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NITAAI-Veda.nyf > All Scriptures By Acharyas > Raghava Pandita Goswami > Hari Bhakti Ratna Prakash > Fourth Ray of Light

Fourth Ray of Light

 

First Part

Text 1

 

    tad atra nityo nirantara-sva-prakasho nitya-vibhavah

paripurnananda-mayah samasta-kalatita ity adi

 

atha pravakshye sarvesham

     shri-krishnam nanda-nandanam

paramananda-sandoham

     vrindavana-vinodinam

 

     tat - therefore; atra - in this connection; nityah - eternal;

nirantara - eternally; sva-prakashah - self-manifest; nitya - with

eternal; vibhavah - transcendental potencies and opulences;

paripurna - perfect and complete; ananda - of bliss; mayah - 

consisting; samasta - all; kala - time; atitah - beyond;iti - 

thus; adi - beginning; atha - now; pravakshye - I shallexplain;

sarva - of everything; isham - the master; shri-krishnam - Shri

Krishna; nanda - of Nanda Maharaja; nandanam - the son;parama-

ananda-sanodham - full of transcendental bliss; vrindavana - in

Vrindavana; vinodinam - who performs pastimes.

 

     Shri Krishna is eternal, eternally self-manifest, and the

master of eternal potencies and opulences. He is full of perfect

and complete transcendental bliss, and He is completely beyond

the grip of material time. Therefore I say:

 

     Now I shall explain that Nanda Maharaja's son, Shri

Krishna, who enjoys pastimes in Vrindavana, and who is full of

transcendental bliss, is the original Supreme Personality of

Godhead, the controller of all.

 

Texts 2 and 3

 

     atha paripurnanando nitya-prakashah shri-krishnacandro

yad iritas tad eva jnatam. shriman-nandanandanah ka esha iti

 

sandehah. yathadi-yamale

krishno 'nyo yadu-sambhuto

     yah purnah so 'sty atah parah

vrindavanam parityajya

     sa kvacin naiva gacchati

sarvada dvi-bhujah so 'pi

     na kadacic catur-bhujah

 

 atha - now; paripurna - perfect and complete; anandah - with

bliss; nitya - eternally; prakashah - manifest; shri-

krishnacandrah - Shri Krishnacandra; yat - which; iritah - 

said; tat - that; eva - certainly; jnatam - is understood;

shrimat-nanda-nandanah - Shri Krishna, the son of Nanda

Maharaja; kah - who?; eshah - is He; iti - thus;sandehah - 

doubt; yatha - just as; adi-yamale - in the Adi-yamala;

krishnah - Krishna; anyah - another; yadu - in the yadu dynasty;

sambhutah - manifested; yah - who; purnah - perfect and

complete; sah - He; asti - is; atah parah - supreme;

vrindavanam - Vrindavana; parityajya - leaaving; sah - He;

dvacit - somewhere; na - nto; eva - indeed; gacchati - goes;

sarvada - eternally; dvi - bhujah - with two arms; sah api - He;

na - not; kadacit - at any time; catuh - bhujah - with four arms.

 

     Shri Krishnacandra is the eternal, blissful Supreme

Personality of Godhead. Someone may doubt: "Then who is the

Krishna that is Nanda Maharaja's son?" The Adi-yamala says:

 

     "The Krishna manifested among the members of the Yadu dynasty

is not the original form of the Personality of Godhead. The

original form is the Krishna that never leaves Vrindavana. His form

has two arms eternally. He never manifests four arms."

 

Text 4

 

     ity evam yadu-vamsha-sambhutah krishnah ka ity ucyatam.

tasmin bhagavata vadanti yah purnah prasiddhah shri-

krishnacandrah sa eva nandanandana ity asandehah. yatha

brahmaha

 

vasudeva-grihe sakshad

     bhagavan purushah parah

janishyate tat-priyartham

     sambhavantu sura-striyah

 

     iti - thus; evam - in this way; yadu-vamsha - in the Yadu

dynasty; sambhutah - manifested; krishnah - Krishna; kah -

who?; iti - thus; ucyatam - may be said; tasmin - in this

connection; bhagavatah - the dovotees; vadanti - say;yah - who;

purnah - perfect and complete; prasiddhah - famous; shri-

krishnacandrah - Shri Krishnacandra; sah - He; eva - certainly;

nanda-nandanah - the son of Maharaja Nanda; iti - thus;

asandehah - without doubt; yatha - just as; brahma/ - Brahma;

aha - said; vasudeva-grihe - in the house of Vasudeva (who would

be the father of Krishna when the Lord appeared); sakshat - 

personally; bhagavan - the Supreme Personality of Godhead, who

has full potency; purushah - the original person; parah - who is

transcendental; janishyte - will appear; tat-priya-artham - and for

His satisfaction; sambhavantu - should take birth; sura-striyah - 

all the wives of the demigods.

 

     At this point someone may ask: "If Krishna in Vrindavana is

the original Personality of Godhead, then who is the Krishna that

appeared in the Yadu dynasty?" To this question the devotees

reply: "Shri Krishnacandra, the son of Nanda Maharaja, is

the celebrated, perfect and complete Original Personality of

Godhead. Of this there is no doubt." This is confirmed by Lord

Brahma, who says (Shrimad-Bhagavatam 10.1.23):

 

     "The Supreme Personality of Godhead, Shri Krishna, who has

full potency, will personally appear as the son of Vasudeva.

Therefore all the wives of the demigods should also appear in

order to satisfy Him."*

 

Text 5

 

tatha rase:

 

nrinam nihshreyasarthaya

     vyakir bhagavato nripa

avyayasyaprameyasya

     nirgunasya gunatmanah

 

     tatha - in the same way; rase - in the description of the

rasa-dance; nrinam - of living entities; nihshreyasa-

arthaya - for the benefit; vyaktih - manifestation; bhagavatah - 

of the Supreme Personality of Godhead; nripa - O king; avyayasya - 

imperishable; aprameyasya - limitless; nirgunasya - without

material qualities, and beyond the grip of the modes of material

nature; guna-atmanah - the origin of all qualities.

 

 

     This is also confirmed in the description of the

rasa dance (Shrimad-Bhagavatam, 10.29.14):

 

     "Just to benefit ordinary living entities, the limitless,

imperishable Supreme Personality of Godhead, devoid of material

qualities, and full of sublime spiritual attributes, appeared in

His original form as Shri Krishna, the son of Maharaja Nanda."*

 

Text 6

 

tatha

 

anugrahaya bhaktanam

     manusham deham ashritah

bhajate tadrishih krida

     yah shrutva tat-paro bhavet

 

     tatha - in the same way; anugrahaya - for showing favor;

bhaktanam - to the devotees; manusham - human-like; deham - body;

ashritah - accepting; bhajate - He enjoys; tadrishih - such;

kridah - pastimes; yah - which; shrutva - having heard; tat-

parah - fully intent upon Him; bhavet - one must become.

 

     This is also described in the following words (Shrimad-

Bhagavatam 10.33.36):

 

     "Krishna manifests His eternal humanlike form and performs

His pastimes to show mercy to the devotees. Having heard such

pastimes, one should engage in service to Him."*

 

 

Text 7

 

     ato yah purnah purnatamah. sa eva nanda-kishora ity

asandehah. yatha shri-bhagavate

 

ete camsha-kalah pumsah

     krishnas tu bhagavan svayam

indrari-vyakulam lokam

     mridayanti yuge yuge

 

     atah - therefore; yah - He who; purnah - perfect and

complete; purnatamah - most perfect and complete; sah - He;

eva - certainly; nanda - of Nanda Maharaja; kishorah - the young

son; iti - thus; asandehah - without doubt; yatha - just as;

shri-bhagavate - in Shrimad-Bhagavatam; ete - all these; ca - 

and; amsha - plenary portions; kalah - poetions of the plenary

portions; pumsah - of the Supreme; krishnah - Lord Krishna;

tu - but; bhagavan - the Personality of Godhead; svayam - in

person.

 

 

     The original, perfect, and complete Personality of Godhead

is Shri Krishna, the son of Maharaja Nanda. Of this there is no

doubt. This is confirmed in Shrimad-Bhagavatam (1.3.28):

 

     "All of the above-mentioned incarnations are either plenary

portions or portions of the plenary portions of the Lord, but

Lord Shri Krishna is the original Personality of Godhead."*

 

Text 8

 

tatha brahma-samhitayam

 

krishnah svayam samabhavat paramah puman yo

     govindam adi-purusham tam aham bhajami

    tatha - in the same way; brahma-samhitayam - in Brahma-

samhita; krishnah - Lord Krishna; svayam - personally;

samabhavat - appeared paramah - the supreme; puman - person;

yah - who; govindam - unto Lord Govinda; adi-purusham - the

original person; tam - unto Him; aham - I; bhajami - offer

obeisances.

 

 

     This is also confirmed in Brahma-samhita (5.39):

 

     "I worship Govinda, the primeval Lord, who by His various

plenary portions appeared in the world in different forms and

incarnations such as Lord Rama, but who personally appears in

His supreme original form as Lord Krishna."

 

Text 9

 

    tatha brahma-vaivarte dvitiyadhyaye naradam prati

brahmovaca

 

shrinu putra pravakshyami

     caritam paramadbhutam

yogeshvarasya krishnasya

     bhaktanugraha-karinah

 

     tatha - in the same way; brahma-vaivarte - in the Brahma-

vaivarta Purana; dvitiya-adhyaye - in Chapter 2; naradam

prati - to Narada Muni; brahma - Lord Brahma; uvaca - says;

shrinu - please hear; putra - my son; pravakshyami - I shall

relate; caritam - a pastime; pamama - supremely; adbhutam - 

wonderful; yoga - of yoga; ishvarasya - of the master;

krishnasya - of Shri Krishna; bhakta - to the devotees;

anugraha-karinah - merciful.

 

 

     This is also confirmed in the Brahma-vaivarta Purana,

Chapter 2, where Lord Brahma says to Narada:

 

     "Listen, my son, and I shall narrate the supremely wonderful

pastimes of the master of yoga, Shri Krishna, who is very kind to

His devotees.

Texts 10 and 11

 

satam nihshreyasarthaya

     dushtanam nigrahaya ca

vyaktir bhagavatas tasya

     nityasya paramatmanah

 

vasudevasya bharyayam

     devakyam sa janishyati

 

     satam - of the devotees; nihshreyasa-arthaya - for the

welfare; dushtanam - of the demons; nigrahaya - for the

killing; ca - also; vyaktih - the manifestation;bhagavatah - of

the Personality of Godhead; tasya - of Him; nityasya - eternal;

parama-atmanah - the Supreme Person; vasudevasya - of Vasudeva

Maharaja; bharyayam - in the wife; devakyam - Devaki; sah - 

He; janishyati - will take birth.

 

 

     "To benefit the devotees and kill the demons, the eternal

Supreme Personality of Godhead will take birth in the womb of

Devaki-devi, the wife of Maharaja Vasudeva."

 

 

Second Part

 

Text 12 (a)

 

     athaitat shrutva vadino vadanti aho mahad ashcaryam ya

eva nitya-vrindavana-sthah sva-prakasho nityanando nitya-

purno nirihas tasya janma iti kim. tatra bhagavata

vadanti sva-prakashasya janmavatarasambhava iti yad uktam.

tat satyam. kintu laukika-vyavaharatvat janma vacyam. na tu

satyam. sva-prakashatvat. yatha nandam yashodam ca prati

shrimad-uddhava-vakyam

 

     atha - now; etat - this; shrutva - hearing; vadinah - 

speakers; vadanti - say; aho - Oh; mahat - a great;ashcaryam - 

wonder; yah - who; eva - certainly; nitya - eternal;vrindavana - 

in Vrindavana; sthah - staying; sva-prakashah - self-manifest;

nitya - full of eternal; anandah - bliss; nitya - eternally;

purnah - perfect and complete; nirihah - without material

actions; tasya - of Him; janma - birth; iti - thus;kim - how is it

possible?; tatra - in this connection; bhagavtah - the devotees;

vadanti - say; sva-prakashasya - self-manifest; janma - birth;

avatara - descent; asambhavah - not possible; iti - thus; yat - 

which; uktam - said; tat - this; satyam - is the truth;kintu - 

however; laukika - of ordinary humans; vyavahara - ordinary

activities; tvat - because of being like; janma - the Lord'sbirth;

vacyam - may be described; na - not; tu - but; satyam - truth; sva-

prakashatvat - because of being self-manifest; yatha - just as;

nandam - to Nanda Maharaja; yashodam - Yashoda-devi; ca - and;

prati - to; shrimat-uddhava - Uddhava; vakyam - the statement.

 

 

     Hearing this, some may say: "This is wonderful. Shri Krishna,

eternally stays in Vrindavana, is self-manifested, eternally

blissful, and eternally perfect and complete. Then why has He

taken birth?"

     The devotees reply: "You have said that the self-manifested

Personality of Godhead does not take birth. That is true.

However, because His pastimes seem like the activities of

ordinary persons, it is said that He takes birth. Because He

appears by His own will His birth is not real. This is described

in Shriman Uddhava's words to Nanda Maharaja and Yashoda-devi

(Shrimad-Bhagavatam (10.46.38-40):

 

Text 12 (b)

 

a mata na pita tasya

     na bharya na sutadayah

natmiyo na parash capi

     na deho janma eva ca

 

     na - not; mata - mother; na - not; pita - father;tasya - of

Him; na - not; bharya - wife; na - not; suta-adayah - sonsand

other relatives; na - not; atmiyah - His own; na - not;parah - 

others; ca - also; api - indeed; na - not; dehah - abody; janma - 

birth; eva - indeed; ca - and.

 

 

     "Actually Shri Krishna has no father, mother, brother, or

relative, nor does He require society, friendship, and love. He

does not have a material body; He never appears or takes birth as

an ordinary human being.*

 

Text 13

 

a casya karma va loke

     sad-asan-mishra-yonishu

kridartham so 'pi sadhunam

     paritranaya kalpate

 

     na - not; ca - and; asya - of Him; karma - fruitive

action; va -  or; loke - in the world;

sat - pious; asat - and impious; mishra -  mixed;

yonishu - in various births; krida - pastimes; artham -  for

the purpose; sah - He; api - indeed; sadhunam - of

the devotees; paritranaya - for the protection;

kalpate - is suited.

 

 

     "He does not appear in higher or lower species of life as

ordinary living entities, who are forced to take birth on account

of their previous activities. He appears by His internal potency

to perform pastimes and to give protection to His devotees.*

 

Text 14

 

sattvam rajas tama iti

     bhajate nirguno gunan

kridann atito 'pi gunaih

     srijaty avati hanty ajah

 

     sattvam - goodness; rajah - passion; tamah - ignorance;iti - 

thus; bhajate - attains; nirgunah - free from these modes;

gunan - the modes; kridan - performig pastimes; atitah - 

beyond; api - although; gunaih - with the modes; srijati - 

creates; avati - maintains; hanti - and destroys; ajah - theunborn

Personality of Godhead.

 

 

     "He is never influenced by the modes of material nature, but

when He appears within this material world, it seems that He acts

like an ordinary living entity under the spell of the modes of

material nature. In fact He is the overseer of this material

creation and is not affected by the material modes of nature. He

creates, maintains, and dissolves the whole cosmic

manifestation."*

 

 

 

 

Third Part

 

Text 15

 

     athavatara-karanam ucyate yatha brihad-vamana-purane

vrindavana-rajo-mahatmye tad eva shruti-prarthitam

avadharya tasam stuti-vasho bhutva sa-dayas tabhyah

sandarshanam dadau. tat shrutaya ucuh - -

 

kandarpa-koti-lavanye

     tvayi drishte manamsi nah

kamini-bhavam asadya

     smara-kshubdhany asamshayah

 

     atha - now; avatara - of incarnations; karanam - the origin;

ucyate - is described; yatha - just as; brihat-vamana-purane -

in the Brihad-Vamana Purana; vrindavana - of Vrindavana;

rajah - of the dust; mahatmye - in the glorification; tat -

this; eva - certainly; shruti - of the Personified Vedas;

prarthitam - the prayers; avadharya - hearing; tasam - of them;

shruti - to the Personified Vedas; vashah - submissive; bhutva -

having become; sa - with; dayah - mercy; tabhyah - to them;

sandarshanam - sight; dadau - gave; tat - then; shrutayah - the

Personified Vedas; ucuh - said; kandarpa - of cupids; koti - of

millions; lavanye - with the beauty; tvayi - in You;drishte -

thus seen; manamsi - the minds are fixed; nah - our;kamini -

of beloved girl-friends; bhavam - the condition asadya -

attaining; smara - by desires for conjugal love; kshubdhani -

agitated; asamshayah - without doubt.

 

     That Shri Krishna is the origin of all the incarnations of

Godhead is described in the following passage from the Brihad-

Vamana Purana, Vrindavana-rajo-mahatmya, where hearing the

Personified Vedas' prayers, and feeling merciful, the Lord

revealed Himself to them. The Personified Vedas then said:

 

     "O Lord, when we see Your transcendental form, which is

more handsome than millions of Kamadevas, we think of ourselves as

Your beloved girl friends and our minds become agitated with

desires for conjugal love.

 

Text 16

 

yatha tval-loka-vasinyah

     kama-tattvena gopikah

bhajanti ramanam matva

     cikirs ajani nas tatha

 

     yatha - just like; tvat - Your; loka on the planet;vasinyah -

residents; kama-tattvena - with transcendental lust; gopikah -

gopis bhajanti - worship; ramanam - as their lover; matva -

considering; cikirsha - desire; ajani - is manifest; nah - ofus;

tatha - in that way.

 

 

     "We desire to become like the gopis who live on the same

planet with You and worship You as their lover."

 

Text 17

 

shri-bhagavan uvaca

 

durlabho durghatash caiva

     yushmakam su-manorathah

mayanumoditah samyak

     satyo bhavitum arhati

 

     shri-bhagavan - theSupreme Personality of Godhead; uvaca - said;

durlabhah - difficult to attain; surghatah - difficult to perform;

ca - also; eva - certainly; ; yushmakam - of yout; sumanorathah -

this sublime desire; maya - by me; anumoditah - permitted;

samyak - completely; satyah - true; bhavitum - to be; arhati -

deserves.

 

 

     The Supreme Personality of Godhead said: "This sublime

desire is generally very difficult to attain, nevertheless I

grant it to you.

 

Text 18

 

agamini virincau tu

     yate srishty-artham udyate

kalpam sarasvatam prapya

     vraje gopyo bhavishyatha

 

     agamini - arrived; virincau - when the next Brahma; tu -

indeed; yate - attained; srishti - creation; artham - for the

purpose; udyate - is born; kalpam sarasvatam - the Sarasvata-

kalpa; prapya - attaining; vraje - in Vraja;gopyah - gopis;

bhavishyatha - you will become.

 

     "After the appearance of the Brahma to create again the

universe, when the Sarasvata-kalpa again arrives, you will all

take birth in Vrajabhumi as gopis.

 

Text 19

 

prithivyam bharate kshetre

     mathure mama mandale

vrindavane bhavishyami

     preyan vo rasa-mandale

 

     prthivyam - on the earth; bharate in Bharata-varsha;

kshetre - in the place; mathure - in the district of of Mathura;

mama - in My; mandale - abode; vrindavane - in Vrindavana;

bhavishyami - I will appear; preyan - the lover; vah - of you;

rasa - of the rasa dance; mandale - in the arena.

 

 

     "I will appear in My own abode of Vrindavana, in the

district of Mathura, in the land of Bharata-varsha, on the

planet Earth. I will become your lover in the arena of the rasa

dance.

 

Text 20

 

jara-dharmena su-sneham

     su-dridham sarvato-'dhikam

mayi samprapya sarve 'pi

     krita-kritya bhavishyatha

 

     jara-dharmena - as a paramour; su-sneham - great love; su-

dridham - very intense; sarvatah-adhikam - overwhelming; mayi -

for Me; samprapya - attaining; sarve - all; api - also;krita-

krtyah - successful and glorious; bhavishyatha - you will become.

 

     "You will attain Me as your paramour, and you will feel

intense, overwhelming love for Me. In this way your lives will

become perfect and glorious."

 

Text 21 (a)

 

     evam shrutinam abhimata-siddhy-artham vrindavane

sva-prakashas tad atra pramanam adhigamyatam tad-

darshanahlada-vidhuta-hrid-rujo manorathantam shrutayo

yatha yayuh iti. tad eva shrutayo gopyo bhutva shri-

krishnacandram prapuh. tatra gopyo yatha angaja nityah

shruti-rupa muni-rupa deva-kanya iti pancadha. atah sa

eva shri-krishnacandrah sva-prakashah. na tu garbha-vasah. tatra

vadino vadanti yadi gargha-sambhavo naiva tada katham

 

     evam - in this way; shrutinam - of the Personified Vedas;

abhimata - desired; siddhi - of the perfection; artham - for the

purpose of obtaining; vrindavane - in Vrindavana; sva-

prakashah - self-manifested; tat - that; atra - there;pramanam -

evidence; adhigamaytam - should

be understood; tat - of Him;

darshana - the sight; ahlada - joy; vidhuta - cleansed; hrit - of

the heart; rujah - impurities; manoratha - of their desires;

antam - the end; shrutayah - the Personified Vedas; gopyah -

gopis; yatha - just as; angajah - expansions of His potency;

nityah - eternal associates; shruti-rupah - Personified Vedas;

muni-rupah - great sages; deva-kanyah - daughters of the

demigods; iti - thus; pancadha - in five divisions; atah -

therefore; sah - He; krishnacandram - ShriKrishna candra;

sva-prakashah - self manifested; na - not; tu - but; garbha - in

the womb of a mother; vasah - residing; tatra - in this

connection; vadinah - our critics; vadanti - may say;yadi - if;

garbha - from a womb; sambhavah - birth; na - not;eva - certainly;

tada - then; katham - why is it?

 

 

     In order to fulfill this desire, these Personified Vedas

appeared in Vrindavana. This is described in the following

statement of Shrimad-Bhagavatam (10.32.13):

 

     "During Krishna's advent these Vedic scholars took birth in

the shape of the gopis in Vrindavana; as young gopis they got the

association of Krishna in fulfillment of their previous birth's

desire. The ultimate goal of their perfect desire was attained

and they were so joyous that they had nothing further to

desire."*

 

 In this way these Personified Vedas became gopis and

attained Lord Krishnacandra's association.

 

     The gopis are divided in five groups: 1. Expansions of the

Lord's transcendental potency, 2. Eternal associates from the

spiritual world, 3. Personified Vedas who became gopis, 4. Great

sages who became gopis, and 5. Young girls from the heavenly

planets who became gopis.

 

     Lord Krishnacandra appears in this world by His own will. He

does not reside in a mother's womb.

     Our opponents may protest: "If He did not take birth from a

mother's womb, then why does Shrimad-Bhagavatam ((10.1.23) state:

 

Text 21 (b)

 

vasudeva-grihe sakshad

     bhagavan purushah parah

janishyate tat-priyartham

     sambhavantu sura-striyah

         

     vasudeva-grihe - in the house of Vasudeva (who would be the

father of Krishna when the Lord appeared); sakshat -

personally; bhagavan - the Supreme Personality of Godhead, who

has full potency; purushah - the original person; parah - who is

transcendental; janishyate - will appear; tat-priya-artham - and

for His satisfaction; sambhavantu - should take birth; sura-

striyah - all the wives of the demigods.

 

 

     "The Supreme Personality of Godhead, Shri Krishna, who has

full potency, will personally appear as the son of Vasudeva.

Therefore all the wives of the demigods should also appear in

order to satisfy Him."*

 

Text 22 (a)

 

     vasudevasya bharyayam devakyam sa janishyati iti brahma-

vaivarte pathah. atah sandehah. tad atra shruyatam

svayambhuva-manau prishni-sutapo-dam-patibhyam tapasa shri-

bhagavata caivam svi-kritah. tatas tad-vara-siddhaye

svamsha-vishno rupam darshitam. yatha tam adbhutam

balakam ambujekshanam catur-bhujam shankha-gadady-

udayudham ity adi. tatha pitarau evam rupam darshayitva

shri-bhagavan uvaca

 

     vasudevasya - of Maharaja Vasudeva; bharyayam - in the

womb of the wife; devakyam - Devaki; sah - He;janishyati - will

take birth; iti - thus; brahma-vaivarte - in the Brahma-vaivarta

Purana; pathah - quotation; atah - on this account;sandehah -

doubt; tat - in this connection; atra - here; shruyatam - may be

heard; svayambhuva-manau - during the reign of Svayambhuva Manu;

prishni - Prishni; sutapah - and sutapa; dam-patibhyam - by the

couple; tapasa - with austerity; shri-bhagavan - the Supreme

Personality of Godhead; aradhitah - was worshipped; putratve -

in the matter of becoming a son; varah - benediction; yacitah -

was requested; shri-bhagavata - by the supreme Lord; ca - also;

evam - in this way; svi-kritah - accepted; tatah - therefore;

tat-vara - that benediction; siddhaye - for the fulfillment; sva-

amsha - of His plenary portion; vishnoh - of Vishnu; rupam -

the form; darshitam - was revealed; yatha - just as;tam - that;

adbhutam - wonderful; balakam - child; ambuja-iksha-nam - with

eyes resembling lotuses; catuh-bhujam - with four hands;

shankha-gada-adi - bearing a conchshell, club, disc and lotus

(in those four hands); udayudham - different weapons; iti - thus;

adi - in the passage beginning with these words; tatha - in that

way; pitarau - parents; evam - in this way; rupam - His form;

darshayitva - having revealed; shri-bhagavan - the Supreme

Personality of Godhead; uvaca - said.

 

     "Furthermore, the Brahma-vaivarta Purana says: "The

Supreme Personality of Godhead will take birth in the womb of

Devaki-devi, the wife of Maharaja Vasudeva.' For these

reasons we doubt your statement."

     Please hear our reply: During the reign of Svayambhuva Manu,

the couple Prishni and Sutapa performed austerities and worshiped

the Supreme Personality of Godhead, begging Him to become their

son. To fulfill their desire the Lord manifested His Vishnu form.

This is described in these words (Shrimad-Bhagavatam 10.3.9):

 

     "Vasudeva then saw the newborn child, who had very wonderful

lotuslike eyes and who bore in His four hands the four weapons

shankha, cakra, gada and padma."*

 

     After showing this form to His parents, the Supreme

Personality of Godhead said (Shrimad-Bhagavatam 10.3.44):

 

Text 22 (b)

 

etad vam darshitam rupam

     prag-janma-smaranaya me

nanyatha mad-bhavam jnanam

     martya-lingena jayate

 

     etat - this form of Vishnu; vam - unto both of you; darshitam -

has been shown; rupam - My form as the Supreme Personality of

Godhead with four hands; prak-janma - of My previous appearances;

smaranaya - just to remind you; me - My; na - not; anyatha -

otherwise; mat-bhavam - Vishnu's appearance; jnanam - this

transcendental knowledge; martya-lingena - by taking birth like a

human child; jayate - does arise.

 

 

     "I have shown you this form of Vishnu just to remind you of

My previous births. Otherwise, if I appeared like an ordinary

human child, you would not believe that the Supreme Personality

of Godhead, Vishnu, has indeed appeared."*

 

Text 22 (c)

 

     iti tad eva svamsha-vishno rupam darshitam. na tu svarupam

eveti jnatavyam. yatha sarvada dvi-bhujam so 'pi na

kadacic catur-bhujah iti yamala-pramanam. tathaiva jayati

jana-nivaso devaki-janma-vadah iti janma-vada-matram. na tu

shri-bhagavato janma ity eva jnatavyam.

 

     iti - thus; tat - this; eva - certainly; sva-amsha - of His

plenary portion; vishnoh - vishnu; rupam-the form;sarshitam -

is shown; na - not; tu - but; svarupam - His original form eva -

certainly; iti - thus; jnatavyam - may be understood; yatha -

just as; sarvada - always; dvi-bhujam - with two arms; sahapi -

He; na - not; kadacit-at any time; catuh-bhujah - with four

arms; iti - thus; yamala - of the Yamala-tantra; pramanam - the

evidence; tatha - in that way; eva - certainly;jaytati - eternally

lives gloriously; jana-nivasah - He who lives among human beings

like the members of the Yadu dyansty and is the ultimate resort

of all living entities; devaki-janma-vadah - known as the son of

Devaki; iti - thus; janma - birth; vada - statement;matram - only;

na - not; tu - but; shri-bhagavatah - of the Supreme Personality

of Godhead; janma - birth; iti - thus; eva - certainly;jnatavyam - should be understood.

 

 

     The Lord's Vishnu form was shown here. This is not the

Lord's original form. This is confirmed by the Yamala-tantra:

"The original form of the Supreme Personality of Godhead has two

arms. He never displays four-arms."  This is also confirmed by

the following words (Shrimad-Bhagavatam 10.90.48): "Lord Shri Krishna

is He who is known as jana-nivasa, the ultimate resort of all

living entities, and He is also known as Devaki-nandana, the son

of Devaki. May He be all glorious and happy."* The Bhagavatam

only says janma-vada (who is said to have taken birth). Therefore

it should be understood that the Original Supreme Personality of Godhead

never actually takes birth.

 

 

Fourth Part

 

Text 23

 

     atha kecid vadino vadanti vishnu-purane brahmana

prarthitah shri-bhagavan kshirodashayi vishnur brahmane

sva-keshau dattavan tau rama-krishnau babhuvatur iti

evam samstuyamanas tu

     bhagavan parameshvarah

ujjaharatamanah keshau

     sita-krishnau mahatmane

 

     atha - now; kecit - some; vadinah - opponents;vadanti - say;

vishnu-purane - in the Vishnu Purana; brahmana - by Lord

Brahma; prarthitah - prayed; shri-bhagavan - the Personality

of Godhead; kshirodashayi vishnuh - Kshirodakashayi

Vishnu; brahmane - to Brahma; sva - His own; keshau - twohairs;

dattavan - gave; tau - them; rama - Balarama; krishnau - and

Krishna; babhuvatuh - they became; iti - thus;

evam - in this way; samstuyamanah - being prayed to; 

tu - indeed; bhagavan parameshvarah - The Supreme Lord;

ujjahara - gave; atamanah - from Himself; keshau - two

hairs; sita-krishnau - white and black; mahatmane - to the

great soul.

 

 

     Now our opponents may say: In the Vishnu Purana when Brahma

prayed to Him, the Personality of Godhead Kshirodakashayi Vishnu

gave to Brahma two hairs that became Balarama and Krishna. The

Vishnu Purana (5.1.59-60) says:

 

     "After hearing these prayers, the Supreme Personality of

Godhead plucked from Himself a white and black hair and gave them

to Brahma."

 

Text 24

 

uvaca ca suran etau

     mat-keshau vasudha-tale

avatirya bhuvo bharam

     klesha-hanim karishyatah

 

     uvaca - said; ca - and; suran - to the demigods; etau - these

two; mat - My; keshau - hairs; vasudha - of the earth;avatirya -

incarnating; bhuvah - of the tale - on the surface; avaitirya -

incarnating; bhuvah - of the earth; bharam-the burden;klesha-

distress; hanim - removasl; karishyatah - will perform.

 

 

     "The Lord then said to the demigods: `These two hairs will

descend to the Earth and remove the Earth's burden of

distress.'"

 

Text 25 (a)

 

     ity atrapi sandehah. tatra karshna vadanti etad eva

samanya-vacanam. vishesho 'tra shruyatam evam shri-

krishnam prati noktam. yatah sa eva sarva-bija-svarupah.

sva-prakashah. tasyamshah sarve. sa kasyamshah. ata

etan naivam. tad-amshau vishnu-balabhadrau bhavishyata ity

uktau yatha mat-keshau bhuvo bhara-klesha-hanim karishyatah.

etenaitad vyakti-kritam yatha sthiti-karako vishnur

asuradin hatva prithivi-bhara-haranam kritavan. shri-

krishnacandrasya naisha prabhavah yatha na tasya kashcid

dayitah suhrittamo na capriyo dveshya upeksha eva va ity adi.

yatah sa eva krishnacandro nirgunah prakriteh parah.

kevala-parananda-svarupah. tatra mat-keshau dvi-vacanad

vishnur balabhadrash ca. balaramo yatha rameti loka-

ramanad balabhadram balocchrayat bala iti nashaka-

svabhavat tamo-gunah. yatha govinda-vrindavane

bhagavantam prati balarama uvaca

 

     iti - thus; atra - in this matter; api - also; sandehah -

doubt; tatra - in this connection; karshnah - the devotees of

Lord Krishna; vadanti - say; etat - this; eva - certainly;

samanya - a general; vacanam - statement; visheshah - a specific

statement; atra - here; shruyatam - should be heard; evam - in

this way; shri-krishnam prati - in relation to Shri Krishna;

na - not; uktam - it is said; yatah - because; sah - he;eva -

certainly; sarva - of everything; bija - the original;svarupah - the form; sva-prakashah - who

ppears by His own will; tasya -

of Him amshah - the expansions; sarve - everything is; sah - He;

kasya - of whom?; amshah - is the expansion; atah - therefore;

etat - this; na - not; evam - in this way; tat - of Him;amshau - the

two expansions; vishnu - are Vishnu; balabhadrau - and

Balarama; bhavishyatah - will be; iti - thus; uktau - explained;

yatha - just as; mat - My; keshau - two hairs; bhuvah - of the

earth planet; bhara - of the burden; klesha - the distress;hanim -

removal; karishyatah - will perform; etena - by this;etat - this;

vyakti-kritam - manifested; yatha - just as; sthiti-karakah -

the maintainer; vishnuh - Lord Vishnu; asura-adin - demons and

other distrubing elements; hatva - having killed; prthivi - of

the earth; bhara - the burden; haranam - the4 removal;kritavan -

performed; shri-krishnacandrasya - of Shri Krishnacandra; na -

not; tasya - of Him; kashcit - anyone; dayitah - is dear;

suhrittamah - the special friend; na - nor; ca - also;apriyah -

not dear; dveshyah - the object of hatred; upekshah - ignored;

eva - certainly; va - or; iti - thus; adi - in the passage

beginning with these words; yatah - because; sah - He; eva -

certainly; krishnacandrah - Krishnacandra; nirgunah - beyond

the modes of material nature; prakriteh - matter; parah - above;

kevala - transcendental; para - supreme; ananda - of bliss;

svarupah - whose form; tatra - in this connection; mat - My

keshau - two hairs; dvi-vacanat - because of being in the dual

number; vishnuh - Vishnu balabhadrah - Balarama; ca - and;

balaramah - Balarama; yatha - just as; rama iti - He will also

be called Rama; loka-ramanat - because of His special mercy in

enabling people in general to become devotees; balabhadram - He

will also be called Balabhardra; bala-ucchrayat - because of

extensive bodily strength. balah - strength; iti - thus;

nashaka-svabhavat - because of destructive power; tamah - of

ignorance; gunah - the mode; yatha - just as; govinda-

vrindavane - in the Govinda-Vrindavana-shastra; bhagavantam

prati - to the Supreme Personality of Godhead; balaramah -

Balarama; uvaca - said.

 

    

     This is the doubt. The devotees of Lord Krishna reply: This

statement of the Vishnu Purana is couched in general words and

does not specifically name Lord Krishna as the incarnation of

Vishnu's hairs. Shri Krishna is the origin of everything. He appears

only by His own will. Everything that exists has been expanded

from Him. From whom was He expanded? He was not expanded from

anyone else. In the statement "These two hairs will descend to

the Earth and remove the Earth's burden of distress" the two

incarnations are Lord Vishnu and Lord Balarama.  It is Lord Vishnu,

who is in charge of maintaining the material creation, that

killed the demons and removed the Earth's burden. Lord Krishna

Himself does not kill the demons. Shrimad-Bhagavatam (10.38.22)

says: "No one is especially dear to Lord Krishna. No one is His

special friend. No one is not dear to Him. No one is His enemy.

No one is ignored by Him. He sees everyone with an equal eye."

Furthermore, Shri Krishnacandra is beyond the grip of the material

energy and its three modes. He is perfectly situated in Supreme

transcendental bliss. Therefore the dual number in the word mat-

keshau (My two hairs) refers to Lord Vishnu and Lord Balarama.

Shrimad-Bhagavatam (10.2.13) describes the meaning of Lord

Balarama's name in the following words: "Balarama will be called

Rama because of His ability to please all the inhabitants of

Gokula, and He will be known as Balabhadra because of His

extensive physical strength."* Because it can be used for

destruction, physical strength is connected to the mode of

ignorance. In the Govinda-Vrindavana-shastra Lord Balarama says to

the Supreme Personality of Godhead:

 

Text 25 (a)

 

aham tamo-guna-mayash

     caditas tava mayaya

na jane tava tattvam hi

     kidrisham ca jagat-prabho

 

     aham - I; tamah-guna-mayah - influenced by the mode of

ignorance; ca - also; aditah - from the Original Personality of

Godhead; tava - of You; mayaya - by the illusory potency; na -

not; jane - I can understand; tava - Your; tattvam - realposition;

hi - certainly; kidrisham - what it is like; ca - also; jagat - of

the universe; prabho - O master.

 

 

     "Because of Your illusory potency I am overcome by the mode

of ignorance. O Lord of the universe, I do not understand the

truth about You."

 

Text 25 (b)

 

     ata eva balocchrayatvad anantamshah. balabhadras tu

dushta-nigrahanartham avatirnah. ato dvau keshau dattau,

kintu krishnacandrah svaprakashah parama-purushah. yatha

brahmovaca vasudeva-grihe sakshad bhagavan purushah parah

ity adi. vasudeva-grihe ity aupacaratvat pura proktam. tatra

bhagavata kshirodashayina shiroruha-vyajeneti sucitam

prithivyam parama-purusho mama shiromani-svarupo divya-

vrindavaneshvarah shri-krishnah svaprakasho

bhavishyatiti. tad-amshau vishnu-balaramau jatau. yathoktam avatirno hibhagavan amshena jagad-

shvarah iti. kintu sa

bhagavan eka eva. yatha govinda-vrindavane svayam-jyotih

svayam-karta svayam-harta svayam-prabhuh. ato 'mshena

katham avatirno 'pi karyarthena. yatha samsthapanaya

dharmasya prashamayetarasya ca iti. ato vishnu-balarama-

svarupamsheneti. athamshenaika-vacanam. dvau katham uktau.

tad evam amshe prokte eko dvau bahava iti mantavyam. amsha-

jati-svabhavatvat. tatha shri-krishna-yamale evam catuh-

shashthi-bhagair avatarah paratmanah iti.

 

     atah eva - therefore; bala-ucchrayat - because of extensive

bodily strength; ananta-amshah - who has Ananta as His plenary

portion; balabhadrah - Balarama; tu - indeed; dushta - of the

demons; nigrahana - the killing; artham - for the purpose;

avatirnah - descended; atah - therefore; dvau - two; keshau -

hairs; dattau - were given; kintu - however;krishnacandrah - Lord

Krishnacandra; sva-prakashah - who appears by His own will;

parama-purushah - the Supreme Person; yatha - just as; brahma -

Lord Brahma; uvaca - said; vasudeva-grihe - in the house of

Vasudeva; sakshat - personally; bhagavan - the Supreme

Personality of Godhead, who has full potency; purushah - the

original person; parah - who is transcendental; iti - thus;adi -

in the passage beginning; vasudeva-grihe - in the house of

Vasudeva; iti - thus; aupacaratvat - because of being a metaphor;

pura - previously; proktam - explained; tatra - in this connection;

bhagavata - by the Personality of Godhead; kriirodashayina-

Kshirodakashayi Vishnu; shiroruha - of a hair; vyajena - by

the p

text; iti - thus; sucitam - indicated; prithivyam - on the

earth planet; parama - purushah - the Supreme Person; mama - of Me;

shiromani-svarupah - the personified crest-jewel; divya-

vrindavana - of Divya-Vrindavana; ishvarah - the monarch;

shri-krishnah - Shri Krishna; sva-prakashah - self-

manifested; bhavishyati - will be; iti - thus; ;tat - His; amshau - expansions; vishnu - Vishnu;

alaramau - and Balarama; jatau - took birth; yatha - just as;uktam - it is said; avatirnah -

descended; hi - indeed; bhagavan - the Supreme Personality of

Godhead; amshena - with His plenary expansion; jagat - of the

universes; ishvarah - the controller; iti - thus;kintu - however;

sah - He; bhagavan - the Supreme Personality of Godhead; ekah -

one; eva - certainly; yatha - just as; govinda-vrindavane - in

the Govinda-Vrindavana-shastra; svayam-jyotih - self

effulgent; svayam-karta - the original creator; svayam-harta -

the ultimate destroyer; svayam - prabhuh - the master of everyone;

atah - therefore; amshena - with His expansion; katham - how is

it?; avatirnah - descended; api - certainly; karyaarthena - for

the performance of a specific task; yatha - just as;

samsthapanaya - for establishment; dharmasya - of religious

principles; prashamaya - for the peace; itarasya - of the others;

ca - and; iti - thus; atah - therefore; vishnu - Vishnu;

balarama - and Balarama; svarupa-amshena - with His expansion;

iti - thus; atha - now; amshena - the word "amshena"; ekavacanam - is in the singular number;

vau - in the dual number; katham - how

is it?; uktau - said; tat - therefore; evam - in this way;amshe -

the two expansions; prokte - described; ekah - one;dvau - two;

bahavah - many; iti - thus;  mantavyam - should be considered;

amsha - as expansions; jati - birth; svabhavatvat - because of

having the nature; tatha - in that way; shri-krishna-yamale - in

the Shri Krishna-yamala; evam - in this way; catuh-shashthi-

bhagaih - with 64 opulences; avatarah - incarnation; para-

atmanah - of the Supreme Personality of Godhead; iti - thus;

 

 

     Because Lord Balarama is the reservoir of all strength, the

incarnation of Ananta Shesha is expanded from Him. Lord Balarama

descended to the earth planet to kill the demons. These two may

be the two hairs referred to here. Lord Krishnacandra, however, is

the original form of the Personality of Godhead, and He appears

whenever and wherever He likes. Therefore in the previously

quoted passage of Shrimad-Bhagavatam (10.1.23): "The Supreme

Personality of Godhead, Shri Krishna, who has full potency, will

personally appear as the son of Vasudeva" should be understood as

a metaphor.

     On the p

text of giving two hairs to Brahma, Lord

 

irodakashayi Vishnu actually intended to say: "Shri Krishna, Supreme

Personality of Godhead, the crest jewel of all forms of Godhead

and the master of Divya-Vrindavana, appears by His own wish. He

will now appear on the earth planet, accompanied by His two

expansions Vishnu and Balarama." This is also confirmed by Shrimad-

Bhagavatam (10.33.26): "The Supreme Personality of Godhead, the

master of the universes, has now appeared with His own

expansion." Although the Supreme Personality of Godhead expands

in many forms, He remains a single person, This is confirmed in

the Govinda-Vrindavana-shastra: "The Supreme Personality of Godhead

is one. He is the self-effulgent Supreme Master. He is the

creator and destroyer of all the universes."

     At this point the question may be raised: Why does the

Supreme Personality of Godhead bring His plenary expansions with

Him when He appears in the material world? The answer is given in

Shrimad-Bhagavatam (10.33.26): "The Supreme Lord appears to

establish the principles of religion and silence those who are

irreligious."     

     At this point someone may further ask: "You have said that

the Supreme Personality of Godhead descended with two expansions:

Vishnu and Balarama. You then proceed to substantiate that

statement by quoting the phrase "avatirno hi bhagavan amshena"

from Shrimad-Bhagavatam (10.33.26). The word "amshena" in this

verse is singular, but yet you say the Lord appeared with two

expansions. Are you not, therefore, contradicting the statement

of the Bhagavatam, which mentions only one expansion?

     The answer to this questions is that the word "amshena" is in

the singular to indicate the expansions of the Lord taken

together as a group, which is then treated in the singular.

Actually the Lord appears with innumerable expansions and

opulences. This is confirmed by the following statement of Shri

Krishna-yamala: "The Supreme Personality of Godhead descends to

this world accompanied by 64 expansions and opulences."

 

 

Fifth Part

 

Text 26 (a)

 

     kenacid uktam yadi janma aupacaratvat tada katham

balyadi-lila prakatita. tad eva bhaktanurodhena.

yatha devaki-vasudeva-nanda-yashodadinam anugrahaya

vatsalya-premamrita-panartham. param ca sammohana-tantre

 

     kenacit - by someone; uktam - said; yadi - if;janma - birth;

aupacaratvat - because of being figurative; tada - then; katham -

how is it?; balya-adi - beginnging with childhood; lila -

pastimes; prakatita - are manifested; tat - therefore; eva -

certainly; bhakta - of the devotees; anurodhena - by the wish;

yatha - just as; devaki - of Devaki; vasudeva - Vasudeva;nanda -

Nanda Maharaj; yashoda - and Yashoda; adinam - beginning with;

anugrahaya - for the mercy; vatsalya prema - parental love;

amrita - nectar; pana - drinking; artham - for the purpose;param -

furthermore; ca - also; sammohana-tantre - in the Sammohana-tantra.

 

 

     At this point someone may raise the following objection: "If

the Supreme Personality of Godhead's birth is simply a metaphor,

then why did He manifest the pastimes of being a child?"

     The answer is He did it to please His devotees. He did it to

show mercy to Devaki, Vasudeva, Nanda, Yashoda, and many others

and to give them the chance to drink the nectar of parental love

for Him. This is described in the Sammohana-tantra:

 

Text 26 (b)

 

munih shucishrava nama

     surarca nama caparah

kushadhvajasya brahmarsheh

     putrau tau veda-paragau

 

     munih shucishravah - Shucishrava Muni; nama - named;

surarcah - Surarca Muni; nama - named; ca - also; aparah - the

other; kushadhvajasya - of Kushadhvaja; brahma-risheh - the sage;

putrau - sons; tau - they; veda-paragau - learned in the Vedas.

 

 

     "Brahmarshi Kushadhvaja had two sons named Shucishrava Muni

and Surarca Muni, who were both vastly learned Vedic scholars.

 

 

Text 27

 

uridhva-padau tapo ghoram

     ceratus try-aksharam manum

om hamsa iti kritvaivam

     japantau yata-manasau

 

     urdhva - pointed upwards; padau - with both feet; tapah -

austerities; ghoram - severe; ceratuh - they performed; tri-

aksharam - with three syllables; manum - a mantra; om hamsah -

Om Hamsa; iti - thus; kritva - having done; evam - in thisway;

japantau - chanting; yata - with controlled; manasau - mind.

 

     "Shucishrava and Surarca performed severe austerities.

They diligently controlled their minds and chanted the three-

syllable mantra "Om Hamsa" while standing on their heads.

 

Texts 28 and 29

 

dyayantau gokule krishnam

     balakam dasha-masikam

kandarpa-sama-rupena

     tarunya-tarunena ca

 

pashyantir vraja-bimboshthir

     mohayantam anaratam

tau kalpante tanum tyaktva

     labdhavantau janim vraje

 

     dhyayantau - meditating; gokule - in Gokula;

krishnam - on drishna; balakam - a child; dasha-masikam - of ten

months; kandarpa - with cupid; sama - equal;

rupena - with a form; tarunya-tarunena - sublimely youthful;

 ca - also; pashyantih - looking; vrafa - of Vraja;

bimba - like the bimba fruit; oshthih - with lips;

mohayantam - charming; anaratam - constantly;

tau - they; kalpa - of the kalpa; ante - at the end;

tanum - their bodies; tyaktva - giving up; labdhavantau - 

attained; janim - birth; vraje - in Vraja.

 

 

     "Meditating on Krishna as a ten-month-old infant handsome as

Kamadeva and completely enchanting to the bimb-fruit-lip

elderly gopis gazing upon Him in Gokula, they gave up their

bodies and at the end of the kalpa took birth in Vraja.

 

Text 30

 

sudhira-namno gopasya

     sute parama-shobhane

yayor haste ca drishyete

     sarika-shuka-vadini

 

     sudhira - Sudhira; namnah - named; gopasya - of the cowherd

man; sute - two daughters; parama - supremely;  shobhane -

beautiful; yayoh - of whom; haste - on the hands; ca - also;

drishyete - could be seen; sharika-shuka-vadini - the signs of

the parrot couple.

 

 

     "They were born as the two very beautiful daughters of the

cowherd man Sudhira. On their hands could be seen a male and

female parrot."

 

Text 31 (a)

 

     evam bhakta-bhavanurodhena balya-rupam darshitam

yamalarjunayor mokshanartham sva-sevaka-narada-vacana-

pratipalanaya yatha

 

     evam - in this way; bhakta - of the devotee; bhava - the love;

anurodhena - according to the pleasusre; balya - childhood;

rupam - form; darshitam - is revealed; yamala-arjunayoh - of the

twin arjuna trees; mokshana - liberation; artham - for the

purpose; sva - His own; sevaka - servant; narada - of Narada;

vacana - the statement; pratipalanaya - for protecting; yatha -

just as.

 

 

     In this way the Lord revealed His childlike form in order to

please His devotees. He also did it to liberate the yamala-arjuna

trees and to protect the words of His ervant Narada. This is

described in the following words (Shrimad-Bhagavatam 10.10.24-25):

 

Text 31 (b)

 

risher bhagavata-mukhyasya

     satyam kartum vaco harih

jagama shanakais tatra

     yatrastam yamalarjunau

 

     risheri - of the great sage and saintly person Narada;

bhagavata-mukhyasya - of the topmost of all devotees; satyam -

truthful; kartum - to prove; vacah - his words; harih - the

Supreme Personality of Godhead, Krishna; jagama - went there;

 shanakaih - very slowly; ta-tra - there; yatra - to the spotwhere;

astam - there were; yamala-arjunau - the twin arjuna trees.

 

 

     "The Supreme Personality of Godhead, Shri Krishna, to

fulfill the truthfulness of the words of the greatest devotee,

Narada, slowly went to that spot where the twin arjuna trees

were standing.

 

Text 32 (a)

 

devarshir me priyatamo

     yad imau dhanadatmajau

tat tatha sadhayishyami

     yad gitam tan mahatmana

 

     devarshih - the great saint Devarshi Narada; me - My; priya-

tamah - most beloved devotee; yat - although; imau - these two

persons (Nalakuvara and Manigriva); dhanada-atmajau - born of

a rich father and being nondevotees; tat - the words of

Devarshi; tatha - just so; sadhayishyami - I shall execute

(because he wanted  Me to come face to face with the yamala-

arjuna, I shalll do so); yat gitam - as already stated; tat -

that; mahatmana - by Narada Muni.

 

     "Although these two young men are the sons of the very rich

Kuvera and I have nothing to do with them, Devarshi Narada is My

very dear and affectionate devotee, and therefore because he

wanted Me to come face to face with them, I must do so for their

deliverance."

 

Text 32 (b)

 

     atah sevakanurodhena balya-kaumara-paugandadi-vayasa

parikridamanah. anyac ca nanda-yashodayor vatsalya-bhava-

puranartham. yatha aho bhagyavati devi yashoda nanda-

gehini ity adi karanena balyam. nandas tu sarvesham vraja-

vasinam nayakah shreshthash ca. tasya priya-tanayo bhutva               ikamkritam. kim tasya kinkara

a santi.

go-rakshanadikam kritam. kim tasya kinkara na santi. tada

katham eva kritam. tad eva bhajate tadrishi krida1pa yah

shrutva tat-paro bhavet iti. etat karanam iti mantavyam.

 

     atah - therefore; sevaka - of His servants; anurodhena -

according go the wishes; balya - of childhood; kaumara - kaumara;

pauganda - pauganda; adi - beginning with; vayasha - in the ages;

parikridamanah - performing pastimes; anyat - another; ca - also;

nanda-yashodayoh - of Nanda and Yashoda; vatsallya-bhava -

parental love; purana - filling artham - for the purpose; yatha - justas; aho - Oh; bhagyavat -

ortunate; devi - queen; yashoda -

Yashoda; nanda - of Nanda; gehini - the wife; iti - thus;adi - in

the passage beginning; karanena - on this account; balyam -

child hood; nandah - Nanda; tu - indeed;sarvesham - of all; vraja - of Vraja; vasinam - of the

esidents; nayakah - the leader;

shreshthah - the best; ca - also; tasya - of Him;priya - dear;

tanayah - son; bhutva - having become; go - of the cows;

rakshana - protecting; adikam - beginning with; kritam -

performed; kim - how is it? tasya - of Him; kinkarah - servants;

na - not; santi - are; tada - then; katham - -how is it? eva -

certainly; kritam - performed; tat - therefore;eva - certainly;

bhajate - He enjoys; tadrishi/k - such; kridah - pastimes;

yah - which; shrutva - having heard; tat-parah - fully intent

upon Him;  bhavet - one must become; iti - thus; etat - this;

karanam - reason; iti - thus mantavyam - should be considered.

 

 

     From this we can understand that the Personality of Godhead

performs pastimes in His balya, kaumara, pauganda, and yauvana

ages in order to please His devotees and also to fulfil the

desire of Nanda and Yashoda to love Him as if He were their child.

The Vedic literatures say: "Oh, how fortunate is Yashoda-devi, the

wife of Nanda." Nanda Maharaja, is the leader of the vraja-vasis

and the best among them. Lord Krishna became his son, protected his

surabhi cows, and performed other duties also. Are they not His

servants? Why, then, does He act in this way? It is said (Shrimad-

Bhhagavatam 10.33.36): "Having heard Lord Krishna's pastimes, one

should engage in service to Him."

 

 

 

Sixth Part

 

Text 33 (a)

 

     atha kenacid uktam aye yadi shri-bhagavan

krishnacandrah sva-prakashah sarvatma nirihah na tasya

kashcid dayitah suhrittamo na capriyo dveshya upekshya eva

va ity adi. tada katham putana shakata-trinavartagha-

bakadin jaghana. kim etat. atha etat karanam mattah

shruyatam. bhagavan krishnacandrah sarvatra sama-darshanah.

nirihah. parama-rasamayah. keshancid vadhaya sangata iti

naiva. yatha shrii shuka uvaca

 

     atha - now; kenacit - by someone; uktam - it is said;aye - Oh;

yadi - if; Shri-bhagavan - the Supreme Personality of Godhead;

krishnacandrah - Lord Krishnacandra/; sva-prakashah - self-

manifest; sarva - atma - the all-prevading Supersoul; nirihah -

who can accomplish anything simply by desiring; na - not; tasya -

of Him; kashcit - anyone; dayitah - is desire;suhrittamah - the

special friend; na - not; ca - also; apriyah - not dear;

dveshyah - the object of hatred; upekshyah - ignored; eva -

certainly; va - or; iti - thus; adi - in the passagebeginning;

tada - then; katham - how is it/ putana - Putana; shakatsa -

Shakatasura; trinavarta - Trinavarta; agha - Aghasura;baka - Bakasura; adin - beginning with;

aghana - He killed; kim -

what? etat - is this; atha - now; etat - this;karanam - reason;

mattah - form me; shruyatam - should be heard; bhagavan - the

Supreme Personality of Godhead; krishnacandrah - Lord

Krishnacandra; sarvatra - to everyone; sama-darshanah - seeing

with equal vision; nirihah - without having to perform any

activity; parama - transcendental; rasa - of nectar; mayah -

consissting; keshancit - of some; vadhaya - for killing;

sangatah - engaged; iti - thus; na - not; eva - certainly;yatha -

just as; Shri-Shukah - Shrila  Shukadeva Gosvami; uvaca -

said.

 

 

     At this point someone may say: "If Shri Krishna, the Supreme

Personality of Godhead, who manifests His form by His own wish,

who is the all-pervading Supersoul, who does not have to perform

any action to accomplish any goal, is equal to everyone, as the

Bhagavatam (10.38.22) affirms in the words 'No one is especially

dear to Shri Krishna. No one is His special friend. No one is not

dear to Him. No one is His enemy. No one is ignored by Him. He

sees everyone with equal eye', then why did He kill Putana,

Shakatasura, Trinavarta, Aghasura, Bakasura, and a host of other

demons? Why is this?"

     Please hear from me the reason. The Supreme Personality of

Godhead, Lord Krishnacandra, sees everyone with an equal eye. He

does not have to perform any action to accomplish anything He

desires. He is full of nectar. He did not kill anyone. Shrila

Shukadeva Gosvami says (Shrimad-Bhagavatam 10.29.15):

 

Text 33 (b)

 

kamam kkrodham bhayam sneham

     aikyam sauhridam eva ca

nityam harau vidadhato

     yanti tan-mayatam hi te

 

     kamam - lust/ krodham - anger. bhayam - fear; sneham - love;

aikyam - oneness; sauhrdam - friendship; eva - certainly;ca - and;

nityam - eternally; harau - for Lord Hari; vidadhatah - feelling;

yanti - attain; tat-mayatam - His abode; hi - certainly; te - they.

 

     "If one somehow or other becomes attracted to Krishna

through lust, anger, fear, affection, or friendship, then one's

salvation and freedom from material contamination is assured."*

 

Text 34 (a)

 

     agatya yena etadrig-bhavena shri-krishnacandrah

sprishtas tam evatmasat-karotiti. na tu keshancin maranaya

samudyatah sa eva. asura-vadhaya su-sajjah sa eva. tad-amsho

vishnuh prithivi-palanaya. pratyuttaram aho etat satyam.

kintu tvaritam agatya vishode kaliya-phani-damanam kritam

katham iti. tatraha svamsho vishnus tasya sevakah

garudah. kaliyas tu nirantaram garudasya bhayad garuda-

mayam samstam dadarsha. tato garudo vaishnavah. tad eva

 

     agatya - arriving; yena - by whom; etadrik-bhavena - in this

way; shri-krishnacandrah - Shri Krishnacandra; sprishtah -

touched; tam - him; eva - certainly; atmasat-kaaroti - accepts as

His own; na - not; tu - indeed; keshancit - of soe;maranaya -

for death; samudyatah - prepared; sah - He;eva - certainly;

asura - of the demons; vadhaya - for the killing; su-sajjah -

prepared; sah - He; eva - certainly; tat - His;amshah -

expansion; vishnuh - Lord Vishnu; prithivi - of the earth;

palanaya - for protection; pratyuttaram - the reply; aho - Oh;

etat - this; satyam - is true; kintu - however;tvaritam - quickly;

agatya - having arrived; visha - poisoned; ude - at the lake;

kaliya-phani - of the kaliya serpent; damanam - chastizing;

kritam - performed; katham - how is it? iti - thus; tatra - in this

connectiion; /aha - it is said; sva-amshah - HIs expansion;

vishnuh - Vishnu; tasya - of Him; sevakah - the servant;

garudah - Garuda; kaliyah - kkaliya; tu - indeed;nirantaram -

continually; garudasya - of Garuda; bhayat - because of fear;

garuda-mayam - consisting of Garuda; samastam - everything;

dadarsha - saw; tatah - therefore; garudah - Garuda;

vaishnavah - great devotee of Lord Vishnu; tat - therefore;eva - certainly.

 

 

     When Lord Krishna touches someone that person becomes

purified and situated on the same transcendental position as Lord

Krishna Himself. Therefore, Krishna never kills anyone. His

Vishnu-expansion kills the demons in order to protect the Earth.

     Someone may reply: "Ah, this is true. Still, why did Krishna hastily jumpinto

the poisonous water and severely chastise the Kaliya

serpent?"

     To this it may be said: Vishnu is Krishna's expansion. Vishnu's

servant is Garuda. Kaliya constantly meditated on Garuda out

of fear, and in this way he saw Garuda everywhere. Garuda is a

great devotee of Lord Vishnu. The Vedic literatures say:

 

Text 34 (b)

 

shrimat-pankaja-tarkshya-phalgun-shuka-prahlada-

bhishmoddhava-

     vyasakrura-parashara-dhruva-mukhanvande mukunda-priyan

yais tirthair iva pavitam tri-bhuvanam ratnair

ivalankritam

     sad-vaidyair iva rakshitam sukha-karaish candrair

ivapyayitam iti

 

     shrimat - Shriman; pankaja - Brahma; tarkshya - Garuda;

phalguna- Arjuna; shuka - Shudadeva Gosvami; prahlada -

Prahlada; bhishma - Bhishma; uddhava - Uddhava;vyasa - Vyasa;

akrura - Akrura; parashara - Parashara; Dhruva - Dhruva;

mukhana- headed; vande - I offer my respectful obeisances;

mukunda - to Lord Mukunda; priyan - to those who are dear; yaih -

by whom; tirthaih - personified pilrimage places; iva - as if;

pavitam - purified; tri-bhuvanam-the three planetary systems;

ratnaih - by jewels; iva - as it; alankritam - decorated; sat-

vaidyaih - by expert doctors; iva - as if; rakshitam - cured;

sukha - of bliss; karaih - with rays; candraih - by moons;iva - as

if; apyayitam - expanded; iti - thus.

 

     "I offer my respectful obeisances to Shriman Brahma,

Garuda, Arjuna, Shukadeva Gosvami, Prahlada Maharaja,

Bhishmadeva, Uddhava, Vyasa, Akrura, Parashara Muni, Dhruva

Maharaja, and the other dear devotees of Lord Mukunda, who are

all like great holy pilgrimage places that purify the three

worlds, like precious gems that decorate the worlds, like

transcendental physicians who cure the worlds' maladies, or like

so many moons that fill the worlds with the moonlight of

transcendental bliss."

 

Text 34 (c)

 

     ato garudo vishnu-ratho vaishnavah. vaishnavo vishnur

yatha vaishnaval labhate bhaktim bhaktya mam labhate

narah tasmad vai vaishnavo vishnuh ity adi. vishnur api

shri-krishnasya svamshah. tan-mayatvat kaliyayanugrahah

kritah. tenabhayam dadau sah. na tam nihatavan iti. ata

eva balya-lilaya yat kritam tat paropakaraya. yatha

nrinam nihshreyasarthaya vyakktir bhagavato nripa ity adi.

param tu bhakta-prema-vasho bhutva tad-anurodhena ca yatha

 

     atah - therefore; garudah - Garuda; vishnuh - Vishnu;

rathah - carrier; vaishnavah - Vaishnava;vaishnavah - Vaishnava;

vishnuh - Vishnu; yatha - just as; vaishnavat - from a

Vaishnava; labhate - one attains; bhaktim - devotional service;

bhaktya - by devotional service; mam - Me; labhate - obtains;

narah - a man; tasmat - therefore; vai - certainly;vaishnavah -

a  Vaishnava; vishnuh - Vishnu; iti - thus; adi - in the

passage beginning; vishnuh - Vishnu; api - also;  shri-

krishnasya - of Lord Krishna; sva-amshah - expansion; tat-

mayatvat - because of being the same nature; kaliyaya - to

kaliya; anugrahah - mercy; kritah - did; tena - for thisreason;

abhayam - fearlessness; dadau - gave; sah - He; na - not;tam - him;

nihatavan - killed; iti - thus; atah eva - therefore; balya -

childhood; l.ilaya - by pastimes; yat - what; kritam - isdone;

tat - that; para - of others; upakaya - for the benefit; yatha -

just as; nrina - of the living entities; nihshreyasa-arthaya - forthe benefit; vyaktih -

anifestation; bhagavatah - of the

Supreme Personality of Godhead; nripa - O king; iti - thus;adi -

in the passage beginning; param - furthermore; tu - indeed;bhakta - of the devotees; prema - by

he love; vashah - conquered;

bhutva - having become; tat - of them; anurodhena - according to

the desire; ca - also; yatha - just as.

 

 

     Because he is Lord Vishnu's carrier, Garuda is a great

Vaishnava. A Vaishnava is on the same transcendental platform as

Vishnu Himself. The Lord Himself says: "From a Vaishnava a man may

obtain devotional service. By engaging in devotional service, a

man obtains Me. For this reason a Vaishnava is equal to Lord

Vishnu." Vishnu is an expansion of Lord Krishna. Because Vishnu and

Vaishnava are equal, mercy was given to Kaliya. The Lord made

him fearless. He did not kill him. Lord Krishna's childhood

pastimes are always for the benefit of others. It is said

(Shrimad-Bhagavatam 10.29.14): "O king, the Supreme Pewrsonality

of Godhead has appeared for mankind's benefit." Furthermore,

conquered by His devotees' love, Lord Krishna is very kind to them.

It is said (Shrimad-Bhagavatam 10.9.13-14):

 

     Note: The argument about Kaliya here is that because Vishnu

and Vaishnava are equal, Kaliya's constant meditation on the

Vaishnava Garuda was equal to constant meditation on Vishnu. That

meditation earned Kaliya Lord Krishna's mercy.

 

Texts 35 and 36

 

na cantar na bahir yasya

     na purvam napi caparam

purvaparam bahish catar

     jagato yo jagac ca yah

 

tam matvatmajam avyaktam

     martya-lingam adhokshajam

gopikolukhale damna

     babandha prakritam yatha

 

     na - not; ca - also; antah - interior; na - nor;bahih -

exterior; yasya - whose; na - neither; purvam - beginning;na - nor;

api - indeed; ca - also; aparam - end; purva-aparam - the beginning

and the end; bahih ca antah - the external and the internal; 

jagatah - of the whole cosmic manifestation; yah - one who is;

jagat ca yah - and who is everything in creation in total; tam -

Him; matva - considering; atma-jam - her own son; avyaktam - the

unmanifested; martya-lingam - appearing as a human being;

adhokshajam - beyond sense perception; gopika - mother Yashoda;

ulukhale - to the grinding mortar; kamna - by a rope; babandha -

bound; prakritam yatha - as done to a common human dhild.

 

     "The Supreme Personality of Godhead has no beginning and no

end, no exterior and no interior, no front and no rear. In other

words, He is all-pervading. Because He is not under the

influence of the element of time, for Him there is no difference

between past, present and future; He exists in His own

transcendental form at all times. Being absolute, beyond

relativity, He is free from distinctions between cause and

effect, although He is the cause and effect of everything. That

unmanifested person, who is beyond the perception of the senses,

had now appeared as a human child, and mother Yashoda,

considering Him her own ordinary child, bound Him to the wooden

mortar with a rope."*

 

Text 37

 

     evam bhakta-bhakti-vashena bandhanam api svi-kritam. tad eva

shri-bhagavan uvaca

 

nitya-mukto 'pi baddho 'ham

     bhaktasya sneha-rajjubhih

ajito 'pi jito 'ham tair

     avashyo 'pi vashi-kritah

 

     evam - in this way; bhakta - of the devotees; bhakti - by the

devotion; vashena - by the conquest; bandhanam - bondage; api -

even/ svi-kritam - is accepted; tat - therefore; eva - certainly;

shri-bhagavan - the Supreme Personality of Godhead; uvaca -

said; nitya - eternally; muktah - free; api - although;baddhah -

bound up; aham - I am; bhaktasya - of a devotee; sneha - oflove;

rajjubhih - by the ropes; ajitah - eternally undefeated; api -

although; jitah - defeated; aham - I am; taih - by them;

avashyah - perfectly independent; api - although; vashi-kritah -

I become under their dominion.

 

 

     The Supreme Personality of Godhead becomes bound by His

devotees' love. The Lord says:

 

     "Although I am eternally free, I become bound by the ropes of My

devotee's love. Although I am eternally undefeated, I become

defeated by them. Although I am perfectly independent, I become

under their dominion."

 

Text 38 (a)

 

     ata eva ca balya-lilaya yad yat kritam tat sarvam mayaya

vihitam. shri-bhagavata balya-rupam yat prakatitam tat

sarvam mayikam na sva-bhavena. yatah shri-krishnacandrasya

kaishora-vayah sva-bhavah. kaishora-vayo vina yad yad rupam

tad eva mayikam iti vedadi-sarva-shastra-sammatam, kecid

balya-rupam prashamsanti shri-krishnasya kvacit kvacit iti.

tad eva sammohana-tantre

 

     ataah eva - therefore; ca - also; balya - childhood;

lilaya - by pastimes; yat yat - what; kritam - is performed;tat -

that; sarvam - everything; mayaya - by the Lord's potency;

vihitam - is done; shri-bhagavata - the Supreme Personality of

Godhead; balya - childhood; rupam - form; yat - which;

prakatitam - is manifested; tat - that; sarvam - completely;

mayikam - manifestation of the yogamaya potency; na - not; sva-

bhavena - as His original form; kaishora - the kaishora; vayah -

age; vina - without; yat yat - whatever; rupam - form;tat - that;

eva - certainly; mayikam - the manifestation of the Yogamaya

potency; iti - thus; veda-adi - beginning with the four Vedas;

sarva - by all; shshstra - scriptues; sammatam - concluded;kecit -

some; balya - childhood; rupam - form; matva - considering; tat -

this; eva - certainly; prashamsanti - glorify;balya - childhood;

rupam - form; prashamsanti - glorify; shri-krishnasya - of Shri

Krishna; kvacit kvacit - sometimes; iti - thus; tat - this; eva -

certainly; sammohana-tantre - in the Sammohana-tantra.

 

 

     The Supreme Personality of Godhead manifests His childhood

pastimes through the agency of His yogamaya potency. The

Lord's childhood form, and indeed all His other forms are

manifested through the agency of this potency. They

are not the Lord's original form. The Lord's original form is

the form of Shri Krishna in His kaishora age (10-15). Except for Lord

Krishna's kaishora age, all other forms of the Lord are manifested

through the yogamaya potency. This is

the conclusion of all Vedic literatures. Some, considering

Shri Krishna's childhood form His original feature, glorify it,

saying, "Everywhere the sages glorify Lord Krishna's childhood

form." The Sammohana-tantra says:

 

Text 38 (b)

 

santi tasya maha-bhaga

     avatarah sahasrashah

tesham madhye 'vataranam

     balatvam ati-durlabham

 

     santi - there are; tasya - of Him; maha-bhagah - fullof all

opulences; avatarah - incarnations; sahasrashah - thousands;

tesham - of them; madhye - in the midst; avataranam - of

incarnations; balatvam - childhood; ati - very; durlabham - rare.

 

 

     "There are many thousands of supremely opulent incarnations

of the Supreme Lord. Among all these incarnations the childhood

form of Shri Krishna is most rare and important."

 

Text 39 (a)

 

tad atra shastrantare kaishora-svabhavah

 

balyam maya-mayam rupam

     sarva-shastre pratishthitam

tasmad vrindavanantah-stham

     kaishoram ca su-durlabham

 

 tat - therfore; atra - in this connection; shastra - the Vedic

literatures; antare - within; kaishora - of the kaishora age;sva-

bhavah - the original f eature; balyam - childhood; maya-

mayam - manifested by the Yogamaya potency; rupam - form; sarva - inall; shastre - vedic

iteratures; pratishthitam -

established; tasmat - therfore; vrindavana - Vrindavana;antah - within; stham - situated; kaishoram

 the kaishora for of Shri

Krishna; ca - also; su-durlabham - very rare.

 

 

     Shri Krishna's kaishora form is also described in another Vedic

literature:

 

     "The Lord's childhood form manifest in Vrindavana by His

yogamaya potency is very rare and difficult to see."

 

Text 39 (b)

 

     tatha rudra-yamale kuca-kalasha-pibantam mayinam

krishnam ide. tathaiva vatsa-harane

 

     tatha - in that way; rudra-yamale - in the Rudra-yamala;

kuca - of the breasts; kalasha - waterpots; pibantam - drinking;

mayinam - manifested by the Yogamaya potency; krishnam - Shri

Krishna; ide - I worship; tatha - in that way;eva - certainly;

vatsa - of the calves; harane - in the taking.

 

 

     In the Rudra-yamala it is said: "I worship the child Krishna,

whose form is manifested by yogamaya, and who drinks milk from

Mother Yashoda's water-pot breasts." In the account of Brahma's

stealing the Lord's calves it is said (Shrimad-Bhagavatam

10.13.15):

 

Text 40 (a)

 

ambhojanma-janis tad-antara-gato mayarbhakasyeshitur

     drashtum manju mahitvam anyad api tad-vatsan ito

vatsapan

nitvanyatra kurudvahantaradadhat khe 'vasthito yah pura

     drishtvaghasura-mokshanam prabhavatah praptah param

vismayam

 

     ambhojanma-janih - lord Brhma, who was born from a lotus

flower; tat-antar-gatah - now became entangled with the affairs

of krishna, who was enjoying luncheon pastimes with His cowherd

boys; maya - arbhakasya - of the boys made by krishna's maya;

ishituh - of the supreme controller; drashtum - just to see;

manju - very pleasing; mahitvam anyat api - other glories of the

Lord also; tat-vatsan - their calaves; itah - than that plave

where they were; vatsa-pan - and the cowherd boys taking care of

the calves; nitva - bringing them; anya-tra - to a different

place; kurudvaha - O Maharaja Parikshit; antara-dadhat - kept

hidden and invisible for some time; khe avasthitah yah - this

person Brahma, who was situated in the higher planetary system

in the sky;  pura - formerly; drishtva - was observing;

aghasura-mokshanam - the wonderful killing and deliverance of

Aghasura from material tribulation; prabhavatah - of the all-

potent Supreme Person; praptah param /vismayam - has become

extremely astonished.

 

 

     "O Maharaja Parikshit, Brahma, who resides in the higher

planetary system in the sky, had observed the activities of the

most powerful Krishna in killing and delivering Aghasura, and

he was astonished. Now that same Brahma wanted to show some of

his own power and see the power of Krishna, who was engaged in

His childhood pastimes, playing as if with ordinary cowherd boys.

Therefore, in Krishna's absence, Brahma took all the boys and

calves to another place. Thus he became entangled, for in the

very near future he would see how powerful Krishna was."*

 

Text 40 (b)

 

     ato balya-vayo maya-mayam. sarvopari kaishora-vayah

svabhavah.

 

     atah - therefore; bala - childhood; vayah - age; maya-

mayam - manifested by the Yogamaya potency; sarva - to all other

forms; upari - superior; kaishora - of kaishora;vayah - age; sva-

bhavah - original form.

 

 

     From all this we may conclude that Lord Krishna's childhood

form is manifested through the agency of His yogamaya potency.

Lord Krishna's kaishora (10-15 years) form is better than all

His other forms. This kaishora form is His original feature.

 

 

 

 

Seventh Part

 

Text 41

 

tatha

krishnacandra-viharasya

     sthanam bahutaram smritam

tatraiva gokulam vrinda-

     vanam parama-durlabham

 

     tatha - in the same way; krishnacandra - Lord

Krishnacandra; viharasya - of the pastimes; sthanam - the place;

bahutaram - many; smritam - are described in the Smriti-shshstras;

tatra - among them; eva - certainly; gokulam - Gokula;vrindavanam - Vrindavana; parama-

urlabham - very difficult to attain.

 

 

     The Vedic literature explains:

 

     "Lord Krishnacandra enjoyed transcendental pastimes in many

places. Among them the most exalted and difficult to attain is

Gokula Vrindavana.

 

Text 42

 

sarvesham upari-sthanam

     vrindavanm itiritam

yatra kaishora-rupena

     sva-prakashah svayam harih

 

     sarvesham - all; upari-sthanam - above; vrindavanam -

Vrindavana; iti - thus; iritam - is said; yatra - where;kaishora -

of the kaishora - age; rupena - in the form; sva-prakashsh -

self manifested; svayam - personally; harih - Lord Hari.

 

 

     "Vrindavana is the best of all the Lord's abodes. There self-

manifest Lord Hari personally appears in His kaishora form.

 

Text 43

 

gokule balya-bhavas tu

     vrindaranye kishorakah

nana-rupa-dharo 'nyatra

     sarva-shastra-natam yatha

 

     gokule - in Gokula; balya-bhavah - childhood form; tu - but;

vrinda-aranye - in Vrindavana forest; kishorakah - kishora

form; nana - various; rupa - forms; dharah - manifesting;

anyatra - in other places; sarva - by all; shastra - Vedic

literatures; natam - worshipped; yatha - ust as.

 

 

     "In Gokula the Lord manifests His childhood form, in

Vrindavana forest He manifests His kishora form, and in other

places He manifests various other forms. This is the opinion of

all Vedic literatures.

 

Text 44

 

sarvasmad gokulam shreshtham

     tasmad vrindavanam varam

vrindavanam param sthanam

     na krishnasya priyam kvacit

 

     sarvasmat - of all places; gokulam - Gokula; shreshtham - is

the best; tasmat - to Gokula; vrindavanam - Vrindavana;param -

is superior; sthanam - place; na - not; krishnasya - of Shri

Krishna; priyam - dear; kvacit - anyplace.

 

 

     "Gokula is the best of all places. Vrindavana, however is

superior to Gokula. No place is as dear to Shri Krishna as

Vrindavana.

 

Text 45

 

vrindavane ca kaishora-

     rupah sva-bhavikah smritah

go-gopa-gopi-vamshibhir

     yatra kridati sarvada

 

     vrindavane - in Vrindavana; ca - also; kaishora - kkaishora;

rupah - form; sva-bhavikah - original form; smritah - is

remembered; go - with the surabhi cows; gopa - cowherd boys;gopi - gopis; vamshibhih - and

lute; yatra - where; kridati -

performs pastimes; sarvada - eternally.

 

     "Shri Krishna manifests His kaishora form, which is

considered His original form, in Vrindavana, where He

eternally enjoys pastimes with the surabhi cows, cowherd boys,

gopis, and His flute."

 

Text 46

 

tatha varaha-samhitayam

   

vrindavana-vihareshu

     krishnah kaishora-vigrahah                 

anyaranyeshu sthaneshu

     balya-pauganda-yauvanam

 

     tatha - in the same way; varaha-samhitayam - in the

Varaha-samhita; vrindavana - in Vrindavana; vihareshu - in

the pastimes; krishnah - Shri Krishna; kaishora - in the

Kaishora age; vigrahah - manifesting the form; anya - in other;

aranyeshu - forests; sthaneshu - and places; balya - childhood;

pauganda - Pauganda (5-10 years); yauvanam - and Yauvana (16

years and older).

 

 

     This is also described in the Varaha-samhita:

 

 "During Shri Krishna's pastimes in the forest of

Vrindavana He manifests a form in the kaishora age. When the

Lord enjoys pastimes in the other forests of Gokula and in

other places outside Gokula He manifests forms in the balya (up

to 5 years), pauganda (5-10 years), and yauvana (16 years and

older) ages."

 

Text 47

 

tatha sammohana-tantre

deheshu yauvanam ramyam

     kaishoram tatra durlabham

kishoram yatnatah krishnam

     dhyayed ananda-vigraham

 

     tatha - in the same way; sammohana-tantre - in the Sammohana - tantra; deheshu - among

orms; yauvanam - yauvana form; ramyam - is

charming; kaishoram - kaishora form; tatra - in that connection;

durlabham - is difficult to attain; kishoram - kishora form;

yaatnatah - with great endeavor; krishnam - on Shri Krishna;

dhyayet - one may meditate; ananda - of bliss; vigraham - whose

form.

 

 

     This is also described in the Sammohana-tantra:

 

     "Among all the Lord's forms His yauvana form is very

handsome and charming. But more handsome and charming is His

kaishora form, which is very difficult to see. One should

earnestly meditate on Lord Krishna in His blissful kaishora form."

 

Text 48

 

tatha varaha-samhitayam shri krishna-svarupa-nirupane

 

vrajendra-niyataishvaryo

     vraja-pranaika-vallabhah

yauvanodbhinna-kaishora-

     vayah svakriti-vigrahah

 

     tatha - in the same way; varaha-samhitayam - in the

Varaha-samhita; shri krishna - Shri Krishna; svarupa - of

the form; nirupane - in the description; vraja - of Vraja;indra - of the kinf; niyata - engaged;

ishvaryah - opulence; vraja - of

the residents of Vraja; priana - to the life; eka - only;

vallabhah - beloved; yauvana - form the yauvana age; udbhinna -

manifest; kaishora-vayah - the kaishora age; sva-akriti-

vigrahah - His original form.

 

 

     This is also explained in the Varaha-samhita's description

of Shri Krishna's original form:

 

     "Lord Krishna's original form is manifested in His kaishora,

not His yauvana age. In his kaishora form He eternally displays

all the power and opulence of the king of Vraja. His kaishora form

is more dear than life to the residents of Vraja."

 

Text 49

 

tatha padyavalyam

 

shyamam eva param rupam

     vanam vrindavanam tatha

vayah kaishorakam dhyeyam

     adya eva paro rasah

 

     tatha - in the same way; padyavalyam - in the Padyavali;

shyamam - the form of Lord Shyamasundara; eva - certainly; param - thebest; rupam - form of the

ord; vanam - the forest;

vrindavanam - Vrindavana; tatha - in the same way; vayah - the

age; kashiorakam - kaishora; dhyeyam - is the best object of

meditation; adyah - madhurya-rasa; eva - certainly; parah - is

the best; rasah - of transcendental mellows.

 

 

     This is also confirmed by Shrila Rupa Gosvami's Padyavali:

 

     "The form of Shyamasundara is the supreme form, the city of

Mathura is the supreme abode, Lord Krishna's fresh kaishora youth

should always be meditated upon, and the mellow of conjugal love

is the supreme mellow."*

 

Text 50

 

tatha brihad-vamana-purane parokshe shri-bhagavantam

samstutya shrutaya ucuh

 

ananda-matram iti yad

     vadantiha pura-vidah

tad rupam darshayasmakam

     yadi deyo varo hi nah

 

     tatha - in the same way; brihat-vamana-purane - in the

Brihad-Vamana Purana; parokshe - in His absence; shri-

bhagavantam - the Supreme Personality of Godhead; samstutya -

offering prayers; shrutayah - the Personified Vedas; ucuh -

said; ananda-matram - fullof bliss; iti - thus; yat - which;

vadanti - they say; iha - here; pura-vidah - the previous sages;

tat - that; rupam - form;darshaya - please reveal; asmakam - tous;

yadi - if; deyah - proper to be given; varah - a benediction;hi -

certainly; nah - to us.

 

 

     This is also described in the Brihad-Vamana Purana where,

praying to the Supreme Personality of Godhead, whom they could

not yet see, the Personified Vedas said:

 

     "O My Lord, the ancient sages tell us that Your original

form is full of bliss. If You are inclined to bestow some

benediction upon us, then please show us this original form."

 

Text 51

 

tatah shruty-abhimatam avadharya svarupam darshayati

 

nana-rasa-rasonmatto

     yatra gopi-kadambakam

tat-kadambaka-madhya-sthah

     kishorakritir acyutah

 

     tatah - then; shruti - of the Personified Vedas; abhimatam -

the desire; avadharya - hearing; svarupam - His original form;

darshayati - he reveals; nana - various; rasa - rasa dances;

rasa - by the nectaren mellows; unmattah - intoxicated; yatra -

where; gopi - of gopis; kadambakam - a multitude; tatkadambaka -

that multitude; madhya-sthah - within; kishora - of the kishora

age; akrtih - with a form; acyutah - the infallible Personality

of Godhead.

 

 

     After hearing the Personified Vedas' request, the Supreme

Personality of Godhead revealed His original form to them. The

Brihad-Vamana Purana explains:

 

     "The infallible Supreme Personality of Godhead then revealed

His original form as a youth in the kaishora age. He was

surrounded by the gopis and intoxicated by the nectar mellows

of various kinds of rasa dances.

 

Text 52

 

darshayitveti ca praha

     bruta kim karavani vah

drishto madiyo loko 'yam

     yato nasti param padam

 

     darshayitva - having revealed; iti - thus; ca - also;praha -

He spoke; bruta - please speak; kim - what? karavani - may I do;

vah - for you; drishtah - seen; madiyah - My;lokah - abode;

ayam - this; yatah - than which; na - not; asti - is;param -

superior; padam - abode.

 

 

     "After revealing His original form the Lord said: 'You have

now seen My supreme abode. There is no place superior to this.

What else may I do for you? Please tell Me.'"

 

Text 53

 

tato varaha-samhitayam

 

sarva-devasya mantranam

     vishnu-mantras tu jivanam

shri-vishnoh sarva-mantranam

     krishna-mantras tu karanam

 

sarvesham krishna-mantranam

     kaishoram ati-haitukam

kaishoram sarva-mantranam

     hetush cuda-manir manuh

 

     tatah - therefore; varaha-samhitayam - in the Varaha-

samhita; sarva - of all; devasya - dieties; mantrranam - of the

mantras; vishnu - of Lord Vishnu; mantrah - the mantra; tu -

indeed; jivanam - the life; shri-vishnoh - of Lord Vishnu;

sarva - of all; mantranam - mantras; krishna - ofLord Krishna;

mantrah - the mantra; tu - indeed; karanam - the origin;

sarvesham - of all; krishna - of Krishna; mantranam - mantras;

kaishoram - of the kaishora age; ati-haitukam - the origin;

kaishoram - of the kaishora age; sarva - of all; mantranam -

mantras; hetuh - the origin; cuda-manih - the crest-jewel;

manuh - the mantra.

 

 

     This is also explained in the Varaha-samhita:

 

     "Among the mantras invoking various deities, those mantras

invoking Lord Vishnu are the best. They are the life and soul of

all mantras. Of those mantras invoking Lord Vishnu, those

specifically directed to Lord Krishna are the best. They are

the origin of all other vishnu-mantras. Of all mantras invoking

Lord Krishna, those specifically addressed to His kaishora age

are the best. They are the origin of all other krishna-mantras.

They are the crest-jewel of all mantras."

 

Text 54

 

     ato vrindavanam nityam. shri-krishnah kaishora-vigraho

nitya iti jnapaniyam. athaitat sarvam nityam ity asandehah.

kaishora-vigraho nityam iti kim abhipraya iti tad aha shri-

krishnacandrah paripurnananda-rasa-mayo lilaya rupavan

sa-prakritir iti adi-rasa-vistaranaya yatha narada-

pancaratre tayati-rasaya reme priyaya caika-rupaya iti.

adi-rasah pradhanam eva. adi-rasopabhoge balya-vayo na

sambhavyam. yauvane tu rasadhika-kshana-pramanena rasasya

nyunatvam. atah kaishora-vaya iti purnam ujjvala-rase prashastam.

yatah kshane rasasya vardhishnuta bhavati. ata adi-rase kaishora-

vayah purna-rasa-mayam vardhamanam iti jnatavyam.

 

     atah - then; vrndavanam - Vrindavana; nityam - is eternal;

shri-krishnah - Shri Krishna; kaishora - of the Kaishora age;

vigrahah - in the form; nityah - is eternal; iti - thus;

jnapaniyam - should be explained; atha - then; etat - this;

sarvam - all; nityam - eternal; iti - thus; asandehah - without

doubt; kaishora - of the daishora age; vigrahah - the form;

nityam - eternally; iti - thus; kim - what is? abhiprayah - the

meaning; iti - thus; tat - this; aha - He says; shri-

krishnacandrah - Shri Krishnacandra; paripurna - perfect and

complete; ananda - bliss; rasa - the mellows;mayah - consisting;

lilaya - with pastimes; rupavan - manifesting His

transcendental form; sa-prakritih - with His potencies; iti -

thus; adi-rasa - the original mellow; vistaranaya - for

spreading; yatha - just as; narada-pancaratre - in the Narada-

panacratra; taya - with her; ati-rasaya - full of nectar;reme -

enjoyed pastimes; priayaya - with His beloved; ca - also; eka-

rupaya - in one form; iti - thus; adi-rasah - the word; "adi -

rasa"; pradhanam - means the original, the most important rasa;

eva - certainly; adi-rasa - of madhurya-rasa; upabhoge - in

enjoying; balya - childhood; vayah - age; na - not;sambhavyam - is

possible; yauvane - in yauvana age; tu - but; rasa - of themellow;

adhika - more; adhika - more; kshana - moment; pramanena - by

the evidence; rasasya - of the mellow; nyunatvam - the condition

of being diminished; atah - therefore; kaishora-vayah - the

kaishora age; iti - thus; purnam - perfect and complete;ujjvala-

rase - in madhurya-rasa; prashastam - is instructed; yatah -

because; kshane - at that moment; rasasya - of the mellow;

vardhishnuta - expansion; bhavati - is; atah - therefore; adi-

rase - in madhurya-rasa; kaishora-vayah - the kashora age;

purna - complete; rasa - mellow; mayam - consisting;vardhamanam - increasing; iti - thus;

natavyam - should be understood.

 

 

     Vrindavana is eternal. Lord Krishna's kaishora form is eternal.

Everything in relation to them is eternal. Of this there is no

doubt. What does it mean that Krishna's kaishora form is eternal? It

means that supremely handsome Shri Krishnacandra, who is full of the

nectar of perfect bliss, enjoys transcendental amorous pastimes

with His transcendental potency.

     This is described in the Narada-pancaratra: "Lord

Krishna enjoys pastimes with His beloved pleasure pleasure

potency."  The rasa of amorous pastimes is called "adi-rasa (the

first rasa)" because it is the most important of rasas. It is not

possible to enjoy amorous pastimes in the balya (childhood) age,

and even in the yauvana age (after 16 years) the pleasures of

amorous pastimes become diminished. For this reason reason the

kaishora age (10-15 years) is the best time for the Lord to

completely expand His transcendental amorous pastimes.

 

 

 

 

Eighth Part

 

Text 55 (a)

 

     atha kenacid uktam aho yadi vrindavane nitya-kishora-

vayah shri-krishnas tada katham anyatra mathuradishu gatavan

sthitir vaibhavash ca prakatitah. vrindavanam parityajya sa kvacin

naiva gacchati iti yamala-pramanam. tad atra sandehah. tatra bhagavatavadanti - -aho

rindavane kaishora-

vayasa shri-krishno nityam astiti satyam. natra sandehah.

tad iti

 

     atha - now; kenacit - by someone; uktam - it is said;aho - Oh;

yadi - if; vrindavane - in Vrindavana; nitya - eternal;kaishora-

vayah - with the kaishora age; shri-krishnah - Shri Krishna;

tada - then; katham - why? anyatra - in other places; mathura-

adishu - beginning with the city of Mathura; gatavan - gone;

sthitih - maintenance; vaibhavah - expansion; ca - and;

prakatitah - is manifested; vrindavanam - Lord Krishna;

parityajya - having left; sah - he; kvacit - somewhere;na - not;

eva - certainly; gacchati - goes; iti - thus; yamala - of theYamal-

tantra; pramanam - the evidence; tat - therefore; atra - in this

connection bhagavatah - the devotees. vadanti - say; aho - Oh;

vrindavane - In Vrindavana; kaishora-vayasa - in the daishora

age; shri-krishnah - Shri Krishna; nityam - eternally;asti -

is; iti - thus; satyam - the truth; na - not; atra - in thismatter;

sandehah - doubt; tat - therefore; iti - thus.

 

 

     At this point someone may say: If Shri Krishna eternally

remains in Vrindavana in His kaishora form, then why is it that

He goes to Mathura and other places, remains in these places,

and manifests various glories and opulences there? You have

quoted the Yamala-tantra's statement "Shri Krishna does not

take even one step out of Vrindavana." These things appear 

contradictory to me. The Lord simultaneously leaves Vrindavana

and does not leave it. for this reason I have doubts in this

matter of Shri Krishna's not leaving Vrindavana.

     To this doubt the devotees of the Lord reply: Lord

Krishna eternally remains in Vrindavana in His kaishora form.

This is certainly true. There is no doubt of this. This doubt

is also presented in the Vedic literatures in the following

words:

 

Text 55 (b)

 

vrindavanad yadi gato bhagavan mukundo

     gunja-pravala-shikhi-shikhanda-kishora-nipah

vamshi-vara-vraja-vadhu-jana-dhenu-sangha

     esham na ko 'py anugato vada ko 'tra hetuh

 

     vrindavanat - from Vrindavana; yadi - if gatah - gone;

bhagavan - the Shupreme Lord; mukundah - Mukunda; gunja-

prabala-gunja - garlands; shikhhi-shikhanda - peacock feathers;

kishora-nipah - newly blossomed kadamba garlands; vamshi-vara - excellentflute; vraja - of Vraja;

adhu-jana - the gopis; dhenu - of surabhi cows; sanghah - herd; esham - of them;na - not; kah

api - anyone; anugatah - followed; vada - please tell;kah - what?

atra - in this matter; hetuh - is the reason.

 

 

     "When Lord Mukunda left Vrindavana He took neither flute,

gunja-garlands, kadamba-garlands, peacock feather, nor any of His

Vrindavana paraphernalia. Furthermore, not a single one of the

vraja-gopis or surabhi cows followed Him out of Vrindavana.

Please tell me what is the reason for this?"

 

Text 55 (c)

 

     ata eva shri-radha-kanto 'mshenanyatra gatavan

svarupena vrindavane 'vasthitah. atha kecid vadanti

athaitair vesha-bhushabhir na gatavan. tena kim sa bhagavan.

yatha sammohana-tantre dhyanasya samsthitir nasti harer

icchanurupatah. tatra pratyuttaram tad eva vrindavanantar

vinanyatra boddhavyam. vrindavane 'py etair vesha-

bhushadibhis tishthann ity asandehah. kintu ye yad rupam

shri-krishnam dhyayanti teshu tad rupam darshayati yatah

bhagavad-gitasupanishatsu shri-bhagavan uvaca ye yatha

mam prapadyante tams tathaiva bhajamy aham iti. tatra sva-

prakasho vamshi-mayura-puccha-gunja-pitamshukadibhir

bhushita eva yair yair vrindavanacandra aradhya drishtah.

tair tair etair vesha-bhushadibhir eva. yatha narada-

pancaratre vijayam prati durgovaca

 

     atah eva - therefore; shri-radha-kantah - Shri

Krishna, the lover of Shrimati Radharani; amshena - by

His expansion; anyatra - to other places; gatavan - went;

svarupena - in His original form; vrindavane - In Vrindavana;

avatishthitah - remained; atah - therefore; kecit - somevadanti - say; atha - therefore; etaih - with

hem; vesha - garments;

bhushabhih and ornaments; na - did not; gatavan - go; tena - by

this; kim - is it?; sah - He; bhagavan - the Supreme Personality

of Godhead; yatha - just as; sammohana-tantre - in the Sammohana-

tantra; dhanasya - of meditation; samsthitih - situation;na - not;

asti - is; hareh - of Lord Hari; iccha - desire; anurupatah -

according to; tatra - to this statement; pratyuttaram - the reply;

tat - therefore; eva - certainly;  vrindavana - Vrindavana;

antah - within; vina - without; anyatra - other places;

boddhavyam - should be understood; vrindavane - in Vrindavana;

api - even; etaih - with them; vesha - garments; bhusha - and

ornaments; adibhih - beginning with; tishthan - remaining;iti -

thus; asandehah - without doubt; kintu - however; ye - thosewho;

yat - which; rupam - form; shri-krishnam - on Shri Krishna;

dhyayanti - meditate; teshu - to them; tat - that;rupam - form;

darshayati - He reveals; yatah - because; bhagavat-gitasu

upanishatsu - in riimad-Bhagavad-gita Upanishad; shri-

bhagavan - the Supreme Personality of Godhead; uvaca - said; ye -

all of them; yatha - as; mam - unto Me;prapadyante - surrender;

tan - unto them; tatha - so; eva - certainly; bhajami - do I

reward; aham - I; iti - thus;  sva-prakashah - selfmanifested;

vamshi - flute; mayura - peacock; puccha - feather; gunja -

gunja - necklace; pita - yellow; amshuka - garments; adibhih -

beginning with; bhushitah - decorated; eva - certainly;  yaihAugust 5, 2001

yaih - by whatever; vrindavanacandrah - Shri Krishna, the

moon of Vrindavana; aradhya - having been worshipped;

drishtah - becomes visible; taih taih etaih - by them; vesha -

garments; bhusha - and ornaments; adibhih - beginning with;

eva - certainly; yatha - just s; narada-pancaratra - in the

Narada-pancaratra; vijayam prati - to Vijaya; durga - Durga;

uvaca - said.

 

 

     The actual fact is that Shri Krishna, the lover of Shri Radha,

always remains in Vrindavana, although His plenary expansions may

leave Vrindavana and go to other places. At this point some may

say: "How is it that the Supreme Lord does not even take the same

garments and ornaments when He leaves Vrindavana? It is said in

the Sammohana-tantra: `One may meditate on Lord Hari in any form.

The form the Lord takes in meditation is at the discretion of the

meditator.' For this reason it should be possible to meditate on

Lord Hari in His non-vrindavana form, although decorated with

vrindavana-ornaments and garments."

     To this objection the following reply may be given: Perhaps

this may be true for the Lord's forms outside of Vrindavana, but

it is not true for His Vrindavana-form. Shri Krishna remains in

Vrindavana in a specific garments and ornaments. This feature of

the Lord never leaves Vrindavana. Of this there is no doubt. Those

who meditate on Shri Krishna in His Vrindavana feature attain Shri

Krishna, and those who meditate on other forms of the Lord attain

the association of these other forms of the Lord. This is

described in Shrimad-Bhagavad-gita Upanishad (4.11), where the Lord

says: "All of them, as they surrender unto Me, I reward

accordingly."* Therefore if one worships Shri Krishna in His

Vrindavana-form, in which the Lord appears holding the flute,

dressed in yellow garments, and decorated with peacock-feather,

gunja-necklace, and other ornaments, one will become able

to directly see that Shri Krishna, who shines like a moon in

Vrindavana-dhama. The Lord will appear decorated with these

specific garments and ornaments. This is described in the

Narada-pancaratra, where Durga says to Vijaya:

 

Text 56

 

koti-candra-mukham koti-

     manmathadbhuta-vigraham

koti-surya-pratikasham

     shyamam parama-sundaram

 

     koti - millions; candra - of moons; mukham - whose face;

koti - millions; manmatha - of cupids; adbhuta - wonderful;

vigraham - whose form; koti - millions; surya - of suns;

pratikasham - whose splendor; shyamam - dark-complexioned;

parama - supremely; sundaram - beautiful.

 

 

     "Shri Krishna is supremely handsome. His face is glorious as

millions of moons. His dark-complexioned form is more splendid

than millions of suns and more wonderful than millions of

Kamadevas."

 

Text 57

 

vrindavana-maha-hema-

     mani-mandira-madhya-gam

vamshi-vinodinam gopa-

     sundari-prana-nayakam

 

     vrindavana - in Vrindavana; maha - a great; hema - of gold;

mani - and jewels; mandira - of a temple; madhya - in the middle;

gam - situated; vamshi - the flute; vinodinam - playing; gopa-

sundari - of the beautiful young gopis; prana-nayakam - the

lover.

 

 

     "He stays in the middle of a great bejeweled golden temple

in Vrindavana. He plays the flute. He is the life's hero of the

beautiful gopis.

 

Text 58

 

nana-rasa-sudhodgara-

     prema-ranga-taranginam

gudha-marma-rasananda-

     mahambhodhi-maha-vidhum

 

     nana - various; rasa - of the nectar of transcendental

mellows; sudha - the nectar; udgara - emitting; prema - of

transcendental love; ranga - delight; taranginam - the ocean full

of waves; gudha - confidential; marma - internal; rasa - nectarof

mellows; ananda - bliss; maha - great; ambhodhi - ocean;maha -

great; vidhum - moon.

 

 

     "He is an ocean of many kinds of nectar filled with waves

of bliss and love. He is a great moon that causes tidal waves on

the great ocean of the bliss of the most secret nectar.

 

Text 59

 

radhika-hridayakuta-

     rasa-lampatya-vibhramam

sudha-tarangini-lila-

     lohitambuja-locanam

 

     radhika - of Shrimati Radharani; hridaya - the heart;

akuta - the feeling; rasa - the mellow; lampatya-vibhramam - the

debauchee; sudha - of nectar; tarangini - the river with waves;

lila - pastimes; lohita-reddish; ambuja - lotus; locanam - with

eyes.

 

 

     "He is a debauchee who agitates Radhika's heart. His eyes

are red lotus flowers playing in waves of nectar.

 

Text 60

 

dvi-bhujam kaustubhanandi-

     vana-mala-vibhushitam

pitambara-maha-ratna-

     harabharana-bhushitam

 

     dvi - with two; bhujam - arms; kaustubha - with Kaustubha gem;

anandi - blissful; vana - of forest flower; mala - with a

garland; vibhushitam - decorated; pita - with yellow; ambara -

garments; maha - with great; ratna - jewels; hara - necklace;

abharana - and ornaments; bhushitam - decorated.

 

 

     "He has two arms and wears yellow garments. He

is decorated with Kaustubha gem, garlands of forest flowers, and

various jewel necklaces and ornaments.

 

Text 61

 

ratna-kundala-bha-dipyan-

     nasagra-mani-mauktikam

bimba-manikya-bandhuka-

     sundara-dvija-sundaram

    

     ratna-jeweled; kundala - earrings; bha - with the splendor;

dipyat - shining; nasa - of the nose; agra - the tip; mani -

mauktikam - with a pearl; bimba - bimba fruits; manikya - rubies;

bandhuka-bandhuka flowers; sundara - beautiful; dvija - teeth;

sundaram - beautiful.

 

 

     "He wears splendid earrings, and the tip of His

nose is decorated with a pearl. His teeth and lips are as glorious

as bandhuka flowers, rubies, and bimba fruits.

 

Text 62

 

catuhsama-maha-gandha-

     mohitaneka-manasam

barhapida-maha-kanta-

     rasa-prema-mukhambujam

 

     catuhsama - with sandalwood paste, kunkuma, musk, and

fragrant aloe; maha - very; gandha - aromatic;mohita - enchanted;

aneka - of everyone; manasam - -the minds; barha-apida - wearing

a peacock feather; maha - with great; kanta - beauty; rasaprema - the mellows of transcendental

ove; mukha - face; ambujam - lotus

flower.

 

 

     "Anointed with aromatic sandalwood paste, kunkuma, musk, and

fragrant aloe, He enchants the minds of all the resides of Vraja.

His handsome lotus face is decorated with a peacock feather and

filled with the nectar of the mellows of transcendental love.

 

Text 63

 

kandarpa-loka-kandarpam

     ramani-prema-vallabham

kinkini-svana-manjira-

     mani-lipta-padambujam

 

 kandarpa-loka - among cupids; kandarpam - cupid; ramani - of

the beautiful gopis; prema-vallabham - the dear beloved;

kinkini - of ankle bells; svana-manjira - with tinkling

sounds; mani - with jewels; lipta - decorated; pada - feet;

ambujam - lotus.

 

 

     "He is the dear beloved of the beautiful gopis.

He is more handsome than the best of all Kamadevas. His lotus feet

are decorated with jewel ornaments and tinkling ankle-bells.

 

Text 64

 

bhavayed atma-bhavena

     paramatmanam acyutam

krishna-mantra-japenaiva

     krishna-prema labhen narah

 

     bhavayet - one should meditate; atma-bhavena - with love;

parama-atmanam - ofn the Supreme Personality of Godhead;

acyutam - who is infalliable; krishna-mantra - a Krishna-mantra;

japena - by chanting; eva - certainly; krishna - for Krishna;

prema - pure love; labhet - may attain; narah - a person.

 

 

     "With great love one should meditate on the infallible

Supreme Personality of Godhead in this way. By meditating on the

Lord in this way and chanting the Krishna mantra, one attains pure

love for Krishna.

 

 

Ninth Part

 

Text 65 (a)

 

     atha brahma-vaivarte purva-janmani nanda-yashodayos tapo-vasho

bhutva shri-bhagavan avirbabhuva. tada bhagavantam

dadarsha. yatha

 

     atha - now; brahma-vaivarte - in the Brahma-vaivarta

Purana; purva - in the previous; janmani - birth; nanda - of

Nanda; yashodayoh - and Yashoda; tapah - by their austerities;

vashah - conquered; bhutva - having become; shri-bhagavan -

Supreme Personality of Godhead; avirbabhuva - appeared; tada -

then; bhagavantam - Supreme Personality of Godhead;dadarsha - saw;

yatha - just as.

 

 

     The Brahma-vaivarta Purana explains that in their previous

birth Nanda and Yashoda performed severe austerities to obtain Shri

Krishna as their son. Conquered by their austerities, the Lord

appeared before them. They then saw the Supreme Personality of

Godhead face-to-face. The Brahma-vaivarta Purana narrates:

 

Text 65 (b)

 

tato vasur hrishta-mana

     drishtva tam pita-vasasam

maha-marakata-shyamam

     shikhandabaddha-kuntalam

 

     tatah - then; vasuh - Vasu; hrishta - delighted; manah - at

heart; drishtva - having seen; tam - Him; pita - withyellow;

vasasam - garments; maha - a great; marakata - like a sapphire;

shyamam - dark; shikhanda-abaddha - with a peacock feather;

kuntalam - in His hair.

 

 

     "Vasu's heart became full of bliss when He saw the Supreme

Personality of Godhead, who was dressed in yellow garments, His

complexion dark as a great sapphire, and a peacock feather in His

hair.

 

Text 66

 

kishoram hara-manjira-

     valayangada-bhushanam

jita-candra-mukham devam

     sundaram su-bhru-nasikam

 

     kishoram - situated in the kaishora age; hara - with

necklaces; manjira - with ankle-bells; valaya - bracelets;

angada - armlets; bhushanam - as ornaments; jita - defeated;

candra - the moon; mukham - whose face; devam - the Supreme Lord;

sundaram - handsome; su - with handsome; bhru - eyebrows;nasikam - and nose.

 

 

     "The Lord was situated in the kaishora age. He was

decorated with necklaces, ankle-bells, bracelets, and armlets.

He was exquisitely handsome. His eyebrows and nose were

handsome, and the luster of His face defeated the moon.

 

Text 67

 

bimbadhara-puta-dvandva-

     shobhi-dantavali-dvayam

smitavalokinam dhiram

     dvi-bhujam sarva-sundaram

 

     bimba - like bimba fruits; adhara - lips; puta - opening;

dvayam - two; shobhi - splendid; danta - of teeth;avali - series;

dvayam - pair; smita - smiling; avalokinam - with glances;dhiram -

a hero; dvi - with two; bhujam - arms; sarva-sundaram - the most

handsome.

 

 

     "His teeth were beautiful and His lips were as

charming as two bimba fruits. He was graceful,

sober, strong, and heroic. His eyes smiled. He had two

arms. He possesed all handsomeness.

 

Text 68

 

nipatya danda-vad bhumau

     sa nanama janardanam

hrishtat-tanuruho bhaktya

     krishnam prati vadishyati iti

 

     nipatya - falling; danda - a stick; vat - like; bhumau - onthe ground; sah - he; nanamaoffered

espectful obeisances;

janardanam - to Lord Janardana; hrishyat-tanuruhah - the hairs

of the body standing up in ecstasy; bhaktya - with devotion;

krishnam prati - to Lord Krishna; vadishyati - was about to

speak; iti - thus.

 

 

     "Vasu fell to the ground like a stick and with great

devotion offered respectful obeisances to Lord Janardana. The

hairs of his body standing up in ecstasy, Vasu was about to speak

to Lord Krishna."

 

Text 69

 

tatha brahma-samhitayam

 

venum kvanantam aravinda-dalayataksham

     barhavatamsam asitambuda-sundarangam

kandarpa-koti-kamaniya vishesha-shobham

     govindam adi-purusham tam aham bhajami

 

     tatha - in the same way; brahma-samhitayam - in the Braham-

samhita; venum - the flute; kvanantam - adept in

playing; aravinda-dala - like lotus petals;

ayata - blooming (extending); aksam -  whose eyes;

barhavatamsam - head bedecked with peacock feather; asita - as

of dark blue; ambuda - clouds; sundara - beautiful;

 angam - whose figure; kandarpa - cupid; koti - by

millions; kamaniya - to be desired; vishesha - unique;

 shobham - whose brilliance; govindam; etc.

 

 

     Shri Krishna's form is also described in Brahma-samhita (5.30):

 

     "I worship Govinda, the primeval Lord, who is adept in

playing on His flute, with blooming eyes like lotus-petals, with

head bedecked with peacock's feather, with the figure of beauty

tinged with the hue of blue clouds, and His unique loveliness

charming millions of cupids."**

 

Texts 70 and 71

 

tatha govinda-vrindavane balaramam prati shri-Krishna

uvaca

 

shabda-brahma-mayi-vamshi-

     vadano rasa-sagarah

vana-mali pita-vasah

     su-kuncita-shiroruhah

 

barhi-barha-kritottamsah

     parijatavatamsakah

premananda-mayah shuddhah

     sarvada nava-yauvanah

evam-rupah sadaivaham

     tishthamy atraiva sarvatha

 

     tatha - in the same way; govinda-vrindavane - in the

Govinda-Vrindavana-sastra; balaramam prati - to Lord Balarama;

shri-krishnah - Lord Krishna; uvaca - said; shabda-brahma - the

sounds of the Vedas; mayi - consisting of; vamshi - the flute;

vadanah - playing; rasa - of t he nectars of transcendental

mellows; sagarah - an ocean; vana-mali - decorated with a

garland of forest flowers; pita-vasah - wearing yellow

garments; sukuncita - nicely curling; shiroruhah - with hair;

barhi-barha - of a peacock feather; krita - fashioned; uttamsah -

a crown; parijata - of parijata flowers; avatamsakkah - with

a garland; prema - of pure transcendental love; ananda - of the

bliss; mayah - consisting; shuddhah - pure;sarvada - always;

nava-yauvanah - a new youth; evam-rupah - in this form; sada -

always; eva - indeed; tisthami - stay; atra - here;eva -

certainly; sarvatah - in all respects.

 

 

     Shri Krishna's form is also described in the

Govinda-Vrindavana-shastra, where Shri Krishna says to

Balarama:

 

     "I play the Vedic hymns on the flute placed to My mouth, and

I am an ocean of nectar. I wear yellow garments, a sylvan

garland, a peacock-feather crown on My curling locks of hair, and

a garland of parijata flowers. I am supremely pure, eternally

youthful, and full of the bliss of transcendental love. In this

form of Shri Krishna I eternally stay here in Vrindavana."

 

Text 72 (a)

 

     atra kenacid uktam evam-rupena vrindavane nityam

tishthatiti tada katham mathuram gata iti sarvair

drishyate. anantaram vrindavane katham drig-gocaro naiveti

sandehah. aho etat-karanam mattah shruyatam avirbhava-

tirobhavav ishvarasya boddhavyau. tad eva vyaktavyakta-

rupena. yatha brahmanda-purane

 

     atra - in this matter; kenacit - by someone; uktam - it is

said; evam-rupena - in this form; vrindavane - in Vrindavana;

nityam - eternally; tishthati - He stays; iti - thus;tada - then;

katham - how is it; mathuram - to Mathura; gatah - gone; iti -

thus; sarvaih - by everyone; drishyate - is seen; anantaram-

afterwards; vrindavane - in Vrindavana; katham - how is it? drik - ofthe eyes; gocare - in the

erception; na - not; eva - certainly;

iti - thus; sandehah - doubt; aho - Oh; etat - this;karanam -

reason; mattah - from me; shruyatam - should be heard;

avirbhava - appearance; tirobhavau - and disappearance;

ishvarasya - of the Supreme Personality of Godhead; boddhavyau -

should be understood; tat - therefore; eva - certainly; vyakta

avyakta-rupena - as manifest and unmanifest; yatha - just as;

brahmanda-purane - in the Brahmanda Purana.

 

 

     At this point someone may ask: "If Shri Krishna eternally

stays in Vrindavana as You say, then why is it that the

residents of Vrindavana all see Him leave for Mathura, and why

is it that after that they no longer see Him in Vrindavana? This

is my doubt."

     Please hear from me the reason for this. The Supreme

Personality of Godhead eternally stays in Vrindavana. Sometimes

His form is directly manifest and visible to all, and at other

times, although He remains in Vrindavana, He is not visible to

the people in general. This is described in the following

statement of Brahmanda Purana:

 

Text 72 (b)

 

anadeyam aheyam ca

     rupam bhagavato hareh

avirabhava-tirobhavav

     asyokte graha-mocane

 

     anadeyam - without being accepted; aheyam - without being

abandoned;  ca - also; rupam - the form; bhagavatah - of the

Supreme Personality of Godhead; hareh - Hari; avirbhava -

appearance; tirobhavau - and disappearance; asya - of Him;ukte -

is said; graha - taking; mocane - and abandoning.

 

 

     "The Supreme Personality of Godhead does not accept a

certain form and then leave it afterwards. His form is eternal.

Sometimes He displays it to the conditioned souls, and at other

times He conceals it from their view."

 

Text 73

 

     tatha govinda-vrindavane tritiya-patale narada-prashne

shri-krishna uvaca

 

idam vrindavanam ramyam

     mama dhamaiva kevalam

atra devash ca bhutani

     vartante sukshma-rupatah

 

     tatha - in the same way; govinda-vrindavane - in the

Govinda-Vrindavana-shastra; tritiya-patale - in Patala 3;

narada - of Narada; prashne - in the question; shri-krishnah - 

Shri krishna; uvaca - said; idam - this;

vrindavanam - Vrindavana; ramyam - delightful; mama - My;

 dhama - abode; eva - certainly; kevalam - only;

atra - here; devah - the demigods; ca - and; bhutani - 

saintly persons; vartante - remain; sukshma-rupatah - in

invisible subtle forms.

 

 

     That Shri Krishna's form eternally remains in Vrindavana,

although sometimes it is visible to the people in general, and

sometimes not visible to them, is also confirmed by the following

statement of Govinda-Vrindavana-shastra, Third Patala, where, in the

course of answering a question of Narada Muni, Shri Krishna

says:

 

     "This is Vrindavana, My delightful, eternal, transcendental

abode. Invisible to ordinary mens' eyes, the demigods and great

saintly persons always stay here.

 

Text 74

 

sarva-deva-mayash caham

     na tyajami vanam kvacit.

avirbhavas tirobhave

     bhaven me 'tra yuge yuge

 

     sarva-deva-mayah - the master of all the demigods;

ca - also; aham - I; na - not; tyajani - leave;

vanam - this forest; kvacit - at any time;

avirbhavah - appearance; tirobhavah - dissapearance;

bhavet -  may be; me - My;atra - here; yuge

yuge - millenium after millenium.

 

 

     I myself, who am the master of all the demigods, never leave

this forest. Millenium after millenium I appear in this abode of

Vrindavana, and then again I disappear from it.

 

Text 75

 

tejomayam idam ramyam

     adrishyam carma-cakshusha

rahasya-prema-bhavas tu

 vrindaranye yuge yuge

brahmadinam suranam ca

     na bhaved drishti-gocarah

 

     tejomayam - splendid; idam - this;

tamyam - delightful; adrsyam - invisible; carma-cakshusha - to

material eyes; rahasya - confidential; prema-

bhavah - love; tu - indeed; vrindaranye - in Vrindavana;

 yuge yuge - millenium after millenium;  brahma-adinam

suranam - of Brahma and the other demigods; ca - also;

na - not; bhavet - is; drishti - of sight;

gocarah - within the range.

 

 

     "This splendid and beautiful place cannot be

seen by material eyes. Millenium after millenium in this forest

of Vrindavana I taste the most confidential and exalted love,

which even Brahma and the demigods cannot understand."

 

 

Tenth Part

Text 76 (a)

 

     atha yadi keshancid drig-gocaro naiva tada katham

udara-lilaya samasta-loka-gocaro bhutva gopa-gopibhir

nana-krida-raso vistaritah. atha tad eva shruyatam

gramya-lokena saha yat kritam tat sva-mayayacchadito bhutva

kintu vrindavane rasa-kridadi yat kritam tad-

angaja-nitya-shruti-munija-devakanyadi-gopyas tasam gocaro

bhutva rasa-kridadikam kritavan sva-mayaya sva-

prakashah svayam eva nanyesham gocarah katham abhut. tadaiva

angaja radha angavan nitya nityam santi ishvaravat.

shrutir vedas ta eva bhagavad-angam eva. eka-saptati-sahasra-

muninam shata-kalpavadhi agni-shayyagni-bhuk-kathora-

tapasa vasho bhutva tesham abhimata-siddhyai tan evatma-sat

kritavan. deva-kanya brahmajnaya gopyo babhuvuh. etasam

nitya-gocarah shri-krishnacandro nitya-vrindavana-stha ity

asandehah. tatra pramanam adhigamyatam yad eva bhagavan

shri-krishnacandro mathura-gamana-samaye gopih pratyavadat.

tad eva

 

     atha - now; yadi - if; keshancit - of some; drik-gocarah -

within the range of perception; na - not; eva - certainly;tada -

then; katham - how is it?; udara-lilaya - with transcendental

pastimes; samasta - of the entire; loka - world;gocarah - within

the range of perception; bhutva - having become; gopa - with the

cowherd boys; gopibhih - and gopis; nana - various;krida -

of pastimes; rasah - nectarean mellows; vistaritah - is

expanded; atah - now; tat - this; eva - certainly;shruyatam -

should be heard; gramya-lokena - ordinary conditioned souls;saha - with; yat - what; kritam -

erformed; tat - that; sva-mayaya - by

His own maya potency; acchaditah - covered; bhutva - having

become; kintu - however; vrindavane - in Vrindavana; rasa-

krida - the rasa-lila; adi - beginning with; yat - what;

kritam - performed; tat - that; angaja - direct expansions;nitya - eternal associates; shruti -

ersonified Vedas; munija -

daughters of sages; deva-kanya - daughter of the demigods; adi -

beginning with; gopyah - gopis; tasam - of them; gocarah - in

the field of perception; bhutva - having become; rasa-krida - therasa-lila; adikam - beginning

ith; kritavan - performed;

sva-mayaya - by His own potency; sva-prakashah - self-manifest;

svayam - personally; eva - certainly; na - not; anyesham - of

others; gocarah - in the range of perception; katham - why?

abhut - was; tada - then; eva - certainly; angaja - His direct

expansion; radha - Shrimati Radharani; anga-vat - like a

limb of His body; nitya - eternal; nityam - eternally;santi - are;

ishvara-vat - like the Supreme Personality of Godhead; shrutih

vedah te - the Personified Vedas; eva - certainly; bhagavat - of

the Supreme Personality of Godhead; angam - the limb; eva -

certainly; eka-saptati-sahasra - 70,000; muninam - of sages;

shata - 100; kalpa - kalpas; avadi - until; agni-shayya-agnibhuk -

surrounded by fires; kathora - severe; tapasa - by austerities;

vashah - conquered; bhutva - having become; tesham - of them;

abhimata - of desire; siddhyai - for fulfillment; tan - them;eva -

certainly; atma-sat-kritavan - accepted; deva - of the demigods;

danyah - the daughters; brahma - of Lord Brahma; ajnaya - by the

advice; gopyah - gopis; babhuvuh - became; etasam - ofthem;

nitya - eternally; gocarah - within the range of perception;

shri-krishnacandrah - Shri Krishnacandra; nitya - eternally;

vrindavana - in Vrindavana; sthah - staying; iti - thus;

asandehah - without doubt; tatra - in this regard; pramanam -

evidence; adhigamyatam - may be understood; yat - because;eva -

certainly; bhagavan - the Supreme Personality of Godhead; shri-

krishnacandrah - Shri Krishnacandra; mathura - to Mathura;

gamana - of going; samaye - at the time; gopih - to the gopis;

pratyavadat - replied; tat - this; eva - certainly.

 

 

     At this point someone may ask: "If Lord Krishna is not seen by

ordinary eyes, then why did He appear before the eyes of the

entire world and before those eyes enjoy many nectar pastimes

with the gopas and gopis?"

     Please hear the answer. When Krishna appeared before ordinary

conditioned souls, He was obscured by His illusory potency.

     Still, why is it that when in Vrindavana He enjoyed the rasa dance andother

pastimes, He was directly seen by the gopis, who are either

direct expansions of the Lord's potency, His eternal associates,

Personified Vedas who attained the status of gopis, great sages

who become gopis, or young demigodddesses who became gopis, and,

covered by His illusory potency, He was not seen by others?

     The gopis nwho are direct expansions of the Lord's potency

are eternally like the Lord's personal limbs. They are eternally

like the Supreme Lord Himself. The gopis who had been Personified

Vedas are also the limbs of the Supreme Lord. 70,000 sages

performed severe austerities, sitting in the midst of blazing

fires for 100 kalpas, and in this way conquered the Lord, who

fulfilled their desire to become gopis. The Lord made them like

Himself. Many young demigoddesses, ordered by Lord Brahma, also

became gopis. All these gopis eternally see Lord Krishna face-to-

face.

     Shri Krishnacandra remains eternally in Vrindavana. Of this

there is no doubt. The evidence for this is found in

Shri Krishnacandra's words to the gopis at the time of His

departure for Mathura (Shrimad-Bhagavatam 10.39.35):

 

Text 76 (b) 

 

"tas tatha tapyatir vikshaya

     sva-prasthane yaduttamah

santvayam asa sa-premair

     ayasya iti dautakaih" iti.

 

     tah - the gopis; tatha - in that way; tapyatih -

suffering; vikshya - having seen; sva-prasthane - on the chariot;

yadu-uutamah - Lord Krishna, the most exalted member of the Yadu

dynasty; shantvayam asa - consoled; sa-premaih - with love;

ayasye - I shall return; iti - thus; dautakaih - with messages;

iti - thus;

 

 

     "Krishna was very much affected upon seeing the plight of

the gopis, and He therefore consoled them. He told them they

sould not be aggrieved; He was coming back very soon after

finishing His business."

 

Text 77 (a)

 

tatha brahma-vaivarte

 

madhim kurudhvam subhagah sameshye

     turnam vilambo na mameti krishnah

ittham samashvasya janam samutsukam

     cacala turnam saha gopa-vrindaih

 

     tatha - in the same way; brahma-vaivarte in the Brahma-

vaivarta Purana; ma - do not; adhim - anxiety;kurudhvam -

feel;subhagah - O my dear beautiful gopis; sameshye - I shall

return; turnam - quickly; vilambah - a long delay;na - not; 

mama - of Me; iti - thus; krishnah - Shri Krishna; ittham - in

this way; samashvasya - having consoled; janam - the gopis;

samutsukam - anxious; cacala - went; turnam - quickly; saha -

with; gopa-vrindaih - with cowherd men and boys.

 

 

     This is also confirmed by the Brahma-vaivarta Purana:

 

     "'O beautiful gopis, don't worry. I will return. I will not be

gone for long.' After comforting the grief-stricken gopis with

these words, Krishna quickly left with the cowherd men and boys."

    

Text 77 (b)

 

     ity evam sva-nigamah ayasyamiti. tad eva katham vyaktam

nabhut. tad aha shri-bhagavan kutra va gacchati. kutra va

agacchati. yathadi-yamale vrindavanam parityajya sa kvacin

naiva gacchati iti. ayasyamity uktam aupacarikatvat.

vastavam naiva. dautyakair iti vacanad etad vyakti-kritam.

ity evam nitya-vrindavana-sthah shri-radha-kanto 'mshena

vrindavana-tyago bhavet tada punar-agamanam ca na bhavishyaty

evety adi jnatavyam.

 

     iti - thus; evam - in this way; sva-nigamah - His own promis;

ayasyami - I shall return; iti-thus; tat - this;eva - certainly;

katham - why?; vyaktam - manifested; na - did not;abhut - become;

tat - this; aha - says; shri-bhagavan - the Supreme Personality

of Godhead; kutra - where?; va - or; gacchati - He goes;kutra -

where?; va - or; agacchati - He arrives; yatha - just as;adi-

yamale - in the /Adi-yamala; vrindavanam - Vrindavana;

parityajya - having left; sah - He; kvacit - someplace;na - not;

eva - certainly; gaccati - goes; iti-thus; ayasyami - I shall

return; iti-thus;  uktam - statement; aupacarikatvat - because

being a figure of speech not intended to be taken literally;

vastavam - real; na - not; eva - certainly; dautyakaih - by

messengers; iti-thus; vacanat - by the statement;etat - this;

vyakti-kritam - is manifested; iti-thus; evam - in this way;

nitya - eternally; vrindavana - in Vrindavana; sthah - staying;

shri-radha-kantah - Shri Krishna, the lover of Shrimati

Radharani; amshena - by His plenary expansion; shri-vishnu - ofShri Vishnu; svarupa - own form;

asudevena - as Lord

Vadudeva; eva - certainly; gatavan syat - went; yadi - if;

vrindavana - from Vrindavana; tyagah - the departure; bhavet -

had been; tada - then; punah - again; agamanam - return;ca -

also; na - not; bhavishyati - will be; eva - certainly; iti-thus;

adi - in the passage beginning; jnatavyam - may be understood.

 

 

     In these verses Krishna promises: "I will return." Why did He

not keep His promise? It may be asked: Where did the Lord go?

Where did He arrive? The Adi-yamala explains: "Krishna never leaves

Vrindavana." Because Krishna never leaves Vrindavana, His promise "I

will return" is only a figure of speech. He never left and He

never returned. This is also confirmed by the statements of the

messengers sent by Him. Krishna, the lover of Shri Radha,

eternally stays in Vrindavana, and it is His plenary vishnu-form of

Lord Vasudeva who travels to Mathura. If it He never left

Vrindavana, then He will also never return. This should be

understood.

 

 

 

Eleventh Part

 

Text 78 (a)

 

    atha kecid vadino vadanti etasam cen nitya-gocarah

shri-krishnacandras tada katham uddhavam prasthapya

gopinam viraha-nivaranam kritavan iti. yatha

 

     atha - now; kecit - some; vadinah - speakers vadanti - may

say; etasam - of them; cet - if; nitya - eternally;gocarah -

within the range of perception; shri-krishnacandrah - Shri

Krishnacandra; tada - then; katham - why?;uddhavam - Uddhava;

prasthapya - deputing; gopinam - of the gopis; viraha - of

feelings of separation; nivaranam - removal; kritavan - did;

iti-thus; yatha - just as.

 

 

     At this point some may object: If Shri Krishnacandra remains

eternally in the range of the vrajavasis' perception, then why

did He send Uddhava to Vrindavana to console the gopis in their

grief of separation from Him? This is described in Shrimad-

Bhagavatam (10.46.3), where Lord Krishna says to Uddhava:

 

Text 78 (b)

 

gacchoddhava vrajam saumya

     pitror nah pritim avaha

gopinam tad-viyogadhim

     mat-sandeshair vimocaya

 

     gaccha - please go; uddhava - O Uddhava; vrajam - to Vraja;

saumya - gentle; pitroh - parents; nah - to our; pritim -

happiness; avaha - please bring; gopinam - of the gopis; tat

viyoga - of separation; adhim - distress; mat - My;sandeshaih - by

messagess; vimocaya - please relieve.

 

 

     "My dear gentle friend Uddhava, please go immediately to

Vrindavana and try to pacify my father and mother, Nanda

Maharaja and Yashoda-devi, and the gopis. They are very

much grief-stricken, as if suffering from great ailments. Go and

give them a message. I hope their ailments will be partially

relieved."*

 

Text 79 (a)

 

     athangaja-nitya-shruti-muni-rupah prati naivam. deva-kanyam

prati jnatavyam. katham eva. ta eva brahmajnaya

deva-kanya bhuvi samagatya gopyo bhutva bhagavat-pritim cakruh.

na tu prema-bhaktya tapasa va aradhitah prabhur naivam

brahmajnayapi. yatha brahmaha

    

     atha - now; angaja - manifested from His transcendental form;

nitya - eternal associates; shruti - personified Vedas; muni - and

sages; rupah - consisting of; prati - to them; na - not;evam - in

this way; deva-kanyam - the young demigoddesses; prati - in

relation to; jnatavyam - should be understood; katham - why is

this?; eva - certainly;  te - they; eva - certainly; brahma - of

Lord Brahma; ajnaya - by the order; deva-kanyah - the young

demigoddesses; bhuvi - on the earth; samagatya - assembling;

gopyah - gopis bhutva - becoming; bhagavat - of the Supreme

Personality of Godhead; pritim - satisfaction; cakruh-did;na -

not; tu - but; prema-bhaktya - with devotional service in pur

love; tapasa - with austerities; va - or; aradhitah - was

worshipped; prabhuh - the Supreme Lord;  evam - in this way;

brahma - of Lord Brahma; ajnaya - by the order; api - evenp;

yatha - just as; brahma - Lord Brahma; aha - said.

 

 

     To this objection I reply: This description of the gopis

being separated from Krishna does not apply to the gopis who are

potencies expanded from the Lord's transcendental body, or to

those who are the Lord's eternal associates, or to those who had

been Personified Vedas or great sages. This description of the

gopis feeling separation from Lord Krishna applies only to those

gopis who had been daughters of the demigods, and who, on Lord

Brahma's order, assembled on the earth, accepted the forms of

gopis, and performed various services for the Lord's pleasure.

These gopis had not worshiped the Lord with pure devotion, nor

had they performed severe austerities to become gopis. They

became gopis only because of Lord Brahma's order. Brahma said

(Shrimad-Bhagavatam 10.1.23):

 

Text 79 (b)

 

vasudeva-grihe sakshad

     bhagavan purushah parah

janishyate tat-priyartham

     sambhavantu sura-striyah

 

     vasudeva-grihe - in the house of Vasudeva (who would be the

father of Krishna when the Lord appeared); sakshat -

personally; bhagavan - the Supreme Personality of Godhead, who

has full potency; purushah - the original person; parah - who is

transcendental; janishyate - will appear tat-priya-and for His

satisfaction; sambhavantu - should take birth; sura-striyah - all

the wives of the demigods.        

 

 

     "The Supreme Personality of Godhead, Shri Krishna, who has

full potency, will personally appear as the son of Vasudeva.

Therefore all the wives of the demigods should also appear in

order to satisfy Him."*

 

Text 80

 

     ata eva deva-kanyah praty evam. yatha deva-kanyabhir jnatah shrikrishnacandro mathuram

ata eva. anyasam bhagavato

vicchedo 'sti naivam. yathadi-yamale

 

prokteyam virahavastha

     spashta-lilanusaratah

krishnena viprayogah syan

     na jatu vraja-vasinam

 

     atah eva - therefore; deva-kanyah - the daughters of the

demigods; prati - in relation to; evam - in this way;yatha - just

as; deva-kanyaghih - by the demigoddesses; jnatah - perceived;

shri-krishnacandrah - Shri-Krishnacandra; mathuram - to

Mathura; gatah - gone; eva - certainly; ; anyasam - ofthe other

gopis; bhagavatah - from the Supreme Personality of Godhead;

vicchedah - spearation; asti - there is; na - not; evam - in this

way; yatha - just as; adi-yamale - in the /Adi-yamala; prokta -

described; iyam - this; viraha - of separation; avastha -

condition; spashta - manifested; lila - pastimes;anusaratah -

in relation to; krishnena - from Lord Krishna; viprayogah -

separation; syat - may be; na - not; jatu - at any time;vraja-

vasinam - of the residents of Vraja.

 

 

     It is only the gopis who had been young demigoddesses who

saw Lord Krishnacandra depart for Mathura, and they were the

only gopis who felt separation from Him. T