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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-VI

CHAPTER SIX

Tasting the Sublime Nature of Relationships with the Lord

bhagavad-rasa-tattvam

10.43.17 Shukadeva Gosvami to Maharaja Parikshit

mallanam ashanir nrinam nara-varah strinam smaro murtiman

gopanam sva-jano ’satam kshiti-bhujam shasta sva-pitroh shishuh

mrityur bhoja-pater viram avidusham tattvam param yoginam

vrishninam para-devateti vidito rangam gatah sagrajah

mallanam—for the wrestlers; ashanih—lightning; nrinam—for the males; nara-varah—the best of men; strinam—for the women; smarah—Cupid; murti-man—incarnate; gopanam—for the cowherds; sva-janah—their relative; asatam—impious; kshiti-bhujam—for the kings; shasta—a punisher; sva-pitroh—for His parents; shishuh—a child; mrityuh—death; bhoja-pateh—for the King of the Bhojas, Kamsa; virat—the totality of the material universe; avidusham—for the unintelligent; tattvam—the Truth; param—Supreme; yoginam—for the yogis; vrishninam—for the members of the Vrishni dynasty; para-devata—their most worshipable Deity; iti—in these ways; viditah—understood; rangam—the arena; gatah—He entered; sa—along with; agra-jah—His elder brother.

The various groups of people in the arena regarded Krishna in different ways when He entered it with His elder brother. The wrestlers saw Krishna as a lightning bolt, the men of Mathura as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord's universal form, the yogis as the Absolute Truth and the Vrishnis as their supreme worshipable Deity.

01.01.19 Shaunaka Rishi to Suta Gosvami

vayam tu na vitripyama

uttama-sloka-vikrame

yac-chrinvatam rasa jnanam

svadu svadu pade pade

vayam—we; tu—but; na—not; vitripyamah—shall be at rest; uttama-shloka—the Personality of Godhead, who is glorified by transcendental prayers; vikrame—adventures; yat—which; shrinvatam—by continuous hearing; rasa—humor; jnanam—those who are conversant with; svadu—relishing; svadu—palatable; pade pade—at every step.

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

03.25.42 Kapiladeva to Devahuti

mad-bhayad vati vato 'yam

suryas tapati mad-bhayat

varshatindro dahaty agnir

mrityush carati mad-bhayat

mat-bhayat—out of fear of Me; vati—blows; vatah—wind; ayam—this; suryah—the sun; tapati—shines; mat-bhayat—out of fear of Me; varshati—showers rain; indrah—Indra; dahati—burns; agnih—fire; mrityuh—death; carati—goes; mat-bhayat—out of fear of Me.

It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.

10.09.18 Shukadeva Gosvami to Maharaja Parikshit

sva-matuh svinna-gatraya

visrasta-ka bara-srajah

drishtva parishramam krishnah

kripayasit sva-bandhane

sva-matuh—of His own mother (Krishna's mother, Yashodadevi); svinna-gatrayah—when Krishna saw His mother perspiring all over because of unnecessary labor; visrasta—were falling down; kabara—from her hair; srajah—of whom the flowers; drishtva—by seeing the condition of His mother; parishramam—He could understand that she was now overworked and feeling fatigued; krishnah—the Supreme Personality of Godhead; kripaya—by His causeless mercy upon His devotee and mother; asit—agreed; sva-bandhane—in binding Him.

Because of mother Yashoda's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krishna saw His mother thus fatigued, He became merciful to her and agreed to be bound.

02.03.18 Shaunaka Rishi to Suta Gosvami

taravah kim na jivanti

bhastrah kim na shshvasanty uta

na khadanti na mehanti

kim grame pashavo 'pare

taravah—the trees; kim—whether; na—do not; jivanti—live; bhastrah—bellows; kim—whether; na—do not; shvasanti—breathe; uta—also; na—do not; khadanti—eat; na—do not; mehanti—discharge semen; kim—whether; grame—in the locality; pashavah—beastly living being; apare—others.

Do the trees not live? Do the bellows of the blacksmith not breath? All around us, do the beasts not eat and discharge semen?

4.11.30 (listed in GM Bengali, not in GM English, but in Eng. 4.11.29 is included!)

tvam pratyag-atmani tada bhagavaty ananta

ananda-matra upapanna-samasta-shaktau

bhaktim vidhaya paramam shanakair avidya-

granthim vibhetsyasi mamaham iti prarudham

tvam—you; pratyak-atmani—unto the Supersoul; tada—at that time; bhagavati—unto the Supreme Personality of Godhead; anante—who is unlimited; ananda-matre—the reservoir of all pleasure; upapanna—possessed of; samasta—all; shaktau—potencies; bhaktim—devotional service; vidhaya—by rendering; paramam—supreme; shanakaih—very soon; avidhya—of illusion; granthim—the knot; vibhetsyasi—you will undo; mama—my; aham—I; iti—thus; prarudham—firmly fixed.

Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "my."

 

04.11.29 Svayambhuva Manu to Dhruva Maharaja

tam enam angatmani mukta-vigrahe

vyapashritam nirgunam ekam aksharam

atmanam anviccha vimuktam atma-drig

yasminn idam bhedam asat pratiyate

tam—Him; enam—that; anga—my dear Dhruva; atmani—in the mind; mukta-vigrahe—free from anger; vyapashritam—situated; nirgunam—transcendental; ekam—one; aksharam—the infallible Brahman; atmanam—the self; anviccha—try to find out; vimuktam—uncontaminated; atma-drik—facing towards the Supersoul; yasmin—in which; idam—this; bhedam—differentiation; asat—unreal; pratiyate—appears to be.

My dear Dhruva, please, therefore, turn your attention to the Supreme Person, who is the infallible Brahman. Face the Supreme Personality of Godhead in your original position, and thus, by self-realization, you will find this material differentiation to be merely flickering.

 

10.12.11 Parikshit Maharaja to Shukadeva Gosvami

ittham satam brahma-sukhanubhutya

dasyam gatanam para-daivatena

mayashritanam nara-darakena

sakam vijahruh krita-punya-punjah

ittham—in this way; satam—of the transcendentalists; brahma-sukha-anubhutya—with Krishna, the source of brahma-sukha (Krishna is Parabrahman, and from Him originates His personal effulgence); dasyam—servitorship; gatanam—of the devotees who have accepted; para-daivatena—with the Supreme Personality of Godhead; maya-ashritanam—for those in the clutches of material energy; nara-darakena—with Him who is like an ordinary child; sakam—along with; vijahruh—enjoyed; krita-punya-punjah—all these boys, who had accumulated the results of life after life of pious activities.

In this way, all the cowherd boys used to play with Krishna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?

 

10.14.32 Brahma to Shri Krishna

aho bhagyam aho bhagyam

nanda-gopa-vrajaukasam

yan-mitram paramanandam

purnam brahma sanatanam

aho—what great; bhagyam—fortune; aho—what great; bhagyam—fortune; nanda—of Maharaja Nanda; gopa—of the other cowherd men; vraja-okasam—of the inhabitants of Vrajabhumi; yat—of whom; mitram—the friend; parama-anandam—the supreme bliss; purnam—complete; brahma—the Absolute Truth; sanatanam—eternal.

How greatly fortunate are Nanda Maharaja, the cowherd men and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.

 

10.18.24 Shukadeva Gosvami to Maharaja Parikshit

uvaha krishno bhagavan

shridamanam parajitah

vrishabham bhadrasenas tu

pralambo rohini-sutam

uvaha—carried; krishnah—Lord Shri Krishna; bhagavaAn—the Supreme Personality of Godhead; shridamanam—His devotee and friend Shridama; parajitah—being defeated; vrishabham—Vrishabha; bhadrasenah—Bhadrasena; tu—and; pralambah—Pralamba; rohini-sutam—the son of Rohini (Balarama)

Defeated, the Supreme Lord Krishna carried Shridama. Bhadrasena carried Vrishabha, and Pralamba carried Balarama, the son of Rohini.

 

10.14.34 Brahma to Shri Krishna

tad bhuri-bhagyam iha janma kim apy atavyam

yad gokule ’pi katamanghri-rajo-’bhishekam

yaj-jivitam tu nikhilam bhagavan mukundas

tv adyapi yat-pada-rajah shruti-mrigyam eva

tat—that; bhuri-bhagyam—the greatest good fortune; iha—here; janma—the birth; kim api—any whatsoever; atavyam—in the forest (of Vrindavana); yat—which; gokule—in Gokula; api—even; katama—of any (of the devotees); anghri—of the feet; rajah—by the dust; abhishekam—bathing; yat—whose; jivitam—life; tu—indeed; nikhilam—whole; bhagavan—the Supreme Personality of Godhead; mukundah—Lord Mukunda; tu—but; adya api—even until now; yat—whose; pada-rajah—dust of the feet; shruti—by the Vedas; mrigyam—sought after; eva—certainly.

My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras.

 

10.14.35 Brahma to Shri Krishna

esham ghosha-nivasinam uta bhavan kim deva rateti nash

ceto vishva-phalat phalam tvad-aparam kutrapy ayan muhyati

sad-veshad iva putanapi sa-kula tvam eva devapita

yad-dhamartha-suhrit-priyatma-tanaya-pranashayas tvat-krite

esham—to these; ghosha-nivasinam—residents of the cowherd community; uta—indeed; bhavan—Your Lordship; kim—what; deva—O Supreme Personality of Godhead; rata—will give; iti—thinking thus; nah—our; cetah—mind; vishva-phalat—than the supreme source of all benedictions; phalam—a reward; tvat—than You; aparam—other; kutra api—anywhere; ayat—considering; muhyati—becomes bewildered; sat-veshat—by disguising herself as a devotee; iva—indeed; putana—the demoness Putana; api—even; sa-kula—along with her family members, Bakasura and Aghasura; tvam—You; eva—certainly; deva—O Lord; apita—was made to attain; yat—whose; dhama—homes; artha—wealth; suhrit—friends; priya—dear relatives; atma—bodies; tanaya—children; prana—life air; ashayah—and minds; tvat-krite—dedicated to You.

My mind becomes bewildered just trying to think of what reward other than You could be found anywhere. You are the embodiment of all benedictions, which You bestow upon these residents of the cowherd community of Vrndavana. You have already arranged to give Yourself to Putana and her family members in exchange for her disguising herself as a devotee. So what is left for You to give these devotees of Vrndavana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to You?

04.09.17 Dhruva Maharaja to Prishnigarbha

satyashishsho hi bhagavams tava pada-padmam

ashis thatanubhajatah purushartha-murteh

apy evam arya bhagavan paripati dinan

vashreva vatsakam anugraha-kataro 'sman

satya—real; ashishah—compared with other benedictions; hi—certainly; bhagavan—my Lord; tava—Your; pada-padmam—lotus feet; ashih—benediction; thata—in that way; anubhajatah—for the devotees; purusha-artha—of the real goal of life; murteh—the personification; api—although; evam—thus; arya—O Lord; bhagavan—the Personality of Godhead; paripati—maintains; dinan—the poor in heart; vashra—a cow; iva—like; vatsakam—unto the calf; anugraha—to bestow mercy; katarah—eager; asman—upon me.

My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from attack.

 

10.06.39-40 Shukadeva Gosvami to Maharaja Parikshit

payamsi yasam apibat

putra-sneha-snutany alam

bhagavan devaki-putrah

kaivalyady-akhila-pradah

tasam aviratam krishne

kurvatinam sutekshanam

na punah kalpate rajan

samsaro 'jnana-sambhavah

payamsi—milk (coming from the body); yasam—of all of whom; apibat—Lord Krishna drank; putra-sneha-snutani—that milk coming from the bodies of the gopis, not artificially but because of maternal affection; alam—sufficiently; bhagavan—the Supreme Personality of Godhead; devaki-putrah—who appeared as the son of Devaki; kaivalya-adi—like liberation or merging into the Brahman effulgence; akhila-pradah—the bestower of all similar blessings; tasam—of all of them (of all the gopis); aviratam—constantly; krishnne—unto Lord Krishna; kurvatinam—making; suta-ikshanam—as a mother looks upon her child; na—never; punah—again; kalpate—can be imagined; rajan—O King Parikshit; samsarah—the material bondage of birth and death; ajnana-sambhavah—which is to be accepted by foolish persons ignorantly trying to become happy.

The Supreme Personality of Godhead, Krishna, is the bestower of many benedictions, including liberation [kaivalya], or oneness with the Brahman effulgence. For that Personality of Godhead, the gopis always felt maternal love, and Krishna sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gopis were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies. (39/40)

 

10.11.58 Shukadeva Gosvami to Maharaja Parikshit

iti nandadayo gopah

krishna-rama-katham muda

kurvanto ramamanash ca

navindan bhava-vedanam

iti—in this way; nanda-adayah—all the cowherd men, headed by Nanda Maharaja; gopah—cowherd men; krishna-rama-katham—narration of incidents in connection with Bhagavan Krishna and Rama; muda—in great transcendental pleasure; kurvantah—doing that; ramamanah ca—enjoyed life and increased their affection for Krishna; na—not; avindan—perceived; bhava-vedanam—the tribulations of material existence.

In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics about the pastimes of Krishna and Balarama with great transcendental pleasure, and they could not even perceive material tribulations.

01.08.31 Kuntidevi to Shri Krishna

gopy adade tvayi kritagasi dama tavad

ya te dashashru-kalilanjana-sambhramaksham

vaktram niniya bhaya-bhavanaya sthitasya

sa mam vimohayati bhir api yad bibheti

gopi—the cowherd lady (Yashoda); adade—took up; tvayi—on Your; kritagasi—creating disturbances (by breaking the butter pot); dama—rope; tavat—at that time; ya—that which; te—Your; dasha—situation; ashru-kalila—overflooded with tears; anjana—ointment; sambhrama—perturbed; aksham—eyes; vaktram—face; niniya—downwards; bhaya-bhavanaya—by thoughts of fear; sthitasya—of the situation; sa—that; mam—me; vimohayati—bewilders; bhih api—even fear personified; yat—whom; bibheti—is afraid.

My dear Krishna, Yashoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personafied is afraid of You. This sight is bewildering to me.

10.46.18 Gopis to Uddhava

api smarati nah krishno

matarah suhridah sakhin

gopan vrajam catma-nathah

gavo vrindavanam girim

api—perhaps; smarati—remembers; nah—us; krishnah—Krishna; mataram—His mother; suhridah—His well-wishers; sakhin—and dear friends; gopan—the cowherds; vrajam—the village of Vraja; ca—and; atma—Himself; natham—whose master; gavah—the cows; vrindavanam—the forest of Vrindavana; girim—the mountain Govardhana.

Does Krishna remember us? Does He remember His mother and His friends and well-wishers? Does He remember the cowherds and their village of Vraja, of which He is the master? Does He remember the cows, Vrindavana forest and Govardhana Hill?

10.46.29 Shukadeva Gosvami to Maharaja Parikshit

tayor itthah bhagavati

krishne nanda-yashodayoh

vikshyanuragam paramam

nandam ahoddhavo muda

tayoh—of the two of them; ittham—like this; bhagavati—for the Supreme Personality of Godhead; krishne—Lord Krishna; nanda-yashodayoh—of Nanda and Yashoda; vikshya—clearly seeing; anuragam—the loving attraction; paramam—supreme; nandam—to Nanda; aha—spoke; uddhavah—Uddhava; muda—with joy.

Uddhava then joyfully addressed Nanda Maharaja, having clearly seen the supreme loving attraction he and Yashoda felt for Krishna, the Supreme Personality of Godhead.

 

10.69.02 Narada Muni Thought

citram bataitad ekena

vapusha yugapat prithak

griheshu dvy-ashta-sahasram

striya eka udavahat

citram—wonderful; bata—ah; etat—this; ekena—with a single; vapusha—body; yugapat—simultaneously; prithak—separate; griheshu—in residences; dvi—two times; ashta—eight; sahasram—thousand; striyah—women; ekah—alone; udavahat—He married;

[Narada Muni thought:] It is quite amazing that in a single body Lord Krishna simultaneously married sixteen thousand women, each in a separate palace.

 

10.16.36 Naga-patnis to Shri Krishna

kasyanubhavo ’sya na deva vidmahe

tavanghri-renu-sparashadhikarah

yad-vanchaya shrir lalanacarat tapo

vihaya kaman su-ciram dhrita-vrata

kasya—of what; anubhavah—a result; asya—of the serpent (Kaliya); na—not; deva—my Lord; vidmahe—we know; tava—Your; anghri—of the lotus feet; renu—of the dust; sparasha—for touching; adhikarah—qualification; yat—for which; vanchaya—with the desire; shrih—the goddess of fortune; lalana—(the topmost) woman; acarat—performed; tapah—austerity; vihaya—giving up; kaman—all desires; su-ciram—for a long time; dhrita—upheld; vrata—her vow.

O Lord, we do not know how the serpent Kaliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows.

 

10.47.60 Uddhava's Song to the Gopis

nayam shriyo ’nga u nitanta-rateh prasadah

svar-yoshitam nalina-gandha-rucam kuto ’nyah

rasotsave ’sya bhuja-danda-grihita-kantha-

labdhashisham ya udagad vraja-vallabhinam

na—not; ayam—this; shriyah—of the goddess of fortune; ange—on the chest; u—alas; nitanta-rateh—who is very intimately related; prasadah—the favor; svah—of the heavenly planets; yoshitam—of women; nalina—of the lotus flower; gandha—having the aroma; rucam—and bodily luster; kutah—much less; anyah—others; rasa-utsave—in the festival of the rasa dance; asya—of Lord Shri Krishna; bhuja-danda—by the arms; grihita—embraced; kantha—their necks; labdha-ashisham—who achieved such a blessing; yah—which; udagat—became manifest; vraja-vallabhinam—of the beautiful gopis, the transcendental girls of Vrajabhumi.

When Lord Shri Krishna was dancing with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of wordly women who are very beautiful according to material estimation?

 

10.47.61 Uddhava's Song to the Gopis

asam aho carana-renu-jusham aham syam

vrindavane kim api gulma-lataushadhinam

ya dustyajam sva-janam arya-patham ca hitva

bhejur mukunda-padavim shrutibhir vimrigyam

asam—of the gopis; aho—oh; carana-renu—the dust of the lotus feet; jusham—devoted to; aham syam—let me become; vrindavane—in Vrindavana; kim api—any one; gulma-lata-oshadhinam—among bushes, creepers and herbs; ya—they who; dustyajam—very difficult to give up; sva-janam—family members; arya-patham—the path of chastity; ca—and; hitva—giving up; bhejuh—worshiped; mukunda-padavim—the lotus feet of Mukunda, Krishna; shrutibhih—by the Vedas; vimrigyam—to be searched for.

The gopis of Vrindavana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krishna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their lotus feet.

 

10.47.63 Uddhava's Song to the Gopis

vande nanda-vraja-strinam

pada-renum abhikshnashah

ysam hari-kathodgitam

punati bhuvana-trayam

vande—I offer my respects; nanda-vraja—of the cowherd village of Nanda Maharaja; strinam—of the women; pada—of the feet; renum—to the dust; abhikshnashah—perpetually; yasam—whose; hari—of Lord Krishna; katha—about the topics; udgitam—loud chanting; punati—purifies; bhuvana-trayam—the three worlds.

I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of Shri Krishna, the vibration purifies the three worlds.

 

10.47.66 Cowherd Men of Vraja to Uddhava

manaso vrittayo nah syuh

krishna padambujashrayaah

vaco ’bhidhayinir namnam

kayas tat-prahvanadishu

manasah—of the minds; vrittayah—the functions; nah—our; syuh—may they be; krishna—of Krishna; pada-ambuja—of the lotus feet; ashrayah—taking shelter; vacah—our words; abhidhayinih—expressing; namnam—His names; kayah—our bodies; tat—to Him; prahvana-adishu—(engaged) in bowing down and so forth.

[Nanda and the other cowherds said:] May our mental functions always take shelter of Krishna's lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him.

 

10.47.58 Uddhava to the Gopis (listed here in GM Beng., not incl in Eng.)

etah param tanu-bhrito bhuvi gopa-vadhvo

govinda eva nikhilatmani rudha-bhavah

vanchanti yad bhava-bhiyo munayo vayam ca

kim brahma-janmabhir ananta-katha-rasasya

etah—these women; param—alone; tanu—their bodies; bhritah—maintain successfully; bhuvi—on the earth; gopa-vadhvah—the young cowherd women; govinde—for Lord Krishna; eva—exclusively; nikhila—of all; atmani—the Soul; rudha—perfected; bhavah—ecstatic loving attraction; vanchanti—they desire; yat—which; bhava—material existence; bhiyah—those who are afraid of; munayah—sages; vayam—we; ca—also; kim—what use; brahma—as a brahmana or as Lord Brahma; janmabhih—with births; ananta—of the unlimited Lord; katha—for the topics; rasasya—for one who has a taste.

Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brahmana, or even as Lord Brahma himself?

 

 

10.14.31 Brahma to Shri Krishna

aho ’ti-dhanya vraja-go-ramanyah

stanyamritam pitam ativa te muda

yasam vibho vatsataratmajatmana

yat-triptaye ’dyapi na calam adhvarah

aho—oh; ati-dhanyah—most fortunate; vraja—of Vrindavana; go—the cows; ramanyah—and the gopis; stanya—the breast-milk; amritam—which is like nectar; pitam—has been drunk; ativa—fully; te—by You; muda—with satisfaction; yasam—of whom; vibho—O almighty Lord; vatsatara-atmaja-atmana—in the form of the calves and the sons of the cowherd women; yat—whose; triptaye—for the satisfaction; adya api—even until now; na—not; ca—and; alam—sufficient; adhvarah—the Vedic sacrifices.

O almighty Lord, how greatly fortunate are the cows and ladies of Vrindavana, the nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their calves and children. All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.

 

10.44.14 Ladies of Mathura

gopyas tapah kim acaran yad amushya rupam

lavanya-saram asamordhvam ananya-siddham

drigbhih pibanty anusavabhinavam durapam

ekanta-dhama yashasah shriya aishvarasya

gopyah—the gopis; tapah—austerities; kim—what; acaran—performed; yat—from which; amushya—of such a one (Lord Krishna); rupam—the form; lavanya-saram—the essence of loveliness; asama-urdhvam—not paralleled or surpassed; ananya-siddham—not perfected by any other ornament (self-perfect); drigbhih—by the eyes; pibanti—they drink; anusava-abhinavam—constantly new; durapam—difficult to obtain; ekanta-dhama—the only abode; yashasah—of fame; shriyah—of beauty; aishvarasya—of opulence.

What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krishna's form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare.

 

10.44.15 Ladies of Mathura

ya dohane ’vahanane mathanopalepa

prenkhenkhanarbha-ruditokshana-marjanadau

gayanti cainam anurakta-dhiyo ’shru-kanthyo

dhanya vraja-striya urukrama-citta-yanah

yah—who (the gopis); dohane—while milking; avahanane—threshing; mathana—churning; upalepa—smearing; prenkha—on swings; inkhana—swinging; arbha-rudita—(taking care of) crying babies; ukshana—sprinkling; marjana—cleaning; adau—and so on; gayanti—they sing; ca—and; enam—about Him; anurakta—very much attached; dhiyah—whose minds; ashru—with tears; kanthyah—whose throats; dhanyah—fortunate; vraja-striyah—the ladies of Vraja; urukrama—of Lord Krishna; citta—by consciousness; yanah—whose acquisition of all desired objects.

The ladies of Vraja are the most fortunate women because, with their minds fully attached to Krishna and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Krishna consciousness they automatically acquire all desirable things.

 

10.44.16 Ladies of Mathura

pratar vrajad vrajata avishatashshca sayah

gobhih samah kvaaayato ’sya nishamya venum

nirgamya turnam abalah pathi bhuri-punyah

pashshyanti sa-smita-mukhah sa-dayavalokam

pratah—in the early morning; vrajat—from Vraja; vrajatah—of Him who is going; avishatah—entering; ca—and; sayam—in the evening; gobhih samam—together with the cows; kvanayatah—who is playing; asya—His; nishamya—hearing; venum—the flute; nirgamya—coming out; turnam—quickly; abalah—the women; pathi—on the road; bhuri—extremely; punyah—pious; pashyanti—they see; sa—with; smita—smiling; mukham—face; sa-daya—merciful; avalokam—with glances.

When the gopis hear Krishna playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them.

 

01.11.35-36 Suta Gosvami to Shaunaka Rishi

sa esha nara-loke 'sminn

avatirnah sva-mayaya

reme stri-ratna-kutastho

bhagavan prakrito yatha

uddama-bhava-pishunamala-valgu-hasa-

vridavaloka-nihato madano 'pi yasam

sammuhya capam ajahat pramadottamas ta

yasyendriyam vimathitum kuhakair na shekuh

 

sah—He (the Supreme Personality of Godhead); eshah—all these; nara-loke—on this planet of human beings; asmin—on this; avatirnah—having appeared; sva—personal, internal; mayaya—causeless mercy; reme—enjoyed; stri-ratna—woman who is competent to become a wife of the Lord; kutasthah—among; bhagavan—the Personality of Godhead; prakritah—mundane; yatha—as if it were; uddama—very grave; bhava—expression; pishuna—exciting; amala—spotless; valgu-hasa—beautiful smiling; vrida—corner of the eye; avaloka—looking; nihatah—conquered; madanah—Cupid (or amadana—the greatly tolerant Shiva); api—also; yasam—whose; sammuhya—being overpowered by; capam—bows; ajahat—gave up; pramada—woman, who maddens; uttamah—of high grade; ta—all; yasya—whose; indriyam—senses; vimathitum—to perturb; kuhakaih—by magical feats; na—never; shekuh—was able.

That Supreme Personality of Godhead Shri Krishna, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs. (35)

Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Shiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord. (36)

 

10.19.15 Shukadeva Gosvami to Maharaja Parikshit

gah sannivartya sayahne

saha-ramo janardanah

venum viranayan goshtham

agad gopair abhishtutah

gah—the cows; sannivartya—turning back; saya-ahne—in the late afternoon; saha-ramah—together with Lord Balarama; janardanah—Shri Krishna; venum—His flute; viranayan—playing in a specific way; goshtham—to the cowherd village; agat—He went; gopaih—by the cowherd boys; abhishtutah—being praised.

It was now late in the afternoon, and Lord Krishna, accompanied by Balarama, turned the cows back toward home. Playing His flute in a special way, Krishna returned to the cowherd village in the company of His cowherd friends, who chanted His glories.

 

10.19.16 Shukadeva Gosvami to Maharaja Parikshit (listed in Beng, not in Engl)

gopinam paramananda

asid govinda-darshane

kshanah yuga-shatam iva

yasam yena vinabhavat

gopinam—for the young cowherd girls; parama-anandah—the greatest happiness; asit—arose; govinda-darshane—in seeing Govinda; kshanam—a moment; yuga-shatam—a hundred millenniums; iva—just as; yasam—for whom; yena—whom (Krishna); vina—without; abhavat—became.

The young gopis took the greatest pleasure in seeing Govinda come home, since for them even a moment without His association seemed like a hundred ages.

 

10.21.07 The Gopis Glorify Krishna's Flute

shri-gopya ucuh

akshanvatah phalam idam na param vidamah

sakhyah pashun anaviveshayator vayasyaih

vaktram vrajesha-sutayor anavenu-jushtam

yair va nipitam anurakta-kataksha-moksham

shri-gopyah ucuh—the gopis said; akshanvatam—of those who have eyes; phalam—the fruit; idam—this; na—not; param—other; vidamah—we know; sakhyah—O friends; pashun—the cows; anuviveshayatoh—causing to enter one forest after another; vayasyaih—with Their friends of the same age; vaktram—the faces; vraja-isha—of Maharaja Nanda; sutayoh—of the two sons; anu-venu-jushtam—possessed of flutes; yaih—by which; va—or; nipitam—imbibed; anurakta—loving; kata-aksha—glances; moksham—giving off.

The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrndavana. For those who have eyes, we think there is no greater object of vision.

10.21.09 The Gopis Glorify Krishna's Flute

gopyah kim acarad ayah kushalam sma venur

damodaradhara-sudham api gopikanam

bhunkte svayam yad avashishta-rasam hradinyo

hrishyat-tvaco ‘shru mumucus taravo yatharyah

gopyah—O gopis; kim—what; acarat—performed; ayam—this; kushalam—auspicious activities; sma—certainly; venuh—the flute; damodara—of Krishna; adhara-sudham—the nectar of the lips; api—even; gopikanam—which is owed to the gopis; bhunkte—enjoys; svayam—independently; yat—from which; avashishta—remaining; rasam—the taste only; hradinyah—the rivers; hrishyat—feeling jubilant; tvacah—whose bodies; ashru—tears; mumucuh—shed; taravah—the trees; yatha—exactly like; aryah—old forefathers.

My dear gopis, what auspicious activities must the flute have performed to enjoy the nectar of Krishna's lips independently and leave only a taste for us gopis, for whom that nectar is actually meant! The forefathers of the flute, the bamboo tree shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.

10.21.12 The Gopis Glorify Krishna's Flute

krishnam nirikshya vanitotsava-rupa-shilam

shrutva ca tat-kvanita-venu-vivikta-gitam

devyo vimana-gatayah smara-nunna-sara

bhrashyat-prasuna-kabara mumuhur vinivyah

krishnam—Lord Krishna; nirikshya—observing; vanita—for all women; utsava—a festival; rupa—whose beauty; shilam—and character; shrutva—hearing; ca—and; tat—by Him; kvanita—vibrated; venu—of the flute; vivikta—clear; gitam—song; devyah—the wives of the demigods; vimana-gatayah—traveling in their airplanes; smara—by Cupid; nunna—agitated; sarah—their hearts; bhrashyat—slipping; prasuna-kabarah—the flowers tied in their hair; mumuhuh—they became bewildered; vinivyah—their belts loosening.

Krishna's beauty and character create a festival for all women. Indeed, when the demigods' wives flying in airplanes with their husbands catch a sight of Him and hear His resonant flute song, their hearts are shaken by Cupid, and they become so bewildered that flowers fall out of their hair and their belts loosen.

10.21.15 The Gopis Glorifu Krishna's Flute

nadyas tada tad upadharya mukunda-gitam

avarta-lakshita-manobhava-bhagna-vegah

alingana-sthagitam urmi-bhujair murarer

grihnanti pada-yugalam kamalopaharah

nadyah—the rivers; tada—then; tat—that; upadharya—perceiving; mukunda—of Lord Krishna; gitam—the song of His flute; avarta—by their whirlpools; lakshita—manifest; manah-bhava—by their conjugal desire; bhagna—broken; vegah—their currents; alingana—by their embrace; sthagitam—held stationary; urmi-bhujaih—by the arms of their waves; murareh—of Lord Murari; grihnanti—they seize; pada-yugalam—the two lotus feet; kamala-upaharah—carrying offerings of lotus flowers.

When the rivers hear the flute song of Krishna, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murari's lotus feet and, holding on to them, present offerings of lotus flowers.

10.21.18 The Gopis Glorify Krishna's Flute

hantayam adrir abala hari-dasa-varyo

yad rama-krishna-carana-sparasha-pramodah

manam tanoti saha-go-ganayos tayor yat

paniya-suyavasa-kandara-kandamulaih

hanta—oh; ayam—this; adrih—hill; abalah—O friends; hari-dasa-varyah—the best among the servants of the Lord; yat—because; rama-krishna-carana—of the lotus feet of Lord Krishna and Balarama; sparasha—by the touch; pramodah—jubilant; manam—respect; tanoti—offers; saha—with; go-ganayoh—the cows, calves and cowherd boys; tayoh—to Them (Shri Krishna and Balarama); yat—because; paniya—with drinking water; suyavasa—very soft grass; kandara—caves; kanda-mulaih—and edible roots.

Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krishna and Balarama, along with their calves, cows and cowherd friends, with all kinds of necessities - water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respect to the Lord. Being touched by the lotus feet of Krishna and Balarama, Govardhana Hill appears very jubilant.

10.21.19 The Gopis Glorify Krishna's Flute

ga gopakair anu-vanam nayator udara

venu-svanaih kala-padais tanu-bhritsu sakhyam

aspandanam gati-matam pulakas tarunam

niryoga-pasha-krita-lakshanayor vicitram

gah—the cows; gopakaih—with the cowherd boys; anu-vanam—to each forest; nayatoh—leading; udara—very liberal; venu-svanaih—by the vibrations of the Lord’s flute; kala-padaih—having sweet tones; tanubhritsu—among the living entities; sakhyah—O friends; aspandanam—the lack of movement; gati-matam—of those living entities that can move; pulakah—the ecstatic jubilation; tarunam—of the otherwise nonmoving trees; niryoga-pasha—the ropes for binding the rear legs of the cows; krita-lakshanayoh—of those two (Krishna and Balarama), who are characterized by; vicitram—wonderful.

My dear friends, as Krishna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows' rear legs at the time of milking. When Lord Krishna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful.

 

10.39.19 Gopis Speak to One Another

shri-gopya ucuh

aho vidhatas tava na kvacid daya

samyojya maitrya pranayena dehinah

tamsh cakritarthan viyunankshy aparthakah

vikriditam te ’rbhaka-ceshtitam yatha

shri-gopyah ucuh—the gopis said; aho—O; vidhatah—Providence; tava—your; na—there is not; kvacit—anywhere; daya—mercy; samyojya—bringing together; maitrya—with friendship; pranayena—and with love; dehinah—embodied living beings; tan—them; ca—and; akrita—unfulfilled; arthan—their aims; viyunakshi—you separate; aparthakam—uselessly; vikriditam—play; te—your; arbhaka—of a child; ceshtitam—the activity; yatha—as.

The gopis said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child's game.

 

10.39.29 Gopis Speak to One Another

yasyanuraga-lalita-smita-valgu-mantra

lilavaloka-parirambhana-rasa-goshtham

nitah sma nah kshanam iva kshanada vina tam

gopyah katham nv atitarema tamo durantam

yasya—whose; anuraga—with loving affection; lalita—charming; smita—(where there were) smiles; valgu—attractive; mantra—intimate discussions; lila—playful; avaloka—glances; parirambhana—and embraces; rasa—of the rasa dance; goshtham—to the assembly; nitah sma—who were brought; nah—for us; kshanam—a moment; iva—like; kshanadah—the nights; vina—without; tam—Him; gopyah—O gopis; katham—how; nu—indeed; atitarema—will we cross over; tamah—the darkness; durantam—insurmountable.

When He brought us to the assembly of the rasa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopis, how can we possibly cross over the insurmountable darkness of His absence?

 

10.39.37 Shukadeva Gosvami to Maharaja Parikshit

ta nirasha nivavritur

govinda-vinivartane

vishoka ahani ninyur

gayantyah priya-ceshtitam

tah—they; nirashah—without hope; nivavrituh—turned back; govinda-vinivartane—of Govinda’s returning; vishokah—extremely sorrowful; ahani—the days and nights; ninyuh—they spent; gayantyah—chanting; priya—of their beloved; ceshtitam—about the activities.

The gopis then turned back without hope that Govinda would ever return to them. Full of sorrow, they began to spend their days and nights chanting about the pastimes of their beloved.

10.47.21 Shrimati Radharani to Uddhava

api bata madhu-puryam arya-putro ’dhunaste

smarati sa pitri-gehan saumya bandhumsh ca gopan

kvacid api sa katha nah kikarinam grinite

bhujam aguru-sugandhah murdhny adhasyat kada nu

api—certainly; bata—regrettable; madhu-puryam—in the city of Mathura; arya-putrah—the son of Nanda Maharaja; adhuna—now; aste—resides; smarati—remembers; sah—He; pitri-gehan—the household affairs of His father; saumya—O great soul (Uddhava); bandhun—His friends; ca—and; gopan—the cowherd boys; kvacit—sometimes; api—or; sah—He; kathah—talks; nah—of us; kinkarinam—of the maidservants; grinite—relates; bhujam—hand; aguru-su-gandham—having the fragrance of aguru; murdhni—on the head; adhasyat—will keep; kada—when; nu—maybe.

O Uddhava! It is indeed regrettable that Krishna resides in Mathura. Does He remember His father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?

 

10.47.34-35 Krishna in His Letter to the Gopis

yat tv aham bhavatinam vai

dure varte priyo drisham

manasah sannikarsharthah

mad-anudhyana-kamyaya

yatha dura-care preshthe

mana avishya vartate

strinam ca na thata cetah

sannikrishte ’kshi-gocare

yat—the fact that; tu—however; aham—I; bhavatinam—from your; vai—indeed; dure—far away; varte—am situated; priyah—who am dear; drisham—to the eyes; manasah—of the mind; sannikarsha—of the attraction; artham—for the sake; mat—upon Me; anudhyana.—for your meditation; kamyaya—out of My desire; yatha—as; dura-care—being situated far away; preshthe—a lover; manah—the minds; avishya—becoming absorbed; vartate—remain; strinam—of women; ca—and; na—not; thata—so; cetah—their minds; sannikrishte—when he is near; akshi-gocare—present before their eyes.

But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me. (34)

When her lover is far away, a woman thinks of him more than when he is present before her. (35)

 

10.47.37 (listed in GM Beng., not in Engl)

ya maya kridata ratryam

vane ’smin vraja asthitah

alabdha-rasah kalyanyo

mapur mad-virya-cintaya

yah—which women; maya—with Me; kridata—who was sporting; ratryam—at night; vane—in the forest; asmin—this; vraje—in the village of Vraja; asthitah—remaining; alabdha—not experiencing; rasah—the rasa dance; kalyanyah—fortunate; ma—Me; apuh—they achieved; mat-virya—upon My valorous pastimes; cintaya—by concentration.

Although some gopis had to remain in the cowherd village and so could not join the rasa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My potent pastimes.

10.47.47 Gopis to Uddhava

param saukhyam hi nairashyam

svairiny apy aha pingala

taj janatinam nah krishne

thatapy asha duratyaya

param—the highest; saukhyam—happiness; hi—indeed; nairashyam—indifference; svairini—unchaste; api—although; aha—stated; pingala—the prostitute Pingala; tat—of that; janatinam—who are aware; nah—for us; krishne—focused on Krishna; thata api—nevertheless; asa—the hope; duratyaya—is impossible to transcend.

Indeed, the greatest happines is to renounce all material desires, as even the prostitute Pingala has declared. Yet even though we know this, we cannot give up our hopes of attaining Krishna.

10.47.58 Uddhava's Song to the Gopis (not incl in GM Beng, but incl in GM Engl)

etah param tanu-bhrito bhuvi gopa-vadhvo

govinda eva nikhilatmani rudha-bhavah

vanchanti yad bhava-bhiyo munayo vayam ca

kim brahma-janmabhir ananta-katha-rasasya

etah—these women; param—alone; tanu—their bodies; bhritah—maintain successfully; bhuvi—on the earth; gopa-vadhvah—the young cowherd women; govinde—for Lord Krishna; eva—exclusively; nikhila—of all; atmani—the Soul; rudha—perfected; bhavah—ecstatic loving attraction; vanchanti—they desire; yat—which; bhava—material existence; bhiyah—those who are afraid of; munayah—sages; vayam—we; ca—also; kim—what use; brahma—as a brahmana or as Lord Brahma; janmabhih—with births; ananta—of the unlimited Lord; katha—for the topics; rasasya—for one who has a taste.

[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high class brahmana, or even as Lord Brahma himself?

10.47.59 Uddhava's Song to the Gopis

kvemah striyo vana-carir vyabhicara-dushtah

krishne kva caisha paramatmani rudha-bhavah

nanv ishvaro ’nubhajato ’vidusho ’pi sakshac

chreyas tanoty agada-raja ivopayuktah

kva—where, in comparison; imah—these; striyah—women; vana—in the forests; carih—who wander; vyabhicara—by improper behavior; dushtah—contaminated; krishne—for Krishna; kva ca—and where; eshah—this; parama-atmani—for the Supreme Soul; rudha-bhavah—stage of perfect love (known technically as maha-bhava); nanu—certainly; ishvarah—the Personality of Godhead; anubhajatah—to one who constantly worships Him; avidushah—not learned; api—even though; sakshat—directly; shreyah—the highest good; tanoti—bestows; agada—of medicines; rajah—the king (namely, the nectar which the demigods drink for long life); iva—as if; upayuktah—taken.

How amazing it is that these simple women who wander about the forest, seemingly spoiled in improper behavior, have achieved the perfection of unalloyed love for Krishna, the Supreme Soul! Still it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.

10.22.04 Shukadeva Gosvami to Maharaja Parikshit

katyayani maha-maye

maha-yoginy adhishvari

nanda-gopa-sutam devi

patim me kuru te namah

iti mantram japantyas tam

pujam cakruh kamarikam

katyayani—O goddess Katyayani; maha-maye—O great potency; maha-yogini—O possessor of great mystic power; adhishvari—O mighty controller; nanda-gopa-sutam—the son of Maharaja Nanda; devi—O goddess; patim—the husband; me—my; kuru—please make; te—unto you; namah—my obeisances; iti—with these words; mantram—the hymn; japantyah—chanting; tah—they; pujam—worship; cakruh—performed; kumarikah—the unmarried girls.

Each of the young unmarried girls performed her worship while chanting the following mantra: "O goddess Katyayani, O great potency of the Lord, O possessor of great mystic power and mighty controller of all, please make the son of Nanda Maharaja my husband. I offer my obeisances unto you."

10.22.25 Krishna to Gopis

sankalpo viditah sadhvyo

bhavatinam mad-arcanam

mayanumoditah so ‘sau

satyo bhavitum arhati

sankalpah—the motivation; viditah—understood; sadhvyah—O pious girls; bhavatinam—your; mat-arcanam—worship of Me; maya—by Me; anumoditah—approved of; sah asau—that; satyah—true; bhavitum—to become; arhati—must.

[Lord Krishna said:] "O saintly girls, I understand that your real motive in this austerity has been to worship Me. That intent of yours is approved of by Me, and indeed it must come to pass."

 

10.22.26 Krishna to Gopis

na mayy aveshita-dhiyam

kamah kamaya kalpate

bharjita kvathita dhanah

prayo bijaya neshate

na—not; mayi—in Me; aveshita—fully absorbed; dhiyam—of those whose consciousness; kamah—desire; kamaya—to material lust; kalpate—leads; bharjitah—burned; kvathitah—cooked; dhanah—grains; prayah—for the most part; bijaya—new growth; na ishyate—are not capable of causing.

The desire of those who fix their minds on Me does not lead to material desire for sense gratification, just as barleycorns burned by the sun and then cooked can no longer grow into new sprouts.

10.23.35 Shukadeva Gosvami to Maharaja Parikshit

tatraika vidhrita bhartra

bhagavantam yatha-shrutam

hridopaguhya vijahau

deham karmanubandhanam

tatra—there; eka—one of them; vidhrita—held back by force; bhartra—by her husband; bhagavantam—the Supreme Lord, Shri Krishna; yatha-shrutam—as she heard about Him from the others; hrida—within her heart; upaguhya—embracing; vijahau—she gave up; deham—her material body; karma-anubandhanam—which is simply the basis of bondage to material activity.

One of the ladies had been forcibly kept back by her husband. When she heard the others describe the Supreme Lord Krishna, she embraced Him within her heart and gave up her material body, the basis of bondage to material activity.

 

10.23.43-44 Ritualistic Brahmanas Condemn Themselves

nasam dvijati-samskaro

na nivaso gurav api

na tapo natma-mimamsa

na shaucam na kriyam shubhah

thatapi hy uttamah-shloke

krishne yogeshvareshvare

bhaktir dridha na casmakam

samskaradimatam api

na—there is not; asam—on their part; dvijati-samskarah—the purificatory rituals pertaining to the twice-born classes of society; na—nor; nivasah—residence; gurau—in the ashrama of a spiritual master (that is, training as a brahmacari); api—even; na—no; tapah—execution of austerities; na—no; atma-mimamsa—philosophical inquiry into the reality of the self; na—no; shaucam—rituals of cleanliness; na—no; kriyah—ritualistic activities; shubhah—pious; thata api—nevertheless; hi—indeed; uttamah-shloke—whose glories are chanted by the exalted mantras of the Vedas; krishne—for Lord Krishna; yoga-ishvara-ishvare—the supreme master of all masters of mystic power; bhaktih—pure devotional service; dridha—firm; na—not; ca—on the other hand; asmakam—of us; samskara-adi-matam—who possess such purification and so forth; api—even though.

These women have never undergone the purificatory rites of the twice-born classes, nor have they lived as brahmacaris in the asrama of a spiritual master, nor have they executed austerities, speculated on the nature of the self, followed the formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm devotion for Lord Krishna, whose glories are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters of mystic power. We, on the other hand, have no such devotion for the Lord, although we have executed all these processes. (43/44)

 

10.42.09 Shukadeva Gosvami to Maharaja Parikshit

tato rupa-gunaudarya-

sampanna praha keshavam

uttariyantam akrishya

smayanti jata-hric-chaya

tatah—then; rupa—with beauty; guna—good character; audarya—and generosity; sampanna—endowed; praha—she addressed; keshavam—Lord Krishna; uttariya—of His upper garment; antam—the end; akrishya—pulling; smayanti—smiling; jata—having developed; hrit-shaya—lusty feelings.

Now endowed with beauty, character and generosity, Trivakra began to feel lusty desires for Lord Kesava. Taking hold of the end of His upper cloth, she smiled and addressed Him as follows.

10.42.10 Trivakra to Krishna

ehi vira griham yamo

na tvam tyaktum ihotsahe

tvayonmathita-cittayah

prasida purusharshabha

ehi—come; vira—O hero; griham—to my house; yamah—let us go; na—not; tvam—You; tyaktum—to leave; iha—here; utsahe—I can bear; tvaya—by You; unmathita—agitated; cittayah—on her whose mind; prasida—please have mercy; purusha-rishabha—O best of men.

Come, O hero, let us go to my house. I cannot bear to leave You here. O best of males, please take pity on me, since You have agitated my mind.

10.48.26 Akrura to Krishna

kah panditas tvad aparam sharanamm samiyad

bhakta-priyad rita-girah suhridah krita-jnat

sarvan dadati suhrido bhajato ’bhikaman

atmanam apy upacayapacayau na yasya

kah—what; panditah—scholar; tvat—other than You; aparam—to another; sharanam—for shelter; samiyat—would go; bhakta—to Your devotees; priyat—affectionate; rita—always true; girah—whose words; suhridah—the well-wisher; krita-jnat—grateful; sarvan—all; dadati—You give; suhridah—to Your well-wishing devotees; bhajatah—who are engaged in worshiping You; abhikaman—desires; atmanam—Yourself; api—even; upacaya—increase; apacayau—or diminution; na—never; yasya—whose.

What learned person would approach anyone but You for shelter, when You are the affectionate, grateful and truthful well-wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish.

04.12.06 Kuvera to Dhruva Maharaja

bhajasva bhajaniyanghrim

abhavaya bhava-cchidam

yuktam virahitam shaktya

guna-mayyatma-mayaya

bhajasva—engage in devotional service; bhajaniya—worthy to be worshiped; anghrim—unto Him whose lotus feet; abhavaya—for deliverance from material existence; bhava-chidam—who cuts the knot of material entanglement; yuktam—attached; virahitam—aloof; shaktya—to His potency; guna-mayya—consisting of the modes of material nature; atma-mayaya—by His inconceivable potency.

Engage yourself fully, therefore, in the devotional service of the Lord, for only He can deliver us from this entanglement of materialistic existence. Although the Lord is attached to His material potency, He is aloof from her activities. Everything in this material world is happening by the inconceivable potency of the Supreme Personality of Godhead.

02.07.42 Brahma to Narada Muni

yesham sa esha bhagavan dayayed anantah

sarvatmanashrita-pado yadi nirvyalikam

te dustaram atitaranti ca deva-mayam

naisham mamaham iti dhih shva-shrigala-bhakshye

yesham—unto those only; sah—the Lord; eshah—the; bhagavan—the Personality of Godhead; dayayet—does bestow His mercy; anantah—the unlimited potential; sarva-atmana—by all means, without reservation; ashshrita-padah—surrendered soul; yadi—if such surrender; nirvyalikam—without pretension; te—those only; dustaram—insurmountable; atitaranti—can overcome; ca—and the paraphernalia; deva-mayam—diverse energies of the Lord; na—not; esam—of them; mama—mine; aham—myself; iti—thus; dhih—conscious; shva—dogs; shrigala—jackals; bhakshye—in the matter of eating.

But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so.

 

02.07.46 Brahma to Narada Muni

te vai vidanty atitaranti ca deva-mayam

stri-shudra-huna-shabara api papa jivah

yady adbhuta-krama-parayana-shila-shikshas

tiryag jana api kim u shruta-dharana ye

te—such persons; vai—undoubtedly; vidanti—do know; atitaranti—surpass; ca—also; deva-mayam—the covering energy of the Lord; stri—such as women; shudra—the laborer class of men; huna—the mountaineers; shabarah—the Siberians, or those lower than the shudras; api—although; papa jivah—sinful living beings; yadi—provided; adbhuta-krama—one whose acts are so wonderful; parayana—those who are devotees; shila—behavior; shikshah—trained by; tiryak janah—even those who are not human beings; api—also; kim—what; u—to speak of; shruta-dharanah—those who have taken to the idea of the Lord by hearing about Him; ye—those.

Surrendered souls, even from groups leading sinful lives, such as women, the laborer class, the mountaineers and the Siberians, or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional service.