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padyavali viracita rasikair mukunda-
ramya samasta-tamasam damani kramena
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
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.
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.
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.
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.
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.
saubhagyam vah samantad dadhatu madhu-bhidah keli-gopala-murteh
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 Krishnasya mahima
The Glory of Krishna
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.
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.
The Glory of Devotional Service
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.
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
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.
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.
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.
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
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
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
The Glory of the Holy Name
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!*
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.
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
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.
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?
ko bhaved atha tadiya-kinkarah
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?
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
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.
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.
nama cintamanih krishnash
purnah shuddho nitya-mukto
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.*
madhura-madhuram etan mangalam mangalanam
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.
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.”
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
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.*
vicintyani punah punah
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,
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
Glorification of the Holy Names
trinad api sunicena
taror iva sahishnuna
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
shri-rameti janardaneti jagatam natheti narayanety
anandeti dayapareti kamalakanteti krishneti ca
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-kanta krishna karunamaya kanja-nabha
kaivalya-vallabha mukunda murantaketi
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.
krishna rama mukunda vamana vasudeva jagad-guro
matsya kacchapa narasimha varaha raghava pahi mam
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,
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-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.
bhandiresha shikhanda-mandana vara shrikhanda-liptanga he
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
The Glory of the Description of Shri Krishna
shrutam apy aupanishadam
yan na santi dravac-citta-
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
naiva divya-sukha-bhogam arthaye
napavargam api natha kamaye
yantu karna-vivaram dine dine
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,
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.
nimagnanam kim asmakam
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
kurvanti kritinah kecic
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
tatraiva ganga yamuna ca tatra
godavari tatra sarasvati ca
sarvani tirthani vasanti tatra
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,
ya bhukti-lakshmir bhuvi kamukanam
ya mukti-lakshmir hridi yoga-bhajam
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.
Meditation on Shri Krishna
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.
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,
adhare vinihitam vamsam
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.
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.
Love For the Devotees
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.
Draupadi’s Appeal for Protection
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.
The Glory of the Devotees
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-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.*
tebhyo namo ‘stu bhava-varidhi-jirna-panka-
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.
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?
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.
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
vayam tu hari-dasanam
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
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
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
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
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
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?
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
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?
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.
niyamyatam madhava me mano-hayas
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.
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.
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.
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.
ayi nanda-tanuja kinkaram
patitam mam vishame bhavambudhau
kripaya tava pada-pankaja-
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
The Devotees’ Faith
na vayam kavayo na tarkika
na ca vedanta-nitanta-paragah
na ca vadi-nivarakah param
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
parivadatu jano yatha tathayam
nanu mukharo na vayam vicarayamah
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
naham vipro na ca nara-patir napi vaishyo na shudro
naham varni na ca griha-patir no vanastho yatir va
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
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
rasam prashamsantu kavitva-nishöha
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
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.
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.
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
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.
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?
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
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
puratah sphuratu vimuktish
ciram iha rajyam karotu vairajyam
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.
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.
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
The Devotees’ Earnest Prayers
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.
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
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.
kandarpa-koöi-lalitam vapur adadhanah
bhuyat sa me ‘dya hridayamburuhadhivarti
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.
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
bhavantu tatra janmani
yatra te murali-kalah
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
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.
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
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
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.
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
The Devotees’ Yearning
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
kam prati kathayitum ishe
samprati ko va pratitim ayatu
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
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
lahari kacana caturi kalanam
tarali-kurute mano madiyam
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
apaharati mano me ko ‘py ayam krishna-caurah
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.
alam tri-diva-vartaya kim iti sarva-bhauma-shriya
viduratara-vartini bhavatu moksha-lakshmir api
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.
alingitam anganabhir anuragaih
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.
kada drakshyami nandasya
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
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
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
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?
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?
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
Contempt for Liberation
bhaktih seva bhagavato
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?
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.
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.
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.”
The Nature of Devotional Service
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.
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.
Prayers for Offering Prasadam
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.
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.
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
The Glory of Mathura
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.
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”?
yatrakhiladi-gurur ambuja-sambhavo ‘pi
stambatmana janur anusprihayam babhuva
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.
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
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
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
Obeisances to Vrindavana
tvam bhaja hiranyagarbham
tvam api haram tvam ca tat param brahma
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.
Obeisances to Nanda Maharaja
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
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
Obeisances to Mother Yashoda
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’s Childhood
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.
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.
janu-dvayena dharanim anu sancarantam
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
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
idanim angam akshali
idanim eva te krishna
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
panca-varsham ati-lolam angane
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.
Shaishave ‘pi tarunyam
Adolescence Manifested in Childhood
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.
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.
vane-malini pitur anke
racayati balyocitam caritam
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
kiyad iti krishno yashodaya pratah
iyad iti guru-jana-savidhe
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.”
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.
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.
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.
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.
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.
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
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.
Lord Hari Speaks in His Sleep
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.
dhira dharitri bhava bharam avehi shantam
nanv esha kamsa-hatakam vinipatayami
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.
Instructions and Other Pastimes That Fill Krishna’s Parents With Wonder
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.
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.
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.”
“His wife was Sita.”
“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.
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.
Protecting the Cows and Other Pastimes
deva tvam eka-janghavalayita-laguňi-murdhni vinyasta-bahur
gayan go-yuddha-gitir uparacita-shirah-shekharah pragrahena
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.
yavad gopa madhura-murali-nada-matta mukundam
manda-spandair ahaha sakalair locanair apibanti
gavas tavan masrina-yavasa-grasa-lubdha viduram
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.
The Exalted Nature of the Gopis’ Love
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.
vilokya krishnam vraja-vama-netrah
sarvendriyanam nayanatvam eva
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.
Gopibhih saha lila
Pastimes With The Gopis
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.
Tasu krishnasya bhavah
Lord Krishna’s Love for the Gopis)
visrastam avijanato muralikam padaravindopari
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-Krishnasya prathama-darshane shri-radha-prashnah
Shrimati Radharani’s Inquiry on First Seeing Shri Krishna)
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.
vaso dravat-kanaka-vrinda-nibham dadhanah
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.
The Reply of Radha’s Gopi-friend
asti ko ‘pi timira-stanandhayah
kincid ancita-padam sa gayati
yan manag api nishamya ka vadhur
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?
The Beginning of Radha’s Love
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.”
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.
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.
puro nila-jyotsna tad anu mriganabhi-parimalas
tato lila-venu-kvanitam anu kanci-kala-ravah
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.
adya sundari kalinda-nandini-
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.
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.
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
asamanjasam etad apatitam
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!
shushyati mukham uru-yugam
pushyati jaňatam pravepate hridayam
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
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
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.
griha-pati-caritam ca darunam kim api
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.
dravinam bhavanam apatyam tavan
mitram tathabhijatyam ca
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.
tushyantu me chidram avapya shatravah
karotu me shasti-bharam griheshvarah
manis tu vakshoruha-madhya-bhushanam
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.
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.
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.
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?
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
kamamburashi-parivardhana deva tubhyam
ardho namo bhavatu me saha tena yuna
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.
The Guess of Another Expert Gopi-friend
siddhantayati na kincid
bhramayati drisham eva kevalam radhe
tad avagatam sakhi lagnam
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.
Radham prati sakhi-prashnah
A Gopi-friend’s Question to Shrimati Radharani
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.
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.”
astam tavad akirtir me
tvaya tathyam tu kathyatam
cittam katham ivasit te
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?
satyam jalpasi duhsaha khala-girah satyam kulam nirmalam
satyam nishkaruno ‘py ayam sahacarah satyam sudure sarit
tat sarvam sakhi nismarami jhaöiti shrotratithir jayate
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
nisha jalada-sankula timira-garbha-linam jagad
vayas tava navam navam vapur apurva-lila-mayam
alam sumukhi nidraya vraja-grihe ‘pi naktancari
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 Krishnam prati shri-radhanuraga-kathanam
Shrimati Radharani’s Love is Described to Lord Krishna
tvam anjaniyati phalasu vilokayanti
tvam shrinvati kuvalayiyati karnapuram
tvam purnima-vidhu-mukhi hridi bhavayant
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.
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.
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.
katham iva vacyah kuranga-savakshyah
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.
gayati gite shamsati
vamse vadayati sa vipancishu
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-Radham prati shri-krishnanuraga-kathanam
Shri Krishna’s Love is Described to Shrimati Radharani
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?
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
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?
The Meeting With Radha
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.
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.
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.
Shri-Radham prati sakhi-vakyam
A Gopi-friend’s Statement to Shrimati Radharani
manmathonmathitam acyutam prati
bruhi kincana samullasat-smitam
kinca sinca mrigashava-locane
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.
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
sa taya saha smara-sabhajanotsavam
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
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
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.
Kriňanantaram janatinam sakhinam narmoktih
Joking Words of Gopi-friends Aware of the Divine Couple's Intimate Pastimes
iha nicula-nikunje madhyam adhyasya rantur
vijanam ajani shayya kasya bala-pravalaih
iti nigadati vrinde yoshitam pantu yushman
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.
The Words of an Innocent Child
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
kurushe kim guru-vibhramalasangi
kalasha-stani lalasiti kunje
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
Her Reply With a Hidden Meaning
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.
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.
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
gacchamy acyuta darshanena bhavatah kim triptir utpadyate
kintv evam vijana-sthayor hata-janah sambhavayaty anyatha
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 fe