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NITAAI-Veda.nyf > All Scriptures By Acharyas > Rupa Goswami > Padyavali

Shri Padyavali

 

 

Grantharambhe mangalacaranam

Auspicious Introduction

 

Text 1

padyavali viracita rasikair mukunda-

    sambandha-bandhura-pada pramadormi-sindhuh

ramya samasta-tamasam damani kramena

    sangrihyate kriti-kadambaka-kautukaya

 

padya—of verses; avali—anthology; viracita—written; rasikaih—by those who are expert a relishing the mellows of devotional service; mukunda—with Lord Mukunda; sambandha—in relation; bandhura—beautiful; pramada—of delight; urmi—with waves; sindhuh—ocean; ramya—pleasing; samasta—all; tamasam—of ignorance; damani—the destroyer; kramena—with a methodical arrangement; sangrihyate—collected; kriti—of devotees; kadambaka—of the multitude; kautukaya—for the pleasure.

 

This Padyavali (Anthology of Poetry) was written by devotees expert in the mellows of devotional service. This book contains many beautiful verses, which have been collected for the pleasure of the devotees. It illuminates the darkness of ignorance, and it is an ocean of transcendental bliss.

—Shri Rupa Gosvami

 

TEXT 2

namo nalina-netraya

    venu-vadya-vinodine

radhadhara-sudha-pana-

    shaline vana-maline

 

namah—obeisances; nalina—lotus flowers; netraya—eyes; venu—flute; vadya—music; vinodine—pastimes; radha—of Shrimati Radharani; adhara—of the lips; sudha—nectar; pana—drinking; shaline—engaged; vana-maline—wearing a garland of forest flowers.

 

To Shri Krishna, whose eyes are beautiful as lotus flowers, who delights in playing the flute, who drinks the nectar Radha’s lips, and who is garlanded with forest flowers, I offer respectful obeisances.

—author unknown

 

 

TEXT 3

bhakti-prahva-vilokana-pranayini nilotpala-spardhini

    dhyanalambanatam samadhi-niratair nite hita-praptaye

lavanyaika-maha-nidhi rasikatam radha-drishos tanvati

    yushmakam kurutam bhavarti-shamanam netre tanur va hareh

 

bhakti—with devotion; prahva—bowed down; vilokana—with the sight; pranayini—affectionate; nila—blue; utpala—lotus flowers; spardhini—rivaling; dhyana—meditation; alambanatam—support; samadhi—in meditation; nirataih—by those who are engaged; nite—attained; hita—of auspiciousness; praptaye—for the attainment; lavanya—of beauty; eka—one; maha—great; nidhi—abode; rasikatam—love; radha—of Shrimati Radharani; drishoh—of the eyes; tanvati—expanding; yushmakam—of you; kurutam—may He create; bhava—of the material world; arti—of the distresses; shamanam—the quelling; netre—eyes; tanuh—form; va—or; hareh—of Lord Hari.

 

This verse may be interpreted for either Lord Krishna’s eyes or form. The two possible translations follow.

 

Translation 1

 

May Lord Hari’s eyes, which lovingly gaze on the devotees, which rival the splendor of blue lotuses, on which the yogis meditate to attain auspiciousness, which are two great oceans of handsomeness, and which fill Radha’s eyes with the nectar of love, quell for you the sufferings of material life.

 

Translation 2

 

May Lord Hari’s form, on which the devotees lovingly gaze, which rivals the splendor of blue lotuses, on which the yogis meditate to attain auspiciousness, which is a great ocean of handsomeness, and which fills Radha’s eyes with the nectar of love, quell for you the sufferings of material life.

—Shri Saranga

 

TEXT 4

 

ye govardhana-mula-kardama-rasa-vyadrishta-barhangada

    ye vrindavana-kukshishu vraja-vadhu-nilopadhanani ca

ye cabhyanga-sugandhayah kuvalayapidasya danambhasa

    te vo mangalam adishantu satatam kamsa-dvisho bahavah

 

ye—which; govardhana—of Govardhana Hill; mula—from the base; kardama-rasa—with mud; vyadrishta—observed; barha—peacock feather; angadah—bracelets; ye—which; vrindavana—of Vrindavana; kukshishu—in the depths; vraja—of Vrindavana; vadhu—of the wives; nila—dark; upadhanani—pillows; ca—and; ye—which; ca—and; abhyanga—with aromatic substances; sugandhayah—fragant; kuvalayapidasya—of Kuvalaypida elephant; dana-ambhasa—with the liquid which flows from the temples of a maddened elephant; te—they; vah—to you; mangalam—auspiciousness; adishantu—may show; satatam—always; kamsa—of Kamsa; dvishah—of the enemy (Shri Krishna); bahavah—arms.

 

May Krishna’s arms, their golden ornaments and peacock feathers anointed with mud when He lifted Govardhana Hill, deep in Vrindavana forest the gopis’ two blue pillows, and anointed with Kuvalayapida’s fragrant ichor, always grant auspiciousness to you.

—Shubhanka

 

 

TEXT 5

sayam vyavartamanakhila-surabhi-kulahvana-sanketa-namany

    abhiri-vrinda-ceto-hatha-harana-kala-siddha-mantraksharani

saubhagyam vah samantad dadhatu madhu-bhidah keli-gopala-murteh

    sanandakrishta-vrindavana-rasika-mriga-shrenayo venu-nadah

 

sayam—at evening; vyavartamaha—becoming separated; akhila—all; surabhi—of surabhi cows; kula—community; ahvana—calling; sanketa—hints; namani—names; abhiri—of gopis; vrinda—of the multitude; cetah—minds; hatha—forcibly; harana—enchanting; kala—trick; siddha—successful; mantra—mantra; aksharani—syllables; saubhagyam—blessedness; vah—to you; samantat—completely; dadhatu—may grant; madhu—of the Madhu demon; bhidah—of the destroyer (Shri Krishna); keli—pastimes; gopala—cowherd boy; murteh—form; sa—with; ananda—bliss; akrishta—attracted; vrindavana—of Vrindavana; rasika—connoisseurs; mriga—deer; shrenayah—multitudes; venu—of the flute; nadah—sounds.

 

May playful Gopala’s flute-music, which calls the faraway surabhi cows by name, which is the mystic mantra that charms the gopis’ hearts, and which delights and attracts the deer enjoying in Vrindavana, bless you all.

—Shri Hara

 

 

Shri Krishnasya mahima

The Glory of Krishna

 

TEXT 6

 

ambhodhih sthalatam sthalam jaladhitam dhuli-lavah shailatam

    shailo mrit-kanatam trinam kulishatam vajram trina-kshinatam

vahnih shitalatam himam dahanatam ayati yasyecchaya

    lila-durlalitadbhuta-vyasanine krishnaya tasmai namah

 

ambhodhih—ocean; sthalatam—the state of being dry land; sthalam—dry land; jaladhitam—the state of being the ocean; dhuli—of dust; lavah—a particle; shailatam—the state of being a mountain; shailah—a mountain; mrit-kanatam—the state of being a particle of dust; trinam—a blade of grass; kulishatam—the state of being a thunderbolt; vajram—a thunderbolt; trina—as a blade of grass; kshinatam—the state of being insignificant; vahnih—fire; shitalatam—the state of being cool; himam—snow; dahanatam—the state of being able to burn; ayati—goes; yasya—of whom; icchaya—with the wish; lila—pastimes; durlalita—mischievous; adbhuta—wonderful; vyasanine—attached to performing; krishnaya—to Krishna; tasmai—to Him; namah—I offer respectful obeisances.

 

I offer my respectful obeisances to wonderful, playful, mischievous Krishna who, if He desires, can make an ocean dry land, dry land an ocean, a blade of grass a thunderbolt, a thunderbolt an insignificant blade of grass, fire cool, or snow a blazing fire.

—author unknown

 

 

TEXT 7

vatsalyad abhaya-pradaha-samayad artarti-nirvapanad

    audaryad agha-shoshanad aganita-shreyah-pada-prapanat

sevyah shri-patir eva sarva-jagatam ete yatah sakshinah

    prahladash ca vibhishanash ca kari-rat pancaly ahalya dhruvah

 

vatsalyat—because of paternal affection; abhaya—of fearlessness; pradana—gift; samayat—because of the promise; arta—of the distressed; arti—of the distress; nirvapanat—because of the negation; audaryat—because of generosity; agha—of sins; shoshanat—because of the removal; aganita—immeausurably; shreyah—auspicious; pada—position; prapanat—because of the gift; sevyah—should be served; shri—of the goddess of fortune (Shrimati Radharani); patih—the Lord (Shri Krishna); eva—certainly; sarva—all; jagatam—by the universes; ete—these; yatah—because; sakshinah—witnesses; prahladah—Prahlada; ca—and; vibhishanah—Vibhishana; ca—and; kari-rat—Gajendra, the king of the elephants; pancali—Draupadi; ahalya—Ahalya; dhruvah—Dhruva.

 

Because He is very affectionate, He promises to give fearlessness to His devotees, He removes His devotees’ sufferings, He is generous, He takes away His devotees’ sins, and He bestows limitless auspiciousness, and because Prahlada, Vibhishana, Gajendra, Draupadi, Ahalya, and Dhruva tesify to these virtues, Lord Krishna, the husband of the goddess of fortune, should be served by all the worlds.

—author unknown

 

 

Bhajana-mahatmya

The Glory of Devotional Service

 

TEXT 8

vyadhasyacaranam dhruvasya ca vayo vidya gajendrasya ka

    kubjayah kim u nama rupam adhikam kim tat sudamno dhanam

vamsah ko vidurasya yadava-pater ugrasya kim paurusham

    bhaktya tushyati kevalam na ca gunair bhakti-priyo madhavah

 

vyadhasya—of the hunter named Dharma; acaranam—pious activities; dhruvasya—of Dhruva Maharaja; ca—and; vayah—mature age; vidya—knowledge; gajendrasya—of Gajendra; ka—what?; kubjayah—of Kubja; kim u nama—how much more; rupam—beauty; adhikam—great; kim—what; tat—that; sudamnah—of Sudama Vipra; dhanam—wealth; vamshah—good family; kah—what; vidurasya—of Vidura; yadava—of the Yadu dynasty; pateh—of the king; ugrasya—of Ugrasena; kim—what; paurusham—prowesss; bhaktya—by devotional service; tushyati—is pleased; kevalam—only; na—not; ca—and; gunaih—by material qualifications; bhakti—of devotional; priyah—fond; madhavah—Lord Madhava.

 

Where were the hunter Dharma’s piety, Dhruva’s maturity, and Gajendra’s knowledge? Where was Kubja’s beauty? Where was Sudama’s wealth? Where was Vidura’s noble birth? Where was Ugrasena’s chivalrous strength? Lord Madhava is pleased only by devotional service and not by material qualifications.

—Shri Dakshinatya

 

 

TEXT 9

 

anucitam ucitam va karma ko ’yam vibhago

    bhagavati param astam bhakti-yogo dradhiyan

kirati visham ahindrah sandra-piyusham indur

    dvayam api sa mahesho nirvishesham bibharti

 

anucitam—improper; ucitam—proper; va—or; karma—activities; kah—what?; ayam—this; vibhagah—difference; bhagavati—to the Supreme Personality of Godhead; param—however; astam—there may be; bhakti-yogah—devotional service; dradhiyan—firm; kirati—emanates; visham—poison; ahi—of snakes; indrah—king; sandra—intense; piyusham—nectar; induh—the moon; dvayam—both; api—even; sah—he; maheshah—Lord Shiva; nivishesham—without making distinction; bibharti—carries.

 

What is the difference between good and bad deeds? Let there be only firm devotional service to the Supreme Lord. Although the king of snakes gives poison and the moon gives sweet nectar, Lord Shiva does not see any difference betweeen them.

—Shri Vishnu Puri

 

 

TEXT 10

yadi madhu-mathana tvad-anghri-sevam

    hridi vidadhati jahati va viveki

tad-akhilam api dushkritam tri-loke

    kritam akritam na kritam kritam ca sarvam

 

yadi—if; madhu—of the Madhu demon; mathana—O killer; tvat—Your; anghri—feet; sevam—service; hridi—in the heart; vidadhati—perform; jahati—abandon; va—or; viveki—discriminating person; tat—of him; akhilam—all; api—even; duskritam—sinful deeds; tri-loke—in the three worlds; kritam—performed; akritam—not performed; na—not; kritam—performed; kritam—performed; ca—and; sarvam—all.

 

O Madhusudana, if a wise person in his heart serves Your lotus feet, then any sins he may have done are all nullified. If he rejects Your service he gets all sinful reactions, even though he may not have done any sinful deed.

—author unknown

 

TEXT 11

kashayan na ca bhojanadi-niyaman no va vane vasato

    vyakhyanad athava muni-vrata-bharac cittodbhavah kshiyate

kintu sphita-kalinda-shaila-tanaya-tireshu vikridato

    govindasya padaravinda-bhajanarambhasya leshad api

 

kashayat—from the saffron color; na—not; ca—and; bhojana—of eating; adi—etc.; niyamat—from restraint; na—not; va—or; vane—in the forest; vasatah—from the residence; vyakhyanat—from explanation of the scriptures; athava—or; muni-vrata—from the vow of silence; bharat—great; citta-udbhavah—cupid; kshiyate—becomes weakened; kintu—but; sphita—broad; kalinda—of Mount Kalinda; shaila—mountain; tanaya—of the daughter (the Yamuna River); tireshu—on the banks; vikridatah—playing; govindasya—of Lord Govinda; pada—feet; aravinda—lotus flowers; bhajana—of the devotional service; arambhasya—of the beginning; leshat—from a little particle; api—even.

 

Not by wearing saffron cloth, not by restricting food and other sense-activities, not by living in the forest, not by discussing philosophy, and not by observing a vow of silence, but only by even the slightest beginning of devotional service to the lotus feet of Lord Govinda, who enjoys pastimes on the Yamuna’s wide banks, is Kamadeva stopped.

—author unknown

 

 

TEXT 12

alam alam iyam eva praninam patakanam

    nirasana-vishaye ya krishna krishneti vani

yadi bhavati mukunde bhaktir ananda-sandra

    viluthati caranabje moksha-samrajya-lakshmih

 

alam—enough; alam—enough; iyam—this; eva—certainly; praninam—of the living entities; patakanam—of the sins; nirasana-vishaye—in the matter of becoming free; ya—which; krishna—O Krishna; krishna—O Krishna; iti—thus; vani—words; yadi—if; bhavati—there is; mukunde—for Lord Mukunda; bhaktih—devotional service; ananda—bliss; sandra—abundance; viluthati—rolls; carana—feet; abje—lotus; moksha—of liberation; samrajya-lakshmih—kingly opulence.

 

The words “Krishna!” “Krishna!” are sufficient to purify the people’s sins. If they have blissful service to Lord Mukunda, then the goddess of liberation bows before their lotus feet.

—Shri Sarvajna

 

 

TEXT 13

nancopacara-krita-pujanam arta-bandhoh

    premnaiva bhakta-hridayam sukha-vidrutam syat

yavat kshud asti jathare jaratha pipasa

    tavat sukhaya bhavato nanu bhakshya-peye

 

nana-upacara—by varieties of ingredients; krita—performed; pujanam—worshiping; arta-bandhoh—of the Supreme Personality of Godhead, who is the friend of all distressed persons; premna—by ecstatic love; eva—indeed; bhakta-hridayam—the heart of a devotee; sukha-vidrutam—melted in transcendental bliss; syat—becomes; yavat—as long as; kshut—appetite; asti—there is; jathare—in the stomach; jaratha—strong; pipasa—thirst; tavat—so long; sukhaya—for happiness; bhavatah—are; nanu—indeed; bhakshya—eatables; peye—and drinkables.

 

As long as there is hunger and thirst, eating and drinking make one feel very happy. When the Lord is worshiped with pure love, transcendental bliss is awakened in the heart of the devotee.*

—Shri Ramananda Raya

 

 

TEXT 14

krishna-bhakti-rasa-bhavita matih

    kriyatam yadi kuto ‘pi labhyate

tatra laulyam api mulyam ekalam

    janma-koti-sukritair na labhyate

 

krishna-bhakti-rasa-bhavita—absorbed in the mellows of executing devotional service to Krishna; matih—intelligence; kriyatam—let it be purchased; yadi—if; kutah api—somewhere; labhyate—is available; tatra—there; laulyam—greed; api—indeed; mulyam—price; ekalam—only; janma-koti—of millions of births; sukritaih—by pious activities; na—not; labhyate—is obtained.

 

Pure devotional service in Krishna consciousness cannot be had even by pious activity in hundreds and thousand of lives. It can be attained only by paying one price—that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.*

—Shri Ramananda Raya

 

 

TEXT 15

jnanam asti tulitam ca tulayam

    prema naiva tulitam tu tulayam

siddhir eva tulitatra tulayam

    krishna-nama tulitam na tulayam

 

jnanam—knowledge; asti—is; tulitam—equalled; ca—and; tulayam—in the scale; prema—of love of God; na—not; eva—certainly; tulitam—equal; tu—but; tulayam—in the scale; siddhih—mystic powers; eva—certainly; tulita—equal; atra—here; tulayam—in the scale; krishna—of Shri Krishna; nama—name; tulitam—equal; na—not; tulayam—in the scale.

 

Knowledge is not equal to love of Krishna, and the ability to perform mystic tricks is not equal to Krishna’s holy name.

—Shri Shridhara Svami

 

Nama-mahatmya

The Glory of the Holy Name

 

TEXT 16

amhah samharad akhilam

    sakrid udayad eva sakala-lokasya

taranir iva timira-jaladhim

    jayati jagan-mangalam harer nama

 

amhah—the resultant action of sinful life, which causes material bondage; samharat—completely eradicating; akhilam—all; sakrit—once only; udayat—by rising; eva—certainly; sakala—all; lokasya—of the people of the world; taranih—the sun; iva—like; timira—of darkness; jala-dhim—the ocean; jayati—all glories to; jagat-mangalam—auspicious for the whole world; hareh nama—the holy name of the Lord.

 

As the rising sun immediately dissipates all the world’s darkness, which is deep like an ocean, so the holy name of the Lord, if chanted once without offenses, can dissipate all the reactions of a living being’s sinful life. All glories to that holy name of the Lord, which is auspicious for the entire world!*

—Shri Lakshmidhara

 

 

TEXT 17

caturnam vedanam hridayam idam akrishya harina

    caturbhir yad varnaih sphutam aghati narayana-padam

tad etad gayanto vayam anisham atmanam adhuna

    punimo janimo na hari-paritoshaya kim api

 

caturnam—of the four; vedanam—Vedas; hridayam—the heart; idam—this; akrishya—extracted; harina—by Lord Hari; caturbhih—with four; yat—which; varnaih—syllables; sphutam—clearly; aghati—manifests; narayana—Narayana; padam—the word; tat—therefore; etat—this; gayantah—chanting; vayam—we; anisham—day and night; atmanam—ourselves; adhuna—now; punimah—purifying; janimah—we know; na—not; hari—of Lord Krishna; paritoshaya—for the satisfaction; kim api—something.

 

Extracting the four syllables that are the heart of the four Vedas, Lord Hari makes the word Narayana. Day and night chanting this name, we become purified. We do not know any other better way to please Lord Hari.

—author unknown

 

TEXT 18

yoga-shruty-upapatti-nirjana-vana-dhyanadhva-sambhavita-

    svarajyam pratipadya nirbhayam ami mukta bhavantu dvijah

asmakam tu kadamba-kunja-kuhara-pronmilad-indivara-

    shreni-shyamala-dhama-nama jushatam janmastu lakshavadhi

 

yoga—of yoga; shruti—and Vedic study; upapatti—attainment; nirjana—in a solitary; vana—forest; dhyana—meditation; adhva—path; sambhavita—may be; svarajyam—kingdom; pratipadya—entering; nirbhayam—fearless; ami—they; muktah—liberated; bhavantu—may become; dvijah—the twice-born; asmakam—of us; tu—however; kadamba—of kadamba trees; kunja—of a grove; kuhara—deep within; pronmilat—blooming; indivara—of blue lotus flowers; shreni—of a series; shyamala—a dark; dhama—splendor; nama—the name; jushatam—engaged; janma—birth; astu—may be; laksha-avadhi—100,000.

 

Let the twice-born enter the fearless kingdom of yoga, Vedic study, and solitary meditation in the forest. Let them become liberated in that way. As for us, we will spend hundreds of thousands of births chanting the holy name of Lord Krishna, whose splendid dark complexion and yellow garments are like a host of blue lotus flowers blooming in a grove of yellow-flower-bearing kadamba trees.

—Shri Ishvara Puri

 

 

TEXT 19

kalyananam nidhanam kali-mala-mathanam pavanam pavananam

    patheyam yan mumukshoh sapadi para-pada-praptaye procyamanam

vishrama-sthanam ekam kavi-vara-vacasam jivanam saj-jananam

    bijam dharma-drumasya prabhavatu bhavatam bhutaye krishna-nama

 

kalyananam—of an abundance of happinesses; nidhanam—the reservoir; kali—of the Kali-yuga; mala—of sins; mathanam—chasing away; pavanam—the purifier; pavananam—of purifiers; patheyam—the lunch; yat—which; mumukshoh—of one aspiring for liberation; sapadi—at once; para-pada—the supreme abode; praptaye—for attaining; procyamanam—described; vishrama-sthanam—the pleasure garden; ekam—sole; kavi—of saints, philosophers, and poets; vara—of the best; vacasam—of the words; jivanam—the life; sat-jananam—of the righteous; bijam—the seed; dharma—of religion; drumasya—of the tree; prabhavatu—may be; bhavatam—of you; bhutaye—for the auspiciousness; krishna—of Lord Krishna; nama—the name.

 

May Krishna’s holy name, which is a reservoir of all transcendental happiness, the destruction of Kali-yuga’s sins, the most purifying of all purifying things, the saintly person’s food as he traverses the path to the spiritual world, the pleasure-garden where the voices of the greatest saints, philosophers, and poets play, the life of the righteous, and the seed of the tree of religion, bring transcendental auspiciousness to you all.

—author unknown

 

 

TEXT 20

vepante duritani moha-mahima sammoham alambate

    satankam nakha-ranjanim kalayati shri-citraguptah kriti

sanandam madhu-parka-sambhriti-vidhau vedhah karoty udyamam

    vaktum namni taveshvarabhilashite brumah kim anyat param

 

vepante—tremble; duritani—sins; moha—of illusion; mahima—the glory; sammoham—fainting; alambate—attains; sa—with; atankam—fear; nakha-ranjanim—the toenails; kalayati—observes; shri-citraguptah—Yamaraja’s scribe Citragupta; kriti—satisfied; sa—with; anandam—bliss; madhu-parka—water and honey; sambhriti-vidhau—in the offering; vedhah—Lord Brahma; karoti—does; udyamam—readiness; vaktum—to be spoken; namni—when the name; tava—of You; ishvara—O Supreme Personality of Godhead; abhilashite—is desired; brumah—we may say; kim—what?; anyat—else; param—more.

 

O Supreme Personality of Godhead, when someone desires to chant Your holy name, sins tremble in fear, the glory of material illusion faints unconscious, Yamaraja’s scribe Citragupta becomes happy and gazes at the chanter’s toenails with awe and reverence, and Lord Brahma prepares madhu-parka to worship him. O Lord, what more can we say than this?

—author unknown

 

 

TEXT 21

kah pareta-nagari-purandarah

    ko bhaved atha tadiya-kinkarah

krishna-nama jagad-eka-mangalam

    kantha-pitham urari-karoti cet

 

kah—who?; pareta-nagari—of the other world; purandarah—the king; kah—who?; bhavet—is; atha—then; tadiya—of him; kinkarah—the servant; krishna—of Krishna; nama—the holy name; jagat—in the world; eka—the sole; mangalam—auspiciousness; kantha—of the throat; pitham—in the seat; urari-karoti—places; cet—if.

 

Lord Krishna’s holy name is the only auspiciousness in this world. If one keeps it in his throat, then what is Yamaraja, the king of the other world, to him? What are Yamaraja’s sevants to him?

—Shri Anandacarya

 

 

TEXT 22

ceto-darpana-marjanam bhava-mahadavagni-nirvapanam

    shreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam

anandambudhi-vardhanam prati-padam purnamritasvadanam

    sarvatma-snapanam param vijayate shri-krishna-sankirtanam

 

cetah—of the heart; darpana—the mirror; marjanam—cleansing; bhava—of material existance; maha-davagni—the blazing forest fire; nirvapanam—extinguishing; shreyah—of good fortune; kairava—the white lotus; candrika—the moonshine; vitanam—spreading; vidya—of all education; vadhu—wife; jivanam—the life; ananda—of bliss; ambudhi—the ocean; vardhanam—increasing; prati-padam—at every step; purna-amrita—of the full nectar; asvadanam—giving a taste; sarva—for everyone; atma-snapanam—bathing of the self; param—transcendental; vijayate—let there be victory; shri-krishna-sankirtanam—for the congregational chanting of the holy name of Krishna.

 

Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.*

—Bhagavan Shri Chaitanya Mahaprabhu

 

 

TEXT 23

brahmandanam koti-sankhyadhikanam

    aishvaryam yac cetana va yad-amshah

avirbhutam tan-mahah krishna-nama

    tan me sadhyan sadhanam jivanam ca

 

brahmandanam—of universes; koti—of millions; sankhya—the number; adhikanam—exceeding; aishvaryam—the opulence; yat—which; cetana—knowledge; va—or; yat—of which; amshah—a portion; avirbhutam—manifested; tat—of that; mahah—the glory; krishna—of Lord Krishna; nama—the name; tat—that; me—of me; sadhyam—the goal; sadhanam—the means of attaining the goal; jivanam—the life; ca—also.

 

If the opulence or knowledge of many millions of universes were clustered together, they would hardly equal a small fragment of the glory of Krishna’s holy name. Krishna’s holy name is my life. It is the goal of my life. It is the means I will employ to attain the goal of my life.

—author unknown

 

 

TEXT 24

vishnor namaiva pumsah shamalam apaharat punyam utpadayac ca

    brahmadi-sthana-bhogad viratim atha guroh shri-pada-dvandva-bhaktim

tattva-jnanam ca vishnor iha mriti-janana-bhranti-bijam ca dagdhva

    sampurnananda-bodhe mahati ca purusham sthapayitva nivrittam

 

vishnoh—of Lord Vishnu; nama—the holy name; eva—certainly; pumsah—of a person; shamalam—sin; apaharat—removes; punyam—piety; utpadayat—establishes; ca—and; brahma—with Lord Brahma; adi—beginning; sthana—of the posts; bhogat—to the enjoyment; viratim—indifference; atha—then; guroh—of the spiritual master; shri-pada—of the feet; dvandva—for the pair; bhaktim—devotion; tattva—of the truth; jnanam—knowledge; ca—also; vishnoh—of Lord Vishnu; iha—here; mriti—of death; janana—and birth; bhranti—the wandering; bijam—the seed; ca—also; dagdhva—burning; sampurna—perfect and complete; ananda—of transcendental bliss; bodhe—in awareness; mahati—great; ca—also; purusham—a person; sthapayitva—placing; nivrittam—saintly.

 

Lord Vishnu’s holy name removes sin, establishes piety, makes one disinterested in the attempt to gain an exalted post like that of Lord Brahma, grants devotion for the lotus feet of the spiritual master, brings transcendental knowledge of Lord Vishnu, burns the seed of repeated birth and death, and places the saintly devotee in complete awareness of perfect transcendental bliss.

—Shri Vyasa

 

 

TEXT 25

nama cintamanih krishnash

    chaitanya-rasa-vigrahah

purnah shuddho nitya-mukto

    ’bhinnatvan nama-naminoh

 

namah—the holy name; cintamanih—transcendentally blissful giver of all spiritual benedictions; krishnah—not different from Krishna; chaitanya-rasa-vigrahah—the form of all transcendental mellows; purnah—complete; shuddhah—pure, witout material contamination; nitya—eternal; muktah—liberated; abhinna-tvat—due to not being different; nama—of the holy name; naminoh—and of the person who has the name.

 

The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. Krishna’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical.*

—Shri Vyasa

 

TEXT 26

madhura-madhuram etan mangalam mangalanam

    sakala-nigama-valli-sat-phalam cit-svarupam

sakrid api parigitam shraddhaya helaya va

    bhrigu-vara nara-matram tarayet krishna-nama

 

madhura—of sweet things; madhuram—the sweetest; etat—this; mangalam—most auspicious; mangalanam—of auspicious things; sakala—of all; nigama—the Vedic literatures; valli—of the vine; sat-phalam—the best fruit; cit—spiritual; svarupam—in nature; sakrit—once; api—even; parigitam—chanted; shraddhaya—with faith; helaya—with contempt; va—or; bhrigu-vara—O best of the Bhrigus; nara-matram—a person; tarayet—delivers; krishna—of Lord Krishna; nama—the name.

 

Krishna’s name is the sweetest of sweet things, the most auspicious of auspicious things, the transcendental fruit of the vine of all Vedic literature. O best of the Bhrigus, chanted even once, either with faith or contempt, it delivers the chanter.

—Shri Vyasa

 

TEXT 27

svargarthiya vyavasitir asau dinayaty eva lokan

    mokshapeksha janayati janam kevalam klesha-bhajam

yogabhyasah parama-virasas tadrishaih kim prayasaih

    sarvam tyaktva mama tu rasana krishna krishneti rautu

 

svarga—the heavenly material realms; arthiya—to attain; vyavasitih—the attempt; asau—this; dinayati—impoverishes; eva—certainly; lokan—the worlds; moksha—for liberation; apeksha—the desire; janayati—makes; janam—a person; kevalam—only; klesha—of sufferings; bhajam—the possessor; yoga—of yoga; abhyasah—the endeavors; parama-virasah—supremely dry; tadrishaih—like these; kim prayasaih—what is the use of such hard endeavors; sarvam—all of them; tyaktva—abandoning; mama—of me; tu—indeed; rasana—the tongue; krishna—Krishna; krishna—Krishna; iti—thus; rautu—may chant.

 

The attempt to attain the heavenly svarga planets impoverishes the entire world. The desire to attain impersonal liberation brings only trouble. The regimen of yoga is dry and tasteless. What is the use of endeavors like these? I will abandon them all, and simply make my tongue chant “Krishna, Krishna.”

—author unknown

 

 

TEXT 28

sada sarvatraste nanu vimalam adyam tava padam

    tathapy ekam stokam na hi bhava-taroh patram abhinat

kshanam jihva-grastam tava tu bhagavan nama nikhilam

    sa-mulam samsaram kasati katarat sevyam anayoh

 

sada—always; sarvatra—everywhere; aste—is; nanu—it not?; vimalam—splendid; adyam—spiritual; tava—Your; padam—effulgence; tatha api—still; ekam—one; stokam—small; na—not; hi—indeed; bhava—of birth and death; taroh—from the tree; patram—a leaf; abhinat—breaksh; kshanam—for a moment; jihva—by the tongue; grastham—grasped; tava—Your; tu—indeed; bhagavan—O Lord; nama—name; nikhilam—completely; sa—with; mulam—the root; samsaram—the cycle of repeated birth and death; kasati—destroys; katarat—which?; sevyam—should be accepted; anayoh—of the two.

 

O Lord, is Your impersonal spiritual effulgence not always present everywhere? Even so, it has not been able to break even a single small leaf from the tree of repeated birth and death. On the other hand, the moment Your holy name is taken by the tongue it thoroughly shatters the tree of birth and death down to it’s roots. Of these two (the spiritual effulgence or the holy name), which should be served?

—Shri Shridhara Svami

 

TEXT 29

akrishtih krita-cetasam sumanasam uccatanam camhasam

    acandalam amuka-loka-sulabho vashyash ca mukti-shriyah

no diksham na ca sat-kriyam na ca purashcaryam manag ikshate

    mantro ‘yam rasana-sprig eva phalati shri-krishna-namatmakah

 

akrishtih—attraction; krita-cetasam—of saintly persons; su-manasam—of the most liberal-minded; uccatanam—annihilator; ca—also; amhasam—of sinful reactions; a-candalam—even to the candalas; amuka—except the dumb; loka-sulabhah—very easy to achieve for all persons; vashyah—full controller; ca—and; mukti-shriyah—of the opulence of liberation; no—not; diksham—initiation; na—not; ca—also; sat-kriyam—pious activities; na—not; ca—also; purashcaryam—regulative principles before initiation; manak—slightly; ikshate—depends upon; mantrah—mantra; ayam—this; rasana—tongue; sprik—touching; eva—simply; phalati—is fruitful; shri-krishna-nama-atmakah—consisting of the holy name of Lord Krishna.

 

The holy name of Lord Krishna is an attractive feature for many saintly liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the candala. The holy name of Krishna is the controller of the opulence of liberation, and it is identical with Krishna. Simply by touching the holy name with one’s tongue, immediately effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purashcarya regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient.*

—Shri Lakshmidhara

 

 

TEXT 30

viceyani vicaryani

    vicintyani punah punah

kripanasya dhananiva

    tvan-namani bhavantu nah

 

viceyani—to be collected; vicaryani—to be counted; vicintyani—to become the object of thoughts; punah—again; punah—and again; kripanasya—of a miser; dhanani—the wealth; iva—like; tvat—of You; namani—the holy names; bhavantu—may become; nah—for us.

 

O Lord, just as a miser continually collects, counts and remembers his money, in the same way let us continually collect, count, and remember Your holy names,

—Shri Bhavananda

 

 

TEXT 31

namnam akari bahudha nija-sarva-shaktis

    tatrarpita niyamitah smarane na kalah

etadrishi tava kripa bhagavan mamapi

    durdaivam idrisham ihajani nanuragah

 

namnam—of the holy names of the Lord; akari—manifested; bahudha—various kinds; nija-sarva-shaktih—all kinds of personal potency; tatra—in that; arpita—bestowed; niyamitah—restricted; smarane—in remembering; na—not; kalah—consideration of time; etadrishi—so much; tava—Your; kripa—mercy; bhagavan—O Lord; mama—My; api—although; durdaivam—misfortune; idrisham—such; iha—in this (the holy name); ajani—was born; na—not; anuragah—attachment.

 

My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as Krishna and Govinda, by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.*

—Shri Chaitanya Mahaprabhu

 

 

Nama-kirtana

Glorification of the Holy Names

 

TEXT 32

trinad api sunicena

    taror iva sahishnuna

amanina manadena

    kirtaniyah sada harih

 

trinat—then downtrodden grass; sunicena—being lower; taroh—than a tree; iva—like; sahishnuna—with tolerance; amanina—without being puffed up by false pride; manadena—giving respect of all; kirtaniyah—to be chanted; sada—always; harih—the holy name of the Lord.

 

One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord.*

—Shri Chaitanya Mahaprabhu

 

 

TEXT 33

shri-rameti janardaneti jagatam natheti narayanety

    anandeti dayapareti kamalakanteti krishneti ca

shriman-nama-mahamritabdhi-lahari-kallola-magnam muhur

    muhyantam galad-ashru-netram avasham mam natha nityam kuru

 

shri-rama—O Shri Rama; iti—thus; janardana—O Janardana; iti—thus; jagatam—of the universes; natha—O Lord; iti—thus; narayana—O Narayana; iti—thus; ananda—O bliss; iti—thus; daya-para—O merciful one; iti—thus; kamala—of Lakshmi; kanta—O husband; iti—thus; krishna—O Krishna; iti—thus; ca—and; shrimat—beautiful; nama—of names; maha—great; amrita—of nectar; abdhi—of the ocean; lahari-kallola—in the waves; magnam—plunged; muhuh—constantly; muhyantam—overwhelmed; galat—flowing; ashru—tears; netram—eyes; avasham—not free; mam—me; natha—O Lord; nityam—always; kuru—make.

 

Shri Rama, Janardana [rescuer of the devotees], Jagatam Natha [master of the universes], Narayana, Ananda [personified transcendental bliss], Dayapara [merciful one], Kamalakanta [husband of Lakshmi], Krishna. Lord please make me become overwhelmed with tears streaming from my eyes as I repeatedly plunge into the waves of the great nectar ocean of these beautiful transcendental names.

—Shri Lakshmidhara

 

 

TEXT 34

shri-kanta krishna karunamaya kanja-nabha

    kaivalya-vallabha mukunda murantaketi

namavalim vimala-mauktika-hara-lakshmi

    lavanya-vancana-karim karavani kanthe

 

shri—of the goddess of fortune; kanta—O husband; krishna—O Krishna; karuna-maya—merciful; kanja—lotus; nabha—navel; kaivalya-vallabha—O liberator; mukunda—O Mukunda; mura—of the Mura demon; antaka—O death; iti—thus; nama—of holy names; avalim—the series; vimala—splendid; mauktika—of pearls; hara—of a necklace; lakshmi-lavanya—the great beauty; vancana—theft; karim—doing; karavani—let me place; kanthe—on the neck.

 

Calling out, “O Shrikanta (husband of the goddess of fortune), O Krishna, (all-attractive one), O Karunamaya (merciful one), O Kanjanabha (whose navel is like a lotus flower), O Kaivalyavallabha (O master of liberation), O Mukunda (giver of liberation), O Murantaka (killer of the Mura demon),” I will place upon my neck the Lord’s holy names, which eclipse the beauty of a splendid strand of pearls.

—Shri Lakshmidhara

 

 

TEXT 35

krishna rama mukunda vamana vasudeva jagad-guro

    matsya kacchapa narasimha varaha raghava pahi mam

deva-danava-naradadi-munindra-vandya daya-nidhe

    devaki-suta dehi me tava pada-bhaktim acancalam

 

krishna—O Krishna; rama—O Balarama; mukunda—O Mukunda; vamana—O Vamana; vasudeva—O Vasudeva; jagat—of the universe; guro—O master; matsya—O Matsya; kacchapa—O Kurma; narasimha—O Nrisimha; varaha—O Varaha; raghava—O Ramacandra; pahi—please protect; mam—me; deva—by the demigods; danava—demons; narada—with Narada; adi—beginning; muni—of sages; indra—by the leaders; vandya—worshiped; daya—of mercy; nidhe—O ocean; devaki—of Devaki; suta—O son; dehi—please grant; me—to me; tava—of You; pada—for the feet; bhaktim—devotion; acancalam—unwavering.

 

O Krishna, O Balarama, O Mukunda, O Vamana, O Vasudeva, O master of the universe, O Matsya, O Kurma, O Nrisimha, O Varaha, O Ramacandra, please protect me. O Lord worshiped by the demigods, demons, and great sages who have Narada as their leader, O ocean of mercy, O son of Devaki, please grant me unwavering devotion to Your feet,

—author unknown

 

 

TEXT 36

he gopalaka he kripa-jala-nidhe he sindhu-kanya-pate

    he kamsantaka he gajendra-karuna-parina he madhava

he ramanuja he jagat-traya-guro he pundarikaksha mam

    he gopijana-natha palaya param janami na tvam vina

 

he—O; gopalaka—transcendental cowherd boy; he—O; krpa—of mercy; jala-nidhe—O ocean; he—O; sindhu-kanya—of Lakshmi (the daughter of the ocean); pate—husband; he—O; kamsa—of Kamsa; antaka—killer; he—O; gajendra—to Gajendra; karuna-parina—merciful; he—O; madhava—Madhava; he—O; rama—of Balarama; anuja—younger brother; he—O; jagat—worlds; traya—three; guro—spiritual master; he—O; pundarika—lotus; aksha—eyes; mam—me; he—O; gopi-jana—of the gopis; natha—O master; palaya—please protect; param—superior; janami—I understand; na—not; tvam—You; vina—except for.

 

O Gopalaka (cowherd boy), O Kripa-jala-nidhi (ocean of mercy), O Sindhukanya-pati (husband of Lakshmi), O Kamsantaka (killer of Kamsa), O Gajendra-karuna-parina (merciful savior of Gajendra), O Madhava (husband of Lakshmi), O Ramanuja (younger brother of Balarama, O Jagat-traya-guru (master of the three worlds), O Pundarikaksha (lotus-eyed), O Gopijana-natha (master of the gopis), please protect me. I do not accept anyone as the Supreme, except for You.

—Shri Vaishnava

 

 

TEXT 37

shri-narayana pundarika-nayana shri-rama sita-pate

    govindacyuta nandanandana mukundananda damodara

vishno raghava vasudeva nrihare devendra-cudamane

    samsararnava-karnadharaka hare shri-krishna tubhyam namah

 

shri-narayana—O Shri Narayana; pundarika—lotus; nayana—eyes; shri-rama—O Shri Rama; sita—of Sita; pate—O husband; govinda—O Govinda; acyuta—O infallible one; nanda—of Nanda Maharaja; nandana—O son; mukunda—O Mukunda; ananda—O bliss; damodara—O Damodara; vishno—O Vishnu; raghava—O Raghava; vasudeva—O Vasudeva; nrhare—O Nrsimha; deva—of the devas; indra-of the king; cuda-mane—O crest jewel; samsara—of repeated birth and death; arnava—in the ocean; karnadharaka—O captain; hare—O Hari; shri-krishna—O Shri Krishna; tubhyam—to You; namah—obeisances.

 

O Shri Narayana, O Pundarika-nayana (lotus-eyed one), O Shri Rama, O Sita-pati (husband of Sita), O Govinda, O Acyuta (infallible one), O Nandanandana (son of Nanda) O Mukunda (giver of liberation), O Ananda (personified transcendental bliss), O Damodara (whose waist Mother Yashoda bound with a rope), O Vishnu, O Raghava (descendant of Raghu), O Vasudeva (son of Vasudeva), O Nrihari (Nrisimha), O Devendra-cudamani (crest jewel of the demigods), O Samsararnava-karnadharaka (captain of the boat for crossing the ocean of repeated birth and death), O Hari, O Shri Krishna, I offer my respectful obeisances to You.

—Shri Vaishnava

 

 

TEXT 38

bhandiresha shikhanda-mandana vara shrikhanda-liptanga he

    vrindaranya-purandara sphurad-amandendivara-shyamala

kalindi-priya nanda-nandana paranandaravindekshana

    shri-govinda mukunda sundara-tano mam dinam anandaya

 

bhandira—of Bhandiravana; isa—O Lord; sikhanda—with a peacock feather; mandana—decorated; vara—O Supreme Personality of Godhead; shrikhanda—with sandalwood paste; lipta—anointed; anga—whose limbs; he—O; vrinda-aranya—of Vrindavana forest; purandara—O king; sphurat—glistening; amanda—great; indivara—blue lotus flower; shyamala—dark; kalindi—of the Yamuna River; priya—fond; nanda—of Nanda Maharaja; nandana—O son; para—transcendental; ananda—with bliss; aravinda—lotus; ikshana—whose eyes; shri-govinda—O Shri Govinda; mukunda—O Mukunda; sundara—handsome; tano—whose form; mam—me; dinam—poor; anandaya—please delight.

 

O Bhandiresha (master of Bhandiravana), O Shikhanda-mandana (decorated with peacock feathers), O Vara (Supreme Personality of Godhead), O Shrikhanda-liptanga (whose limbs are anointed with sandalwood paste), O Vrindaranya-purandara (king of Vrindavana), O Sphurad-amandendivara-shyamala (whose dark complexion is like a splendid blue lotus flower), O Kalindi-priya (fond of the Yamuna), O Nandanandana (son of Nanda), O Parananda (filled with transcendental bliss), O Aravindekshana (lotus-eyed), O Shri Govinda, O Mukunda, O Sundara-tanu (handsome one), to me, who am very poor and weak, please give transcendental bliss.

—Shri Gopala Bhatöa

 

 

Shri Krishna-katha-mahatmya

The Glory of the Description of Shri Krishna

 

TEXT 39

shrutam apy aupanishadam

    dure hari-kathamritat

yan na santi dravac-citta-

    kampashru-pulakadayah

 

shrutam—the knowledge; api—even; aupanishadam—of the Upanishads; dure—is far away; hari—of Lord Hari; katha—of the narrations; amritat—from the nectar; yat—because; na—not; santi—are; dravat—melting; citta—heart; kampa—trembling; ashru—tears; pulaka—hairs standing up; adayah—beginning with.

 

The message of the Upanishads is far from the nectar topics of Lord Hari. For this reason Upanishad study does not result in a heart melting with emotion, or ecstatic symptoms, such as trembling, shedding tears, or standing of hairs on the body.

—Shri Bhagavan Vyasapada

 

 

TEXT 40

naiva divya-sukha-bhogam arthaye

    napavargam api natha kamaye

yantu karna-vivaram dine dine

    krishna-keli-caritamritani me

 

na—not; eva—certainly; divya—of the demigods; sukha—of the happiness; bhogam—the enjoyment; arthaye—I pray; na—not; apavargam—liberation; api—even; natha—O Lord; kamaye—I desire; yantu—may travel; karna-vivaram—to the ears; dine—day; dine—after day; krishna—of Krishna; keli-carita—of the pastimes; amritani—the nectar; me—my.

 

O Lord, I do not pray for heavenly happiness, I do not even aspire for liberation. Simply let, day after day, the nectar of Krishna’s transcendental pastimes flood my ears,

—Shri Kaviratna

 

 

TEXT 41

aho ahobhir na kaler viduyate

    sudha-su-dhara-madhuram pade pade

dine dine candana-candra-shitalam

    yasho yashoda-tanayasya giyate

 

aho—Oh!; ahobhir—by the days; na—not; kaleh—of Kali-yuga; viduyate—is troubled; sudha—of nectar; su—a great; dhara—torrent; madhuram—sweet; pade—step; pade—after step; dine—day; dine—after day; candana—of sandalwood; candra—and camphor; shitalam—cooling; yashah—the glory; yashoda—of Yashoda; tanayasya—of the son; giyate—is sung.

 

One who daily sings the glories of Yashoda’s son, Krishna, which are cooling as sandalwood and camphor, is not troubled by the days of Kali-yuga. For him at every step there is a torrential flood of the sweetest nectar.

—Shri Kaviratna

 

 

TEXT 42

nandanandana-kaishora-

    lilamrita-mahambudhau

nimagnanam kim asmakam

    nirvana-lavanambhasa

 

nandanandana—of Lord Krishna, the son of Maharaja Nanda; kaishora—youthful; lila—of pastimes; amrita—of nectar; maha—great; ambudhau—in the ocean; nimagnanam—immersed; kim—what is the use?; asmakam—for us; nirvana—of impersonal liberation; lavana—salt; ambhasa—with the water.

 

We have now plunged into the great nectar-ocean of the transcendental youthful pastimes of Maharaja Nanda’s son, Krishna. Of what use to us is the salt-water of impersonal liberation?

—Shri Yadavendra Puri

 

 

TEXT 43

tvat-kathamrita-pathodhau

    viharanto maha-mudah

kurvanti kritinah kecic

    catur-vargam trinopanam

 

tvat—of You; katha—of the topics; amrita—of the nectar; pathodhau—in the ocean; viharantah—playing; maha—with great; mudah—happiness; kurvanti—make; kritinah—the saintly devotees; kecit—some; catuh-vargam—the four goals of life; trina—a blade of straw; upamam—like.

 

O Lord, the saintly devotees, who happily play in the nectar ocean of the narration of Your glories, think the four purusharthas (material piety, economic development, sense-gratification, and liberation) insignificant as a blade of grass.

—Shri Shridhara Svami

 

 

TEXT 44

tatraiva ganga yamuna ca tatra

    godavari tatra sarasvati ca

sarvani tirthani vasanti tatra

    yatracyutodara-katha-prasangah

 

tatra—there; eva—certainly; ganga—the Ganges River; yamuna—the Yamuna River; ca—also; tatra—there; godavari—the Godavari River; tatra—there; sarasvati—the Sarasvati River; ca—and; sarvani—all; tirthani—holy places of pilgrimage; vasanti—reside; tatra—there; yatra—where; acyuta—of the infallible Supreme Personality of Godhead; udara—the transcendental; katha—topics; prasangah—contact.

 

The Ganges, Yamuna, Godavari, Sarasvati, as well as all holy places of pilgrimage, stay where the transcendental topics of the infallible Supreme Personality of Godhead are narrated,

—author Unknown

 

 

TEXT 45

ya bhukti-lakshmir bhuvi kamukanam

    ya mukti-lakshmir hridi yoga-bhajam

yananda-lakshmi rasikendra-mauleh

    sa kapi lilavatu madhavasya

 

ya—which; bhukti—of sense-gratification; lakshmih—the opulence; bhuvi—in this world; kamukanam—of hedonist; ya—which; mukti—of liberation; lakshmih—the opulence; hridi—in the hearts; yoga-bhajam—of the yogis; ya—which; ananda—of trancendental bliss; lakshmih—the opulence; rasika-indra—of those expert at relishing mellows; mauleh—of the crown; sa—that; ka api—a certain; lila—transcendental pastimes; avatu—may protect; madhavasya—of Lord Krishna.

 

May Lord Madhava’s pastimes, which bring a sense-pleasure stronger than that experienced by the hedonists, a liberation more real than that felt by the yogis in their hearts, and a bliss more intense than that tasted by the most experts drinkers of nectar, protect you.

—Shri Shankara

 

 

Shri Krishna-dhyana

Meditation on Shri Krishna

 

TEXT 46

phullendivara-kantim indu-vadanam barhavatamsa-priyam

    shrivatshankam udara-kaustubha-dharam pitambaram sundaram

gopinam nayanotpalarcita-tanum go-gopa-sanghavritam

    govindam kala-venu-vadana-param divyanga-bhusham bhaje

 

phulla—blossoming; indivara—of a blue lotus flower; kantim—the splendor; indu—moon; vadanam—whose face; barha—peacock feather; avatamsa—crown; priyam—fond; shrivatsa—of Shrivatsa; ankam—with mark; udara—large; kaustubha—Kaustubha gem; dharam—wearing; pita—yellow; ambaram—with garments; sundaram—handsome; gopinam—of the gopis; nayana—of the eyes; utpala—with the lotus flowers; arcita—worshiped; tanum—whose transcendental form; go—of surabhi cows; gopa—and gopas; sangha—with the hosts; avritam—accompanied; govindam—Krishna; kala—sweet; venu—of the flute; vadana—of music; param—fond; divya—glittering; anga—of the body; bhusam—with ornaments; bhaje—I worship.

 

I worship Lord Govinda, whose complexion is the color of a blooming blue lotus flower, whose  face is like the moon, who is fond of wearing a peacock feather crown, who bears the mark of Shrivatsa, who wears a great Kaustubha gem, who is dressed in yellow garments, whose handsome form is worshiped with offerings of the lotus flowers that are the gopis’ glances, who is accompanied by a host of surabhi cows and gopas, who is fond of sweetly playing the flute, and whose transcendental body is decorated with glittering ornaments.

—Shri Sharadakara

 

 

TEXT 47

amsalambita-vama-kundala-dharam mandonnata-bhru-latam

    kincit-kuncita-komaladhara-putam saci-prasarekshanam

alolanguli-pallavair muralikam apurayantam muda

    mule kalpa-taros tri-bhanga-lalitam dhyayej jagan-mohanam

 

 

amsa—to His shoulders; alambita—reaching; vama—splendid; kundala—earrings; dharam—wearing; manda—gently; unnata—raised; bhru—of eyebrows; latam—vines; kincit—somewhat; kuncita—curved; komala—delicate; adhara-puöam—lips; saci—crooked; prasara-ikshanam—glances; alola—moving; anguli—of fingers; pallavaih—by the blossoms; muralikam—the flute; apurayantam—filling; muda—with happiness; mule—at the root; kalpa-taroh—of a kalpa-vriksha tree; tri—three; bhanga—bending; lalitam—charming; dhyayet—may meditate; jagat—the universe; mohanam—enchanting.

 

His handsome form gracefully bending in three places, His beautiful earrings reaching to His shoulders, the vines of His eyebrows slightly raised, His glance crooked, His delicate lips slightly pursed, and His flower-blossom fingers moving restlessly, Krishna happily enchants the entire world as He fills His flute with music under a kalpa-vriksha tree. In this way one may meditate on Lord Krishna,

—author Unknown

 

 

TEXT 48

adhare vinihitam vamsam

    campaka-kusumena kalpitottamsam

vinatam dadhanam amsam

    vamam satatam namami jita-kamsam

 

adhare—on His lips; vinihitam—placed; vamsam—the flute; campaka-kusumena—with campaka flowers; kalpita—fashioned; uttamsam—a garland; vinatam—bending; dadhanam—wearing; amsam—shoulders; vamam—graceful; satatam—eternally; namami—I offer my respectful obeisances; jita—who defeated; kamsam—Kamsa.

 

A garland of campaka flowers resting on His gracefully sloping shoulders, Krishna places the flute to His lips. I eternally offer my respectful obeisances to Krishna, who was victorious over Kamsa.

—Shri Purushottamadeva

 

 

TEXT 49

vyatyasta-pada-kamalam lalita-tri-bhangi-

    saubhagyam amsa-virali-krita-kesha-pasham

pinchavatamsam urari-krita-vamsha-nalam

    avyaja-mohanam upaimi kripa-vishesham

 

vyatyasta—crossed; pada—feet; kamalam—lotus; lalita—graceful; tri—three; bhangi—bending; saubhagyam—handsomeness; amsa—on the shoulders; virali-krita—disveheled; kesha-pasham—hair; pincha—peacock feather; avatamsam—crown; urari-krita—taken; vamsha-nalam—the flute; avyaja—of simplicity; mohanam—with charm; upaimi—I worship; kripa-vishesham—very merciful.

 

His loosened hair crowned with a peacock-feather and flowing over His shoulders, His handsome form bending in three places, and His feet crossing as He dances, merciful and charming Krishna plays His flute. Such is the Lord whom I worship.

—Shri Narada

 

 

Bhakta-vatsalyam

Love For the Devotees

 

 

TEXT 50

atandrita-camupati-prahita-hastam asvi-krita-

    pranita-mani-padukam kim iti vismritantahpuram

avahana-parishkriyam pataga-rajam arohattah

    kari-pravara-brimhite bhagavatas tvarayai namah

 

atandrita—vigilant; camupati—by the general; prahita—offered; hastam—hand; asvi-krita—not accepted; pranita—made; mani—of jewels; padukam—sandal; kim—why?; iti—thus; vismrita—forgotten; antah-puram—within the palace; avahana—without a carrier; pariskriyam—decorated; pataga-rajam—Garuda, the king of birds; arohatah—climbing; kari—of elephants; pravara—the best; brmhite—in the expansive trumpeting; bhagavatah—of the Supreme Personality of Godhead; tvarayai—to the speed; namah—obeisances.

 

Carrying Lord Krishna, undecorated, saying “Why?” as he rejects the jewel sandals a military commander offers in his hand, and forgetting that they are inside the palace, the bird-king Garuda suddenly leaves, making a sound like the trumpeting of elephants. I offer my respectful obeisances to the Lord’s swift departure.

—Shri Dakshinatya

 

 

Draupadi-trane tad-vakyam

Draupadi’s Appeal for Protection

 

 

TEXT 51

tamasi ravir ivodyan majjatam aplavanam

    plava iva trishitanam svadu-varshiva meghah

nidhir iva nidhananam tivra-duhkhamayanam

    bhishag iva kushalam no datum ayati shaurih

 

tamasi—in the darkness; ravih—the sun; iva—like; udyan—rising; majjatam—drowing; aplavanam—without a boat; plavah—a boat; iva—like; trsitanam—dying of thirst; svadu—sweet; varsi—with rain; iva—like; meghah—a cloud; nidhih—wealth; iva—like; nidhanam—of the poverty-stricken; tivra—sharp; duhkha—with pain; amayanam—of the diseased; bhisak—a physician; iva—like; kusalam—auspiciousness; nah—to us; datum—to give; ayati—comes; saurih—Krishna.

 

Lord Krishna, who is like a sun rising in the darkness, like a boat to the drowning, like a sweet raincloud to those dying of thirst, like fabulous wealth to the poverty-stricken, and like an infallible physician to those afflicted with the most painful disease, has come to grant auspiciousness to us.

—Shri Vyasa

 

 

Bhaktanam mahatmyam

The Glory of the Devotees

 

 

TEXT 52

prahlada-narada-parashara-pundarika-

    vyasambarisha-shuka-shaunaka-bhishma-dalbhyan

rukmangadoddhava-vibhishana-phalgunadin

    punyan iman parama-bhagavatan namami

 

prahlada—Prahlada; narada—Narada; parashara—Parashara; pundarika—Pundarika; vyasa—Vyasa; ambarisha—Ambarisha; shuka—Shuka; shaunaka—Shaunaka; bhishma—Bhishma; dalbhyan—Dalbhya; rukmangada—Rukmangada; uddhava—Uddhava; vibhishana—Vibhishana; phalguna—Arjuna; adin—beginning with; punyan—saintly; iman—to these; parama—transcendental; bhagavatan—devotees of the Lord; namami—I offer respectful obeisances.

 

To the saintly devotees of the Lord, headed by Prahlada, Narada, Parashara, Pundarika, Vyasa, Ambarisha, Shuka, Shaunaka, Bhishma, Dalbhya, Rukmangada, Uddhava, Vibhishana, and Arjuna, I offer my respectful obeisances.

—Shri Dakshinatya

 

TEXT 53

 

shri-vishnoh shravane parikshid abhavad vaiyasakih kirtane

    prahladah smarane tad-anghri-bhajane lakshmih prithuh pujane

akruras tv abhivandane kapi-patir dasye ‘tha sakhye ‘rjunah

    sarvasvatma-nivedane balir abhut krishnaptir esham para

 

shri-vishnoh—of Lord Shri Vishnu; shravane—in hearing; parikshit—King Parikshit, known also as Vishnurata, or one who is protected by Lord Vishnu; abhavat—was; vaiyasakih—Shukadeva Gosvami; kirtane—in reciting Shrimad-Bhagavatam; prahladah—Maharaja Prahlada; smarane—in remembering; tat-anghri—of Lord Vishnu’s lotus feet; bhajane—in serving; lakshmih—the goddess of fortune; prithuh—Maharaja Prithu; pujane—in worshiping the Deity of the Lord; akrurah—Akrura; tu—but; abhivandane—in offering prayers; kapi-patih—Hanumanji, or Vajragaji; dasye—in servitude to Lord Ramacandra; atha—moreover; sakhye—in friendship; arjunah—Arjuna; sarvasva-atma-nivedane—in fully dedicating oneself; balih—Maharaja Bali; abhut—was; krishna-aptih—the achievement of lotus feet of Lord Krishna; esham—of all of them; para—transcendental.

 

Maharaja Parikshit attained the highest perfection, shelter at Lord Krishna’s lotus feet, simply by hearing about Lord Vishnu. Shukadeva Gosvami attained perfection simply by reciting Shrimad-Bhagavatam. Prahlada Maharaja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Maha-Vishnu. Maharaja Prithu attained perfection by worshiping the Deity, and Akrura attained perfection by offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by rendering service to Lord Ramacandra, and Arjuna attained perfection simply by being Krishna’s friend. Bali Maharaja attained perfection by dedicating everything to the lotus feet of Krishna.*

—author unknown

 

 

TEXT 54

tebhyo namo ‘stu bhava-varidhi-jirna-panka-

    sammagna-mokshana-vicakshana-padukebhyah

krishneti varna-yugala-shravanena yesham

    anandathur bhavati nartita-roma-vrindah

 

tebhyah—to them; namah—obeisances; astu—let there be; bhava—of repeated birth and death; varidhi—of the ocean; jirna—in the festering; panka—mud; sammagna—stuck; mokshana—releasing; vicakshana—expert; padukebhyah—with their sandals; krishna—Krishna; iti—thus; varna—of syllables; yugala—the pair; shravanena—by hearing; yesham—of whom; anandathuh—in bliss; bhavati—become; nartita—dancing; roma-vrindah—hairs standing up.

 

I offer my respectful obeisances to the devotees of the Lord. Simply by hearing the two syllables “Krishna”, their bodily hairs stand up in ecstasy and they become moved to dance in ecstatic bliss. With their sandals they expertly extricate the fallen souls deeply sunk in the fetid mud of the ocean of repeated birth and death.

—Shri Autkala

 

 

TEXT 55

hari-smrity-ahlada-stimita-manaso yasya kritinah

    sa-romancah kayah nayanam api sananda-salilam

tam evacandrarkam vaha purusha-dhaureyam avane

   kim anyais tair bharair yama-sadana-gaty agati-paraih

 

hari—of Lord Krishna; smriti—by the memory; ahlada—by bliss; stimita—overwhelmed; manasah—heart; yasya—whose; kritinah—the devotee; sa—with; romancah—hairs standing up; kayah—body; nayanam—eyes; api—also; sa—with; ananda—of joy; salilam—tears; tam—him; eva—certainly; acandra—as long as there is a moon; arkam—and a sun; vaha—please carry; purusha—of men; dhaureyam—the best; avane—O earth; kim—what is the use?; anyaih—of others; taih—them; bharaih—burdens; yama—of Yamaraja; sadana—to the abode; gati—going; agati—coming; paraih—intently.

 

By remembering Lord Hari, the devotees’ hearts become overwhelmed with bliss, their bodily hairs stand erect, and their eyes become filled with tears of joy. O earth, these devotees are the best of men. Please carefully maintain them for long as the sun and the moon shine in the sky. What is the use of your carefully maintaining those other burdensome persons who are simply intent on coming and going to and from the house of Yamaraja?

—Shri Sarvananda

 

 

TEXT 56

tvad-bhaktah saritam patim culukavat khadyotavad bhaskaram

    merum pashyati loshöravat kim aparam bhumeh patim bhrityavat

cintaratna-cayam shila-sakala vat kalpa-drumam kashöavat

    samsaram trina-rashivat kim aparam deham nijam bharavat

 

tvat—of You; bhaktah—the devotee; saritam—of rivers; patim—the king; culuka—a handful of water; vat—like; khadyota—a firefly; vat—like; bhaskaram—the sun; merum—Mount Meru; pashyati—sees; loshöra—a clod; vat—like; kim—what?; aparam—further; bhumeh—of the earth; patim—the emperor; bhritya—a servant; vat—like; cintaratna—of precious jewels; cayam—a host; shila—of a rock; sakala—a portion; vat—like; kalpa-drumam—a kalpa-druma tree; kashöa—wood; vat—like; samsaram—the world; trina-rashi—straw; vat—like; kim—what?; aparam—further; deham—body; nijam—own; bhara—a burden; vat—like.

 

O Lord, Your devotee sees the king of rivers as a handful of water, the sun a firefly, Mount Meru a clump of earth, the emperor of the world a servant, a multitude of cintamani jewels simply pebbles, a valuable kalpa-druma tree a mere stick, the entire world a bunch of straw, and his onw body a burden only.

—Shri Sarvajna

 

 

TEXT 57

mimamsa-rajasa malimasa-drisham tavan na dhir isvare

    garvodarka-ku-karkasha-dhiyam dure ‘pi varta hareh

jananto ‘pi na janate shruti-mukham shri-rangi-sangad rite

    su-svadum pariveshayanty api rasam gurvi na darvi sprishet

 

mimamsa—of the karma-mimamsa philosophy; rajasa—by the dust; malimasa—dirtied; drisham—whose eyes; tavat—then; na—not; dhih—the consciousness; ishvare—on the Supreme Personality of Godhead; garva—of pride; udarka—the conclusion; ku—bad; tarka—logic; karkasha—hard; dhiyam—whose minds; dure—far away; api—also; varta—the topics; hareh—of Lord Krishna; janantah—understanding; api—although; na—do not; janate—understand; shruti-mukham—the Vedas; shri-rangi—of Lord Krishna, who enjoys pastimes with the goddess of fortune; sangat—of the contact; rite—bereft; su—very; svadum—sweet; pariveshayanti—distributing; api—even; rasam—nectar; gurvi—a great ladle; na—not; darvi—their own spoon; spriset—touches.

 

They whose eyes are blinded by the dust of the Karma-mimamsa philosophy cannot fix their hearts on the Supreme Personality of Godhead. They whose intelligence is atrophied by illogical conclusions dictated by pride stay far away from the topics of Lord Hari. They who understand the Vedas but cannot become devotees of Lord Krishna do not actually understand the Vedas. Distributing the sweetest nectar with a great ladle, these persons will not touch it with their own spoon.

—Shri Madhava Sarasvati

 

 

TEXT 58

jnanavalambakah kecit

    kecit karmavalambakah

vayam tu hari-dasanam

    pada-tranavalambakah

 

jnana—of knowledge; avalambakah—taking shelter; kecit—some; kecit—some; karma—of fruitive action; avalambakah—taking shelter; vayam—we; tu—but; hari—of Lord Krishna; dasanam—of the servants; pada—of the feet; trana—the shelter; avalambakah—taking shelter.

 

Some are inclined to speculative knowledge and other are inclined to fruitive work. We, however, are inclined to take shelter of the lotus feet of Lord Hari’s servants.

—Shri Madhava Sarasvati

 

 

TEXT 59

namani pranayena te sukritinam tanvanti tundotsavam

    dhamani prathayanti hanta jalada-shyamani netranjanam

samani shruti-shashkulim muralika-jatany alankurvate

    kamanivrita-cetasam iha vibho nashapi nah shobhate

 

namani—the names; pranayena—with love; te—of You; sukritinam—of the saintly devotees; tanvanti—manifest; tunda—for the mouth; utsavam—a jubilant festival; dhamani— the bodily splendor; prathayanti—manifests; hanta—indeed; jalada—of a raincloud; shyamani—the dark color; netra—for the eyes; anjanam—ointment; samani—the music; shruti-shashkulim—the ears; muralika—from the flute; jatani— produced; alankurvate—decorates; kama—in material sense-gratification; anivrita—not finding happiness; cetasam—in our hearts; iha—here; vibho—O almighty Lord; na—does not; asha—material desire; api—also; nah—to us; shobhate—appear beautiful.

 

Now that we have become Your devotees, Your holy names have affectionately created a jubilant festival in our mouths. Your bodily splendor, like a dark raincloud, has become the black ointment of our eyes, and the music of Your flute has become the ornament of our ears. We no longer take pleasure in material desires. O Almighty Lord, material desires no longer appear beautiful to us.

—Shri Rupa Gosvami

 

 

TEXT 60

samsarambhasi sambhrita-bhrama-bhare gambhira-tapa-traya-

    grahenabhigrihitam ugra-gatina kroshantam antar-bhayat

diprenadya sudarshanena vibudha-klanti-cchidakarina

    cinta-santatati-ruddham uddhara hare mac-citta-dantishvaram

 

samsara—of repeated birth and death; ambhasi—in the waters; sambhrita—held; bhrama—of illusions; bhare—in the bewilderment; gambhira—deep; tapa—of miseries; traya—threefold; grahena—by the crocodile; abhigrihitam—grasped; ugra-gatina—ferocious; kroshantam—crying; antah—within; bhayat—out of fear; diprena—glowing; adya—now; sudarshanena—with the Sudarshana cakra; vibudha—of the demigods; klanti—the sufferings; chidakarina—cutting; cinta—of anxieties; santatati—by a host; ruddham—overwhelmed; uddhara—please rescue; hare—O Krishna; mat—of me; citta—of the mind; dantishvaram—the elephant.

 

The elephant of my mind is drowning in the waters of material illusion. Strongly held by the ferocious crocodile of the threefold miseries, it anxiously cries with fear in its heart. O Lord Hari, please rescue it with Your glowing Sudarshana cakra, which cuts the sufferings of the demigods to pieces.

—Shri Rupa Gosvami

 

 

TEXT 61

vivrita-vividha-badhe bhranti-vegad agadhe

    balavati bhava-pure majjato me vidure

asharana-gana-bandho ha kripa-kaumudindo

    sakrid akrita-vilambam dehi hastavalambam

 

vivrita—manifested; vividha—various; badhe—sufferings; bhranti—of the whirpool; vegat—by the force; agadhe—fathomless; balavati—powerful; bhava—of repeated birth and death; pure—in the ocean; majjatah—drowning; me—me; vidure—far; asharna-gana—of those who have no shelter; bandho—O friend; ha—O; kripa—of mercy; kaumudi—moonlight; indo—O moon; sakrit—this one; akrita—without; vilambam—delay; dehi-—please give; hasta—of Your hand; avalambam—the extension.

 

I am drowning in the painful, fathomless whirlpool of repeated birth and death. O Lord, O friend of the shelterless, O effulgent moon of mercy, please, this one time, quickly extend Your hand to save me.

—Shri Rupa Gosvami

 

 

TEXT 62

nrityan vayu-vighurnitaih sva-viöapair gayann alinam rutair

    muncann ashru maranda-bindubhir alam romanca-vanankuraih

makando ‘pi mukunda murcchati tava smritya nu vrindavane

    bruhi prana-samana cetasi katham namapi nayati te

 

nrtyan—dancing; vayu—by the wind; vighurnitaih—agitated; sva—own; vitapaih—by the branches; gayan—singing; alinam—of the bees; rutaih—with the sounds; muncan—releasing; ashru—tears; maranda—of honey; bindubhih—with drops; alam—greatly; romanca—hairs standing erect; vana—in the forest; ankuraih—by the new sprouts; makandah—the mango tree; api—also; mukunda—O Krishna; murchati—faints; tava—of You; smritya—by the memory; nu—indeed; vrindavane—in Vrindavana; bruhi—please tell; prana—as life; samana—who is as dear; cetasi—in the heart; katham—why?; nama—the name; api—even; na—does not; ayati—arrive; te—Your.

 

This mango tree in Vrindavana is now overwhelmed by remembering You. It dances, moving it’s branches in the breeze. It sings in the form of these humming bees. It sheds tears in the form of these many drops of honey. Its hairs stand erect in ecstasy in the form of these new sprouts. O Mukunda, as dear to me as my own life, why is this tree so filled with love for You? Who am I so hard-hearted that even Your name will not enter my heart?

—Shri Ishvara Puri

 

 

TEXT 63

ya draupadi-paritrane

    ya gajendrasya mokshane

mayy arte karuna-murte

    sa tvara kva gata hare

 

ya—which; draupadi—of Draupadi; paritrane—in the protection; ya—which; gajendrasya—of Gajendra; mokshane—in the liberation; mayi—to me; arte—suffering; karuna—of mercy; murte—O form; sa—that; tvara—speed; kva—where?; gata—gone; hare—O Krishna.

 

O Lord Hari, O form of mercy, You quickly rescued both Draupadi and Gajendra. What has happened to that quick action now that I suffer so acutely?

—Shri Autkala

 

 

TEXT 64

dina-bandhur iti nama te smaran

    yadavendra patito ‘ham utsahe

bhakta-vatsalataya tvayi shrute

    mamakam hridayam ashu kampate

 

dina—of the wretched; bandhuh—the friend; iti—thus; nama—the name; te—of You; smaran—remembering; yadava—of the Yadavas; indra—O king; patitah—fallen; aham—I; utsahe—become encouraged; bhakta—to the devotees; vatsalataya—with affection; tvayi—to You; shrute—heard; mamakam—my; hridayam—heart; ashu—at once; kampate—trembles.

 

O Lord Yadavendra, I am fallen. When I remember Your name Dina-bandhu (the friend of the fallen) I become encouraged, and when I hear that You love Your devotees my heart trembles.

—Shri Jagannatha Sena

 

 

TEXT 65

stavakas tava caturmukhadayo

    bhavakas tu bhagavan bhavadayah

sevakah shatamakhadayah surah

    vasudeva yadi ke tada vayam

 

stavakah—offering prayers; tava—to You; caturmukha—by Lord Brahma; adayah—those headed; bhavakah—filled with love; tu—indeed; bhagavan—O Lord; bhava—with Lord Siva; adayah—those headed; sevakah—servants; satamakha—by Lord Indra; adayah—those headed; surah—demigods; vasudeva—O Krishna; yadi—if; ke—who?; tada—then; vayam—are we.

 

O Lord, Brahma and his associates offer prayers to You, Shiva and his associates are full of love for You, and Indra and the demigods are Your servants. Who are we in comparison to them?

—Shri Dhananjaya

 

 

TEXT 66

parama-karuniko na bhavat-parah

    parama-shocyatamo na ca mat-parah

iti vicintya hare mayi pamare

    yad ucitam yadu-natha tad acara

 

parama—supremely; karunikah—merciful; na—not; bhavat—than You; parah—more; parama—supremely; shocyatamah—lamentable; na—not; ca—and; mat—than me; parah—more; iti—thus; vicintya—considering; hare—O Krishna; mayi—to me; pamare—fallen and lowly; yat—what; ucitam—is proper; yadu—of the Yadus; natha—O Lord; tat—that; acara—please do.

 

O Lord, no one is more merciful than You, and no one is more pathetic than I. I am very lowly and fallen. O Lord Yadunatha, please reflect on my case and do to me whatever is appropriate.

—author unknown

 

 

TEXT 67

bhavodbhava-klesha-kasha-shatahatah

    paribhramann indriya-kapathantare

niyamyatam madhava me mano-hayas

    tvad-anghri-shankau dridha-bhakti-bandhane

 

bhava—by material nature; udbhava—produced; klesha—of sufferings; kasha—by the whips; shata—hundreds; ahatah—struck; paribhraman—wandering; indriya—of the material senses; kapatha—the bad road; antare—on; niyamyatam—may be restrained; madhava—O Krishna; me—of me; manah—of the mind; hayah—the horse; tvat—of You; anghri—of the feet; shankau—to the post; dridha—firm; bhakti—of devotional service; bandhane—in the rope.

 

Beaten by the hundred whips of material sufferings, the horse of my mind runs wildly on the bad road of the senses. O Lord Madhava, please pull up the reins of devotional service. Stop the horse and tie it to the post of Your lotus feet.

—author unknown

 

 

TEXT 68

na dhyato ‘si na kirtito ‘si na manag aradhito ‘si prabho

    no janmantara-gocare tava padambhoje ca bhaktih krita

tenaham bahu-duhkha-bhajanataya prapto dasham idrshim

    tvam karunya-nidhe vidhehi karunam shri-krishna dine mayi

 

na—not; dhyatah—meditated; asi—You have been; na—not; kirtitah—glorified; asi—You have been; na—not; manak—slightly; aradhitah—worshipped; asi—You have been; prabho—O Lord; na—not; u—indeed; janma—birth; antara-gocare—within; tava—of You; pada—feet; ambhoje—for the lotus; ca—also; bhaktih—devotion; krita—done; tena—by this; aham—I; bahu—many; duhkha—of sufferings; bhajanataya—by attaining; praptah—attained; dasham—a condition; idrisim—like this; tvam—You; karunya—of mercy; nidhe—O ocean; vidhehi—please grant; karunam—mercy; shri-krishna—O Shri Krishna; dine—poor; mayi—to me.

 

O Lord, in this birth I have not meditated on You, glorified You, even slightly worshiped You, or developed any devotion for Your lotus feet. That is why I suffer in this condition. I am very poor and fallen. O Shri Krishna, O ocean of mercy, please be compassionate on me.

—Shri Shankara

 

 

TEXT 69

sharanam asi hare prabho murare

    jaya madhusudana vasudeva vishno

niravadhi kalushaugha-karinam mam

    gati-rahitam jagadisha raksha raksha

 

sharanam—the shelter; asi—You are; hare—O Hari; prabho—O Lord; murare—O enemy of the Mura demon; jaya—all glories; madhusudana—O killer of the Madhu demon; vasudeva—O son of Vasudeva; vishno—O all-pervading Lord; niravadhi—boundless; kalusha—of sins; augha—a host; karinam—performing; mam—me; gati—a goal; rahitam—without; jagadisha—O master of the universe; raksha—please protect; raksha—please protect.

 

I have no goal in life, and I have commited countless sins. O Lord Hari, O Murari, You are my shelter. O Madhusudana, O Vasudeva. O Vishnu, all glories to You. O Jagadisha, please protect me, please protect me.

—author unknown

 

 

TEXT 70

dinadau murare nishadau murare

    dinardhe murare nishardhe murare

dinante murare nishante murare

    tvam eko gatir nas tvam eko gatir nah

 

dina—of the day; adau—in the beginning; murare—O Krishna; nisha—of the night; adau—in the beginning; murare—O Krishna; dina—of the day; ardhe—in the middle; murare—O Krishna; nisha—of the night; ardhe—in the middle; murare—O Krishna; dina—of the day; ante—at the end; murare—O Krishna; nisha—of the night; ante—at the end; murare—O Krishna; tvam—You; ekah—the only; gatih—goal of life; nah—for us; tvam—You; ekah—the only; gatih—goal of life; nah—for us.

 

O Lord Murari, during the beginning, middle and end of all our days and nights, You always remain the only goal of our lives.

—Shri Dakshinatya

 

 

TEXT 71

ayi nanda-tanuja kinkaram

patitam mam vishame bhavambudhau

kripaya tava pada-pankaja-

sthita-dhuli-sadrisham vicintaya

 

ayi—oh, My Lord; nanda-tanuja—the son of Nanda Maharaja, Krishna; kinkaram—the servant; patitam—fallen; mam—Me; vishame—horrible; bhava-ambudhau—in the ocean of nescience; kripaya—by causeless mercy; tava—Your; pada-pankaja—lotus feet; sthita—situated at; dhuli-sadrisham—like a particle of dust; vicintaya—kindly consider.

 

O My Lord, O Krishna, son of Maharaja Nanda, I am Your eternal servant, but because of My own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.*

—Shri Chaitanya Mahaprabhu

 

 

Bhaktanam nishöha

The Devotees’ Faith

 

 

TEXT 72

na vayam kavayo na tarkika

na ca vedanta-nitanta-paragah

na ca vadi-nivarakah param

kapaöabhira-kishora-kinkarah

 

na—not; vayam—we; kavayah—poets; na—not; tarkitah—logicians; na—not; ca—and; vedanta—of Vedanta; nitanta—greatly; para—to the farther shore; gah—gone; na—not; ca—also; vadi-nivarakah—expert in debate; param—then; kapaöa—cheating; abhira—cowherd; kishora—of a boy; kinkarah—the servants.

 

We are not poets. We are not logicians. We are not philosophers who have crossed to the farther shore of Vedanta. We are not eloquent debaters. We are the servants of a rascal cowherd boy.

—Shri Sarvabhauma Bhaööacarya

 

 

TEXT 73

parivadatu jano yatha tathayam

nanu mukharo na vayam vicarayamah

hari-rasa-madira-madati-matta

bhuvi viluthama natama nirvishama

 

parivadatu—may rebuke; janah—the people; yatha—just as; tatha—in that way; ayam—this; nanu—is it not so?; mukharah—talkative; na—not; vayam—we; vicarayamah—consider it; hari—of Lord Hari; rasa—of the nectar; madira-mada—by the liquor; ati—extremely; mattah—intoxicated; bhuvi—on the ground; viluthama—I will roll; natama—I will dance; nirvisama—I will enjoy.

 

The talkative people will rebuke us. Is it not? We do not care. We will drink the liquor of love for Lord Hari. We will become completely intoxicated. We will roll about on the ground. We will dance. We will experience ecstasy.

—Shri Sarvabhauma Bhaööacarya

 

 

TEXT 74

naham vipro na ca nara-patir napi vaishyo na shudro

naham varni na ca griha-patir no vanastho yatir va

kintu prodyan-nikhila-paramananda-purnamritabdher

gopi-bhartuh pada-kamalayor dasa-dasanudasah

 

na—not; aham—I; viprah—a brahmana; na—not; ca—also; nara-patih—a king or kshatriya; na—not; api—also; vaishyah—belonging to the merchantile class; na—not; shudrah—belonging to the worker class; na—not; aham—I; varni—belonging to any caste, or brahmacari (A brahmacari may belong to any caste. Anyone can become a brahmacari or lead a life of celibacy); na—not; ca—also; griha-patih—householder; no—not; vana-sthah—vanaprastha, one who, after retirement from family life, goes to the forest to learn how to be detached from family life; yatih—mendicant or renunciant; va—either; kintu—but; prodyan—brilliant; nikhila—universal; parama-ananda—with transcendental bliss; purna—complete; amrita-abdheh—who is the ocean of nectar; gopi-bhartuh—of the Supreme Person, who is the maintainer of the gopis; pada-kamalayoh—of the two lotus feet; dasa—of the servant; dasa-anudasah—the servant of the servant.

 

I am not a brahmana, I am not a kshatriya, I am not a vaishya or a shudra. Nor am I a brahmacari, a householder, a vanapratha or a sannyasi. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Shri Krishna, the maintainer of the gopis. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.*

—Shri Chaitanya Mahaprabhu

 

 

TEXT 75

dhanyanam hridi bhasatam girivara-pratyagra-kunjaukasam

satyananda-rasam vikara-vibhava-vyavrittam antar-mahah

asmakam kila ballavi-rati-raso vrindaöavi-lalaso

gopah ko ‘pi mahendranila-rucirash citte muhuh kridatu

 

dhanyanam—of those who are fortunate; hridi—in the heart; bhasatam—manifest; girivara—of Govardhana Hill; prati—in each; agra-kunja—grove; aukasam—residing; satya—transcendental; ananda—of bliss; rasam—nectar; vikara-vibhava-vyavrita-m—transcendental ecstasy; antah—in the heart; mahah—festival; asmakam—of us; kila—indeed; ballavi—with the gopis; rati-rasah—with the nectar of love; vrinda-atavi—in Vrindavana forest; lalasah—eagerly enjoying pastimes; gopah—cowherd boy; kah api—a certain; maha—great; indranila—of a sapphire; rucirah—with the splendor; citte—in the heart; muhuh—repeatedly; kridatu—may enjoy pastimes.

 

 

May the cowherd boy who is a festival of ecstatic bliss for the hearts of the fortunate creatures residing in the groves of Govardhana Hill, who is the lover of the gopis, who eagerly enjoy pastimes in Vrindavana forest, and whose complexion is as splendid as a great sapphire, eternally enjoy transcendental pastimes in our hearts.

—Shri Ishvara Puri

 

 

TEXT 76

rasam prashamsantu kavitva-nishöha

brahmamritam veda-shiro-nivishöah

vayam tu gunja-kalitavatamsam

grihita-vamsham kam api shrayamah

 

rasam—the mellows of poetry; prashamsantu—may glorify; kavitva—to poetry; nishöhah—those devoted; brahma—of Brahman; amritam—the nectar; veda-shirah-nivishöah—those devoted to studying the Vedas; vayam—we; tu—but; gunja—of gunja; kalita—fashioned; avatamsam-with a garland; grihita—taken; vamsham—a flute; kam api—of a certain person; shrayamah—we have taken shelter.

 

 

Those devoted to poetry may praise the nectar of poetry and those devoted to Vedic study may praise the nectar of impersonal Brahman. We will praise neither. We will simply take shelter of a flutist who wears a gunja-necklace.

—Shri Yadavendra Puri

 

 

TEXT 77

dhyanatitam kim api paramam ye tu jananti tattvam

tesham astam hridaya-kuhare shuddha-cin-matra atma

asmakam tu prakriti-madhurah smera-vaktraravindo

megha-shyamah kanaka-paridhih pankajaksho ‘yam atma

 

dhyana—meditation; atitam—beyond; kim api—something; paramam—supreme; ye—who; tu—indeed; jananti—understand; tattvam—the truth; tesham—of them; astam—may be; hridaya-kuhare—in the heart; shuddha—pure; cit-matrah—transcendent; atma—self; asmakam—of us; tu—but; prakriti—by nature; madhurah—sweetly charming; smera—smiling; vaktra—face; aravindah—lotus; megha—as a cloud; shyamah—dark; kanaka—with golden; paridhih—garments; pankaja—lotus; akshah—with eyes; ayam—this; atma—person.

 

 

They who understand the inconceivable, impersonal absolute will find that pure transcendence in their hearts. That is not, however, what is in our hearts. In our hearts resides a charming, lotus-faced, lotus-eyed person who wears golden garments and whose complexion is the color of a dark raincloud.

—Shri Kaviratna

 

 

TEXT 78

jatu prarthayate na parthiva-padam naindre pade modate

sandhate na ca yoga-siddhishu dhiyam moksham ca nakankshate

kalindi-vana-simani sthira-tadin-megha-dyutau kevalam

shuddhe brahmani ballavi-bhuja-lata-baddhe mano dhavati

 

jatu—ever; prarthayate—prays; na—not; parthiva—of an earthly king; padam—the post; na—not; aindre—of Indra, the king of Svargaloka; pade—the post; modate—pleases; sandhatte—fixes; na—not; ca—and; yoga—of the yoga system; siddhishu—on the mystic perfections; dhiyam—the mind; moksham—liberation; ca—also; na—not; akanshate—desires; kalindi—of the Yamuna River; vana—in the forest; simani—on the shore; sthira—stationary; tadit—lightning flash; megha—a cloud; dyutau—the splendor; kevalam—only; shuddhe—pure; brahmani—the Brahman; ballavi—of a gopi; bhuja—of the arm; lata—by the vine; baddhe—bound; manah—the mind; dhavati—runs.

 

 

My mind never prays for the post of an earthly king. The post of King Indra does not appeal to it. It does not like the yogic perfections. It does not yearn after liberation. It only runs after the pure supreme Brahman, who, bound by the vine of a gopi’s arm, appears like a dark raincloud and stationary lightning flash in the forest by the Yamuna’s shore.

—Shri Kaviratna

 

 

TEXT 79

sandhya-vandana bhadram astu bhavato bhoh snana tubhyam namo

bho devah pitarash ca tarpana-vidhau naham kshamah kshamyatam

yatra kvapi nishadya yadava-kulottamasya kamsa-dvishah

smaram smaram agham harami tad alam manye kim anyena me

 

sandhya-vandana—O Sandhya-vadana; bhadram—auspiciousness; astu—let there be; bhavate—to you; bhoh—O; snana—bath; tubhyam—to you; namah—obeisances; bhoh—O; devah—demigods; pitarah—forefather; ca—also; tarpana-vidhau—in the offering of tarpana; na—not; aham—I am; kshamah—able; kshamyatam—may be forgiven; yatra—where; kva api—somewhere; nisadya—sitting; yadava—of the Yadu; kula—of the dynasty; uttamsasya—of the crown; kamsa—of Kamsa; dvishah—of the enemy; smaram—remembering; smaram—and remembering; agham—sin; harami—I remove; tat—that; alam—sufficient; manye—I think; kim—what is the use?; anyena—of something else; me—for me.

 

 

O my evening prayer, all good unto you. O my morning bath, I bid you good-bye. O demigods and forefathers, please excuse me. I am unable to perform any more offerings for your pleasure. Now I have decided to free myself from all reactions to sins simply by remembering anywhere and everywhere the great descendant of Yadu and the great enemy of Kamsa [Lord Krishna]. I think that this is sufficient for me. So what is the use of further endeavors?*

—Shri Madhavendra Puri

 

 

TEXT 80

snanam mlanam abhut kriya na ca kriya sandhya ca vandhyabhavad

vedah khedam avapa shastra-paöali sampuöitantah-sphuöa

dharmo marma-hato hy adharma-nicayah prayah kshayam praptavan

cittam cumbati yadavendra-caranambhoje mamahar-nisham

 

snanam—bathing; mlanam—withered; abhut—was; kriya—Vedic studies; na—not; ca—also; kriya—to be done; sandhya—rituals performed at sunrise, noon and sunset; ca—also; vandhya—barren; abhavat—were; vedah—the Veda; khedam—unhappiness; avapa—attained; sastra—of scriptures; patali—the multitude; smaputita—boxed up; antah-sphuta—in the heart; dharmah—piety; marma—at the core of life; hatah—wounded; hi—indeed; adharma—of sinful acts; nicayah—the host; prayah—for the most part; kshayam—destruction; praptavan—attained; cittam—heart; cumbati—kisses; yadava—of the Yadu dynasty; indra—of the king (Krishna); carana—of the feet; ambhoje—the two lotus flowers; mama—of me; ahah—day; nisam—and night.

 

 

My ritual bath has wilted away, my religious duties are undone, my prayers at sunrise, noon, and sunset are unsaid, the four Vedas are unhappy, the host of other scriptures stay boxed in the heart, their orders unfollowed, material piety is wounded at the core of its life, and a multitude of sins are anihilated, for day and night my heart kisses the two lotus feet of Lord Yadavendra.

—author unknown

 

 

TEXT 81

devaki-tanaya-sevaki-bhavan

yo bhavani sa bhavani kim tatah

utpathe kvacana sat-pathe ‘pi va

manasam vrajatu daiva-deshikam

 

devaki—of Devaki; tanaya—of the son; sevaki—a servant; bhavan—become; yah—one who; bhavani—becomes; sah—he; bhavani—becomes; kim—how?; tatah—then; utpathe—on a rough path; kvacana—someone; sat-pathe—on a smooth path; api—even; va—or; manasam—the heart; vrajatu—may go; daiva—of the Supreme Lord; desitam—to the instructions.

 

I will become a servant of the son of Devaki. Because of my past karma the path may be rough or smooth. What is that to me?

—author unknown

 

 

TEXT 82

mugdham mam nigadantu niti-nipuna bhrantam muhur vaidikah

mandam bandhava-sancaya jada-dhiyam muktadarah sodarah

unmattam viveka-chaturah kamam maha-dambhikam

moktum na kshamate manag api mano govinda-pada-spriham

 

mugdham—illusioned; mam—me; nigadantu—may say; niti—in morality; nipunah—the experts; bhrantam—misled; muhuh—continually; vaidikah—experts in Vedic activities; mandam—a fool; bandhava—of friends and relatives; sancayah—hosts; jada—stunted; dhiyam—whose intelligence; mukta—without; adarah—respect; sodarah—brothers; unmattam—mad; dhaninah—the wealthy; viveka-chaturah—learned philosophers; kamam—to their hearts content; maha-dambhikam—very proud; moktum—to abandon; na—not; kshamate—is able; manak—slightly; api—even; manah—my mind; govinda—of Lord Krishna; pada—of the feet; sprham—the desire.

 

 

Let the sharp moralist accuse me of being illusioned; I do not mind. Experts in Vedic activities may slander me as being misled, friends and relatives may call me frustrated, my brothers may call me a fool, the wealthy mammonites may point me out as mad, and the learned philosophers may assert that I am much too proud; still my mind does not budge an inch from the determination to serve the lotus feet of Govinda, though I be unable to do it.*

—Shri Madhavendra Puri

 

 

TEXT 83

shyamam eva param rupam

puri madhu-puri vara

vayah kaishorakam dhyeyam

adya eva paro rasah

 

shyamam—the form of Shyamasundara; eva—certainly; param—supreme; rupam—form; puri—the place; madhu-puri—Mathura; vara—best; vayah—the age; kaishorakam—fresh youth; dhyeyam—always to be meditated on; adyah—the original transcendental mellow, or conjugal love; eva—certainly; parah—the supreme; rasah—mellow.

 

The form of Shyamasundara is the supreme form, the city of Mathura is the supreme abode, Lord Krishna’s fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow.*

—Shri Raghupati Upadhyaya

 

 

TEXT 84

puratah sphuratu vimuktish

ciram iha rajyam karotu vairajyam

pashupala-balaka-pateh

sevam evabhivanchami

 

puratah—in the presence; sphuratu—may become manifest; vimuktih—liberation; ciram—enduring; iha—here; rajyam—kingdom; karotu—may be; vairajyam—of Lord Brahma; pasupala—of the cowherd; balaka—boys; pateh—of the leader; sevam—the service; eva—certainly; abhivanchami—I desire.

 

 

Liberation may appear before me. The enduring kingdom of Lord Brahma may also appear before me. I do not care for them. I simply desire to serve Lord Krishna, the leader of the cowherd boys.

—Shri Surottamacarya

 

 

TEXT 85

kshauni-patitvam athavaikam akincanatvam

nityam dadasi bahu-manam athapamanam

vaikunöha-vasam atha va narake nivasam

ha vasudeva mama nasti gatis tvad-anya

 

kshauni-patitvam—the post of a king; athava—or; ekam—one; akincanatvam—a poverty-stricken condition; nityam—always; dadasi—You give; bahu—very; manam—respectable; atha—or; apamanam—not respected; vaikuntha—in Vaikuntha; vasam—residence; atha va—or; narake—in hell; nivasam—residence; ha—O; vasudeva—Krishna; mama—of me; na—not; asti—is; gatih—goal; tvat—for You; anya—except.

 

 

O Vasudeva, You may make a king, or a poverty-stricken beggar. You may make others respect me, or revile me. You may give residence in Vaikunöha, or in hell. Whatever You do, You will always remain the only goal of my life. No one else will ever become my goal.

—Shrigarbha Kavindra

 

 

TEXT 86

dishatu svarajyam va

vitaratu tapa-trayam vapi

sukhitam duhkhitam api mam

na vimuncatu keshavah svami

 

dishatu—may show; svarajyam—Your own kingdom; va—or; vitaratu—may give; tapa—miseries; trayam—three-fold; va—or; api—even; sukhitam—happy; duhkhitam—distressed; api—even; mam—me; na—not; vimuncatu—may abandon; keshavah—Krishna; svami—Lord.

 

 

He may show His own kingdom, or He may make me suffer the three-fold miseries. Whether I suffer or enjoy, I pray that Lord Keshava never abandon me.

—Shri Kaviraja Mishra

 

 

Bhaktanam sautsukya-prarthana

The Devotees’ Earnest Prayers

 

 

TEXT 87

nandanandana-padaravindayoh

syandamana-makaranda-bindavah

sindhavah parama-saukhya-sampadam

nandayantu hridayam mamanisham

 

nanda-nandana—of Lord Krishna, the son of Maharaja Nanda; pada—feet; aravindayoh—of the two lotus flowers; syandamana—flowing; makaranda—of honey; bindavah—drops; sindhavah—oceans; parama—transcendental; saukhya—of happiness; sampadam—the opulence; nandayantu—may delight; hridayam—heart; mama—my; anisham—day and night.

 

 

The drops of honey trickling from the two lotus flowers of Lord Nandanandana’s feet are so many oceans of transcendental bliss. I pray those drops of honey may eternally delight my heart.

—Shrikaracarya

 

 

TEXT 88

iha vatsan samacarayad

iha nah svami jagau vamsim

iti sasram gadato me

yamuna-tire dinam yayat

 

iha—here; vatsan—the calves; samacarayat—herded; iha—here; nah—our; svami—Lord; jagau—played; vamshim—the flute; iti—thus; sa—with; asram—tears; gadatah—speaking; me—of me; yamuna—of the Yamuna; tire—on the shore; dinam—the day; yayat—may pass.

 

 

“Here our Lord herded the calves, and here He played the flute.” I pray that I may pass my days shedding tears as I speak these words on the Yamuna’s shore.

—Shri Raghupati Upadhyaya

 

 

TEXT 89

anushilita-kunja-vaöikayam

jaghanalambita-pita-shaöikayam

murali-kala-kujite ratayam

mama ceto ‘stu kadamba-devatayam

 

anushilita—staying; kunja—in the grove; vaöikayam—in the garden; jaghana—on the hips; alambita—resting; pita—yellow; shaöikayam—garment; murali—of the flute; kala—the sweet music; kujite—sounding; ratayam—intent; mama—of me; cetah—the heart; astu—may be; kadamba—of the kadamba flowers; devatayam—on the diety.

 

 

The Supreme Personality of Godhead is decorated with yellow kadamba flowers. A yellow dhoti girds His waist, He enjoys playing sweet flute music in the forest garden. I pray that my heart may become fixed on Him.

—Shri Govinda

 

 

TEXT 90

arakta-dirgha-nayano nayanabhiramah

kandarpa-koöi-lalitam vapur adadhanah

bhuyat sa me ‘dya hridayamburuhadhivarti

vrindaöavi-nagara-nagara-cakravarti

 

arakta—reddish; dirgha—long; nayanah—eyes; nayana—of the eyes; abhiramah—the delight; kandarpa—of cupids; koöi—of millions; lalitam—more charming; vapuh—a form; adadhanah—manifesting; bhuyat—may be; sah—He; me—of me; adya—now; hridaya—of the heart; amburuha—of the lotus flower; adhivarti—in the middle; vrindaöavi—of Vrindavana; nagara—of the town; nagara—of the residents; cakravarti—the ruler.

 

 

May Lord Krishna, who has long reddish eyes, whose transcendental form is more charming than millions of Kamadevas, who is very pleasing to the eyes, and who is the king of Vrindavana village, appear on the lotus flower of my heart.

—Shri Bhavananda

 

 

TEXT 91

lavanyamrita-vanya

madhurima-lahari-paripakah

karunyanam hridayam

kapaöa-kishorah parisphuratu

 

lavanya—of beauty; amrita—of the nectar; vanya—the flood; madhurima—of sweetness; lahari—with waves; paripakah—filled; karunyaham—of mercy; hridayam—the heart; kapaöa—rascal; kishorah—a youth; parisphuratu—may appear.

 

 

I pray that Lord Krishna, the mischievous youth who is a flood of handsomeness, who is waves of sweet charm, and who is the heart of mercy, may appear before me.

—Shri Sarvabhauma Bhaööacarya

 

 

TEXT 92

bhavantu tatra janmani

yatra te murali-kalah

karna-peyatvam ayati

kim me nirvana-vartaya

 

bhavantu—may be; tatra—there; janmani—births; yatra—where; te—of You; murali—of the flute; kalah—the sweet music; karna—by the ears; peyatvam—the state of being drunk; ayati—attains; kim—what?; me—for me; nirvana—of impersonal liberation; vartaya—is the use of talking.

 

 

O Lord, I pray that I may take birth again and again in a place where my ears may drink the sweet music of Your flute. What is the use of talking to me about impersonal liberation?

—Shri Sarvabhauma Bhaööacarya

 

 

TEXT 93

asvadyam pramada-radacchadam iva shravyam navam jalpitam

balaya iva drishya uttama-vadhu-lavanya-lakshmir iva

prodghoshyam cira-viprayukta-vanita-sandesha-vaniva me

naivedyam caritam ca rupam anisham shri-krishna namastu te

 

asvadyam—to be tasted; pramada—of a woman; radacchadam—the lips; iva—like; shravyam—to be heard; navam—new; jalpitam—conversation; balayah—of a young girl; iva—like; drishyam—to be seen; uttama—supreme; vadhu—of a wife; lavanya—of beauty; lakshmih—the opulence; iva—like; prodghoshyam—to be spoken aloud; cira—for a long time; viprayukta—separated; vanita—of a woman; sandesha—in a letter; vani—the statement; iva—like; me—for me; naivedyam—the remnants of foodstuff; caritam—pastimes; ca—and; rupam—form; anisham—day and night; shri-krishna—O Shri Krishna; nama—the name; astu—may become; te—of You.

 

 

O Lord Krishna, I pray that the remnants of Your foodstuff may become as palatable for to me as a woman’s lips are palatable for a materialist. I pray that the narration of Your pastimes may become as sweet to my ears as the words of a young girl are sweet for a materialist. I pray that the sight of Your transcendental form may become as pleasing to my eyes as the beauty of a young bride is pleasing to her husband. I pray that I may always chant Your holy name in the same way a lover reads aloud a letter from his long-separated beloved.

—author unknown

 

 

TEXT 94

nayanam galad-ashru-dharaya

vadanam gadgada-ruddhya gira

pulakair nicitam vapuh kada

tava nama-grahane bhavishyati

 

nayanam—the eyes; galat-ashru-dharaya—by streams of tears running down; vadanam—mouth; gadgada—faltering; ruddhaya—choked up; gira—with words; pulakaih—with erection of the hairs due to transcendental happiness; nicitam—covered; vapuh—the body; kada—when; tava—Your; nama-grahane—in chanting the name; bhavishyati—will be.

 

 

My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?*

—Shri Chaitanya Mahaprabhu

 

 

TEXT 95

na dhanam na janam na sundarim

kavitam va jagadisha kamaye

mama janmani jamanishvare

bhavatad bhaktir ahaituki tvayi

 

na—not; dhanam—riches; na—not; janam—followers; na—not; sundarim—a very beautiful woman; kavitam—fruitive activities described in flowery language; va—or; jagat-isha—O Lord of the universe; kamaye—I desire; mama—My; janmani—in birth; janmani—after birth; ishvare—unto the Supreme Personality of Godhead; bhavatat—let there be; bhaktih—devotional service; ahaituki—with no motives; tvayi—unto You.

 

 

O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.*

—Shri Chaitanya Mahaprabhu

 

 

TEXT 96

govardhana-prastha-navambuvahah

kalinda-kanya-nava-nila-padman

vrindavanodara-tamala-shakhi

tapa-trayasyabhibhavam karotu

 

govardhana—on Govardhana Hill; prastha—staying; nava—a new; ambuvahah—raincloud; kalinda-kanya—in the Yamuna River; nava—a fresh; nila—blue; padmam—lotus flower; vrindavana—in Vrindavana forest; udara—a great; tamala—tamala; sakhi—tree; tapa—miseries; trayasya—of the three-fold; abhibhavam—the defeat; karotu—may do.

 

 

May Lord Krishna, who is a fresh raincloud over Govardhana Hill, a new blue lotus in the Yamuna River, and a great tamala tree in Vrindavana forest, protect me from the three-fold miseries of material existance.

—Shri Gaudiya

 

 

TEXT 97

ananga-rasa-caturi-capala-caru-netrancalash

calan-makara-kundala-sphurita-kanti-ganda-sthalah

vrajollasita-nagari-nikara-rasa-lasyotsukah

sa me sapadi manase sphuratu ko ‘pi gopalakah

 

ananga—of amorous love; rasa—in the mellows; caturi—expertness; capala—restless; caru—beautiful; netra—of the eyes; ancalah—the corners; calat—moving; makara—shark; kundala—earrings; sphurita—glistening; kanti—splendor; ganda-sthalah—on the cheeksh; vraja—of Vraja; ullasita—splendid; nagari—of girls; nikara—with a multitude; lasya—dance; rasa—rasa; lasya—dance; utsukah—eager; sah—He; me—of me; sapadi—at once; manase—in the heart; sphuratu—may appear; kah api— a certain; gopalakah—cowherd boy.

 

 

I pray that the cowherd boy who expertly casts amorous glances from the corners of His restless eyes, whose cheeks are decorated with glistening, beautiful, swinging shark-shaped earrings, and who is very eager to enjoy the rasa dance with the beautiful girls of Vraja, may at once appear within my heart.

—Shri Madhavendra Puri

 

 

Bhaktanam utkanöha

 The Devotees’ Yearning

 

 

TEXT 98

shrutayah palala-kapah

kim iha vayam sampratam cinumah

ahriyata puraiva nayanair

abhiribhih param brahma

 

shrutayah—the shruti-sastras; palala—a bunch of straw; kalpah—like; kim—why?; iha—here; vayam—we; sampratam—now; cinumah—consider; ahriyata—has been taken; pura—before; eva—certainly; nayanaih—by the eyes; abhiribhih—with the gopis; param—the Supreme Brahman.

 

 

The shruti-shastra is insignificant as a bunch of straw. Why do we now think in this way? Our eyes have seen the Supreme Brahman enjoying pastimes with the gopis.

—Shri Raghupati Upadhyaya

 

 

TEXT 99

kam prati kathayitum ishe

samprati ko va pratitim ayatu

go-pati-tanaya-kunje

gopa-vadhuöi-viöam brahma

 

kam prati—unto whom; kathayitum—to speak; ishe—am I able; samprati—now; kah—who; va—or; pratitim—belief; ayatu—would do; go-pati—of the sun-god; tanaya—of the daughter (the Yamuna); nje—in the bushes on the bank; gopa-vadhuöi—of the cowherd girls; viöam—the hunter; brahma—the Supreme Personality of Godhead.

 

 

To whom can I speak who will believe me when I say that Krishna, the Supreme Personality of Godhead, is hunting the gopis in the bushes by the banks of the River Yamuna? In this way the Lord demonstrates His pastimes.*

—Shri Raghupati Upadhyaya

 

 

 

TEXT 100

jnatam kanabhujam matam paricitaivanvikshiki shikshita

    mimamsa viditaiva sankhya-saranir yoge vitirna matih

vedantah parishilitah sa-rabhasam kintu sphuran-madhuri-

    dhara kacana nandasunu-murali mac-cittam akarshati

 

jnatam—understood; kanabhujam—of Kanada Rshi; matam—the philosophy; paricita—studied; eva—certainly; anvikshiki—the nyaya philosophy of Gautama Rshi; shikshita—studied; mimamsa—the Karma-mimamsa philosophy of Jaimini; vidita—understood; eva—certainly;  sankhya—the sankhya philosophy of pseudo-Kapila; saranih—the path; yoge—in the yoga philosophy of Patanjali Rishi; vitirna—applied; matih—the mind; vedantah—the Vedanta philosophy of Vyasa; parishilitah—studied; sa—with; rabhasam—ardor; kintu—however; sphurat—manifesting; madhuri—of sweetness; dhara—stream; kacana—a certain; nanda—of Nanda Maharaja; sunu—of the son; murali—the flute; mat—my; cittam—heart; akarshati—attracts.

 

I have carefully understood Kanada’s Paramanuvada philosophy. I have studied Gautama’s Nyaya philosophy. I know Jaimini’s Karma-mimamsa philosophy. I have already traveled on the path of pseudo-Kapila’s Sankhya philosophy. I have applied my mind to Patanjali’s Yoga philosophy. I have ardently studied Vyasa’s Vedanta philosophy. None of these attracts me. It is the flood of sweetness from Lord Nandasunu’s flute that attracts my heart.

—Shri Sarvabhauma Bhaööacarya

 

 

TEXT 101

amari-mukha-sidhu-madhurinam

    lahari kacana caturi kalanam

tarali-kurute mano madiyam

    murali-nada-parampara murareh

 

amari—of demigoddesses; mukha—from the mouths; sidhu—of nectar; madhurinam—of sweetness; lahari—waves; kacana—a certain; caturi—expertness; kalanam—of the arts; tarali-kurute—make tremble; manah—heart; madiyam—my; murali—of the flute; nada—of sounds; parampara—the sucession; mura-areh—of Lord Krishna, the enemy of the Mura demon.

 

Eclipsing both the demigoddesses’ artistry and the waves of sweetness flowing from their mouths, the music of Lord Murari’s flute makes my heart tremble.

          —Shri Sarvabhauma Bhaööacarya

 

 

TEXT 102

 

apaharati mano me ko ‘py ayam krishna-caurah

    pranata-durita-caurah putana-prana-caurah

valaya-vasana-cauro bala-gopi-jananam

    nayana-hridaya-caurah pashyatam saj-jananam

 

apaharati—steals; manah—heart; me—my; kah api—a certain; ayam—He; krishna—Krishna; caurah—thief; pranata—of the surrendered devotees; durita—of the sins; caurah—the thief; putana—of Putana; prana—of the life breath; caurah—the thief; valaya—of bracelets; vasana—and garments; caurah—the thief; bala—of the young; gopi-jananam—gopis; nayana—of the eyes; hridaya—and hearts; caurah—the thief; pashyatam—may be seen; sat-jananam—of the saintly devotees.

 

 

A dark-complexioned thief has stolen my heart. Look! He has already stolen the sins of the surrendered devotees, the life-breath of Putana, the bracelets and garments of the young gopis, and the eyes and hearts of the saintly devotees.

          —author unknown

 

 

TEXT 103

alam tri-diva-vartaya kim iti sarva-bhauma-shriya

viduratara-vartini bhavatu moksha-lakshmir api

kalinda-giri-nandini-taöa-nikunja-punjodare

mano harati kevalam nava-tamala-milam mahah

 

alam—enough!; tri-diva—of the heavenly planets; vartaya—with talk; kim—what is the use?; iti—thus; sarva-bhauma—of soveriegnty over a great kingdom; shriya—with the opulence; viduratara—far away; vartini—being; bhavatu—may become; moksha—of liberation; lakshmih—the opulence; api—also; kalinda-giri-nandini—of the Yamuna River, the daughter of Mount Kalinda; taöa—on the shore; nikunja—the groves; punja—of the multitude; udare—within; manah—my heart; harati—steals; kevalam—exclusively; nava—a new; tamala—tamala tree; nilam—blue; mahah—splendor.

 

 

Enough with this talk of celestial planets! What is the use of a great kingdom on earth? Even the opulence of liberation should go far away from me! In the groves by the Yamuna’s shore a person whose dark complexion is like a young tamala tree has now stolen my heart.

          —Shri Haridasa

 

 

TEXT 104

avalokitam anumoditam

alingitam anganabhir anuragaih

adhi-vrindavana-kunjam

marakata-punjam namasyamah

 

avalokitam—seen; anumoditam—pleased; alingitam—embraced; anganabhih—by the gopis; anuragaih—with love; adhi-vrindavana-kunjam—in the groves of Vrindavana; marakata—of sapphires; punjam—a multitude; namasyamah—we offer our Ťrespectful obeisances.

 

 

We offer our respecftul obeisances to the host of sapphires, gazed on, pleased, and lovingly embraced by the gopis in the groves of Vrindavana forest.

          —Shri Sarvavidyavinoda

 

 

TEXT 105

kada drakshyami nandasya

balakam nipa-malakam

palakam sarva-sattvanam

lasat-tilaka-bhalakam

 

kada—when?; drakshyami—will I see; nandasya—of Maharaja Nanda; balakam—the son; nipa—of kadamba flowers; malakam—wearing a garland; palakam—the protector; sarva—of all; sattvanam—the saintly devotees; lasat—glistening; tilaka—with tilaka decorations; bhalakam—on His forehead.

 

 

When will I see Nanda’s son? He is the protector of the devotees. He is garlanded with kadamba flowers, and His forehead is decorated with glistening tilaka.

          —Shri Madhavendra Puri

 

 

TEXT 106

kada vrindaranye mihira-duhituh sanga-mahite

muhur bhramam bhramam carita-laharim gokula-pateh

lapann uccair nayana-payasam venibhir aham

karishye sotkanöho nividam upasekam viöapinam

 

kada—when?; vrinda-aranye—in the forest of Vrindavana; mihira-duhituh—of the Yamuna River, the daughter of the sun-god; sanga—by the touch; mahite—glorified; muhuh—repeatedly; bhramam—wandering; bhramam—and wandering; carita—of pastimes; laharim—the waves; gokula—of Gokula; pateh—of the king; lapan—speaking; uccaih—loudly; uccaih—greatly; nayana—of the eyes; payasam—of water; venibhih—with streams; aham—I; karishye—will do; sa—with; utkanöhah—longings; nividam—thick; upasekam—sprinkling; viöapinam—of the trees.

 

 

When, in Vrindavana forest, which is glorified by the Yamunas’ touch, will I continually wander, filled with the longings of love, loudly chanting the transcendental pastimes of Gokula’s king, Krishna, and thickly sprinkling the trees with streams of tears from my eyes.

          —Shri Rupa Gosvami

 

 

TEXT 107

durarohe lakshmivati bhagavatinam api padam

dadhana dhammille naöati kaöhine yopanishadam

rutir vamsi-janma dhrita-madhurima sa madhu-ripo

akasmad asmakam shruti-shikharam arokshyati kada

 

durarohe—difficult to reach; lakshmivati—opulent; Ťbhagavatinam—of the goddesses; api—even; padam—the foot; dadhana—placing; dhamille—on the braided hair; naöati—dances; kaöhine—hard; ya—which; upanishadam—of the Upanishads; rutih—the sound; vamshi—from the flute; janma—born; dhrita—manifested; madhurima—sweetness; sa—that; madhu-ripoh—of Lord Krishna, the enemy of the Madhu demon; akasmat—suddenly; asmakam—of us; shruti—of the ears; shikharam—the top; arokshyati—may climb; kada—when?

 

 

When will Lord Madhuripu’s (Krishna’s) sweet flute music, which dances with a lotus foot on the anapproachable braided hair of the goddesses who are the Upanishads, suddenly enter my ear?

          —Shri Rupa Gosvami

 

 

TEXT 108

utphulla-tapincha-manorama-shrir

matuh stana-nyasta-mukharavindah

sancalayan pada-saroruhagram

krishnah kada yasyati drik-patham me

 

utphulla—spread out; tapincha—peacock feather; manorama—charming; shrih—with beauty; matuh—of His mother; stana—on the breast; nyasta—placed; mukha—mouth; aravindah—lotus; sancalayan—moving; pada—feet; saroruha—lotus; agram—tip; krishnah—Krishna; kada—when?; yasyati—will go; drik—of the eyes; patham—to the path; me—of me.

 

 

When will infant Krishna, charmingly decorated with a great peacock feather, wriggling His lotus toes, and His lotus mouth placed on His mother’s breast, enter the pathway of my eyes?

          —author unknown

 

 

TEXT 109

rohini-ramana-mandala-dyuti-

drohinim vadana-kanti-santatim

krishna nutana-tamala-komalam

ko ‘malam tava tanum ca vismaret

 

rohini-ramana—of the moon-god, the husband of Rohini; mandala—of the planet; dyuti—of the splendor; drohinim—the enemy; vadana—of the face; kanti—of beauty; santatim—the abundance; krishna—O Krishna; nutana—fresh; tamala—of a tamala leaf; komalam—delicate; kah—who?; amalam—splendid; tava—Your; tanum—form; ca—also; vismaret—may forget.

 

 

O Krishna, who can forget Your face, which eclipses the beauty of the moon? Who can forget Your splendid transcendental form delicate as a new tamala leaf?

          —author unknown

 

TEXT 110

barhapidam maulau bibhrad vamshi-nadan atanvan

nanakalpa-shri-sampanno gopa-stribhih samvitah

netranandam kurvan krishna tvam ced asman vikshethah

sarve kamah sampadyerann asmakam hridy asinah

 

barha-apidam—a peacock feather; maulau—in the crown; bibhrat—wearing; vamshi—of the flute; nadan—the sounds; atanvan—making; nana—various; akalpa—of decorations; shri—with the beauty; sampannah—endowed; gopa-stribhih—by the gopis; samvitah—accompanied; netra—of the eyes; nandam—bliss; kurvan—doing; krishna—O Krishna; tvam—You; cet—if; asman—on us; vikshethah—glance; sarve—all; kamah—the desires; sampadyeran—will become fulfilled; asmakam—of us; hridi—in the heart; asinah—sitting.

 

 

O Krishna, if, wearing a peacock-feather crown, playing the flute, Your form beautifully decorated with various ornaments, and accompanied by the gopis, You glance on us and delight our eyes, then all the desires sitting in our hearts become at once fulfilled.

          —Shri Sarvabhauma Bhaööacarya

 

Mokshanadarah

Contempt for Liberation

 

TEXT 111

bhaktih  seva bhagavato

muktis tat-pada-langhanam

ko mudho dasatam prapya

prabhavam padam icchati

 

bhaktih—bhakti; seva—service; bhagavatah—to the Supreme Personality of Godhead; muktih—mukti; tat—that; pada—position; langhanam—jumping over; kah—what?; mudhah—fool; dasatam—the position of a servant; prapya—having attained; prabhavam padam—liberation; icchati—desires.

 

 

Bhakti means devotional service to the Supreme Personality of Godhead. Mukti means impersonal liberation, where there is no longer any devotional service. Who is so foolish that, after attaining devotional service, would still desire to attain this mukti?

          —Shri Shivamauni

 

 

TEXT 112

bhava-bandha-cchide tasyai

sprihayami  na muktaye

bhavan prabhur aham dasa

iti yatra vilupyate

 

bhava—of repeated birth and death; bandha—the bonds; chide—breaking; tasyai—for that; sprihayami—I desire; na—not; muktaye—liberation; bhavan—You; prabhuh—the master; aham—I; dasah—the servant; iti—thus; yatra—where; vilupyate—is broken.

 

 

     O Lord, You are the master, and I am Your servant. I do not desire any kind of liberation from the bonds of repeated birth and death that will also break our relationship.

          —Shri Hanuman

 

 

TEXT 113

hanta citriyate mitra

smritva tan mama mahasam

vivekino ‘pi ye kuryu

trishnam atyantike laye

 

hanta—indeed; citriyate—becomes struck with wonder; mitra—O friend; smritva—remembering; tan—them; mama—my; manasam—heart; vivekinah—intelligent, discriminating people; api—even; ye—who; kuryuh—do; trishnam—thirst; atyantike—great; laye—impersonal liberation.

 

 

 

Many intelligent people thirst after impersonal liberation. O friend, when my heart considers their folly it becomes struck with wonder.

          —author unknown

 

 

TEXT 114

ka tvam muktir upagatasmi bhavati kasmad akasmad iha

shri-krishna-smaranena deva bhavato dasi-padam prapita

dure tishöha manag anagasi katham kuryad anaryam mayi

tvad-gandhan nija-nama-candana-rasalepashya lopo bhavet

 

ka—who?; tvam—are you; muktih—impersonal liberation; upagata—arrived; asmi—I am; bhavati—you; kasmat—why?; akasmat—suddenly; iha—her; shri-krishna—Shri Krishna; smaranena—by remembering; deva—O Lord; bhavatah—of you; dasi—of a maidservant; padam—the post; prapita—attained; dure—far away; tishöha—stay; manak—slightly; anagasi—not sinful; katham—why?; kuryat—may do; anaryam—impiety; mayi—to me; tvat—of you; gandhat—from the fragance; nija—own; nama—of the name; candana—of sandalwood; rasa—of the nectar; alepashya—of the ointment; lopah—breaking; bhavet—may he.

 

 

“Who are you?”

“I am impersonal liberation.”

“Why have you suddenly come here?”

“My lord, I have come because by constantly remembering Lord Krishna you are now qualified to become His maidservant.”

“Stay away! Why do you trouble a person like me? I have not done anything wrong. Your smell alone will ruin the sweet fragrance of the sandalwood paste of my reputation as a devotee.”

          —author unknown

 

Shri Bhagavad-dharma-tattvam

The Nature of Devotional Service

 

TEXT 115

arcye vishnau shila-dhir gurushu nara-matir vaishnave jati-buddhir

vishnor va vaishnavanam kali-mala-mathane pada-tirthe ‘mbu-buddhih

shri-vishnor namni mantre sakala-kalusha-he sabda-samanya-buddhir

vishnau sarveshvare tad-itara-sama-dhir yasya va naraki sah

 

arcye—worshippable diety; vishnau—of Lord Vishnu; sila—as stone; dhih—the conception; gurusu—to the spiritual masters; nara—of being an ordinary man; matih—the conception; vaishnave—to the vaishnavas; jati—of birth; buddhih—the conception; vishnoh—of Lord Vishnu; va—or; vaishnavanam—of the Vaishnavas; kali—of Kali-yuga; mala—of the impurity; mathane—in the destruction; pada—of the feet; tirthe—in the pilgrimage place; ambu—of water; buddhih—the conception; shri-vishnoh—of Lord Vishnu; namni—in the name; mantre—a mantra; sakala—all; kalusa—impurities; he—destroying; sabda—a sound; samanya—ordinary; buddhih—the conception; vishnau—to Lord Vishnu; sarva—of all; isvare—the master; tat—than Him; itara—others; sama—equal; dhih—the conception; yasya—of whom; va—or; naraki—a resident of hell; sah—he.

 

 

One who thinks the worshipable Deity form of Lord Vishnu is a stone, the bona-fide spiritual master is an ordinary man, the Vaishnava belongs to a caste in the varnashrama system, the water that has washed the feet of Lord Vishnu or the Vaishnavas, and that actually removes the sins of the Kali-yuga, is ordinary water, the name of Lord Vishnu, which is a sacred mantra that removes all sin, is an ordinary sound, or the Supreme Lord Vishnu is the same as other persons, is a resident of hell.

          —Shri Dakshinatya

 

 

TEXT 116

hatyam hanti yad-anghri-sanga-tulasi steyam ca toyam pador

naivedyam bahu-madya-pana-duritam gurv-angana-sanga-jam

shrisadhina-matih sthitir hari-janais tat-sanga-jam kilbisham

shalagrama-shila-nrisimha-mahima ko ‘py esha lokottarah

 

hatyam—the sin of murder; hanti—kills; yat—of whom; anghri—the feet; sanga—touching; tulasi—a tulasi leaf; steyam—theft; ca—also; toyam—the water; padoh—of the feet; naivedyam—the remnants of foodstuff; bahu—much; madya—liquor; pana—of drinking; duritam—the sin; guru—of the guru and other superiors; angana—with wife; sanga—from intercourse; jam—produced; shri-isa—on Lord Narayana, the master of the goddess of fortune; adhina—dependence; matih—the conception; sthitih—situation; hari-janaih—with the devotees of Lord Hari; tat—of them; sanga—from the contact; jam—produced; kilbisam—the sin; salagrama-sila—of the Salagrama-sila; nrsimha—of Lord Nrsimha; mahima—the glory; kah api—a certain; esah—this; loka-uttarah—extraordinary.

 

 

A tulasi leaf offered to the lotus feet of the Nrisimha Shalagrama-shila destroys the sin of murder. Water that has washed the lotus feet of the Nrisimha Shalagrama-shila destroys the sin of theft. Foodstuff offered to the Nrisimha Shalagrama-shila destroys the sin of drinking liquor. Sincere surrender to the Nrisimha Shalagrama-shila destroys the sin of adultery with the wife of the spiritual master. Association with the devotees of the Nrisimha Shalagrama-shila destroys the sin of offenses to the devotees. This is the extraordinary glory of the Nrisimha Shalagrama-shila.

          —Shri Agama

 

Naivedyarpane vijnaptih

Prayers for Offering Prasadam

 

 

TEXT 117

dvija-strinam bhakte mriduni viduranne vraja-gavam

dadhi-kshire sakhyuh sphuöa-cipita-mushöau mura-ripo

yashodayah stanye vraja-yuvati-datte madhuni te

yathasid amodas tam imam upahare ‘pi kurutam

 

dvija—of the brahmanas; strinam—of the wives; bhakte—in the foodstuff; mriduni—palatable; vidura—offered by Vidura; anne—in the foodstuff; vraja—of Vraja; gavam—of the cows; dadhi—the yogurt; kshire—and milk; sakhyuh—of Your friend Sudama Vipra; sphuta—manifested; cipita—of chipped rice; mustau—a handful; mura—of the Mura demon; ripo—O enemy; yasodayah—of Yasoda; stanye—in the breast-milk; vraja—of Vraja; yuvati—by the young gopis; datte—presented; madhuni—palatable foods; te—to You; yatha—just as; asit—was; amodah—happiness; tam—this; imam—this; upahare—in the offering; api—also; kurutam—may be done.

 

 

O Lord Murari, as You enjoyed the palatable food presented by the wives of the brahmanas, the meal offered by Vidura, the milk and yogurt of the cows in Vraja, the handful of chipped rice from Your friend Sudama Brahmana, the breast-milk of Mother Yashoda, and the delicious foods prepared by the young girls of Vraja, I hope the offering I now place before You, You will also enjoy in the same way.

          —Shri Ramanuja

 

 

TEXT 118

ya pritir vidurarpite madhu-ripo kunty-arpite yadrishi

ya govardhana-murdhni ya ca prithuke stanye yashodarpite

bharadvaja-samarpite shabarika-datte ‘dhare yoshitam

ya va te muni-bhamini-vinihite ‘nne ‘trapi tam arpaya

 

ya—which; pritih—pleasure; visura—by Vidura; arpite—offered; madhu—of the Madhu demon; ripo—O enemy; kunti—by Kunti-devi; arpite—offered; yadrishi—like which; ya—which; govardhana—of Govardhana Hill; murdhni—on the summit; ya—which; ca—also; prthuke—in the chipped rice; stanye—in the breast-milk; yasoda—by Yasoda-devi; arpite—offered; savarika—by Sabarika; datte—presentede; adhare—in the lips; yositam—of the gopis; ya—which; va—or; te—of You; muni—of the sages; bhamini—by the wives; vinihite—presented; anne—in the foods; atra—here; api—also; tam—that; arpaya—please place.

 

 

O Lord Madhusudana, as You enjoyed the meal offered by Vidura, the foods presented by Kunti, Your lunch on the peak of Govardhana Hill, the chipped rice of Sudama Brahmana, the breast-milk offered by Mother Yashoda, the meal offered by Bharadvaja Muni, the food offered by Shabarika, the many dishes presented by the wives of the brahmanas, as well as the taste of the gopis’ lips, I hope the offering of food I now place before You, You will enjoy in the same way.

          —author unknown

 

 

TEXT 119

kshire shyamalayarpite kamalaya vishranite phanite

datte ladňuni bhadraya madhu-rase somabhaya lambhite

tushöir ya bhavatas tatah shata-gunam radha-nideshan maya

nyaste ‘smin puratas tvam arpaya hare ramyopahare ratim

 

kshire—in the milk; shyamalaya—by Syamala; arpite—presented; kamalaya—by Kamala; visranite—presented; phanite—the phanita; datte—given; ladduni—the laddus; bhadraya—by Bhadra; madhu-rase—the madhu-rasa; somabhaya—by Candravali; lambhite—presented; tustih—pleasure; ya—which; bhavatah—of You; tatah—then; sata—a hundred times; gunam—multiplied; radha—of Radha; nidesat—from the instruction; maya—by me; nyaste—placed; asmin—in this; puratah—in Your presence; tvam—You; arpaya—please place; hare—O Lord Hari; ramya—delicious; upahare—in the presentation; ratim—pleasure.

 

 

O Lord Hari, You greatly enjoyed the kshira presented by Shyamala, the phanita presented by Kamala, the laňňus given by Bhadra, and the madhurasa offered by Candravali. I hope that the delicious food I have prepared under Radharani’s guidance, and I now place before You, You will enjoy a hundred times more that what was offered by these other gopis.

          —Shri Rupa Gosvami

 

Shri Mathura-mahima

The Glory of Mathura

 

 

TEXT 120

he matar mathure tvam eva niyatam dhanyasi bhumi-tale

nirvyajam natayah shatam sa-vidhayas tubhyam sada santu nah

hitva hanta nitantam adbhuta-gunam vaikunöham utkanöhaya

tvayy ambhoja-vilocanah sa bhagavan yenavatirno harih

 

he—O; matah—mother; mathure—Mathura; tvam—you; eva—certainly; niyatam—eternally; dhanya—fortunate and glorious; asi—are; bhumi—of the earth; tale—on the surface; nirvyajam—without duplicity; natayah—obeisances; satam—hundreds of times; sa-vidhayah—failing down like a stick; tubhyam—to you; sada—always; santu—may be; nah—of us; hitva—leaving; sada—always; santu—may be; nah—of us; hitva—leaving; hanta—indeed; nitantam—the extraordinary; adbhuta—with wonderful; gunam—qualities; vaikuntham—Vaikuntha world; utkanöhaya—eagerly; tvayi—in you; ambhoja—lotus; vilocanah—with eyes; sah—He; bhagavan—the Supreme Personality of Godhead; yena—because; avatirnah—descended; harih—Lord Hari.

 

 

O Mother Mathura, lotus-eyed Lord Hari left His wonderful Vaikunöha world and eagerly appeared within your boundary. You are very fortunate and glorious in this world. We repeatedly offer our respectful obeisances, bowing before you hundreds of times.

          —author unknown

 

 

TEXT 121

atrasit kila nanda-sadma shakaöasyatrabhavad bhanjanam

bandha-ccheda-karo ‘pi damabhir abhud baddho ‘tra damodarah

ittham mathura-vriddha-vigalat-piyusha-dharam pibann

anandashru-dharah kada madhu-purim dhanyash carishyamy aham

 

atra—here; asit—was; nanda—of Maharaja Nanda; sadma—the home; shakaöasya—of the cart; atra—here; abhavat—ocurred; bhanjanam—the breaking; bandha—of bondage; cheda-karah—the breaker; api—although; damabhih—by ropes; abhut—was; baddhah—bound; atra—here; damodarah—Krishna; ittham—in this way; mathura—in Mathura; vridddha—of the elderly guides; vaktra—from the mouths; vigalat—flowing; piyusha—of nectar; dharam—the stream; piban—drinking; ananda—of bliss; ashru—tears; dharah—manifesting; kada—when; madhu-purim—the city of Mathura; dhanyah—fortunate; carishyami—will go; aham—I.

 

 

When will I become fortunate to visit Mathura Puri and shed tears of bliss as I drink from the stream of nectar words flowing from the mouths of the old guides there who say, “Here was Nanda Maharaja’s home. Here the cart was broken. Here Lord Damodara, who breaks the bonds of birth and death for His devotees, was Himself tied up with ropes by Mother Yashoda”?

          —Shri Kavishekhara

 

 

TEXT 122

yatrakhiladi-gurur ambuja-sambhavo ‘pi

stambatmana janur anusprihayam babhuva

cakra-dhvajankusha-lasat-pada-raji-ramya

sa rajate ‘dya mathura hari-rajadhani

 

yatra—where; akhila—of everyone; adi—the original; guruh—guru; ambuja—from the lotus flower; sambhavah—born; api—even; stamba-atmana—as a bunch of grass; januh—a birth; anusprhayam babhuva—desired; cakra—with the cakra; dhvaja—flag; ankusa—elephant-goad; lasat—splendid; pada—of footprints; raji—series; ramya—delightful; sa—that; rajate—is splendidly manifest; adya—today; mathura—Mathura; hari—of Lord Krishna; rajadhani—the capital.

 

 

Mathura, Lord Krishna’s capitol, beautifully decorated with footprints marked with a cakra, flag, and elephant-rod, where Brahma, who was born from a lotus flower and is the original guru of everyone, yearned to take birth as a blade of grass, is splendidly manifest, even now.

          —author unknown

 

 

TEXT 123

bijam mukti-taror anartha-patali-nistarakam tarakam

dhama prema-rasasya vanchita-dhura-samparakam parakam

etad yatra nivasinam udayate cic-chakti-vritti-dvayam

mathnatu vyasanani mathura-puri sa vah shriyam ca kritat

 

bijam—seed; mukti—of liberation; taroh—of the tree; anartha—of distresses; paöali—of the multitude; nistarakam—delivering; tarakam—the Taraka energy; dhama—abode; prema-rasanya—of pure love of God; vanchita—of desires; dhura—of the multitude; samparakam—fulfilled; parakam—the Paraka energy; etat—this; yatra—where; nivasinam—of those who dwell; udayate—arises; cit—transcendental; shakti—energy; vritti—activities; dvayam—two; mathnatu—may destroy; vyasanani—sins; mathura—Mathura; puri—city; sa—she; vah—to you; shriyam—treasure of pure love of God; ca—and; kriyat—may grant.

 

 

May Mathura Puri, where two transcendental potencies, taraka, which is the seed of the tree of liberation and the savior from a host of sufferings, and paraka, which satisfies the thirst for the nectar of pure love of Krishna, arise among the residents, crush all your sins and give you the treasure of pure love for Lord Krishna.

          —Shri Rupa Gosvami

 

 

TEXT 124

vitarati mura-mardanah prabhus te

na hi bhajamana-janaya yam kadapi

vitarasi bata bhakti-yogam etam

tava mathure mahima giram abhumih

 

vitarati—gives; mura—of the Mura demon; mardanah—the crusher; prabhuh—the Lord; te—of you; na—not; hi—indeed; bhajamana-janaya—to the devotees; yam—which; kada api—at any time; vitarasi—you give; bata—indeed; bhakti-yogam—devotional service; etam—that; tava—of you; mathure—O Mathura; mahima—the glory; giram—by words; abhumih—inexpressable.

 

 

O Mathura, even your master, Lord Muramardana, refuses to give the exalted stage of devotional service you easily give to the devotees. O Mathura, words have no power to properly describe your glories.

          —Shri Rupa Gosvami

 

 

TEXT 125

shravane mathura nayane mathura

vadane mathura hridaye mathura

purato mathura parato mathura

madhura madhura mathura mathura

 

sravane—in the ears; mathura—Mathura; nayane—in the eyes; mathura—Mathura; vadane—in the mouth; mathura—Mathura; hridaye—in the heart; mathura—Mathura; puratah—in front; mathura—Mathura; paratah—behind; mathura—Mathura; madhura—sweet; madhura—sweet; mathura—Mathura; mathura—Mathura.

 

 

Mathura is in my ears. Mathura is in my eyes. Mathura is in my voice. Mathura is in my heart. Mathura is before me. Mathura is behind me. Mathura is sweet. Mathura is sweet.

          —Shri Govinda Mishra

 

Shri Vrindaöavi-vandanam

Obeisances to Vrindavana

 

 

TEXT 126

tvam bhaja hiranyagarbham

tvam api haram tvam ca tat param brahma

vinihita-krishnanandam

aham tu vrindaöavim vande

 

tvam—you; bhaja—worship; hiranyagarbham—Lord Brahma; tvam—you; api—also; haram—Lord Shiva; tvam—you; ca—also; tat param brahma—the Supreme Brahman; vinihita—given; krishna—to Lord Krishna; anandam—bliss; aham—I; tu—but; vrindaöavim—the forest of Vrindavana; vande—worship.

 

 

Go ahead and worship Lord Brahma! Go ahead and worship Lord Shiva! Go ahead and worship the Supreme Brahman! I will not follow you. I will simply worship Vrindavana forest, which brought transcendental delight to Lord Krishna.

          —author unknown

 

Shri Nanda-pranamah

Obeisances to Nanda Maharaja

 

TEXT 127

shrutim apare smritim itare

bharatam anye bhajantu bhava-bhitah

aham iha nandam vande

yasyalinde param brahma

 

shrutim—Vedic literature; smritim—corollary to the Vedic lierature; itare—othes; bharatam—Mahabharata; anye—still others; bhjantu—let them worship; bhava-bhitah—those who are afraif of material existance; aham—I; iha—here; nandam—Maharaja Nanda; vande—worship; yasya—whose; alinde—in the courtyard; param brahma—the Supreme Brahman, Absolute Truth.

 

Those who are afraid of material existence worship Vedic literature. Some worship smriti, the corollaries to Vedic literature, and others worship the Mahabharata. As far as I am concerned, I worship Maharaja Nanda, the father of Krishna, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing.

          —Shri Raghupati Upadhyaya

 

TEXT 128

bandhukaruna-vasanam

sundara-kurcam mukunda-hrita-nayanam

nandam tundila-vapusham

candana-gaura-tvisham vande

 

bandhuka—as a bandhuka flower; aruna—red; vasanam—wearing garments; sundara—handsome; kurcam—whose face; mukunda—by Krishna; hrita—taken; nayanam—whose eyes; nandam—to Nanda Maharaja; tundila—chubby; vapusham—whose form; candana—of sandalwood; gaura—yellow; tvisham—whose complexion; vande—I offer my respectful obeisances.

 

 

I offer my respectful obeisances to Nanda Maharaja. His garments are red as a bandhuka flower. His face is handsome. His chubby form is the golden color of sandalwood paste. His eyes are enchanted by the sight of Lord Mukunda.

          —Shri Rupa Gosvami

 

Shri Yashoda-vandanam

Obeisances to Mother Yashoda

 

TEXT 129

ankaga-pankajanabham

navya-ghanabham vicitra-ruci-sicayam

viracita-jagat-pramodam

muhur yashodam namayami

 

anka—on the lap; ga—gone; pankaja-nabham—lotus-naveled Lord Krishna; navya—a fresh; ghana—of a raincloud; abham—the color; vicitra—wonderful; ruci—with beauty; sicayam—garments; viracita—created; jagat—of the world; pramodam—delight; muhuh—repeatedly; yashodam—to Mother Yashoda; namasyami—I offer respectful obeisances.

 

 

Mother Yashoda holds Lord Pankajanabha (Krishna) on her lap. Her garments are wonderfully beautiful. Her complexion is the color of a fresh raincloud. She delights the entire world. I repeatedly offer my respectful obeisances to her.

          —Shri Rupa Gosvami

 

Shri Krishna-shaishavam

Shri Krishna’s Childhood

 

TEXT 130

ati-lohita-kara-caranam

manjula-gorocana-tilakam

haöha-parivartita-shakaöam

mura-ripum uttama-shayinam vande

 

ati-lohita—charmingly reddish; kara—hands; caranam—and feet; manjula—beautiful; gorocana—with the yellow pigment gorocana; tilakam—tilaka markings; hatha—violently; paritvartita—overturned; sakatam—the cart; mura—of the Mura demon; ripum—to the enemy; uttana-sayinam—lying on His back; vande—I offer my respectful obeisances.

 

 

Lying on His back, His hands and feet charmingly reddish, and His forehead gracefully decorated with yellow gorocana tilaka markings, Lord Murari violently overturned the cart. I offer my respectful obeisances to Him.

          —author unknown

 

TEXT 131

ardhonmilita-locanasya pibatah paryaptam ekam stanam

sadyah prasnuta-dugdham-digdham aparam hastena sammarjatah

matra canguli-lalitasya vadane smerayamane muhur

vishnoh kshira-kanora-dhma-dhavala danta-dyutih patu vah

 

ardha—half; unmilita—opened; locanasya—whose eyes; pibatah—drinking; paryaptam—attained; ekam—one; atanam—breast; sadyah—at once; prasnuta—flowing; dugdha—with milk; digdham—anointed; aparam—the other; hastena—with a hand; sammarjatah—rubbing; matra—by His mother; ca—also; anguli—with her fingers; lalitasya—being fondled; vadane—in the mouth; smerayamane—smiling; muhuh—continually; vishnoh—of Lord Krishna; kshira—of milk; kana—with drops; danta—of the teeth; dyutih—the beauty; patu—may protect; vah—you all.

 

 

His eyes half-opened, Lord Vishnu drinks the milk of His mother’s breast. Finishing one breast, with His hand He rubs the other, from which the milk has already begun to flow. His mother fondles Him with her fingers. He smiles. May the white splendor of Lord Vishnu’s teeth, which are anointed with drops of milk, protect you all.

          —Shri Mangala

 

TEXT 132

gopeshvari-vadana-phutkriti-lola-netram

janu-dvayena dharanim anu sancarantam

kancin nava-smita-sudha-madhuradharabham

balam tamala-dala-nilam aham bhajami

 

gopa—of the gopas; ishvari—of the queen; vadana—the face; phutkriti—ignoring; lola—restless; netram—whose eyes; janu—of knees; dvayena—with the pair; dharanim—the earth; anu—on; sancarantam—going; kancit—someone; nava—new; smita—of a smile; sudha—of the nectar; madhura—with the sweetness; adhara—of the lips; abham—manifesting; balam—a child; tamala—of a tamala tree; dala—leaf; nilam—with the dark complexion; aham—I; bhajami—worship.

 

His restless eyes ignoring the face of the queen of the gopas, and His lips anointed with the sweet nectar of a smile, a infant crawls on the ground with His knees. I worship that infant, whose complexion is the dark color of a tamala leaf.

          —Shri Raghunatha dasa

 

TEXT 133

kvananam kva nayanam kva nasika

kva shrutih kva ca shikheti deshitah

tatra tatra nihitanguli-dalo

ballavi-kulam anandayat prabhuh

 

kva—where?; ananam—face; nayanam—eyes; kva—where?; nasika—nose; kva—where?; shrutih—ears; kva—where?; ca—also; shikha—top of the head; iti—thus; deshitah—from the words; tatra—there; tatra—and there; nihita—placed; anguli—finger; dalah—flower petal; ballavi—of gopis; kulam—the community; anandayat—delighted; prabhuh—the Lord.

 

The gopis asked: “Where is Your face?  Where are Your eyes?  Where is Your nose?  Where are Your ears?  Where is the top of Your head?” With each question the Lord placed His flower-petal finger in the appropriate spot. In this way the infant Lord delighted the gopis.

          —Shri Kavi Sarvabhauma

 

TEXT 134

idanim angam akshali

racitam canulepanam

idanim eva te krishna

dhuli-dhusharitam vapuh

 

idanim—now; angam—body; akshali—I wash; racitam—done; ca—also; anulepanam—anointing; idanim—now; eva—certainly; te—of You; krishna—O Krishna; dhuli—with dust; dhusaritam—dirtied; vapuh—body.

 

Krishna, one moment I carefully bathe and anoint You, and the next moment You are again covered with dust!

          —Shri Sarvabhauma Bhaööacarya

 

TEXT 135

panca-varsham ati-lolam angane

dhavamanam alakakulekshanam

kinkini-valaya-hara-nupurai

ranjitam namata nanda-nandanam

 

 panca—five; varsham—years old; ati—very; lolam—restless; angane—in the courtyard; dhavamanam—running; alaka—with curls of hair; akula—filled; ikshanam—whose eyes; kinkini—of bells; valaya—bracelets; hara—necklaces; nupuraih—and anklets; ranjitam—tinkling sounds; namata—all of you please offer respectful obeisances; nanda—of Maharaja Nanda; nandanam—of the son.

 

His hair getting in His eyes, and His bells, bracelets, necklaces, and anklets all tinkling, the restless five-year old son of Maharaja Nanda runs in the courtyard. All of you please bow down to offer respect to Him.

          —Shri Agama

 

Shaishave ‘pi tarunyam

Adolescence Manifested in Childhood

 

TEXT 136

adharam adhare kanöham kanöhe sa-catu drishau drishor

alikam alike kritva gopijanena sa-sambhramam

shishur iti rudan krishno vakshah-sthale nihitam ciran

nibhrita-pulakah smerah payat smaralasa-vigrahah

 

adharam—lips; adhare—to lips; kanöham—neck; kanöhe—the neck; sa—with; catu—sweet words; drishau—eyes; drishoh—to eyes; alikam—forehead; alike—to forehead; kritva—doing; gopijanena—with gopi; sa—with; sambhramam—care; sisuh—child; iti—thus; rudan—crying; krishnah—Krishna; vakshah-sthale—on the chest; nihitah—placed; cirat—for a long time; nibhrita—manifested; pulakah—hairs standing up; smerah—smiling; payat—may protect; smara—amorous feelings; alasa—slow; vigrahah—whose form.

 

Child Krishna approached a gopi and carefully placed His lips against her lips, His neck against her neck, His eyes against her eyes, and His forehead against her forehead. Speaking sweetly, He explained that He was, after all, only a small child, and then He pressed Himself against her breasts for a long time. He then smiled and the hairs of His body stood up with excitement. May child Krishna, whose body appeared to be too young to enjoy amorous pastimes, protect you all.

          —Shri Divakara

 

TEXT 137

brumah tvac-caritam tavabhi jananim chadmati-balakrite

tvam yadrig giri-kandareshu nayanananda kurangi-drisham

ity uktah parilehana-cchalataya nyastangulin anane

gopibhih puratah punatu jagatim uttana-supto harih

 

brumah—we will describe; tvat—You; caritam—activities; tava—Your; abhi—to; jananim—mother; chadma—disguised; ati-bala—of a small child; akrite—in the form; tvam—You; yadrk—as; giri—of Govardhana Hill; kandareshu—in the caves; nayana—of the eyes; anandah—the bliss; kurangi-drisham—of the doe-eyed gopis; Ťiti—thus; uktah—spoken; parilehana—sucking; chalataya—in His own; anane—mouth; gopibhih—the gopis; puratah—before; punatu—may purify; jagatim—the whole world; uttana-suptah—a small child lying on His back; harih—Krishna.

 

The gopis complained: “We will tell Your mother what You have done, how, even though You pretend to be only a small child, You enjoy amorous pastimes with the doe-eyed girls, delighting their eyes in the caves of Govardhana Hill.” In the view of all these gopis, baby Krishna cleverly placed a finger in His mouth and began to suck on it to refute their arguments. May baby Krishna purify the entire world.

          —Shri Vanamali

 

TEXT 138

vane-malini pitur anke

racayati balyocitam caritam

nava-nava-gopi-vadhuti-

smita-paripati parisphurati

 

vane-malini—garlanded with forest-flowers; pituh—of His father; anke—on the lap; racayati—performs; balya—for a small child; ucitam—suitable; caritam—activities; nava-nava—young; gopi-vadhuti—with the gopis; smita—of amorous smiles; paripati—series; parisphurati—manifests.

 

While on His father’s lap, Lord Vanamali acts as a small child, although when He is alone with the young gopis, He exchanges amorous smiles.

          —Shri Mukunda Bhaööacarya

 

TEXT 139

nitam nava-navanitam

kiyad iti krishno yashodaya pratah

iyad iti guru-jana-savidhe

vidhrita-dhanishöha-payodharah payat

 

nitam—taken; nava—fresh; navanitam—butter; kiyat—how muhch?; iti—thus; krishnah—Krishna; yasodaya—by Yasoda; pratah—was asked; iyat—this much; iti—thus; garu jana—of the grown ups; savidhe—in the presence; vidhrita—held; dhanistha—of Dhanista; payodharah—the breast; payat—may protect.

 

Mother Yashoda asked child Krishna: “How much butter did You take?” In the presence of all the grown-ups child Krishna grasped Dhanishöha’s breast and said: “This much.”

          —Shri Saranga

 

TEXT 140

kva yasi nanu caurike pramushitam sphuöam drishyate

dvitiyam iha mamakam vahasi kancuke kanňukam

tyajati nava-gopika-yugam nimathnan balal

lasat-pulaka-manňale jayati gokule keshavah

 

kva—where?; yasi—are you going; nanu—is it no?; caurike—O thief; pramusitam—the theft; sphutam—clearly; drishyate—is seen; dvitiyam—two; iha—here; mamakam—My; vahasi—you carry; kancuke—in your bodice; kandukam—balls; tyaja—give them up; iti—thus; nava—of the young; gopika—gopi; kuca—of breasts; yugam—the pair; nimathnan—attacking; balat—forcibly; lasat—manifesting; pulaka—of hairs standing up in ecstasy; mandalah—the multitude; jayati—all glories; gokule—in Gokula; kesavah—to Lord Krishna.

 

Child Keshava said to a young gopi: “Thief, where are you going? Have I not caught you stealing? Under your bodice you are hiding My two toy balls! Give them up!” His bodily hairs standing erect with joy, He violently attacked that young gopi’s breasts to retrieve His toy balls. All glories to Lord Keshava, who enjoyed these extraordinary pastimes in Gokula Village.

          —Shri Dipaka

 

Gavya-haranam

Stealing Milk-products

 

TEXT 141

dura-drishöa-navanita-bhajanam

janu-cankramana-jata-sambhramam

matri-bhiti-parivartitananam

kaishavam kim api shaishavam bhaje

 

dura—from far away; drishöa—seen; navanita—of butter; bhajanam—the pot; janu—on His knees; cankramana—going; jata—manifested; smabhramam—haste; matri—of His mother; bhiti—with fear; parivartita—turning; ananam—His face; kaishavam—of Lord Krishna; kim api—something; shaishavam—childhood; bhaje—I worship.

 

Seeing a pot of butter in the distance, baby Keshava quickly crawled there, anxiously turning His face out of fear of His mother. I worship these childhood pastimes of the Lord.

          —author unknown

 

TEXT 142

sammushnan navanitam antika-mani-stambhe sva-bimbodgamam

drishöva mugdhataya kumaram aparam sancintayan shankaya

man-mitram hi bhavan mayatra bhavato bhagah samah kalpito

ma mam sucaya sucayety anunayan balo harih patu vah

 

sammushnan—stealing; navanitam—butter; antika—nearby; mani—jewelled; stambhe—in a pillar; sva—own; bimba—in the reflection; udgamam—manifested; drishöva—seeing; mugdhataya—with bewilderment; kumaram—child; aparam—another; sancintaya—thinking; shankaya—with apprehension; mat—My; mitram—friend; hi—indeed; bhavan—You are; maya—with Me; Ťatra—here; bhavatah—of You; bhagah—a share; samah—equal; kalpitah—will be; ma—do not; mam—Me; sucaya—reveal; sucaya—reveal; iti—thus; anunayan—appeasing; balah—the child; harih—Krishna; patu—may protect; vah—you all.

 

As child Hari was stealing butter He noticed His own reflection in a nearby jeweled column. Thinking this to be another boy, He became frightened and begged: “You are My friend. I will share this butter with You. Please don’t tell on Me! Don’t tell on Me!” May child Hari protect you all.

          —author unknown

 

TEXT 143

dadhi-mathana-ninadais tyakta-nidrah prabhate

nibhrita-padam agaram ballavinam pravishöah

mukha-kamala-samirair ashu nirvapya dipan

kavalita-navanitah patu mam bala-krishnah

 

dadhi—yogurt; mathana—of churning; ninadaih—by the sounds; tyakta—abandoned; nidrah—sleep; prabhate—at daybreak; nibhrita—silent; padam—with feet; agaram—the house; ballavinam—of the gopis; pravishöah—entered; mukha—mouth; kamala—of the lotus; samiraih—with the breeze; ashu—at once; nirvapya—extinguishing; dipan—the lamps; kavalita—with a handful; navanitah—of butter; patu—may protect; mam—me; bala—child; krishnah—Krishna.

 

 

Awakened at daybreak by the sounds of yogurt-churning, on silent feet child Krishna stealthily entered the gopis’ home, extinguished the lamps with His lotus breath, and stole a handful of butter. I pray child Krishna may protect me.

          —author unknown

 

TEXT 144

savye panau niyamita-ravam kinkini-dama dhritva

kubji-bhuya prapada-gatibhir manda-mandam vihasya

akshnor bhangye vihasita-mukhir varayan sammukhina

matuh pashcad aharata harir jatu haiyangavinam

 

savye—in His left; panau—hand; niyamite—checked; ravam—sound; kinkini—of bells; dama—the string; dhritva—holding; kubji—crooked; bhuya—becoming; prapada—on His toes; gatibhih—by going; manda-mandam—very gently; vihasya—smiling; akanoh—of His eyes; bhangya—with crooked glances; vihasita—smiling; mukhih—mouths; varayah—warding off; sammukhinah—the gopis standing before Him; matuh—His mother; pascat—behind; aharata—stole; harih—Krishna; jatu—one time; haiyangavinam—butter.

 

Silencing His belt of bells by holding it in His left hand, gently smiling, arching His back, creeping up on His tip-toes, and with a crooked glance warding off the smiling gopis standing before Him, child Hari stole butter behind His mother’s back.

          —Shri Shriman

 

TEXT 145

pada-nyasan dvarancala-bhuvi vidhaya tri-chaturan

samantad alolam nayana-yugalam dikshu vikiran

smitam bibhrad vyaktam dadhi-harana-lila-caöula-dhih

sa-shankam gopinam madhu ripur agaram pravishati

 

pada-nyasan—footsteps; dvara-ancala-bhuvi—in the doorway; vidhaya—placing; tri—three; chaturan—or four; samantat—everywhere; alolam—restless; nayana—of eyes; yugalam—the pair; dikshu—in all directions; vikiran—casting; smitam—a smile; bibhrat—manifesting; vyaktam—manifested; dadhi—of yogurt; harana—stealing; sa—with; shankam—fear; gopinam—of the gopis; madhu-ripuh—Lord Krishna, the enemy of the Madhu demon; agaram—the house; pravishati—enters.

 

Taking two or three steps in the doorway, turning His restless eyes in all directions, smiling, and intent on stealing yogurt, child Madhuripu (Krishna) fearfully enters the house.

          —Shri Rupa Gosvami

 

TEXT 146

mridnan kshiradi-cauryan masrina-surabhini srikkani pani-gharshair

aghrayaghraya hastam sapadi parushayan kinkini-mekhalayam

varam varam vishale dishi dishi vikiral-locane lola-tare

mandam mandam jananyah parisaram ayate kuöa-gopala-balah

 

mridnan—pressing; kshira—milk; adi—beginning with; sauryat—from the theft; masrna—only; surabhini—and fragant; srkkani— the corner of the mouth; pani—of His hands; gharsaih—by rubbing; aghraya—smelling; aghraya—and smelling; hastam—His hand; sapadi—immediately; parusayan—striking; kinkini—of bells; mekhalayam—of the belt; varam—again; varam—and again; visale disi disi—in all directions; vikirat—casting; locane—His eyes; lola—restless; tare—with pupils; mandam mandam—very slowly; jananyah—of His mother; parisaram—in the vicinity; ayate—goes; kutah—the tricky; gopala—cowherd; balah—child.

 

Rubbing His hand against the corner of His mouth, which had become oily and fragant from eating the stolen milk-products, repeatedly smelling His hand, silencing His belt of bells, and with restless eyes glancing in all directions, the tricky child Gopala slowly approached His mother.

          —author unknown

 

Hareh svapnayitam

Lord Hari Speaks in His Sleep

 

TEXT 147

shambho svagatam asyatam ita ito vamena padmodbhava

krauncare kushalam sukham sura-pate vittesha no drishyase

ittham avapna-gatasya kaiöabha-ripoh shrutva jananya girah

kim kim balaka jalpasity anucitam thuthu-kritam patu vah

 

shambho—O Shiva; svagatam—welcome; asyatam—be seated; itah—here; itah—here; vamena—on the left; padma-udbhava—O Brahma; kraunca-are—O Karttikeya; kushalam—auspiciousness; sukham—happiness; sura-pate—O Indra; vitta-isha—O Kuvera; na—not; u—indeed; drishyase—you have been seen; ittham—in this way; svapna-gatasya—dreaming; kalöabha-ripoh—of Lord Krishna, the enemy of Kaiöabha; shrutva—hearing; jananyah—of His mother; girah—the words; kim—what?; kim—what?; balaka—improper; thuthu-kritam—ejected from the mouth; patu—may protect; vah—you all.

 

Hearing sleeping Krishna say, “Shiva, welcome! Sit down. Brahma, you sit at my left. Kartikeya! Auspiciousness to you. Indra! Happiness to you. Kuvera! I did not see you.” Mother Yashoda said: “Child! What, what nonsense are You saying?” I pray these words of Mother Yashoda will protect you all.

          —Shri Mayura

 

TEXT 148

dhira dharitri bhava bharam avehi shantam

nanv esha kamsa-hatakam vinipatayami

ity adbhuta-stimita-gopa-vadhu-shrutani

svapnayitani vasudeva-shishor jayanti

 

dhira—calm; dharitri—O earth; bhava—please become; bharam—the burden; avehi—please know; shantam—is removed; nanu—is it not?; eshah—this; kamsa—Kamsa; hatakam—the demon; vinipatayami—I kill; iti—thus; adbhuta—with wonder; stimita—stunned; gopa-vadhu—of the gopis; shrutani—the ears; svapnayitani—words spoken in sleep; vasudeva—of Maharaja Vasudeva; shishoh—of the son; jayanti—all glories.

 

Hearing Vasudeva’s son Krishna say in His sleep, “Mother Earth, please become calm, Know that your burden will certainly be removed. Have I not already practically killed the demon Kamsa?” the gopis became stunned with wonder. All glories to these words Lord Krishna spoke in His sleep.

          —Shri Vasudeva

 

Pitror vismaana-shikshanai

Instructions and Other Pastimes That Fill Krishna’s Parents With Wonder

 

TEXT 149

kalindi-puline maya na na maya shailopashalye na na

nyagrodhasya tale maya na na maya radha-pituh prangane

drishöah krishna itirite sa-niyamam gopair yashoda-pater

vismerasya puro hasan nija-grihan niryan harih patu vah

 

kalindi—of the Yamuna; puline—on the shore; maya—by me; Ťna—not; na—not; maya—by me; saila—on Govardhana Hill; upasalye—in the outskirts of Vraja Village; na—not; na—not; nyagrodhasya—of the Banyan tree; tale—at the base; maya—by me; na—not; na—not; maya—by me; radha—of Radharani; pituh—of the father; prangane—in the courtyard; drishöah—has been seen; krishnah—Krishna; iti—thus; irite—spoken; sa—with; niyamam—certainly; gopaih—by the gopas; yasoda—of Yasoda; pateh—of the husband; vismeranya—astonished; purah—home; niryan—going; harih—Lord Krishna; patu—may protect; vah—you all.

 

The gopas confidently said, “I did not see Krishna at the Yamuna’s shore. I did not see Him on Govardhana Hill or at the outskirts of Vraja village. I did not see Him at the base of the banyan tree. I did not see Him in the courtyard of Radha’s father Maharaja Vrishabhanu.” As Nanda Maharaja became struck with wonder to hear all this, smiling Krishna slipped out of the house, from right under Nanda’s nose. May Krishna protect you all.

          —Shri Umapatidhara

 

TEXT 150

vatsa sthavara-kandareshu vicaran dura-pracare gavam

himsran vikshya purah purana-purusham narayanam dhyasyani

ity uktasya yashodaya mura-ripor vavyaj jaganti sphurad-

bimboshöha-dvaya-gaňha-piňana-vashad avyakta-bhavam smitam

 

vatsa—O child; sthavara—in the forests; kandareshu—in and the caves of Govardhana Hill; vicaran—going; dura-pracare—far away; gavam—of the cows; himsran—wild beasts; vikshya—seeing; purah—in the presence; purana—the oldest; purusham—supreme person; narayanam—on Lord Narayana; dhyasyasi—You should meditate; iti—thus; uktasya—spoken; yashodaya—by Mother Yashoda; mura-ripoh—of Lord Krishna, the enemy of the Mura demon; avyat—may protect; jaganti—all the universes; sphurat—manifesting; bimba—bimba fruit; oshöha—lips; dvaya—pair; gaňha—hard; piňana—pressing; vashat—from the control; avyakta—not manifested; bhavam—nature; smitam—a smile.

 

Mother Yashoda said, “Child, when You take care of the cows far away in the forests or the caves of Govardhana Hill, and You see dangerous wild animals, then You should meditate on the ancient Supreme Person, Lord Narayana, and He will protect You.” As Lord Krishna heard these words it was only with great difficulty that He prevented a smile from appearing on His bimba-fruit lips. May that suppressed smile protect all the worlds.

          —Shri Abhinanda

 

TEXT 151

ramo nama babhuva hum tad-abala siteti hum tam pitur

vaca pancavati-vane nivasatas tasyaharad ravanah

krishnayeti puratanim nija-katham akarnya matreritam

saumitre kva dhanur dhanur dhanur iti vyagra girah pantu-vah

 

    ramah—Rama; nama—named; babhuva—was; hum—yes; tat—His; abala—wife; sita—was Sita; iti—thus; hum—yes; tam—her; pituh—of the father; vaca—by the words; pancavati-vane—in Pancavati forest; nivasatah—residing; tasya—of Him; aharat—kidnapped; ravanah—Ravana; krishnasya—of Krishna; iti—thus; puratanim—ancient; nija—of Himself; katham—the narrative; akarnya—hearing; matra—by His mother; iritam—spoken; saumitre—O Lakshmana, son of Sumitra; kva—where; dhanuh—My bow; dhanuh—bow; dhanuh—bow; iti-thus; vyagra—alarmed; girah—words; pantu—may protect; vah—you all.

 

“There once was a king named Rama.”

“Yes.”

“His wife was Sita.”

“Yes.”

“On the order of His father, Rama lived in the Pancavati forest. There Ravana kidnapped Sita.”

As Lord Krishna heard His mother narrate His own activities performed in ancient times, He suddenly called out: “Lakshmana! Where is My bow? Where is My bow? Where is my bow?” I pray these alarmed words of Lord Krishna may protect you all.

          —author unknown

 

TEXT 152

shyamoccandra svapishi na shisho naiti mam adya nidra

nidra-hetoh shrinu suta katham kam apurvam kurushva

vyaktah stambhan naraharir abhud danavam darayishyann

ity uktasya smitam udayate devaki-nandanasya

 

shyama—darkness; uccandra—the rising moon; svapishi—You sleep; na—not; shisho—O child; na—not; iti—thus; mam—to Me; adya—now; nidra—sleep; nidra—of sleep; hetoh—of the cause; shrinu—please hear; suta—O son; katham—a story; kam—what?; apurvam—unprecedented; kurushva—you may do; vyaktah—appeared; abhut—was; danavam—the demon; darayiyashan—about to rip into pieces; iti—thus; uktasya—spoken; smitam—a smile; udayate—arose; devaki-nandanasya—of Lord Krishna, the son of Devaki.

 

“O my rising dark moon, my child, You are not asleep?”

“No. Sleep has not yet come to Me.”

“Listen, my son. I will tell You a bedtime story that will make You fall asleep.”

“What is this story I have never heard?  Please tell it.”

Mother Yashoda then told the story. When she came to the sentences, “Then Lord Nrisimha appeared from the pillar. Lord Nrisiha was very eager to rip the demon to shreds.” a smile suddenly arose on child Krishna’s lips.

          —Shri Sarvananda

 

Go-rakshadi-lila

Protecting the Cows and Other Pastimes

 

TEXT 153

deva tvam eka-janghavalayita-laguňi-murdhni vinyasta-bahur

gayan go-yuddha-gitir uparacita-shirah-shekharah pragrahena

darpa-sphurjan-mahoksha-dvaya-samara-kalabaddha-dirghanubandhah

kriňa-gopala-murtir mura-ripur avata atta-go-raksha-lilah

 

devah—Lord; tvam—You; eka—one; jangha—leg; avalayita—straight; lagudi—of the stick; murdhni—on the head; vinyasta—placed; bahuh—an arm; gayan—singing; go—for a cow; yuddha—of the battle; gitih—the songs; uparacita—fashioned; sirah—on the head; sekharah—a crown; pragrahena—by holding; darpa—arrogance; sphurjat—manifesting; mahoksha—by great bulls; dvaya—of a pair; samara—of battle; kala—in the arts; abaddha—entangled; dirgha—for a long time; anubandhah—in relationship; kriňa—pastime; gopala—of a cowherd boy; murtih—in the form; mura-ripuh—Lord Krishna, the enemy of the Mura demon; avatat—may protect; atta—great; go—of the cows; raksha—in protecting; lilah—whose pastimes.

 

Wearing a crown, and His hand on the head of a cane, the Lord loudly sings the song sung by bulls when they challenge each other for the sake of a cow. Hearing the challenge, two large, arrogant bulls appear and for a long time remain absorbed in the arts of battle. I pray Lord Murari, the playful cowherd boy who enjoys pastimes of protecting the cows and bulls, will always protect you.

          —Shri Yogeshvara

 

TEXT 154

yavad gopa madhura-murali-nada-matta mukundam

manda-spandair ahaha sakalair locanair apibanti

gavas tavan masrina-yavasa-grasa-lubdha viduram

yata govardhana-giri-dari-dronikabhyantareshu

 

yavat—when; gopah—the cowherd boys; madhura—the sweet; murali—of the flute; nada—by the sounds; mattah—intoxicated; mukundam—Lord Krishna; manda—without; spandaih—movement; ahaha—aha!; sakalaih—with all; locanaih—eyes; apibanti—drink; gavah—the cows; tavat—then; masrna—soft; yavasa—of grasses; grasa—for mouthfuls; lubdhah—eager; viduram—far away; yatah—gone; govardhana-giri—of Govardhana Hill; dari-dronkia-abhyntarena—in the caves.

 

When the cowherd boys become intoxicated by the sweet sounds of the flute, and with unblinking eyes drink the sight of Lord Mukunda, then the unattended cows, eager for soft grasses to eat, wander far away and enter the caves of Govardhana Hill.

                 —Shri Keshavacchatri

 

Gopinam premotkarshah

The Exalted Nature of the Gopis’ Love

 

TEXT 155

dhairyam mana-parigrahe ‘pi jaghane yac camshukalambanam

gopinam ca vivecanam nidhuvanarambha raho-marganam

sadhvi-sac-caritam vilasa-viratau patyur grihanveshanam

tat-tad-gaurava-rakshanam mura-ripor vamshi-ravapekshanam

 

dhairyam—peaceful composure; mana—in pride; parigrahe—in taking; api—although; jaghane—on the gopis; yat—which; ca—also; amsuka—of garments; alambanam—resting; gopinam—of the gopis; ca—also; vivecanam—decision; nidhuvana—of amorous pastimes; arambhe—in the action; rahah—a solitary place; marganam—the search; sadhvi—of pious girls; sat—the pious; caritam—actions; vilasa—of amorous pastimes; viratau—in the cessation; patyuh—of their husbands; griha—for the homes; anvesanam—the search; tat-tat—various; gaurava—of respectable elders; rakshanam—protection; mura-ripoh—of Lord Krishna, the enemy of the Mura demon; vamshi—of the flute; rava—for the sound; apekshanam—hope.

 

With an air of peaceful respectability the gopis placed nice garments around their hips and went to enjoy amorous pastimes with Krishna in a solitary place. The sound of Krishna’s flute stunned their vow of chastity, their attachment to their husbands’ homes, and all the protections offered by their elders.

                 —Shri Sarvavidyavinoda

 

TEXT 156

vilokya krishnam vraja-vama-netrah

sarvendriyanam nayanatvam eva

akarnya tad-venu-ninada-bhangim

aicchan punas tah shravanatvam eva

 

vilokya—seeing; krishnam—Krishna; vraja—of Vraja; vama-netrah—the beautiful-eyed girls; sarva—of all; indriyanam—the senses; nayanatvam—hearing; tat—of Him; venu—of the flute; ninada—of the sounds; bhangim—the waves; aicchan—desired; punah—again; tah—they; shravanatvam—the nature of being ears; eva—certainly.

 

When the beautiful-eyed girls of Vraja saw Lord Krishna they wished all their senses were eyes, and when they heard the waves of music from His flute they wished all their senses were ears.

          —author unknown

 

Gopibhih saha lila

Pastimes With The Gopis

 

TEXT 157

kalindi-jala-keli-lola-tarunir avita-cinamshuka

nirgatyanga-jalani saritavatir alokya sarva dishah

tiropanta-milan-nikunja-bhavane guňham cirat pashyatah

shaureh sambhramayann ima vijayate sakuöa-venu-dhvanih

 

kalindi—of the Yamuna; jala—water; keli—for pastimes; lola—eager; tarunih—the young girls; avita—abandoned; cina—their silk; amsuka—garments; nirgatya—emerging from the water; anga—of their bodies; jalani—the water; saritavatih—removing; alokya—looking; sarvah—in all; disah—directions; tira—the shore; upanta—near; milat—meeting; nikunja—of the grove; bhavane—in the abode; gudham—hidden; cirat—for a long time; pashyatah—looking; saureh—of Lord Krishna; sambhramayan—enchanting; imah—the gopis; vijayate—all glories; sa-akuta—tricky; venu—of the flute; dhvanih—to the sound.

 

Removing their silk saris, the young gopis eagerly sported in the waters of the Yamuna. After some time they intently looked in all directions, and then, certain that no one was watching, emerged from the water and carefully dried their naked bodies. Meanwhile, hidden in a nearby forest grove, Lord Krishna had been watching their every movement for a long time. At a certain moment He began to play His flute. All glories to Lord Krishna’s tricky flute-music, which completely charms the girls of Vraja.

          —Shri Purushottamadeva

 

Tasu krishnasya bhavah

Lord Krishna’s Love for the Gopis)

 

TEXT 158

svedaplavita-pani-padma-mukula-prakranta-kampodayad

visrastam avijanato muralikam padaravindopari

lila-vellita-ballavi-kavalita-svantasya vrindavane

jiyat kamsa-ripos tri-bhanga-vapushah shunyodaya phut-kritih

 

sveda—with perspiration; aplavita—infatuated; pani—hands; padma—lotus; mukula—buds; prakranta—begun; kampa—of trembling; udayat—from the arisal; visrastam—fallen; avijanatah—unaware; muralikam—the flute; pada—feet; avijanatah—lotus; upari—on; lila—with pastimes; vellita—moving; ballavi—by the gopis; kavalita—devoured; sva-antasya—whose heart; vrindavana—in Vrindavana; jiyat—all glories; kamsa-ripoh—of Lord Krishna, the enemy of Kamsa; tri—three-fold; bhanga—bending; vapusah—whose form; sunyap—nothing; udaya—arising; phut-kritih—blowing.

 

The gracefully moving gopis captured Lord Krishna’s heart. His hands perspired and trembled. Lord Krishna, whose form was bent in three places, was unaware that the flute had dropped from His lutus-bud hands and fallen to His lotus feet. He began to blow into what He thought was His flute, but no sound emerged. All glories to that soundless blowing of Lord Krishna.

          —Shri Ciranjiva

 

Shri-Krishnasya prathama-darshane shri-radha-prashnah

Shrimati Radharani’s Inquiry on First Seeing Shri Krishna)

 

TEXT 159

bhru-valli-tanňava-kala-madhuranana-shrih

kankelli-koraka-karambita-karnapurah

ko ‘yam navina-nikashopala-tulya-deho

vamshi-ravena sakhi mam avashi-karoti

 

bhru—of the eyebrows; valli—of the vines; tanňava—of dancing; kala—with the art; madhura—charming; anana—of the face; shrih—beauty; kankelli—asoka; koraka—buds; karambita—mixed; karnapurah—earrings; kah—who?; ayam—is this; navina—new; nikasha-upala—a black stone; tulya—with the sound; sakhi—O friend; mam—Me; avasi-karoti—overwhelms.

 

Friend, who is this person?  His body is like a new black nikasha stone. He wears earrings of ashoka buds. The vines of eyebrows dance on His charming, handsome face. I am overcome by the sound of His flute.

          —author unknown

 

TEXT 160

indivarodara-sahodara-medura-shrir

vaso dravat-kanaka-vrinda-nibham dadhanah

amukta-mauktika-manohara-hara-vakshah

ko ‘yam yuva jagad anangamayam karoti

 

indivara—of the blue lotus flowers; udara—of the whorlds; sahodara—the brother; medura—glistening; shrih—beauty; vasah—garments; dravat—molten; kanaka—of gold; vrinda—of an abundance; nibham—the likeness; dadhanah—wearing; amukta—wearing; mauktika—of pearls; manohara—charming; hara—necklace; vakshah—on His chest; kah—who?; ayam—is this; yuva—youth; jagat—the entire world; ananga—with amorous desire; mayam—filled; karoti—does.

 

Who is this teen-age boy?  A charming pearl-necklace decorates His chest. He is dressed in garments the color of molten gold. The splendid complexion is the brother of the blue lotus whorl. He fills the world with amorous passion.

          —Shri Sarvavidyavinoda

 

Sakhya uttaram

The Reply of Radha’s Gopi-friend

 

TEXT 161

asti ko ‘pi timira-stanandhayah

kincid ancita-padam sa gayati

yan manag api nishamya ka vadhur

navadhuta-hridayopajayate

 

asti—is; kah api—this person; timira—dark-complexioned; stanandhayah—boy; kancit—something; ancita—beautiful; padam—music; sah—He; gayati—plays; yat—which; manak—slightly; api—even; nishamya—hearing; ka—what?; vadhuh—girl; na—not; avadhuta—trembling; hridaya—heart; upajayate—is manifested.

 

He is a dark-complexioned boy who plays very beautiful music. What girl will not tremble at heart by hearing His music for even a moment?

          —author unknown

 

Shri-Radhayah purva-ragah

The Beginning of Radha’s Love

 

TEXT 162

mano gatam manmatha-bana-badham

avedayantiva tanor vikaraih

dinanana vacam uvaca radha

tada tad ali-jana-sammukhe sa

 

manah—in the heart; gatam—gone; manmatha—of cupid; bana—of the arrow; badham—the wound; avedayanti—informing; iva—as if; tanoh—of the body; vikaraih—with ecstatic symptoms; dina—unhappy; anana—face; vacam—words; uvaca—spoke; radha—Radha; tada—then; tat—of Her; ali-jana—of the friends; sammukhe—in the presence; sa—She.

 

Unhappy-faced Radha said to Her friends: “My heart is wounded by Kama’s arrow. My body is now filled with the symptoms of love.”

          —Shri Purushottamadeva

 

TEXT 163

yad-avadhi yamuna-kunje

ghana-rucir avalokitah ko ‘pi

nalini-dala iva salilam

tad-avadhi taralayate cetah

 

yat-avadhi—when; yamuna—on the Yamuna’s shore; kunje—in the grove; ghana—of a raincloud; rucih—this person whose splendid bodily complexion is like the color; avalokitah—is seen; kah api—this person; nalini—of a lotus flower; dale—on the leaf; iva—like; salilam—a drop of water; tat-avadhi—then; taralayate—trembles; cetah—My heart.

 

Since, in the forest by the Yamuna, I saw this person whose complexion is the color of a dark raincloud, My heart has been trembling like a drop of water on a lotus leaf.

          —Shri Kavicandra

 

TEXT 164

akasmad ekasmin pathi sakhi maya yamuna-taöam

    vrajantye drishöo ‘yam nava-jaladhara-shyamala-tanuh

sa drig-bhangya kim vakuruta na hi jane tata idam

    mano me vyalolam kvacana griha-kritye na balate

 

akasmat—by accident; ekasmin—on one; pathi—path; sakhi—O friend; maya—by Me; yamuna—of the Yamuna; tatam—to the bank; vrajantya—going; drishöah—was seen; ayam—He; nava—fresh; jaladhara—raincloud; shyamala—black; tanuh—whose body; sah—He; drik-bhangya—with a crooked glance; kim—what?; va—or; akuruta—did; na—not; hi—indeed; jane—I know; tatah—since then; idam—this; manah—mind; me—my; vyalolam—restless; kvacana—something; griha-kritye—in household duties; na—not; balate—is able.

 

Friend, one time, as I walked on the path to the Yamuna’s bank I saw a boy whose complexion was the color of a dark raincloud. What spell did He cast on Me when He glanced at Me with those crooked eyes? I do not know. Since that time My heart is always very agitated. It no longer allows Me to perform My household duties.

          —Shri Jayanta

 

TEXT 165

puro nila-jyotsna tad anu mriganabhi-parimalas

    tato lila-venu-kvanitam anu kanci-kala-ravah

tato vidyud-valli-valayita-camatkara-lahari-

    tarangal lavanyam tad anu sahajananda udagat

 

purah—in My presence; nila—a dark; jyotana—effulgent; tat anu—then; mrganabhi—of musk; parimalah—the fragance; tatah—then; lila—playful; venu—of the flute; kvanitam—music; anu—then; kanci—of a sash of bells; kala—the sweet; ravah—sound; tatah—then; vidyut—of lightning; valli—of a vine; valayita—encircled; camatkara—of wonder; lahari-tarangat—from the waves; lavanyam—beauty; tat anu—then; sahaja—natural; anandah—bliss; udagat—arose.

 

First I saw a splendid blue effulgence. Then I smelled the fragance of musk. Then I heard graceful flute music. Then I heard the sweet tinkling of a sash of bells. Then I saw waves of wonderful handsomeness encircled by a vine that was a stationary lightning flash. Then I became filled with bliss.

          —author unknown

 

TEXT 166

adya sundari kalinda-nandini-

tira-kunja-bhuvi keli-lampaöah

vadayan muralikam muhur muhur

madhavo harati mamakam manah

 

adya—now; sundari—O beautiful one; kalinda-nandini—of the Yamuna River, the daughter of Mount Kalinda; tira—on the shore; kunja-bhuvi—in the grove; keli—playful; lampatah—debauchee; vadayan—playing; muralikam—a flute; muhuh muhuh—repeatedly; madhavah—Lord Krishna; harati—steals; mamakam—My; manah—heart.

 

 

O beautiful friend, as He played the flute for a long time on the Yamuna’s shore, the playful debauchee Madhava stole My heart.

          —author unknown

 

TEXT 167

yad-avadhi yamunayas tira-vanire-kunje

muraripu-pada-lila locanabhyam aloki

tad-avadhi mama cittam kutracit karya-matre

na hi lagati muhurtam kim vidheyam na jane

 

yat-avadhi—since; yamunayah—of the Yamuna River; tira—on the shore; vanira—of vanira trrees; kunje—in the grove; muraripu-pada—of Lord Krishna, the enemy of the Mura demon; lila—the pastimes; locanabhyam—with two eyes; aloki—I saw; tat-avadhi—since then; karya-matre—in household duties; na—not; hi—indeed; lagati—rests; muhurtam—for a moment; kim—what?; vidheyam—should be done; na—do not; jane—I know.

 

Since with My own eyes I saw Krishna’s pastimes in the vanira grove on the Yamuna’s shore, My heart has not allowed Me to perform My household chores. What should I do? I do not know what to do.

          —Shri Kavicandra

 

TEXT 168

yad-avadhi yadunandanananenduh

sahacari locana-gocari-babhuva

tad-avadhi malayanile ‘nale va

sahaja-vicara-paranmukham mano me

 

yat-avadhi—since; yadu-nandana—of Lord Krishna, the descendent of Maharaja Yadu; anana—of the face; induh—the moon; sahacari—O friend; locana—of the eyes; gocari—within the field of perception; babhuva—has come; tat-avadhi—then; malaya—from the Malaya Hill; anile—in the breeze; anale—in a fire; va—or; sahaja—natural; vicara—discrimination; paranamukham—turned away; manah—mind; me—My.

 

O My friend, since the moon of Krishna’s face has appeared within the perception of My eyes, My mind has lost all discrimination. It no longer has the power to distinguish between the cooling Malayan breeze and the blazing fire.

          —Shri Sanjaya Kavishekhara

 

TEXT 169

asamanjasam asamanjasam

asamanjasam etad apatitam

ballava-kumara-buddhya

hari hari harir ikshitah kutukat

 

asamanjasam—wrong; asamanjasam—wrong; asamanjasam—wrong; etat—this; apatitam—has ocurred; ballava—cowherd; kumara—boy; buddhya—with the conception; hari—alas!; hari—alas!; harih—Lord Hari; ikshitah—is seen; kutukat—enthusiastically.

 

It is wrong, wrong, wrong! Alas! Alas! I saw the Supreme Personality of Godhead, Lord Hari, and I thought He was an ordinary cowherd boy!

          —Shri Sharana

 

TEXT 170

shushyati mukham uru-yugam

pushyati jaňatam pravepate hridayam

svidyati kapola-pali

sakhi vana-mali kim aloki

 

susyati—dries up; mukham—My mouth; uru—of thighs; yugam—the pair; pusyati jadatam—becomes stunned; pravepate—trembles; hridayam—heart; svidyati—perspires; kapola-pali—cheeksh; sakhi—O friend; vana-mali—Lord Krishna, who wears  a garland of forest-flowers; kim—why?; aloki—when I see.

 

Friend, when I see Krishna, who wears a garland of forest-flowers, why does My mouth become dry, My thighs become stunned, My heart tremble, and My cheeks perspire?

          —Shri Mukunda Bhaööacarya

 

TEXT 171

upari tamala-taroh sakhi parinata-sharad-indu-manňalah ko ‘pi

tatra ca murali-khurali kula-maryadam adho nayati

 

upari—above; tamala-taroh—a tamal tree; sakhi—O friend; parinata—a full; sarat—autumn; indu-mandalah—moon; kah api—a certain; tatra—there; ca—also; murali—flute; khurali—playing; kula-maryadam—morality; adhah nayati—mocks.

 

Friend, I have seen an autumn full moon shining above a tamala tree. This moon’s flute music mocks My chastity.

          —Shri Sanjaya Kavishekhara

 

TEXT 172

hanta kantam api tam didrkshate

    manasam mama na sadhu yat-krite

indur indumukhi nanda-marutas

    candanam ca vitanoti vedanam

 

hanta—indeed; kantam—My lover; api—certainly; tam—Him; didrkshate—desires of see; manasam—heart; mama—My; na—not; sadhu—happily; yat-krite—for His sake; induh—the moon; indu-mukhi—O moon-faced girl; manda—the gentle; marutah—breezes; vitanoti—give; vedanam—torment.

 

O moon-faced friend, the gentle breezes, the moon, and the scent of sandalwood torment My heart. It is not happy. It yearns to see My lover, Krishna.

 —author unknown

 

TEXT 173

guru-jana-ganjanam ayasho

    griha-pati-caritam ca darunam kim api

vismarayati samastam

    shiva shiva murali murarateh

 

guru-jana—of My elders; ganjanam—the rebukes; ayasah—My infamy; griha-pati—of My husband; caritam—the activities; ca—also; darunam—harsh; kim api—something; vismarayati—causes to forget; samastam—everything; siva—alas!; siva—alas!; murali—the flute; mura-arateh—of Lord Krishna, the enemy of the Mura demon.

 

Alas! Alas! Krishna’s flute makes Me completely forget the rebukes of My elders, My own growing infamy, and the harsh actions of My husband.

          —Shri Sarvavidyavinoda

 

TEXT 174

dravinam bhavanam apatyam tavan

mitram tathabhijatyam ca

upayamunam vana-mali

yavan netre na nartayati

 

dravinam—wealth; bhavanam—home; apatyam—children; tavat—then; mitram—friends; tatha—in that way; abhijatyam—good family; ca—also; upayamunam—on the shore of the Yamuna; vana-mali—Lord Krishna, who wears a garland of forest flowers; yavat—as long as; netre—two eyes; na—does not; nartayati—cause to dance.

 

My wealth, home, children, friends, and family all seen important only as long as Vanamali Krishna does not glance on Me with dancing eyes on the Yamuna’s shore.

          —Shri Sarvavidyavinoda

 

TEXT 175

tushyantu me chidram avapya shatravah

   karotu me shasti-bharam griheshvarah

manis tu vakshoruha-madhya-bhushanam

   mamastu vrindavana-krishna-candramah

 

tusyantu—may become pleased; me—of Me; chidram—faults; avapya—attaining; satravah—enemies; karotu—may do; me—to Me; sasti—of punishment; bharam—a host; griha-isvarah—My husband; manih—the jewel; tu—indeed; vakshoruha—breasts; madhya—in the middle; bhusanam—the ornaments; mama—of Me; astu—may be; vrindavana—in Vrindavana; krishna-candramah—the dark moon of Lord Krishna.

 

   Let My enemies be pleased to find fault with Me. Let My husband punish Me again and again. I do not care. Lord Krishnacandra, who enjoys transcendental pastimes in Vrindavana forest, will always be the precious jewel that decorates My breasts.

          —author unknown

 

TEXT 176

svami nihantu vihasantu purah sapatnyo

    bhartur bhajantu guravah pitarash ca lajjam

etavata yadi kalanki-kulam tathastu

    ramanuje mama tanotu mano ‘nuragam

 

svami—My husband; nihantu—may beat Me; vihasantu—may laugh; purah—in My presence; sapatnyah—enemies; bhartuh—of My husband; bhajantu—may create; guravah—elders; pitarah—parents; ca—and; lajjam—shame; etavata—in this way; yadi—if; kalanki—polluted; kulam—family; tatha—in that way; astu—let it be; rama-anuje—for Lord Krishna, the younger brother of Balarama; mama—My; tanotu—will do; manah—heart; anuragam—love.

 

Let My husband beat Me! Let My enemies laugh in My face! Let My parents and elderly relatives shame Me before My husband! Let My whole family become polluted! I do not care. My heart will continue to love Balarama’s younger brother, Krishna.

          —author unknown

 

TEXT 177

svami kupyati kupyatam parijana nindanti nindantu mam

    anyat kim prathatam ayam ca jagati prauňho mamopadravah

ashasyam punar etad eva yad idam cakshush ciram vardhatam

    yenedam paripiyate mura-ripoh saundarya-saram vapuh

 

svami—My husband; kupyati—is angry; kupyatam—let him be angry; parijanah—friends; nindati—rebuke; nindantu—let them rebuke; mam—Me; anyat—else; kim—what?; prathatam—may be; ayam—that; ca—also; jagati—in the world; praudhah—great; mama—for Me; upadravah—catastrophe; asasyam—desired; punah—again; etat—this; eva—certainly; yat—which; idam—that; cakshuh—eyes; ciram—eternally; vardhatam—may increase; yena—by which; idam—this; paripiyate—may be drunk; mura-ripoh—of Lord Krishna, the enemy of Mura; saundarya—of handsomeness; saram—the nectar; vapuh—the form.

 

My husband is angry? Let him be angry. My friends rebuke Me? Let them. Let there fall upon Me whatever other catastrophe there may be in this world. I do not care. I simply wish that My eyes may eternally drink the nectar of Krishna’s handsome form.

          —Shri Pushkaraksha

 

TEXT 178

kim durmilena mama duti manorathena

     tavanti hanta sukritani kaya kritani

etavad eva mama janma-phalam murarir

yan netrayoh pathi bibharti gatagatani

 

kim—what is the use?; durmilena—of this difficult to attain; mama—My; duti—O messenger; manorathena—desire; tavanti—is that way; hanta—indeed; sukritani—pious deeds; kaya—by whom?; kritani—performed; etavat—in that way; eva—certainly; mama—My; janma—of the birth; phalam—the fruit; mura-arih—Lord Krishna, the enemy of the Mura demon; yat—which; netrayoh—of the eyes; pathi—on the pathway; bibhati—manifests; gata—going; agatani—and coming.

 

O messenger-friend, if Krishna would walk on the pathway of My eyes, then My birth will become fruitful. What is the use of this impossible desire? Who is able to perform the pious activities to obtain this?

          —author unknown

 

TEXT 179

sakhi mama niyati-hatayas

tad-darshana-bhagyam astu va ma va

punar api sa venu-nado

yadi karna-pathe patet tad evalam

 

sakhi—O friend; mama—of Me; niyati—whose good fortune; hatayah—is destroyed; tat—of Him; darshana—of the sight; bhagyam—the good fortune; astu—may be; va—or; ma—not; va—or; punah api—again; sah—that; venu—of the flute; nadah—the sound; yadi—if; karna—of the ears; pathe—on the path; patet—may fall; tat—then; eva—certainly; alam—greatly.

 

O friend, I am very unfortunate. If the sound of Krishna’s flute fell once again on the pathway of My ears, I would not care even whether or not I had the fortune to see Him.

          —Shri Rupa Gosvami

 

TEXT 180

tarabhisaraka caturtha-nisha-sashanka

kamamburashi-parivardhana deva tubhyam

ardho namo bhavatu me saha tena yuna

mithyapavada-vacasapy abhimana-siddhih

 

tara—with the stars; abhisaraka—meeting; catustha—on the fourth; nisa—night; sashanka—O moon; kama—of a orous desires; ambu-rasi—the ocean; parivardhana—causing tidal waves; deva—O Lord; tubhyam—unto you!; arghah—arghya water; namah—and obeisances; bhavatu—let there be; me—for me; saha—with; tena—Him; yuna—the youthful Krishna; mithya—lies; apavada—negating; vacana—with words; api—also; abhimana—of desire; siddhih—the perfection.

 

O moon surrounded by stars on the fourth night on the month Ťof Bhadra, O lord, O moon making tidal waves in the ocean of amorous desire, I respectfully offer arghya water to you and I bow down before you. I pray (that by your mercy) my desire to become the beloved of youthful Krishna will become fulfilled in truth.

          —author unknown

 

Anya-chatura-sakhi-vitarkah

The Guess of Another Expert Gopi-friend

 

TEXT 181

siddhantayati na kincid

bhramayati drisham eva kevalam radhe

tad avagatam sakhi lagnam

kadamba-taru-devata-maruta

 

siddhantayati—a definite conclusion; na—not; kincit—something; bhramayati—restlessly rolling about; drisham—eyes; eva—certainly; kevalam—indeed; radha—Radha; tat—this; avagatam—understood; sakhi—O friend; lagnam—touched; kadamba-taru-of the kadamba tree; devata—of the diety; maruta—by the breeze.

 

Friend,I canot say for certain why Radha’s eyes are rolling about in this way. Perhaps the flute-music breeze blowing from the Supreme Personality of Godhead under the kadamba tree touched her.

          —Shri Ranga

 

Radham prati sakhi-prashnah

A Gopi-friend’s Question to Shrimati Radharani

 

TEXT 182

kamam yapuh pulakitam nayane dhritashre

vacah sa-gadgada-padah sakhi kampi vakshah

jnatam mukunda-murali-rava-madhuri te

cetah sudhamshu-vadane tarali-karoti

 

kamam—completely; vapuh—body; pulakitam—hairs standing erect; nayane—eyes; dhrita—held; asre—tears; vacah—words; sa—with; gadgada-padah—stuttering with a choked up voice; sakhi—O friend; kampi—heaving; vakshah—chest; jnatam—understood; mukunda—of Lord Krans; murali—of the flute; rava—of the sound; madhuri—the sweetness; te—of You; cetah—the heart; sudhamsu-vadane—O moon-faced girl; tarali-karoti—causes to tremble.

 

The hairs stand erect on Your body. Your eyes are full of tears. Your words are choked-up. Your chest heaves with sighs. O moon-faced friend, I know it is the sweetness of Mukunda’s flute music that makes Your heart tremble.

  —Shri Ranga

 

TEXT 183

gatam kula-vadhu-vratam viditam eva tat-tad-vacas

tathapi taralashaye na viratasi ko durgrahah

karomi sakhi kim shrute danuja-vairi-vamshi-rave

manag api mano na me sumukhi dhairyam alambate

 

gatam—gone; kula—of faithful; vadhu—wife; vratam—the vow; viditam—known; eva—certainly; tat-tat—various; vacah—words; tatha api—still; tarala-asaye—O fickle-hearted girl; na—not; virata—stopped; asi—You are; kah—what?; durgrahah—is the difficulty; karomi—will I do; sakhi—O friend; kim—what?; shrute—when heard; danuja-vairi—of Lord Krishna, the enemy of the demons; vamshi—of the flute; rave—the sound; manak—slightly; api—even; manah—heart; na—not; me—My; su-mukhi—O beautiful-faced friend; dhairyam—peace; alambate—attains.

 

“O fickle-hearted girl, I know You broke the vow of a faithful wife, and I know the harsh words You exchanged with Your husband and relatives. Still You will not give up this affair with Krishna. Why is it so hard for You to give Him up?”

“My beautiful-faced friend, what will I do? When i hear the sound of Krishna’s flute My heart cannot find a moment’s peace.”

          —author unknown

 

TEXT 184

astam tavad akirtir me

tvaya tathyam tu kathyatam

cittam katham ivasit te

hari-vamshi-rava-shrutau

 

astam—let there be; tavat—in that way; akirtih—infamy; me—my; tvaya—by You; tathyam—the truth; tu—indeed; kathyatam—should be spoken; cittam—heart; katham—how is it?; iva—like; asit—because; te—of you; hari—of Lord Krishna; vamshi—of the flute; rava—of the sound; shrutau—in the heaing.

 

Let Me become infamous as Krishna’s mistress! I don’t care. Tell me the truth. When it heard the sound of Krishna’s flute, what happened to your heart?

          —author unknown

 

TEXT 185

satyam jalpasi duhsaha khala-girah satyam kulam nirmalam

satyam nishkaruno ‘py ayam sahacarah satyam sudure sarit

tat sarvam sakhi nismarami jhaöiti shrotratithir jayate

ced unmada-mukunda-manju-murali-nisvana-ragodgatih

 

satyam—the truth; jalpasi—you speak; duhsaha—diffficult to bear; khal—harsh; girah—words; satyam—the truth; kulam—family; nirmalam—pure and spotless; satyam—the truth; niskarunah—merciless; api—also; ayam—this; sahacarah—friend; Ťsatyam—the truth; su—very; dure—far away; sarit—the river; tat—this; sarvam—all; sakhi—O friend; vismarami—I forget; jhatiti—at once; srotra—of the ears; atithih—a guest; jayate—becomes manifested; cet—if; unmada—intoxicating; mukunda—of Lord Krishna; manju—the beautiful; murali—of the flute; nisvana—sounds; raga—music; udgatih—manifestation.

 

You speak the truth. It is true that the harsh rebukes of My superiors are very hard to bear. It is true that My family’s reputation is spotless. It is true that this friend Krishna is merciless. It is true that the Yamuna is very far away. Still, when the beautiful, intoxicating sound of Krishna’s flute music becomes a guest in My ears, I immediately forget all of this.

          —Shri Govinda Bhaööa

 

Shri-Radham prati sakhi-narmashvasah

A Gopi’s Joking Words of Encouragement to Shrimati Radharani

 

TEXT 186

nisha jalada-sankula timira-garbha-linam jagad

vayas tava navam navam vapur apurva-lila-mayam

alam sumukhi nidraya vraja-grihe ‘pi naktancari

kadamba-vana-devata nava-tamala-nila-dyutih

 

nisa—the night; jalada—with clouds; sankula—is filled; timira—of darkness; garbham—in the opening; linam—entered; jagat—the world; vayah—age; tava—Your; navam—is young; navam—fresh; vapuh—body; apurva—unprecedented; lila—of pastimes; mayam—consisting; alam—what is the use?; su-mukhi—O beautiful-faced girl; nidraya—of this sleeping; vraja—of Vraja Villge; grihe—in a house; api—even; naktam—in the night; cari—wandering; kadamba—of the kadamba trees; vana—of the forest; devata—the diety; nava—fresh; tamala—of a tamala tree; nila—with the dark; dyutih—splendor.

 

The night is filled with clouds. Darkness has swallwed the world. You are a young girl and Your body is filled with unprecedented, ever-fresh, playful, graceful, beauty. O beautiful-faced girl, what is the use of Your sleeping like this in a house in Vraja village? Wake up! At this moment Krishna, whose dark complexion is the color of a young tamala tree, and who is the Deity of the kadamba forest, wanders about in the night.

          —Shri Sarvavidyavinoda

 

Shri Krishnam prati shri-radhanuraga-kathanam

Shrimati Radharani’s Love is Described to Lord Krishna

 

TEXT 187

tvam anjaniyati phalasu vilokayanti

tvam shrinvati kuvalayiyati karnapuram

tvam purnima-vidhu-mukhi hridi bhavayant

vaksho-nilina-nava-nilamanim karoti

 

tvam—You; anjaniyati—makes black mascara; phalasu—in a picture; vilokayanti—gazing; tvam—You; srnvati—hearing; kuvalayiyati—makes into a blue lotus flowers; karma-puram—an earrings; tvam—You; purnima—full; vindhu—moon; mukhi—whose face; hridi—in the heart; bhavayanti—meditation; vaksah—on the chest; nilina—placed; nava—new; nilamanim—sapphire; karoti—makes.

 

When this girl, whose face is like the full moon, gazes at Your picture, She transforms You into black mascara anointing Her eyes. When She hears about You, She makes You into a blue lotus flower on Her ear. In Her heart She meditates on You as a new sapphire decorating Her breast.

          —author unknown

 

TEXT 188

grihitam tambulam parijana-vacobhir na sumukhi

smaraty antah-shunya murahara gatayam api nishi

tathaivaste hastah kalita-phani-valli-kishalayam

tathaivasyam tasyah kramuka-phala-phali-paricitam

 

virahena—with separation; yatha—just as; padyavalyam—in Padyavali; grihitam—taken; tambulam—betel-nuts; parijana—of the associates; vacobhih—by the words; na—not; su-mukhi—the beautiful-faced girl; smarati—remembers; antah—within; sunya—empty; mura-hara—O Krishna, killer of the Mura demon; gatayam—gone; api—even; nisayam—the night; tatha—in that way; eva—certainly; aste—rests; hastah—the hand; kalita—manifested; phani—betel; valli—of the vine; kisalayah—sprouts; tatha—in that way; eva—certainly; asyam—mouth; tasyah—of her; kramula-phala-phali—with betel nuts; pairicitam—filled.

 

O Krishna, O killer of the Mura demon, You absence has so stunned beautiful-faced Radharani that as She talks at night with Her friends She cannot remember whether She took any betelnuts, whether betelnuts are in Her hand, or betelnuts in Her mouth.

          —Shri Harihara

 

TEXT 189

prema-pavaka-liňhangi

radha tava jagat-pate

shayyayah skhalita bhumau

punas tam gantum akshama

 

prema—of love; pavaka—by the fire; lidha—licked; angi—whose limbs; radha—Radha; tava—for You; jagat—of the universe; pate—O Lord; sayyayah—from the bed; skhalita—fallen; bhumau—on the ground; punah—again; tam—to it; gantum—to go; akshama—unable.

 

O Lord of the universe, Her body licked by the flames of love for You, Radha fell from Her bed to the floor and could not rise again.

          —Shri Kavicandra

 

TEXT 190

murahare sahasa-garima

katham iva vacyah kuranga-savakshyah

khedarnava-patitap

prema-dhuram te samudvahati

 

mura-hara—O killer of the Mura demon; sahasa-garima—the greatness; matham—how?; iva—like; vacyah—may be described; kuranga-sava-akshyah—of fawn-eyed Radharani; kheda—of suffering; arnava—in the ocean; patita—fallen; api—although; prema—of love; dhuram—a great abundance; te—for You; samudvahati—     .

 

O Krishna, how can I describe the greatness of fawn-eyed Radha’s love for You? Even though She has fallen into the ocean of suffering, She still loves You deeply.

          —Shri Kavicandra

 

TEXT 191

gayati gite shamsati

vamse vadayati sa vipancishu

paöhayati panjara-shukam

tava sandeshaksharam radha

 

gayati—as She sings; gite—songs; samsati—plays; vamse—the flute; vadayati—plays; sa—She; vipancisu—the vina; pathayati—causes to recite; panjara—in a cage; sukam—a parrot; tava—Your; sandesa—of the letter; aksharam—the words; radha—Radha.

 

Radha taught Her caged parrot to recite the words of Your letter. She turned Your letter into a song She sings to the accompaniment of flute and vina.

          —Shri Govardhanacarya

 

Shri-Radham prati shri-krishnanuraga-kathanam

Shri Krishna’s Love is Described to Shrimati Radharani

 

TEXT 192

keli-kalasu kushala nagare murarer

abhira-niraja-drishah kati va na santi

radhe tvaya mahad akari tapo yad esha

damodaras tvayi param paramanuragah

 

keli—of amorous pastimes; kalasu—in the arts; kusalah—expert; nagare—in the village of Vraja; mura-areh—of Lord Krishna, the enemy of the Mura demon; abhira—gopis; niraja—lotus; drishah—with eyes; kati—how many?; va—or; na—not; santi—are; radhe—O Radha; tvaya—by You; mahat—great; akari—performed; tapah—austerity; yat—which; esah—this; damodarah—Lord Krishna; Ťtvayi—for You; param—then; parama—supreme; anuragah—has love.

 

O Radha, in Vraja village are there not very many lotus-eyed gopis expert in amorous pastimes and completely in love with Murari? What great austerities did You perform to make Damodara love You so much?

          —author unknown

 

TEXT 193

vatsan na carayati vadayate na venum

amodate na yamuna-vana-marutena

kunje niliya shithilam valitottamangam

antas tvaya shvasiti sundari nanda-sunuh

 

vatsan—the calves; na—does not; carayati—herd; vadayate—plays; na—not; venum—the flute; amodate—is pleased; na—not; yamuna—from the Yamuna; vana—through the forest; marutena—by the breeze; kunje—in the forest grove; niliya—entered; sithilam—slackened; valita—bent; uttamangam—head; antah—within; tvaya—by You; svasiti—sighs; sundari—O beautiful girl; nanda—of Nanda Maharaja; sunuh—the son.

 

 

He will not take care of the calves. He does not play the flute. He is not pleased by the cooling breezes blowing into the forest from the Yamuna River. He sits in the forest grove with His head bowed down. O beautiful girl, in His heart the son of Nanda sighs for You.

          —Shri Daityari Panňita

 

TEXT 194

sarvadhikah sakala-keli-kala-vidagdhah

snigdhah sa esha mura-shatrur anargha-rupah

tvam yacate yadi bhaja vraja-nagari tvam

sadhyam kim anyad adhikam bhuvane bhavatyah

 

sarva—of all; adhikah—the best; sakala—in all; keli—of amorous pastimes; kala—in the arts; vidagdhah—expert; snigdhah—affectionate; sah—he; esah—He; mura—of the Mura demon; satruh—the enemy; anargha-rupah—the most handsome; tvam—You; yacate—begs; yadi—if; bhaja—then worship; vraja—of Vraja; nagari—O heroine; tvam—You; sadhyam—attainable; kim—what; anyat—other; adhikam—greater; bhuvane—in the entire world; bhavatyah—for You.

 

Krishna is the best of lovers. He is the most expert in all the arts of amorous love. He is the most handsome. He loves You. O heroine of Vraja village, if He begs You, You should respond to His advances. You should worship Him. What greater lover could You find in all the world?

          —Shri Ranga

 

Shri-Radhabhisarah

The Meeting With Radha

 

TEXT 195

mandam vidhehi caranau paridhehi nilam

vasah pidhehi valayavalim ancalena

me jalpa sahasini sharada-candra-kanti-

dantamsavas tava tamamsi samapayanti

 

mandam—softly; vidhehi—place; caranau—Your feet; paridhehi—wear; nilam—blue; vasah—garments; pidhehi—cover; valaya—of bracelets; avalim—the host; ancalena—with the edge of Your sari; ma—don’t; jalpa—talk; sahasini—O reckless girl; sarada—autumn; candra—of the moon; kanti—the effulgence; danta—of the teeth; amsavah—the rays of light; tava—of You; tamamsi—the darkness; samapayanti—dispells.

 

Move Your feet softly. Wear these dark blue garments. Cover Your bracelets with the edge of Your sari. Don’t talk. O reckless girl, the autumn moonlight of Your teeth dispels the darkness.

          —Shri Shanmasika

 

TEXT 196

kim uttirnah panthah kupita-bhujati-bhoga-vishamo

vishodha bhuyasyah kim iti kula-pali-katu-girah

iti smaram smaram dara-dalita-shitadyuti-rucau

sarojakshi sonam dishi nayana-konam vikirati

 

kim—why?; uttirnah—arisen; panthah—a path; kupita—angry; bhujagi—of a snake; bhoga—the coils; visamah—herd; visodhah—tolerated; bhuyasyah—many; kim—why?; iti—thus; kula-pali—of the gopis; katu—harsh; girah—words; iti—thus; smaram—remembering; smaram—and remembering; dara—slightly; dalita—broken; sitadyuti—of the moon; rucau—in the effulgence; saroja-akshi—lotus-eyes Radha; sonam—red; disi—in the direction; nayana—of the eyes; konam—the corner; vikirati—cast.

 

The gopis said: “What kind of path is this? It turns like the winding coils of an angry snake. Why must we tolerate this?” Repeatedly remembering the gopis harsh words and prayers that the moonlight would light up the darkness, lotus eyed Radha cast in the direction of the very faint moon an angry glance from the reddish corner of Her eyes. She forbade the moon to shine.

          —Shri Sarvavidyavinoda

 

TEXT 197

citrokirnad api visadharad bhiti-bhajo rajanyam

kim va brumas tvad-abhisarane sahasam madhavasyah

dhvante yantya yad ati-nibhritam radhayatma-prakasha-

trasat panih pathi phani-phana-ratna-rodhi vyadhayi

 

citra-utkirnat—engraved on a medallion; api—even; visadharat—from a serpent; bhiti—fear; bhajah—possessing; rajanyam—at night; kim—what?; va—or; brumah—we may say; tvat—with You; abhisarane—at the meeting; sahasam—rashness; madhava—O Madhava; asyah—of Her; dhvante—in the darkness; yantya—going; yat—because; ati—very; nibhritam—secretly; radhaya—by Radha; atma—of it; prakasa—from the effulgence; trasat—out of fear; panih—a hand; pathi—on the path; phani—of the serpent; phana—the hood; ratna—the jewel; rodhi—covering; vyadhayi—was done.

 

O Madhava, how can we describe Radha’s reckless fear of the serpent engraved on Her medallion? As She walked on the path to secretly meet You in the middle of the night, She became so afraid the effulgence of the jewel on that serpent’s hood would light up the darkness She covered it with Her hand.

          —author unknown

 

Shri-Radham prati sakhi-vakyam

A Gopi-friend’s Statement to Shrimati Radharani

 

TEXT 198

manmathonmathitam acyutam prati

bruhi kincana samullasat-smitam

kinca sinca mrigashava-locane

locanengita-sudhaugha-nirjaharaih

 

manmatha—by amorous desires; unmathitam—agitated; acyutam—infallible Krishna; prati—to; bruhi—please speak; kincana—something; samllasat—glistening; smitam—smile; kinca—therefore; sinca—please sprinkle; mrgasava—fawn; locane—with eyes; locana—from the eyes; ingita—of hints; sudha—of nectar; augha—flooding; nirjharaih—with streams.

 

Say something to the splendidly smiling infallible Personality of Godhead who stands before You filled with amorous desire. O fawn-eyed girl, sprinkle Him with the flooding nectar of Your amorous glance.

          —author unknown

 

TEXT 199

govinde svayam akaroh saroja-netre

emandha vara-vapur-arpanam sakhi tvam

karpanyam na kuru daravaloka-dane

vikrite karini kim ankushe vivadah

 

govinde—to Lord Krishna; svayam—personally; akaroh—do; saroja-netre—O lotus-eyes girl; prema—by love; andha—blinded; vara—beautiful; vapuh—of the body; arpanam—offering; sakhi—O friend; tvam—You; karpanyam—miserliness; na—do not; kuru—do; dara—slight; avaloka—of a glance; dane—in the gift; vikrite—in the elephant-goad; vivadah—an argument.

 

My dear friend, You have already sold Yourself and all Your beauty to Govinda. Now You should not be bashful. Please look upon Him cheerfully. One who has sold an elephant to another person should not make a miserly quarrel about selling the trident which controls the elephant.*

          —Shri Rupa Gosvami

 

TEXT 200

paramanuraga-parayatha radhaya

     parirambha-kaushala-vikasi-bhavaya

sa taya saha smara-sabhajanotsavam

     niravahayac chikhi-shikhanňa-shekharah

 

parama—supremely; anuraga—to love; paraya—devoted; atha—then; radhaya—with Radha; parirambha—in embracing; kaushala—expertise; vikasi-bhavaya—manifesting; sah—He; taya—Her; saha—with; smara—of cupid; sabhajana—welcoming; utsavam—a festival; niravahayat—performed; shikhi-shikhanňa-shekharah—Lord Krishna, who wears a peacock feather crown.

 

With affectionate Radharani, who is very expert at the art of embracing, peacock-feather crowned Krishna enjoyed a great festival to welcome the arrival of Kamadeva.

                             —Shri Kaviraja Mishra

 

TEXT 201

asmin kunje vinapi pracalati pavanam vartate ko 'pi nunam

     pashyamah kim na gatvety anusarati gane bhita-bhite 'rbhakanam

tasmin radha-sakho vah sukhayatu vilasan kriňaya kaiöabharir

     vyatanvano mrigari-prabala-ghuraghura-rava-raudrocca-nadah

 

     asmin—in this; kunje—forest grove; vina—without; api—even; pracalati—trembles; pavanam—breeze; vartate—is; kah api—someone; nunam—certainly; pashyamah„—we see; kim—what?; na—not; gatva—having gone; iti—thus; anusarati—follows; gane—the host; bhita-bhite—terrified; arbhakanam—of boys; tasmin—in this place; radha-sakhah„—Lord Krishna, the friend of Radha; vah—us; sukhayatu—may delight; vilasan—playing; kriňaya—playfully; kaiöabha-arih„—the enemy of the Kaiöabha demon; vyatanvanah„—manifesting; mrigari—of a tiger; prabala—ferocious; ghuraghura—roaring; rava—sounds; raudra—frightening; ucca—loud; nadan—sounds.

 

     This forest grove trembles even though there is no wind. Someone must be here. We don't see anyone. The cowherd boys have all fled from this place in terror. In this place there is only Radha's friend Krishna, who enjoys pastimes of loudly playfully, ferociously, and frighteningly roaring like a tiger. May Lord Krishna delight you all.

                             —author unknown

 

Kriňanantaram janatinam sakhinam narmoktih

Joking Words of Gopi-friends Aware of the Divine Couple's Intimate Pastimes

 

TEXT 202

iha nicula-nikunje madhyam adhyasya rantur

     vijanam ajani shayya kasya bala-pravalaih

iti nigadati vrinde yoshitam pantu yushman

     smita-shabalita-radha-madhavalokitani

 

     iha—here; nicula—of nicula trees; nikunje—in the grove; madhyam—the middle; adhyasya—attained; rantuh—of the lover; vijanam—solitary; ajani—was made; shayya—a bed; kasya—of whom?; bala—with new; pravalaih—flower petals; iti—thus; nigadati—speaking; vrinde—to the host; yoshitam—of gopis; pantu—may protect; yushman—you all; smita—with smiles; shabalita—mixed; radha—of Radha; madhava—and Krishna; alokitani—glances.

 

     The gopis said: “What passionate lover made this couch of new flower-petals here in the middle of this solitary grove of nicula trees?” I pray that Shri Radha-Madhava’s smiling glances at these joking gopis may protect you all.

                             —Shri Rupadeva

 

Mugdha-bala-vakyam

The Words of an Innocent Child

 

TEXT 203

krishna tvad-vanamalaya saha hritam kenapi kunjodare

     gopi-kuntala-arha-dama tad idam praptam maya grihyatam

ittham dugdha-mukhena gopa-shishunakhyate trapa-namrayo

     radha-madhavayor jayanti valita-smeralasa drishöayah

 

     krishna—O Krishna; tvat—Your; vana—of forest flowers; malaya—the garland; saha—with; hritam—taken; kena api—by someone; kunja—of the forest grove; udare—in the middle gopi—of the gopis; kuntala—in the hair; barha—of peacock feathers; dama—the necklace; tat—this; idam—this; praptam—obtained; maya—by me; grihyatam—it may be taken; ittham—in this way; dugdha-mukhena—by a small child; gopa—of a cowherd; shishuna—the son; akhyate—spoken; trapa—with embarrassment; namrayoh—with bowed heads; radha-madhavayoh—of Shri Radha-Krishna; jayanti—all glories; valita—manifested; smera—smiling; alasah—gentle; drishöayah—glances.

 

A very young gopa said: “Krishna, deep in the forest I found Your forest flower garland and peacock-feather necklace in this gopi’s hair. Someone must have taken them from You. Please take them back.” Hearing these words, Radha and Madhava glanced at each other. All glories to Their gently smiling, embarrassed glances.

                             —Shri Lakshmana Sena

 

Shri-Radhaya saha dinantara-kelih. atra sakhi-vakyam

A Gopi-friend Alludes to Radha’s Pastimes With Lord Krishna on the Previous Day

 

TEXT 204

adhuna dadhi-manthananubandham

    kurushe kim guru-vibhramalasangi

kalasha-stani lalasiti kunje

    murali-komala-kakali murareh

 

     adhuna—now; dadhi—yogurt; manthana—churning; anubandham—activity; kurushe—You do; kim—why?; guru—great; vibhrama—with fatigue; alasa—tired; angi—whose limbs; kalasha-stani—whose breasts are like waterpots; lalasi—of the flute; iti—thus; kunje—in the forest; murali—flute; komala—the sweet; kakali—spund; mura-areh—of Lord Krishna, the enemy of the Mura demon.

 

O girl whose breasts are like waterpots, You are very tired. Why churn yogurt now? At this moment Lord Murari sweetly plays His flute in the forest.

—Shri Rupa Gosvami

 

Tasyah sakuta-vakyam

Her Reply With a Hidden Meaning

 

TEXT 205

shvashrur ingita-daivatam nayanayor iha-liho yatarah

     svami nihshvasite ‘py asuyati mano-jighrah sapatni-janah

tad durad ayam anjalih kim amuna drig-bhangi-bhavena te

     vaidagdhi-vividha-prabandha-rasike vyartho ‘yam atra shramah

 

     shvashruh—of My mother-in-law; ingita—hints; daivatam—diety; nayanayoh—of the eys; iha—activities; lihah—licking; yatarah—sisters-in-law; svami—husband; nihshvasite—sighs; api—also; asuyati—is jealous; manah—the mind; jighrah—smelling; sapatni-janah—rivals; tat—therefore; durat—from far away; ayam—this; anjalih—folded hands; kim—what is the use?; amuna—of these; drik-bhangi-bhavena—crooked sidelong glances; te—of You; vaidagdhi—in expertize; vividha—various; prabandha—activities; rasike—expert at relishing transcendental mellows; vyarthah—useless; ayam—this; atra—here; shramah—endeavor.

 

     My mother-in-law is suspicious. My sisters-in-law watch My every move, licking Me with their eyes. My husband sighs with jealousy. My enemies sniff about to discover My intentions. I cannot go with You now. From a distance please accept My respects with folded hands. What is the use of these crooked sidelong glances? O friend expert at relishing transcendental mellows, these endeavors to convince Me to go with You are all useless.

                             —author unknown

 

TEXT 206

sanketa-krita-kokiladi-ninadam kamsa-dvishah kurvato

     dvaronmocana-lola-shankha-valaya-kvanam muhuh shrinvatah

keyam keyam iti pragalbha-jarati-vakyena dunatmano

     radha-prangana-kona-koli-viöapi-kroňe gata sharvari

 

     sanketa-krita—meeting; kokila—cuckoos; adi—beginning with; ninadam—the sound; kamsa-dvishah—of Lord Krishna, the enemy of Kamsa; kurvatah—doing; dvara—the door; unmocana—opening; lola—moving; shankha—conch-shells; valaya—bracelets; kvanam—sound; muhuh—repeatedly; shrinvatah—hearing; ka—who?; iyam—is it; ka—who?; iyam—is it; iti—thus; pragalbha—arrogant; jarati—of Jarati; vakyena—with the words; duna—depressed and pained; atmanah—at heart; radha—of Shrimati Radharani; prangana—of the courtyard; kona—in a corner; koli-viöapi—of a tree; kroňe—in the lap; gata—passed; sharvari—the night.

 

     When Lord Krishna arrived in Radha’s courtyard for Their rendezvous, His tinkling ornaments sounded as the cooing of cuckoos and other birds. He suddenly heard the door open, and He also heard the continual jingling sounds of conchshell bracelets. When He heard the arrogant Jarati call out, “Who’s there? Who’s there?” He became pained at heart. He spent that entire night hiding in a tree in a corner of the courtyard.

                             —Shri Hara

TEXT 207

ahutadya mahotsave nishi griham shunyam vimucyagata

     kshivah preshya-janah katham kula-vadhur ekakini yasyati

vatsa tvam tad imam nayalayam iti shrutva yashoda-giro

     radha-madhavayor jayanti madhura-smeralasa drishöyah

 

     ahuta—called; adya—now; maha—to a great; utsave—festival; nishi—at night; griham—house; shunyam—empty; vimucya—leaving; agata—came; kshivah—excited; preshya-janah—servants; katham—how is it?; kula-vadhuh—a chaste wife; ekakini—alone; yasyati—will go; vatsa—O child; tvam—You; tat—then; imam—to this; naya—bring; alayam—home; iti—thus; shrutva—hearing; yashoda—of Yashoda; girah—the words; radha-madhavayoh—of Shri Radha-Krishna; jayanti—all glories; madhura—sweet; smera—smiling; alasah—gentle; drishöayah—to the glances.

 

     Mother Yashoda said to Krishna: “My child, I invited Radha to a party at night. Her husband wasn’t at home. She left Her empty home and came here. When She came the servants were very agitated and said: `How can a chaste wife travel about all alone? How can She return to Her home unaccompanied?’  For this reason, my child, I want You to escort Her home.” When Radha and Madhava heard Mother Yashoda’s words, They glanced at each other. All glories to Their sweetly smiling gentle glances.

                             —Shri Lakshmana Sena

TEXT 208

gacchamy acyuta darshanena bhavatah kim triptir utpadyate

     kintv evam vijana-sthayor hata-janah sambhavayaty anyatha

ity amantrana-bhangi-sucita-vrithavasthana-khedalasam

     ashlishyan pulakotkarancita-tanur gopim harih patu vah

 

     gacchami—I am going; acyuta—O infallible Krishna; darshanena—by the sight; bhavatah—of You; kim—how?; triptih—happiness; utpadyate—is manifested; kintu—furthermore; evam—in this way; vijana-sthayoh—in a solitary place; hata—ruined; janah—a person; sambhavayati—becomes; anyatha—otherwise; iti—thus; amantrana—of advice; bhangi—by crooked words; sucita—indicated; vritha—useless; avasthana—situation; kheda—unhappy; alasam—immobile; ashlishyan—embracing; pulaka—with hairs standing up; utkara-ancita—manifested; tanuh—whose form; gopim—the gopi; harih—Lord Krishna; patu—may protect; vah—you all.

 

One day Radha accidentally met Krishna in the forest. She said: “I am going. O Acyuta, what happiness will I get by seeing You? If a girl stays in a secluded place with a man her reputation is ruined.” After saying these crooked hints, Radha feigned unhappiness and remained motionless. Lord Krishna suddenly embraced Her, making the hairs of His body stand up with joy. I pray Lord Krishna will protect you all.