth, he in order to teach the two sons of the light a lesson, pronounced a curse against them saying the following.

Seeing the two drunk, under the influence blind with their prestige and wealth, pronounced he, to teach the two sons of the light a lesson, a curse telling them the following. (Vedabase)

 

Text 8

Nârada said: 'For the one who in the mode of passion enjoys the things of the world there is nothing as perplexing to the intelligence as the arrogance of wealth, a good birth, [a nice body, learning, riches] etc., in which one feels attracted to women, wine and gambling.

Nârada said: 'There is indeed for the one in the mode of passion enjoying the things of the world nothing as perplexing to the intelligence than the arrogance of wealth, the good birth etc. [a nice body, learning and riches] of which one finds women, wine and gambling. (Vedabase)

 

Text 9

In that position killing animals, merciless people out of control with themselves think that this body, which is doomed to perish, would not age and would not die [see also 7.15: 7, B.G. 9: 26].

(9) Killing the animals in this do the merciless out of control with themselves think that this body doomed to perish wouldn't age, wouldn't die [see also 7.15: 7, B.G. 9: 26]. (Vedabase)

    

Text 10

The body, however deemed to be divine, after death serves the worms and turns into stool and ashes. Does someone with such a selfish attitude towards other living beings know what hell he is heading for [see also 5.26: 17]?

The body however deemed divine is there after death for the worms and turns into stool and ashes; someone acting so [destructive] harms his own interest - what does he know about the hell awaiting him [see also 5.26: 17]? (Vedabase)

 

Text 11

Does this body belong to the one providing the food, to oneself, to one's father, to one's mother, or does it belong to one's father-in-law, to a state authority, to a buyer, to the fire or even to the scavengers?

This body, does it belong to the employer, to oneself, to him who gave the seed, to the mother, or does it belong to the father of one's mother or to him who took it by force, to a buyer, to the fire or to the scavengers even? (Vedabase)

 

Text 12

The question is: who would thus that knower actually be [that proprietor] of the body that manifested from the unmanifested nature and vanishes again? Who else but a fool would take the body for the real self and kill [other] living beings [see also 4.11: 10]?

On this ground who would that person [that Proprietor] to the body, manifested from the unmanifested, actually be that is vanishing? Knowing this, who else but ignorants claiming it as their own, would kill poor creatures [see also 4.11: 10]? (Vedabase)

 

Text 13

For fools blinded by pride about their wealth, poverty is the best ointment for their eyes. A poor man is better capable of seeing others as equal to himself [*].

For materialists who mad about wealth are blinded is being destitute the best ointment to their eyes as a man in need compared to others much better can see the things as they are [*]. (Vedabase)

 

Text 14

Someone who is pricked by a pin does not wish anybody with a likewise body to experience such a pain, but not so a person who was never pricked by a pin.

It is like someone who pricked by a pin understands that it is likewise for other souls with a body: he does not wish any creature such pain, but not so a person who was never pinpricked. (Vedabase)


Text 15

A poor man is free from all conceit associated with the falsehood of the self. The great difficulty [of poverty] that one by providence may encounter in this world, is for him the best austerity.

A poor man free from the falsehood of the self is liberated from all conceit about it; the great difficulty that one in this world may have by providence, that indeed is for him the best austerity. (Vedabase)

   

Text 16

Always being hungry the senses of the slim body of a poor person eager for food [**], become less and less dominant and also the violence [that is the counterpart of the lust to eat] ceases.

Weak with hunger constantly in need for food [**] are of the body of a man [vowed to or] of poverty the senses less and less dominant and is also the violence [that is the counterpart of the lust (to eat)] diminished. (Vedabase)


Text 17

[As opposed to the rich] the poor can [easily] associate with the saints [who keep to the vow of poverty and are] equal minded towards all. The [mental] cause of their suffering as also their [physical] hankering is reduced by meeting such honest people so that purification is quickly achieved as a consequence [see also 10.8: 4].

Saintly people indeed may easily seek the company of the poor; the meeting [of the poor] with such honest people reduces the cause of the suffering as well as the hankering so that soon thereafter purification is found [see also 10.8: 4]. (Vedabase)

 

Text 18

Why would one avoid the equanimous renouncers of the world [the sadhus] who want to serve Mukunda and desire the association of materialists who proud of their wealth seek their refuge in that what is untrue [see also B.G. 7: 15].

Would it be the business of the saintly [the sâdhus], those equal to all whose only interest it is to serve Mukunda, to associate with the rich and proud materialists who seek the company of the nondevoted? They disregard them! [see also B.G. 7: 15] (Vedabase)


Text 19

I will therefore take away this ignorant conceit of these womanizing drunkards who because of the sweet liquor vârunî, arrogant and blinded with the opulence have lost control of themselves.

Therefore will I of these womanizing drunkards, who from drinking vârunî arrogantly are blinded with the opulence and out of control with themselves, take away this ignorant conceit. (Vedabase)

 

Text 20-22

Since these two sons  of Kuvera being absorbed in darkness, in their pride indifferent towards others did not care to dress their bodies, they deserve it to become immobile [as two trees]. This in order to prevent that they repeat this. It is furthermore my mercy that their self-remembrance may continue and also my special favor that they, after a hundred years of the gods [a year is a day], may obtain the personal association of Vâsudeva. With their bhakti revived they then may resume their celestial lives.'

Because these two sons of the worldly comforts have become so absorbed in the mode of ignorance and in their pride indifferent to witnesses care for no dress to their bodies at all, do they therefore deserve to become immobile [like trees] so that they do not become like this again. On top of that is it my mercy that their remembrance may continue and is it my special favor that they after a hundred years counted to the gods [: a day is a year] obtain the personal association of Vâsudeva so that they again may live up to the celestial world with their bhakti revived.' (Vedabase)

  

Text 23

S'rî S'uka said: 'The devarishi thus having spoken went away to Nârâyana-âs'rama [his abode], leaving Nalakûvara and Manigrîva behind to become a pair of arjuna [***] trees.

S'rî S'uka said: 'The devarishi having spoken so left that place for nârâyana-âs'rama [his own place], leaving Nalakûvara and Manigrîva to become twin arjuna [***] trees. (Vedabase)

 

Text 24

To be true to the words of the seer, His topmost devotee, the Lord [who was bound to the mortar] very slowly [now] moved to the spot where the two arjuna trees were standing.

[and now..] To prove the words of the seer, His topmost devotee, true, moved the Lord [bound to the mortar] very slowly to the spot where the pair of arjuna trees was standing. (Vedabase)

 

Text 25

[He thought:] 'The devarishi is most dear to Me. Even though these two were born from the loins of Kuvera [a rich man], I will perform according to the words stated by the great soul.'

[He thought:] 'The devarishi is most dear to Me and although these two were born from the rich man will I just so execute to the words as the great soul has stated.' (Vedabase)

 

Text 26

Thus having decided Krishna moved in between the arjunas and that way got the big mortar stuck across.

Thus decided got Krishna in between the arjunas and doing so got the big mortar across. (Vedabase)

 

Text 27

The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees. They shook heavily because of His supreme power and came down with trunk, branches, leaves and roots up making a tremendous noise [*4].

The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees that by His supreme power shook heavily and with trunk, branches and leaves, roots up came down making a tremendous noise [*4]. (Vedabase)

 

Text 28

On the spot from the two trees two persons appeared, resplendently beautiful, like fire rising up and illuminating all directions. They offered Krishna head down with folded hands their obeisances. Being freed from passion and ignorance they said the following to the Lord of the Entire World:

Right there then came out of the two trees resplendently beautiful, illuminating all directions, two persons like fire personified who offered Krishna with folded hands, head down, their obeisances while they before the Lord of the Whole World completely purified uttered the following: (Vedabase)

 

Text 29

'Krishna, oh Krishna, oh Supreme Master of Yoga! You are the root cause and the Original Person in the beyond of this world, of this creation of gross and subtle matter that by the brahmins is known as Your form.

'Krishna, o Krishna, o Greatest of Yoga, You are the root cause, the Original Person in the beyond of this world, of this creation gross and subtle, that the brahmins know as Your form. (Vedabase)

 

Text 30-31

You are the One for all living beings, You are the master of the life force, of the body, of the soul and the senses. You are the Time, the Supreme Lord Vishnu, the Imperishable  Controller. You as the Greatest One who are both the cosmic creation and the subtle reality, You consisting of passion, goodness and slowness, are the Original Personality, Overseer and the Knower of the restless mind in all fields of action.

You are the One for all living beings, You are the master of the living force, of the body, of the soul and the senses; You indeed are the time, the Supreme Lord Vishnu, the imperishable controller. You as the greatest, the cosmic creation ànd the subtle are, consisting of the passion, goodness and slowness, indeed the Original Personality and Proprietor, the knower of the restless mind in all fields. (Vedabase)

 

Text 32

Who, being locked up in a body with a mind that is agitated by the modes of nature, is capable of knowing You? Who now is worthy of You who are not confined to a body, You who existed before the creation and who, now being covered by the modes of nature, is present here before us?

Who, locked up in a body with a mind agitated by the modes of nature, is there to know You who are not confined to a body; who now out here covered by the modes is worthy of You who existed before the creation? (Vedabase)

 

Text 33

Therefore we offer You, Vâsudeva, the Supreme Personality, the Origin of Creation, You whose light is covered by the might of Your natural modes, You the Brahman [both inside and outside], our respectful obeisances.

Therefore unto You, Vâsudeva, the Supreme Personality, the Origin of Creation, unto You whose own light is covered by the great of Your natural modes, unto the Brahman [the inside and the outside], our respectful obeisances. (Vedabase)

 

Text 34-35

You who are not material but are known by the different embodiments of the avatâras, thus demonstrates an incomparable, unlimited might in activities that cannot be performed by normally embodied persons. You, that same Goodness and Master of all blessings, have now appeared for the liberation and elevation of everyone, with all Your potencies and expansions!

Of the nonmaterial of Your different embodiments as avatâras, we by and by may witness the incomparable, the unlimited strength that is out of reach for the ones [normally] embodied. That same Lordship, that Master Benevolent there for the liberation and elevation of everyone, has now appeared with all His potencies and expansions! (Vedabase)

 

Text 36

Our respects for You oh Highest Virtue,  oh Supreme Auspiciousness! For You oh Vâsudeva, oh Peaceful One and Master of the Yadus, our reverence.

Our respects for the Highest Virtue, our respects for the Supreme Auspiciousness; unto Vâsudeva, the Peaceful One, unto the Master of the Yadus, our reverence. (Vedabase)

 

Text 37

Oh Unlimited One, do we, the servants who could meet You oh Supreme Lord because of the mercy of Your follower, the sage [Nârada], have Your permission now [to leave]?

May we, who from the mercy of the rishi, that most confidential devotee, as servants could see You, the Supreme Lord in person, resume our lives, o Greatest Universal Form? (Vedabase)


Text 38

May our words always concern Your pastimes, may our ears hear the talks about You, may our limbs be working for You and may our minds always remember Your lotus feet. May our heads bow to You, the All-pervading One, and may our sight be engaged in seeing the truthful ones [the saints, the Vaishnavas especially] who are Your partial embodiments.'

May our words always concern your pastimes, may our ears hear the talks about You, may our limbs be working for You, may the mind always remember Your lotusfeet, may our heads bow to You the All-pervading One, may our sight be of the truthful [the vaishnavas especially] and may we see them all as being non-different from You!' (Vedabase)

 

Text 39

S'rî S'uka said: 'This way being glorified by the two Guhyakas, the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiled and spoke to them.

S'rî S'uka said: 'This way being glorified by the two spoke the Supreme Lord, the Master of Gokula who by rope was bound to the mortar, smiling to the guhyakas. (Vedabase)

 

Text 40

The Supreme Lord said: 'Everything of this incident with the most kind Nârada that happened in the past is known to Me. What a great favor he did in cursing you to fall down for being blind in your madness about the wealth.

The Supreme Lord said: 'Everything of what happened in the past of this incident with Nârada is known to Me: what a great favor he did being so kind to you in his condemnation of your being fallen blind in madness about the wealth. (Vedabase)

 

Text 41

Just as the eyes of a person who faces the sun [are freed from darkness] one is simply freed from all bondage by the presence of devotees who are equal towards all, by associating with persons dedicated to Me.

Like the eyes of a person facing the sun [are feed from darkness] is one simply by the audience with the saintly equal to all, with persons fully dedicated to Me, freed from all bondage. (Vedabase)

 

Text 42

Now that you, oh reeds [*5] of Kuvera, are saturated with love towards Me, please return home with Me as the Supreme Destination, I who constitute the Supreme of your desire and from whom one never returns [to a worldly existence. See also B.G. 5: 17].' 

Now, you reeds [*5] of Kuvera, saturated with love towards Me, return to your home with Me as the Supreme Destination, Me, the Highest of your desire, from whom there is no return [see also B.G. 5: 17].' (Vedabase)

 

Text 43

S'rî S'uka said: 'Thus being addressed by Him, the two circumambulated Him who was bound to the mortar. They offered their repeated obeisances, took leave and then left in the northern direction [where Kailâsa is found].'

S'rî S'uka said: 'Thus addressed circumambulated the two Him who was bound to the mortar, offering their repeated respects and took they leave departing in the northern direction [where Kailâsa is].'  (Vedabase)

 

*: Prabhupâda comments to this: 'There is an instructive story called punar mûshiko bhava, "Again Become a Mouse". A mouse was very much harassed by a cat, and therefore the mouse approached a saintly person to request to become a cat. When the mouse became a cat, he was harassed by a dog, and then when he became a dog, he was harassed by a tiger. But when he became a tiger, he stared at the saintly person, and when that saintly person asked him, "What do you want?" the tiger said, "I want to eat you". Then the saintly person cursed him, saying, "May you again become a mouse".'

**: Systematic hunger or regular fasting is in fact a standard procedure for devotees who regularly fast for a day like with ekâdas'i: each eleventh day after the new and full moon the Vaishnava fasts from cereal and beans and then chants. Modern medicine confirms that a regular fast, or systematic hunger prolongs one's life. See also 8.16: payo vrata, fasting from solid food as the best of all sacrifices.

***: Arjuna trees are still found in many forests. The bark is used by cardiologists to prepare medicine against heart trouble.

*4: It is because of this dâmodara-lîlâ that Lord Krishna as a toddler is sometimes called Dâmodara: tied to the belly [see also the bhajan Damodarâshthaka].

*5: 'reeds' is an expression referring to the hollowness of being surrendered.

 

 

 

 


Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first painting referring to the 'Kuveras bathing', on this page is titled:
'The Woman Who Is Driven by Passion to Meet Her Lover' (Kamabhisarika Nayika)
Page from a dispersed series of the Rasikapriya (Connoisseur's Delights) of Keshavadasa
Made in Rajasthan, India, c. 1640-50.
Source:
Philadelphia Museum of Art.
The second painting is titled: 'Krishna Splits the Double Arjuna Tree'.
Page from a dispersed series of the Bhagavata Purana, Made in Surat, Gujarat, India, c. 1720.
Source:
Philadelphia Museum of Art.
Production:
Filognostic Association of The Order of Time.

 

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations